by those ministers in France, had no resemblance to celestial or
patriarchal marriage which Elder Taylor knew existed at Nauvoo, and
which he had obeyed. Hence in denying the false charges of Bennett,
he did not deny the existence of that system of marriage that God
had revealed; no more than a man would be guilty of denying the
legal, genuine currency of the country by denying the genuineness
and denouncing what he knew to be a mere counterfeit of it.
Another illustration: Jesus took Peter, James and John into the
mountain, and there met with Moses and Elias, and the glory of God
shone about them, and these two angels talked with Jesus, and the
voice of God was heard proclaiming Him to be the Son of God. After
the glorious vision, as Jesus and His companions were descending
the mountain, the former said: "Tell the vision to no man, until
the Son of Man be risen from the dead." Suppose one of these
apostles had turned from the truth before the Son of Man was risen
from the dead and under the influence of wicked, lying spirit,
should charge that Jesus and some of his favorite apostles went up
into a mountain, and there met Moses and Elias,--or some persons
pretending to represent them--together with a group of voluptuos
courtesans, with whom they spent the day in licentious pleasure.
If the other apostles denounced that as an infamous falsehood,
would they be untruthful? No; they would not. Or would they be
under any obligations when denying the falsehoods of the apostate
to break the commandments the Lord had given them by relating
just what had happened in the mountain? No; it would have been a
breach of the Master's strict commandment for them to do that. So
with Elder Taylor. While he was perfectly right and truthful in
denying the infamous charges repeated by his oponents, he was under
no obligation and had no right to announce to the world, at that
time the doctrine of celestial marriage. It was not the law of the
Church, or even the law of the Priesthood of the Church; the body
thereof at the time knew little or nothing of it, though it had
been revealed to the Prophet and made known to some of his most
trusted followers. But today, now that the revelation on celestial
marriage is published to the world, if the slanderous charges
contained in the writings of John C. Bennett should be repeated,
every Elder in the Church could truthfully and consistently do just
what Elder Taylor did in France--he could deny their existence."
THAT UTAH VISIT
After receiving your letter, I requested of my father that he give me
a written statement in answer to your charge that he "discussed" the
doctrine of "polygamy" with you, and received the following:
_Joseph F. Smith, Jr_.
Dear Son:--You have submitted to me some statements made by Mr.
R. C. Evans of the Reorganized church, and desire to know what I
have to say about them. He says: "If your father denies that he
and I discussed the doctrine of polygamy, all I have to say about
it is, that what he states is untrue." Perhaps I could dismiss
this statement precisely in the same way he has. I could certainly
do so far more truthfully. He and I did not discuss the doctrine
of "polygamy" at all. It is true I did introduce him to President
Lorenzo Snow, to Aunt Lucy W. Smith, to Aunt Catherine P. Smith, to
Heber J. Grant and a few others. Whatever "discussion" he had on
the "doctrine of polygamy" may have been with these parties, but
not with me. While in my company he was my guest by introduction
from my cousin Joseph Smith, president of the Reorganized church,
and I carefully avoided any discussion with him upon any and all
differences of opinion which existed between us, the discussion of
which could only have resulted in ill feeling and perhaps extreme
bitterness. I treated him as any gentleman should treat another,
not as an antagonist but as a stranger within my gates, indeed,
as my guest; and when we parted it was with mutual good feelings
and interchange of kindly wishes, without the slightest breath
or suspicion of unpleasantness, which must have existed had we
indulged in a "discussion of the doctrine of polygamy," or any
other points of difference.
Aunt Catherine P. Smith was making us a short visit at the time,
and I introduced her to Mr. Evans as the wife of my father, Hyrum
Smith. They had some conversation, in which I took no part, and
to the best of my recollection he drew out from her the fact that
she was married to Hyrum Smith, by Joseph Smith the Prophet, in
August 1843, in the brick office of Hyrum Smith, at Nauvoo, in the
presence of her mother, Sarah Godshall Phillips, Mrs. Julia Stone
and her daughter Hettie.
Mr. Evans attempted to cross-question her on her statement, but she
stoutly and unequivocally affirmed the truth of what she had said.
Mrs. Lizzie Wilcox, your mother and two or three other members of
the family were present and heard what was said.
With reference to Mr. Evans' alleged interview with Aunt Lucy W.
Smith at the Theatre, I need only say I occupied a seat adjoining
them, and heard the conversation between them, and I have not the
slightest recollection of the statement he has made about that
interview. The strong point which he attempts to make is the fact
that Lucy was married to the Prophet Joseph Smith, on May 1, 1843,
while the revelation on plural marriage was dated "July 12, 1843,"
and her consequent embarrassment, was far-fetched; for no one knew
better than she did that the revelation was given as far back as
1834, and was first reduced to writing in 1843. And on one could
have been better prepared to state that fact than Aunt Lucy W.
Smith. There could not be, therefore, any cause for embarrassment
on her part on that score, and I apprehend she would have been one
of the last persons to "sit silent and confused" under such an
implied impeachment.
That she bore testimony to the good character of Aunt Emma Smith
with reference to other matters than plural marriage is true;
but not to her conduct toward that principle. Aunt Lucy is still
living, and sound mentally and physically. She can, and no doubt
will, fully clear away any sophistry and falsehood of Mr. Evans'
statement of the alleged interview.
Referring to the interview with President Snow, Mr. Evans says:
"Lorenzo Snow did testify to me as stated. But then and there, in
the presence of Joseph F. Smith and George Q. Cannon, I showed
his testimony to be false by his own evidence when given under
oath, and his sister's statement signed in 1842. At this, Snow,
Cannon and Smith were much annoyed. So much for your father's
statement, which says 'you did not say one word to him in relation
to polygamy.'" The fact is, President Snow gave Mr. Evans, in my
presence and hearing, a plain, simple narration of the instructions
he received from Joseph Smith in regard to the doctrine of plural
marriage, including almost word for word the statement he had
previously made under oath, and testified that Joseph informed
him that his sister Eliza R. Snow had been sealed to him as his
wife. This much and more in this line I distinctly heard and as
distinctly remember, but I did not hear the alleged arraignment
of President Snow's testimony by Mr. Evans, nor did I witness or
experience any "annoyance" on the part of myself or anyone present
because of the said arraignment. Indeed, I am prepared to affirm
that Mr. Evans did not "then and there" in my presence and that of
Geo. Q. Cannon, nor in the presence of any one there, "show his
(Snow's) testimony to be false," either "by his own evidence when
given under oath," or "by his sister's statement signed in 1842,"
or at any other time.
I am here constrained to say that Mr. Evans was treated by
President Snow, as also by President George Q. Cannon and
myself, in the most courteous and respectful manner, and so
far as I observed his demeanor towards us was reciprocal and
gentlemanly--and not one word was said to him by anyone nor by
him to anyone in my presence that was in any degree discourteous,
contentious or embarrassing.
I conclude, therefore, that the foregoing statements made by
Mr. Evans, were after thoughts uttered by him with a view to
misrepresent the truth and the facts, on the lines of the bitter
and relentless opposition of himself and associates to the Church
of Jesus Christ of Latter-day Saints in general, and the doctrine
of plural marriage in particular, as revealed, taught and practiced
by Joseph Smith himself, from whom Brigham Young and many others
received it. On these matters they are so surcharged with animus
that they will not receive, admit, or tell the truth.
With reference to Mr. Evans' allusion to my first wife I will
simply say: She was most intimately acquainted from her childhood
with the young lady who became my second wife, and it was with
their full knowledge and consent that I entered into plural
marriage, my first wife being present as a witness when I took my
second wife, and freely gave her consent thereto. Our associations
as a family were pleasant and harmonious.
It was not until long after the second marriage that my first wife
was drawn away from us, not on account of domestic troubles, but
for other causes which I do not care to mention. In eight years of
wedded life we had no children. She constantly complained of ill
health and was as constantly under a doctor's care. She concluded
to go to California for her health and before going procured a
separation. This all occurred previous to 1867. On March 1, 1868
I married Sarah E. Richards, and January 1, 1870, I married Edna
Lambson, from one to three years after my first wife separated
from me, and had become a resident of California. She subsequently
returned to Utah and later went to St. Louis where she died.
Your self-exaltation in classing yourself with Jacob is most
stupendous, to say the least. He was above accepting idle rumors, from
such sources as those given by the writer of the article of _Collier's_
which you quote, and which are false. Jacob was no aspersor.
Aunt Catherine Phillips Smith also declares that she did testify to you
in regard to her marriage and that you questioned her quite closely.
My mother declares the same for she was present at the conversation.
Presidents Snow and Cannon are not here to speak in their defense, but
I am satisfied that they would bear witness to the foregoing letter.
Aunt Lucy may testify for herself.
TESTIMONY OF LUCY W. SMITH
The day I received a copy of the _Ensign_ containing your discourse
from which you give extracts in your "reply," in relation to your
"conversation" with Aunt Lucy W. Smith, I sent her a copy of your
remarks with the request that she tell me if you had correctly reported
her testimony. In the course of a few days I received this:
My Dear Boy: I very much regret not feeling able to answer your
request at an earlier date. I am, however, much improved in health
since coming to Logan, and take pleasure in declaring to you that
the infamous discourse delivered 16th Feb. 1905 (the date of the
_Ensign_) at St. Louis, Missouri, by Mr. Evans, is a fabrication of
falsehoods and misrepresentations. I confess that I was not only
surprised, but shocked beyond measure. Now one of the presidency
of the Reorganized church, just think of it! And at the time he
came to Salt Lake City three years ago, he claimed to be one of
"young Joseph's apostles; came with a letter of introduction from
cousin Joseph to his cousin Joseph F., saying that any courtesy
shown him would be appreciated. Accordingly, Mr. Evans was shown
every consideration. He accepted the generous hospitality of our
President and his model family. Having expressed a desire to meet
Mrs. Lucy W. Kimball, who was engaged that afternoon, arrangements
were made to meet at the theatre, as he had to leave next day.
He asked me many questions which I answered frankly--some very
offensive hearsay questions that aroused my indignation, but I
bore the ordeal as a martyr should. And from this opportunity
sprang the wonderful discourse of wicked falsehood and malicious
misrepresentation. O, shame! Where canst thou hide thy brazen face!
How dare he resort to such infamy unless to satiate a morbid desire
for notoriety among sensation-mongers, who seek not for light or
truth! If so he only gratified the cravings of the basest and
lowest caste.
I cannot believe that the once highly and beloved Emma who was so
loyal and true to her husband in all the early trials and hardships
to which he was subject, when in chains and bondage, when he was
dragged from his bed, tarred and feathered, imprisoned and mocked
and scoffed at, ridiculed and abused, and his life threatened by
infuriated mobs and she stood by him and comforted him in all of
his afflictions--I cannot believe after enduring all this for
his sake, that Emma Smith ever denied seeing the revelation on
celestial marriage after receiving it in good faith and accepting
it as a command from God, _knowing_ as I do, that she taught it
to Eliza and Emily Partridge, Maria and Sarah Lawrence, and urged
them to accept it by being sealed to her husband. She treated them
kindly and considerately and knew they were associated with him as
his wives. She was then a happy woman, until the tempter came in
human form, and she partook of the apostate spirit so rife in those
days. She could not deny these facts without sinning against her
husband, sinning against his wives, against the truth, and against
her God!
If her son insists that this denial was her last testimony he
fastens a stigma on her once noble character in the estimation of
her former friends and associates, who were familiar with the facts
of the period referred to. This misguided son, young and without
experience, was surrounded by his father's most wicked enemies who
had betrayed his father, and had been instrumental in taking his
life; and who, after they had accomplished this foul act, through
sinister policies, determined to destroy the work his father was
commanded to do, and had laid a permanent foundation on which to
build up his church--the Church of Christ. They sought to influence
his son against the teachings of his father, call him forth as a
"leader" with promises of success, and good backing. Poor boy was
flattered and led on and on, by crafty men, until he became an
unbeliever of the principles his father had taught; and I cannot
but believe that through such influences his mother has been
misrepresented. I am unwilling to believe otherwise.
I expressed regrets to Mr. Evans in relation to the course taken
by "young Joseph" through the influence of the bitter opponents of
his father. I said he had closed his eyes to anything that would
cast a ray of light on the vexed question: "Did my father have
more [other] wives than my mother?" I answered truthfully without
hesitation. Afterwards he went to Lehi, called on Melissa Lott,
with whom he had been associated from early childhood and asked:
"Will you answer me one question, I come to you knowing you will
tell me the truth, were you my father's wife?" "Yes, Joseph, I
was." "Where is your proof?" She stepped to the stand and took the
family Bible opened to the family record, placed it on his knee and
asked: "Do you recognize the handwriting?" "Certainly that is your
father's (Cornelius P. Lott's) handwriting, know it as well as my
own." Then read the marriage certificate of the Prophet Joseph and
Melissa Lott.
Oliver Huntington who is still living testifies that they were very
intimate as boys, and when together had often talked the matter
over.
Referring to Mr. Evans again. I said: "Does this prove him (Joseph)
an honest man?" Now does this cover the ground of your inquiry? I
have so often been interrupted by callers, that I may not have been
explicit enough. My personal testimony you already have, if not you
can get it by referring to "Reminiscences of Latter-day Saints,"
by L. O. Littlefield, which you will find at the President's
(Historian's) office.
Does this read much like she had been correctly represented?
BRIGHAM YOUNG UPHELD BY THE LORD
In reference to the wicked charge you make in your discourse mentioned
in Aunt Lucy's letter, against President Young of practicing gross
immorality while on his mission in England in 1840 and winter of 1841,
a sufficient answer will be found in the revelation of January 19,
1841, wherein the Lord, by revelation through the Prophet Joseph Smith
declares:
I give to you _my servant_ Brigham Young, to be a President over
the Twelve traveling Council,
Which Twelve hold the keys to open up the authority of my kingdom
upon the four corners of the earth, and after that to send my word
to every creature.
And the revelation of July 9, 1841, given after his return from England:
* * * Verily thus saith the Lord unto you, my servant Brigham, it
is no more required at your hand to leave your family as in times
past, for your offering is acceptable to me.
In this abusive charge against President Young you are striking at
Jehovah, and accusing Him, either of condoning such a grievous sin, or
failing to discover it. Such a charge as that is ridiculously absurd,
I feel safe in accepting the word of the Lord in preference to the
ribald, indecent statements of those who speak forth the vulgar desires
of their own minds.
Respectfully,
Joseph F. Smith, Jr.
Footnotes
1. I am not so blind in my admiration of the "Mormon" people or so
bigoted in my devotion to the "Mormon" faith as to think there are
no individuals in the Church chargeable with fanaticism, folly,
intemperate speech, and wickedness; nor am I blind to the fact that
some in their over-zeal have lacked judgment; and that in times of
excitement, under stress of special provocation, even "Mormon" leaders
have given utterances to ideas that are indefensible. But I have yet to
learn that it is just in a writer of history, or of "purpose fiction,"
that "speak truly," to make a collection of these things and represent
them as the essence of that faith against which said writer draws an
indictment.
"No one would measure the belief of 'Christians,'" says a truly great
writer, "by certain statements in the Fathers, nor judge the moral
principles of Roman Catholics by prurient quotations from the Casuist;
nor yet estimate Lutherans by the utterances and deeds of the early
successors of Luther, nor Calvinists by the burning of Servetus. In all
such cases the general standpoint of the times has to be first taken
into account."--Edeshiem's Life and Times of Jesus the Messiah, preface
p. 8.
A long time ago the great Edmund Burke in his defense of the rashness
expressed in both speech and action of some of our patriots of the
American revolution period said: "It is not fair to judge of the temper
of the disposition of any man or any set of men when they are composed
and at rest from their conduct or their expressions in a state of
disturbance and irritation."
2. Writing of the Mormon Meadows massacre Hubert H. Bancroft, in his
History of Utah, page 544 says: "Indeed it may well be understood at
the outset that this horrible crime, so often and so persistently
charged upon the Mormon church and its leaders, was the crime of an
individual, the crime of a fanatic of the worst stamp, one who was a
member of the Mormon church, but of whose intentions the church knew
nothing, and whose bloody acts the members of the church, high and
low, regard with as much abhorrence as any out of the church. Indeed,
the blow fell upon the brotherhood with threefold force and damage.
There was the cruelty of it, which wrung their hearts; there was the
odium attending its performance in their midst; and there was the
strength it lent their enemies further to malign and molest them. The
Mormons denounce the Mountain Meadows massacre, and every act connected
therewith, as earnestly and as honestly as any in the outside world.
This is abundantly proved, and may be accepted as a historical fact."
3. See also Doctrine and Covenants section 101:80, on this point.
4. A polygamist the friend of God, whose praise you sing, and the man
you are _glad_ to call the father of the faithful.--_Saints' Herald_
52:437.
5. Those thirty-one witnesses were: S. Bennett, George Miller, Alpheus
Cutler, Reynolds Cahoon, Wilson Law, Wilford Woodruff, Newel K.
Whitney, Albert Petty, Elias Higbee, John Taylor, Ebenezer Robinson,
Aaron Johnson, Emma Smith, Elizabeth A. Whitney, Sarah M. Cleveland,
Eliza R. Snow, Mary C. Miller, Lois Cutler, Thirza Cahoon, Ann Hunter,
Jane Law, Sophia Marks, Polly Z. Johnson, Abagail Works, Catharine
Petty, Sarah Higbee, Phebe Woodruff, Leonora Taylor, Sarah Hillman,
Rosanna Marks, and Angeline Robinson.
THE SAINTS' HERALD ON THE ORIGIN OF PLURAL MARRIAGE
In both replies to Mr. Evans, mention is made of two articles in the
_Saints' Herald_, volume one, that were written by Isaac Sheen, the
first editor of that paper. These references were ignored by Mr. Evans
in his publication of a portion of the foregoing correspondence. It
would occupy too much space to copy these articles in full as they
are quite lengthy, but I feel that the gist of the matter should be
presented in more detail than it is given in the replies.
Mr. Sheen's argument is that the Saints at Nauvoo "set up their idols
in their heart," and went to the Prophet Joseph Smith and asked him to
inquire of the Lord and ascertain from Him if it would not be proper
for them to practice plural marriage. This the Prophet Joseph did and
in answer the Lord gave him the revelation on celestial marriage,
granting the practice of plural marriage, and then, after giving this
revelation the Lord smote the Prophet for his 'iniquity' in asking for
the revelation, and poured out wrath and indignation upon the Saints
for their participation in what he calls "abominations."
Reference is also made to the prophecies of Ezekiel, Balaam and Micaiah
to substantiate his theory which Mr. Sheen admits he is unable to
"satisfactorily explain." An extensive quotation from the first article
follows, which will give an idea of the position in which the members
of the Reorganized church regard the Prophet Joseph Smith and the
culmination of his most glorious mission.
STATEMENT OF ISAAC SHEEN
We might call your attention to many prophecies in the Bible which
these backsliders[1] have fulfilled by their abominations. Ezekiel
appears to have had a very clear manifestation of the wickedness of
these men and the plan pursued by them, by which they embark into
polygamy. In Ezekiel 14 c. 1, 5, v, the prophet says, "Then came
certain elders of Israel unto me, saying, Son of man, these men
have set up their idols in their heart and put the stumblingblock
of their iniquity before their face: should I be inquired of at all
by them? Therefore speak unto them, and say unto them, Thus saith
the Lord God; Every man of the house of Israel that setteth up his
idols in his heart, and putteth the stumblingblock of his iniquity
before his face, and cometh to the prophet; I the Lord, will
answer him that cometh according to the multitude of his idols;
that I may take the house of Israel in their own heart, because
they are all estranged from me through their idols." We have shown
you that God gave a revelation unto us in which he commanded that
every man should "cleave unto his wife and none else," and that
he commanded us saying, "Repent and remember the Book of Mormon
and the former commandments which I have given them, not only to
say, but to do according to that which I have written," and that
in that book there is much testimony against polygamy. All these
instructions were sufficient for our guidance, but "men have set
up their idols in their hearts, and put the stumblingblock of
their iniquity before their faces." This adulterous spirit had
captivated their hearts and they desired a license from God to
lead away captive the fair daughters of His people, and in this
state of mind they came to the Prophet Joseph. Could the Lord do
anything more or less than what Ezekiel hath prophesied? The Lord
hath declared by Ezekiel what kind of an answer he would give them,
therefore he answered them according to the multitude of their
idols. Paul had also prophesied that "for this cause God shall send
them strong delusion, that they should believe a lie; that they
all might be damned who believed not the truth, but had pleasure
in unrighteousness." Both these prophecies agree. In Ezekiel's
prophecy the Lord also says, "I will set my face against that
man, and will make him a sign and a proverb, and I will cut him
off from the midst of my people; and ye shall know that I am the
Lord. And if the prophet be deceived when he hath spoken a thing, I
the Lord have deceived that prophet,[2] and I will stretch out my
hand upon him and I will destroy him from the midst of my people
Israel. And they shall bear the punishment of their iniquity;
the punishment of the prophet shall be even as the punishment of
him that seeketh unto him; that the house of Israel may go no
more astray from me, neither be polluted any more with all their
transgression; but that they may be my people, and I may be their
God, saith the Lord God," 8c., 11 v. We have here the facts as they
have transpired and as they will continue to transpire in relation
to this subject. The death of the prophet is one fact that has
been realized although he abhorred and repented of this iniquity
before his death. This branch of the subject we shall leave to some
of our brethren, who are qualified to explain it satisfactorily.
Those who have practiced these abominations have become "a sign
and a proverb" among men in accordance with this prophecy. These
are the "false teachers" prophesied of by Peter, of whom he said
"many shall follow their pernicious ways; by reason of whom the way
of truth shall be evil spoken of. And through covetousness shall
they with feigned words make merchandise of you; whose judgment
now of a long time lingereth not, and their abomination slumbereth
not." The reason why the Lord destroyed the prophet and made those
who "set up their idols in their heart," a sign and a proverb,
made them bear the punishment of their iniquity is worthy of our
earnest attention. We are informed that the reason why the Lord
would perform all these things was this, "that the house of Israel
may go no more astray from me, neither be polluted any more with
all their transgressions; but that they may be my people, and I
may be their God." Here is positive evidence that this prophecy
was to be fulfilled in the last days, for there has only been a
small part of the house of Israel (at any time since this prophecy
was given) that were obedient to the Lord. The time is not fully
come when Israel shall "go no more astray," and not "be polluted
any more with all their transgressions," therefore the punishment
of these men who have committed these sins must continue until
that happy day shall come. But as the Lord says in this prophecy,
"repent and turn yourselves from your idols; and turn away your
faces from your abominations, so say we, and return unto the fold
from whence you have strayed." As some may yet doubt whether God
would act in this way toward men who set up their idols in their
heart, we will see how God dealt with Balaam. In Numbers 22 c. we
are informed that Balak, king of the Moabites, sent the elders of
Moab and Midian unto Balaam with the rewards of divination in their
hands to entreat him that he would curse Israel, but God said unto
Balaam, "Thou shalt not go with them; thou shalt not curse the
people, for they are blessed." And Balaam rose up in the morning,
and said unto the Princes of Balak, "Get you unto your land; for
the Lord refuseth to give me leave to go with you." And Balak
sent yet again princes, more, and more honorable than they. And
they came to Balaam and said to him, "Thus sayeth Balak, the son
of Zippor, let nothing, I pray thee, hinder thee from coming unto
me: For I will promote thee unto very great honor, and I will do
whatsoever thou sayest unto me; come, therefore, I pray thee, curse
me this people." Now although the Lord had said unto Balaam, "Thou
shalt not go with them; thou shalt not curse the people, for they
are blessed," yet the great honor that was offered him, allured
him, and he inquired of the Lord again, and said unto the princes,
"Tarry ye also here this night, that I may know what the Lord will
say unto me more." And God came unto Balaam at night, and said unto
him, "If the men come to call thee, rise up and go with them: but
yet the word which I shall say unto thee, that shalt thou do." And
Balaam rose up in the morning and saddled his ass, and went with
the princes of Moab. And God's anger was kindled because he went;
and the angel of the Lord stood in the way for an adversary against
him. So we find that the Lord told him not to go, but afterwards,
having "set up his idol in his heart" he inquired of the Lord
again whether he might not go and curse Israel and God's anger was
kindled against him because he did so, although God had commanded
him to go. This is, therefore, a parallel case with Ezekiel's
prophecy.[3]
In I Kings, 22 c. we are informed that the King of Israel wanted
Jehoshaphat, king of Judah, to go up with him to Ramoth-Gilead
to battle, and there were four hundred prophets who said "Go up,
for the Lord shall deliver it into the hands of the king." And
Jehoshaphat said, "Is there not here a prophet of the Lord besides,
that we might inquire of him?" And the king of Israel said unto
Jehoshapat, "There is yet one, Micaiah, the son of Imlah, by
whom we may inquire of the Lord; but I hate him, for he doth not
prophesy good concerning me, but evil." And Jehoshaphat said, "Let
not the king say so." So he was sent for. The messenger that was
gone to call Micaiah spake unto him, saying, "Behold now the words
of the prophets declare good unto the king with one mouth: let thy
word, I pray thee, be like the word of one of them, and speak that
which is good." And Micaiah said, "As the Lord liveth, what the
Lord saith unto me, that will I speak." We are then informed that
Micaiah prophesied like the false prophets,[4] and then against
them. And he said, "I saw the Lord sitting on his throne, and all
the hosts of heaven standing by him on his right hand and on his
left. And the Lord said, Who shall persuade Ahab that he may go up
and fall at Ramoth-Gilead? And one said on this matter, and another
said on that manner. And there came forth a spirit and stood before
the Lord and said, I will persuade him. And the Lord said unto him
wherewith? And he said, I will go forth, and I will be a lying
spirit in the mouth of all his prophets. And he said, thou shalt
persuade him, and prevail also; go forth and do so. Now therefore
behold the Lord hath put a lying spirit in the mouth of all these
thy prophets, and the Lord hath spoken evil concerning thee." This
doctrine was extensively preached in the Church before iniquity
overthrew the Church, and by this doctrine the Church might have
been saved, if men had not "set up their idols in their heart."
Footnotes
1. The Prophet Joseph Smith, Brigham Young and the Saints.
2. The inspired translation reads: "I the Lord have not deceived that
prophet."
3. Mr. Sheen forgets that the Lord said, "Thou shalt not curse the
people, for they are blessed," which command Balaam hearkened to.
4. The prophecy was; "Go and prosper; for the Lord shall deliver it
into the hands of the king," v. 15. This was uttered in mockery, if not
why did the king reply: "How many times shall I adjure thee that thou
tell me nothing but that which is true in the name of the Lord," v. 16.
_Then_ Micaiah told the king that he should fall at Ramoth-Gilead, so
the king acted with full knowledge of the word of the Lord concerning
his death when he went forth to battle. Therefore the Lord did not
deceive Ahab in this matter.
INTRODUCTION OF CELESTIAL AND PLURAL MARRIAGE
Additional testimony of a few out of the multitude[1] of witnesses who
were taught these principles by the Prophet Joseph Smith, and who knew
that he received the revelation known as section 132 in the Book of
Doctrine and Covenants.
AFFIDAVIT OF PRESIDENT LORENZO SNOW
In the month of April, 1843, I returned from my European mission. A
few days after my arrival at Nauvoo, when at President Joseph Smith's
house, he said he wished to have some private talk with me, and
requested me to walk out with him. It was toward evening. We walked a
little distance and sat down on a large log that lay near the bank of
the river. He there and then explained to me the doctrine of plurality
of wives; he said that the Lord had revealed it unto him, and commanded
him to have women sealed to him as wives; that he foresaw the trouble
that would follow, and sought to turn away from the commandment; that
an angel from heaven then appeared before him with a drawn sword,
threatening him with destruction unless he went forward and obeyed the
commandment.
He further said that my sister Eliza R. Snow had been sealed to him as
his wife for time and eternity. He told me that the Lord would open the
way, and I should have women sealed to me as wives. This conversation
was prolonged, I think one hour or more, in which he told me many
important things.
I solemnly declare before God and holy angels, and as I hope to come
forth in the morning of the resurrection, that the above statement is
true.
Lorenzo Snow.
Territory of Utah, Box Elder County. ss.
Personally came before me J. C. Wright, Clerk of the County and Probate
Courts in and for the County and Territory aforesaid, Lorenzo Snow, and
who being duly sworn deposeth and says that the foregoing statement by
him subscribed is true of his own certain knowledge.
Witness my hand and seal of Court, at my office in Brigham City, Box
Elder County, Utah Territory, this 28th day of August, A.D. 1869.
[Seal.]
J. C. Wright, Clerk.
AFFIDAVIT OF LUCY WALKER
United States of America,
State of Utah.
County of Salt Lake.
Lucy Walker Smith Kimball, being first duly sworn, says:
I was a plural wife of the Prophet Joseph Smith, and was married for
time and eternity in Nauvoo, State of Illinois, on the first day of
May, 1843, by Elder William Clayton. The Prophet was then living with
his first wife, Emma Smith, and I know that she gave her consent to the
marriage of at least four women to her husband as plural wives, and she
was well aware that he associated and cohabited with them as wives. The
names of these women are Eliza and Emily Partridge, and Maria and Sarah
Lawrence, all of whom knew that I too was his wife.
When the Prophet Joseph Smith mentioned the principle of plural
marriage to me I felt indignant, and so expressed myself to him,
because my feelings and education were averse to anything of that
nature. But he assured me that this doctrine had been revealed to him
of the Lord, and that I was entitled to receive a testimony of its
divine origin for myself. He counseled me to pray to the Lord, which
I did, and thereupon received from Him a powerful and irresistible
testimony of the truthfulness and divinity of plural marriage, which
testimony has abided with me ever since.
On the 8th day of February, 1845, I was married for _time_ to President
Heber C. Kimball, and bore to him nine children. And in this connection
allow me to say to his everlasting credit that during the whole of my
married life with him he never failed to regard me as the wife for
eternity of his devoted friend, the Prophet Joseph Smith.
Lucy Walker Smith Kimball.
Subscribed and sworn to before me, this 17th day of December, 1902.
[Seal.]
James Jack, Notary Public.
AFFIDAVIT OF CATHERINE PHILLIPS SMITH
United States of America,
State of Utah.
County of Salt Lake.
Catherine Phillips Smith,[2] being first sworn, says:
I am the daughter of Thomas Denner and Sarah Godshall Phillips, and
was born in Philadelphia, State of Pennsylvania, on the first day of
August, 1819. My present residence is East Jordan, Salt Lake County,
Utah.
I was married to Hyrum Smith, brother of the Prophet Joseph Smith,
as his plural wife, and lived with him as his wife. The sealing was
performed by the Prophet Joseph Smith himself, in Nauvoo, State of
Illinois, in August, 1843, in the brick office belonging to my husband,
and occupied at the time as a dwelling by Brother and Sister Robert
and Julia Stone, and was witnessed by my mother, Sister Stone and her
daughter Hettie.
In consequence of the strong feeling manifested at the time against
plural marriage and those suspected of having entered into it, I, with
my mother, moved to St. Louis near the close of the year, where I was
living when the Prophet Joseph and my husband were martyred.
The purpose of this affidavit is that my testimony to the truthfulness
and divinity of plural marriage may live after I shall have passed
away; and in this spirit I commend it to all to whom it may come.
Catherine Phillips Smith.
Subscribed and sworn to before me, this 28th day of January, 1903.
[Seal]
L. John Nuttall, Notary Public.
AFFIDAVIT OF ALMIRA W. JOHNSON SMITH BARTON
Territory of Utah, County of Iron. ss.
Be it remembered on this first day of August A.D. 1883, personally
appeared before me John W. Brown a notary public in and for said
county, Almira W. Johnson Smith Barton, who was by me sworn in due
form of law, and upon her oath says: I am a citizen in the Territory
of Utah, over the age of twenty-one years, and I am the daughter of
Ezekiel Johnson and Julia Hills Johnson his wife; that I was born at
Westford, in the State of Vermont on the 22nd day of October A.D. 1813;
that I had nine brothers who were named respectfully Joel H., Seth,
David, Benjamin F., Joseph E., Elmer, George W., William D., and Amos;
and six sisters named respectfully Nancy, Dulcena, Julia, Susan, Mary
and Esther, all of whom, with myself, were baptized into the Church of
Jesus Christ of Latter-day Saints with the exception of Elmer, who died
in infancy.
Deponent further says, that in the years 1842 and 1843, I resided most
of the time at Macedonia, in the County of Hancock, State of Illinois,
sometimes with my sister who was the wife of Almon W. Babbitt, and
sometimes with my brother Benjamin F. Johnson. During that time the
Prophet Joseph Smith taught me the principle of celestial marriage
including plurality of wives and asked me to become his wife. He first
spoke to me on this subject at the house of my brother Benjamin F. I
also lived a portion of the time at Brother Joseph Smith's in Nauvoo,
when many conversations passed between him and myself on this subject.
On a certain occasion in the spring of the year 1843, the exact date of
which I do not now recollect, I went from Macedonia to Nauvoo to visit
another of my sisters, the one who was the widow of Lyman R. Sherman,
deceased, at which time I was sealed to the Prophet Joseph Smith. At
the time this took place Hyrum Smith, Joseph's brother, came to me and
said I need not be afraid. I had been fearing and doubting about the
principle and so had he, but he now knew it was true. After this time
I lived with the Prophet Joseph as his wife, and he visited me at the
home of my brother Benjamin F. at Macedonia.
Deponent further says that I had many conversations with Eliza Beaman
who was also a wife of Joseph Smith, and who was present when I was
sealed to him, on the subject of plurality of wives, both before and
after the performance of that ceremony. And also that since the death
of the Prophet Joseph Smith I was married for time to Reuben Barton of
Nauvoo, Hancock Co., Ill., by whom I have had five daughters, one only
of whom is now living.
Almira W. Johnson Smith Barton.
Subscribed and sworn to by the said Almira W. Johnson Smith Barton the
day and year first above written.
[Seal.]
John W. Brown, Notary Public.
AFFIDAVIT OF MARTHA McBRIDE KIMBALL
Territory of Utah, County of Millard. ss.
Be it remembered that on this eighth day of July, A.D. 1869, personally
appeared before me Edward Partridge, Probate Judge in and for said
county, Martha McBride Kimball, who was by me sworn in due form of law,
and upon her oath saith that sometime in the summer of the year 1842,
at the city of Nauvoo, county of Hancock, state of Illinois, she was
married or sealed to Joseph Smith, President of the Church of Jesus
Christ of Latter-day Saints, by Heber C. Kimball, one of the Twelve
Apostles in said Church, according to the laws of the same regulating
marriage.
Martha McBride Kimball.
Subscribed and sworn to by said Martha McBride Kimball the day and year
first above written.
[Seal.]
Edward Partridge, Probate Judge.
AFFIDAVIT OF MELISSA LOTT WILLES
Territory of Utah, County of Salt Lake. ss.
Be it remembered that on this twentieth day of May, A.D. 1869,
personally appeared before me, James Jack a notary public in and for
said county, Melissa Lott Willes, who was by me sworn in due form of
law, and upon her oath saith that on the twentieth day of September,
A.D. 1843, at the city of Nauvoo, county of Hancock, state of Illinois,
she was married or sealed to Joseph Smith, President of the Church of
Jesus Christ of Latter-day Saints, by Hyrum Smith, Presiding Patriarch
of said Church, according to laws of the same, regulating marriage, in
the presence of Cornelius P. Lott and Parmelia Lott.
Melissa Lott Willes.
Subscribed and sworn to by the said Melissa Lott Willes, the day and
year first above written.
[Seal.]
James Jack, Notary Public.
LOVINA SMITH WALKER'S TESTIMONY
I, Lovina Walker, hereby certify that while I was living with Aunt Emma
Smith, in Fulton City, Fulton Co., Illinois, in the year 1846, that she
told me that she, Emma Smith, was present and witnessed the marrying or
sealing of Eliza Partridge, Emily Partridge, Maria Lawrence and Sarah
Lawrence to her husband, Joseph Smith, and that she gave her consent
thereto.
Lovina Walker.
We hereby witness that Lovina Walker made and signed the above
statement on this 16th day of June, A.D. 1869, at Salt Lake City, S. L.
County, Utah Territory, of her own free will and record.
Hyrum S. Walker,
Sarah E. Smith,
Joseph F. Smith.
AFFIDAVIT OF SARAH A. KIMBALL
Territory of Utah, County of Salt Lake. ss.
Be it remembered that on this nineteenth day of June, A.D. 1869,
personally appeared before me Elias Smith, Probate Judge for said
county, Sarah Ann Kimball, who was by me sworn in due form of law, and
upon her oath saith that on the twenty-seventh day of July, A.D. 1842,
at the city of Nauvoo, county of Hancock, state of Illinois, she was
married or sealed to Joseph Smith, President of the Church of Jesus
Christ of Latter-day Saints, by Newell K. Whitney, Presiding Bishop of
said Church, according to the laws of the same regulating marriage, in
the presence of Elizabeth Ann Whitney her mother.
Sarah A. Kimball.
Subscribed and sworn to by the said Sarah Ann (Whitney) Kimball, the
day and year first above written.
E. Smith, Probate Judge.
AFFIDAVIT OF ELIZABETH A. WHITNEY
Territory of Utah, County of Salt Lake. ss.
Be it remembered that on this thirtieth day of August, A.D. 1869,
personally appeared before me, James Jack, a notary public in and for
said county, Elizabeth Ann Whitney, who was by me sworn in due form
of law, and upon her oath saith that on the twenty-seventh day of
July, A.D. 1842, at the city of Nauvoo, county of Hancock, state of
Illinois, she was present and witnessed the marrying or sealing of her
daughter Sarah Ann Whitney to the Prophet Joseph Smith, for time and
all eternity, by her husband Newel K. Whitney then Presiding Bishop of
the Church.
E. A. Whitney.
Subscribed and sworn to by the said Elizabeth Ann Whitney the day and
year first above written.
James Jack, Notary Public.
AFFIDAVIT OF ORSON HYDE
Springtown, Sept. 15, 1869.
I, Orson Hyde, do hereby certify and declare according to my best
recollection that on the fourth day of September I was married to Miss
Marinda N. Johnson, in Kirtland, Ohio, in the year of our Lord 1834,
and in the month of February or March, 1843, I was married to Miss
Martha R. Browitt, by Joseph Smith, the martyred prophet, and by him
she was sealed to me for time and for all eternity in Nauvoo, Ill.,
and in the month of April of the same year, 1843, I was married by the
same person to Mrs. Mary Ann Price, and by him she was sealed to me for
time and for all eternity, in Nauvoo, Ill., while the woman to whom I
was first married was yet living, and gave her cordial consent to both
transactions, and was personally present to witness the ceremonies.
Orson Hyde.
Sworn to and subscribed to before me this the 15th day of September,
1869, at Springtown, Sanpete County, UT.
George Brough, Justice of the Peace.
I hereby certify that the above named George Brough is a justice of the
peace for the precinct of Springtown in the county of Sanpete, UT., and
that he is duly qualified in accordance with law; in testimony whereof,
I hereunto set my hand and official seal of the County Court of Sanpete
County, at my office, Manti City, this Sept. 16, 1869.
[Seal.]
William T. Reed, County Clerk.
AFFIDAVIT OF JOSEPH BATES NOBLE
Territory of Utah, County of Salt Lake. ss.
Be it remembered that on the 26th day of June, A.D. 1869, personally
appeared before me, James Jack, a notary public in and for said county,
Joseph Bates Noble, who was by me sworn in due form of law, and upon
his oath saith, that on the fifth day of April, A.D. 1841, at the city
of Nauvoo, County of Hancock, State of Illinois, he married or sealed
Louisa Beaman to Joseph Smith, President of the Church of Jesus Christ
of Latter-day Saints, according to the order of celestial marriage
revealed to the said Joseph Smith.
Joseph B. Noble.
Subscribed and sworn to by the said Joseph Bates Noble, the day and
year first above written.
[Seal.]
James Jack, Notary Public.
AFFIDAVIT OF RHODA RICHARDS SMITH
Territory of Utah, County of Salt Lake. ss.
Be it remembered that on this first day of May, A.D. 1869, personally
appeared before me, Elias Smith, Probate Judge for said county, Rhoda
Richards, who was by me sworn in due form of law and upon her oath
saith that on the twelfth day of June A.D. 1843, at the city of Nauvoo,
County of Hancock, State of Illinois, she was married or sealed to
Joseph Smith, President of the Church of Jesus Christ of Latter-day
Saints, by Willard Richards, one of the Twelve Apostles of said Church,
according to the laws of the same regulating marriage.
Rhoda Richards.
Subscribed and sworn to by the said Rhoda Richards, the day and year
above written.
[Seal.]
Elias Smith, Probate Judge.
TESTIMONY OF BENJAMIN F. JOHNSON
Mesa City, Arizona, 9th March, 1904.
_President Joseph F. Smith_,
_Washington, D. C_.
My Dear Brother:--
In reading reports from the Senate Committee on the Reed Smoot case,
I see that witnesses are subpoenaed to prove that the Prophet Joseph
Smith did not authorize or practice polygamy; and I do know that he did
teach plural marriage, and that he did give to me a plural wife who is
still living with me, and that I saw one of my sisters married to him.
* * *
And I do know that at his Mansion House was living Mariah and Sarah
Lawrence and one of Cornelius P. Lott's daughters as his plural wives
with the full knowledge of his wife, Emma, of the married relations to
him.
At that time I was his legal business agent at Macedonia or Ramtis,
and was familiar with his family or domestic affairs; and occupying,
as I did, the family mansion often in a business way with Emma, the
Prophet's first wife, who at no time did ever in my hearing deny the
plural character of her husband's family.
And now with this and much more knowledge relating to this subject,
could my evidence before the Senate Committee be of any real value to
the cause of truth? If so, although too infirm to travel alone I would
willingly try to be there, if according to your counsel and wish.
Loyal to the truth, I am,
Always brother,
B. F. Johnson.
THE CELESTIAL AND PLURAL MARRIAGE REVELATION
The following letter was written by Elder William Clayton who wrote the
revelation known as section 132 in the Book of Doctrine and Covenants,
at the direction of the Prophet Joseph Smith, July 12, 1843.[3]
Salt Lake City, Nov, 11, 1871.
_Madison M. Scott, Esq_.
Dear Sir:
Your letter of 23rd of June last, was received by due course of
mail, but owing to my being so very closely confined with public
duties, which has almost destroyed my health, I have not answered
your letter so promptly as is my practice. My health is yet very
poor, but I have resigned the office which was bearing so heavy
upon me, and am in hopes to regain my usual sound health.
Now, in regard to the subject matter of your letter, it appears to
me that the principal topic is what is commonly called polygamy,
but which I prefer to call celestial marriage. As to young Joseph
saying that the Church here have apostatized; that _we_ have
introduced polygamy, denying bitterly that his father ever had a
revelation on the subject, that is all mere bosh! I _believe_ he
knows better, and I have often felt sorry to learn that the sons
of the Prophet should spend their time in contending against a
pure and holy principle which their father's blood was shed to
establish. They will have a heavy atonement to make when they meet
their father in the next world. They are in the hands of God, and
my respect for their father will not permit me to say much about
the wicked course of his sons.
_Now, I say to you, as I am ready to testify to all the world, and
on which testimony I am most willing to meet all the Latter-day
Saints and all apostates, in time and through all eternity, I did
write the revelations on celestial marriage given through the
Prophet Joseph Smith, on the 12th of July, 1843_.
When the revelation was written there was no one present except the
Prophet Joseph, his brother Hyrum and myself. It was written in the
small office upstairs in the rear of the brick store which stood
on the banks of the Mississippi river. It took some three hours to
write it. Joseph dictated sentence by sentence, and I wrote it as
he dictated. After the whole was written Joseph requested me to
read it slowly and carefully, which I did, and he then pronounced
it correct. The same night a copy was taken by Bishop Whitney,
which copy is now here (in the Historian's office) and which I know
and testify is correct. The original was destroyed by Emma Smith.
I again testify that the revelation on polygamy was given through
the prophet Joseph on the 12th July, 1843; and that the Prophet
Joseph both taught and practiced polygamy I do positively know,
and bear testimony to the fact. In April, 1843, he sealed to me my
second wife, my first wife being then living. By my said second
wife I had two sons born in Nauvoo. The first died; the second is
here now, and is married.
I had the honor to seal one woman[4] to Joseph under his direction.
I could name ten or a dozen of his wives who are now living in
this territory, so that for any man to tell me that Joseph did not
teach polygamy, he is losing his time, for I know better. It is
not hearsay, nor opinion with me, for I positively know of what I
speak, and I testify to the truth, and shall be willing to meet all
opponents on the subject through all eternity.
As to the Church here having apostatized that is all a mere
matter of assertion, destitute of truth. President Young and his
associates are, and have been doing everything they can to carry
out the plans and instructions of the Prophet Joseph, and so
eternity will prove to the condemnation and confusion of all their
enemies. Any one who says to the contrary does not know Joseph nor
the mission the Lord gave him to fulfill. * * *
Truly yours,
William Clayton.
AFFIDAVIT OF HOWARD CORAY
Territory of Utah, County of Salt Lake. ss.
As many false statements have been made in relation to the authorship
of the revelation on celestial marriage, I deem it but justice to all
lovers of truth for me to express what I know concerning this very
important matter.
On the 22nd day of July, A.D. 1843, Hyrum Smith, the martyred
Patriarch, came in a carriage to my house in Nauvoo; he invited me
and my wife to take a ride with him; accordingly, as soon as we could
make ourselves ready, we got into his carriage and he set off in the
direction of Carthage. Having gone a short distance, he observed to us
that his brother Joseph Smith, the Prophet, had received a revelation
on marriage, that was not for the public yet, which he would rehearse
to us, as he had taken pains to commit it to memory. He then commenced
rehearsing the revelation on celestial marriage not stopping till he
had gone quite through with the matter. After which he reviewed that
part pertaining to plurality of wives, dwelling at some length upon the
same, in order that we might clearly understand the principle. And on
the same day (July 22, 1843,) he sealed my wife, formerly Martha Jane
Knowlton, to me; and when I heard the revelation on celestial marriage
read on the stand in Salt Lake City, in 1852, I recognized it as the
same as that repeated to me by Brother Hyrum Smith. Not long after
this I was present when Brother David Fullmer and wife were sealed by
Brother Hyrum Smith, the martyred Patriarch, according to the law of
celestial marriage. And, besides the foregoing, there was quite enough
came within the compass of my observation to have fully satisfied my
mind that plural marriage was practiced in the city of Nauvoo.
Howard Coray.
Subscribed and sworn to before me, this 18th day of June, A.D. 1882.
[Seal.]
James Jack, Notary Public.
AFFIDAVIT OF DAVID FULLMER[5]
Territory of Utah, County of Salt Lake. ss.
Be it remembered that on this fifteenth day of June, A.D. 1869,
personally appeared before me, James Jack, a notary public in and for
said county, David Fullmer, who was by me sworn in due form of law,
and upon his oath saith, that on or about the 12th day of August,
A.D. 1843, while in meeting with the High Council [he being a member
thereof] in Hyrum Smith's brick office, in the City of Nauvoo, County
of Hancock, State of Illinois, Dunbar Wilson made inquiry in relation
to the subject of plurality of wives, as there were rumors about
respecting it, and he was satisfied there was something in those
rumors, and he wanted to know what it was. Upon which Hyrum Smith
stepped across the road to his residence, and soon returned bringing
with him a copy of the revelation on celestial marriage given to Joseph
Smith July 12, 1843, and read the same to the High Council, and bore
testimony to its truth. The said David Fullmer further saith that,
to the best of his memory and belief, the following named persons
were present: William Marks, Austin A. Cowles, Samuel Bent, George
W. Harris, Dunbar Wilson, William Huntington, Levi Jackman, Aaron
Johnson, Thomas Grover, David Fullmer, Phineas Richards, James Allred
and Leonard Soby. And the said David Fullmer further saith that William
Marks, Austin A. Cowles and Leonard Soby were the only persons present
who did not receive the testimony of Hyrum Smith, and that all the
others did receive it from the teachings and testimony of the said
Hyrum Smith; and further, that the copy of said revelation on celestial
marriage published in the _Deseret News_ extra of September 14, A.D.,
1852, is a true copy of the same.
David Fullmer.
Subscribed and sworn to by the said David Fullmer the day and year
first above written.
[Seal.]
James Jack, Notary Public.
AFFIDAVIT OF LEONARD SOBY[6]
Be it remembered that on the 23rd day of March, in the year 1886,
before, Joshua W. Roberts, notary public for the City of Beverly,
County of Burlington, State of New Jersey, Leonard Soby, of said city,
county and state, was by me duly sworn, and upon his oath saith:
That on or about the 12th day of August, 1843, I was a resident of
Nauvoo, Hancock County, State of Illinois, and being a member of the
High Council of the Church of Jesus Christ of Latter-day Saints, was
present at a meeting of said council at the time herein above stated;
Thomas Grover, Alpheus Cutler, David Fullmer, William Huntington and
others; when Elder Hyrum Smith, after certain explanations, read the
revelation on celestial marriage.
I have read and examined carefully said revelation, since published
in the Book of Doctrine and Covenants of said Church, and say to the
best of my knowledge and belief it is the same, word for word, as the
revelation then read by Hyrum Smith.
The deponent says further, that the revelation did not originate with
Brigham Young, as some persons have falsely stated, but was received by
the Prophet Joseph Smith, and read in the High Council by his authority
as a revelation to the Church of Jesus Christ of Latter-day Saints.
When read to this deponent and said High Council, I believed it was a
revelation from Jesus Christ, and I believe so now.
Leonard Soby.
Subscribed and sworn to by the said Leonard Soby the day and year first
above written.
Joshua W. Roberts, Notary Public.
Witnessed by:
James H. Hart,
Samuel Harrison.
AFFIDAVIT OF JOHN W. RIGDON
State of Utah, County of Salt Lake. ss.
John W. Rigdon, being duly sworn, says: I am the son of Sidney Rigdon,
deceased. Was born at Mentor, in the State of Ohio, in the year 1830,
and am now over seventy-five years of age. My father, Sidney Rigdon,
joined the Church of Jesus Christ of Latter-day Saints that year,
and was in 1833 ordained to be Joseph Smith's first counselor which
position he held up to the time Joseph the Prophet was killed, at
Carthage jail, in 1844. That Joseph Smith and Sidney Rigdon moved from
Kirtland, with their families, to the State of Missouri, during the
winter of 1837, but Rigdon did not reach Far West, in the State of
Missouri, until the last of April, 1838. That during the troubles in
Missouri, in the year 1838, Joseph Smith, Hyrum Smith, his brother,
Sidney Rigdon, Lyman Wight and others, whose names I do not now
remember were arrested and imprisoned in Liberty jail, about forty
miles from the village of Far West, in Caldwell County, Missouri, where
they all remained incarcerated for several months. That while said
Joseph Smith, Hyrum Smith, Sidney Rigdon, Lyman Wight and others were
prisoners in said Liberty jail, as aforesaid I, with my mother, wife
of Sidney Rigdon, Emma Smith, wife of said Joseph Smith, and Joseph
Smith, son of Joseph and Emma Smith, went to see the said prisoners
during the latter part of the winter of 1838. We all went together in
the same carriage and came home together. We stayed at Liberty jail
with the prisoners three days and then left for home. The story that
is being told by some of the members of the Reorganized Church, at
Lamoni, that young Joseph Smith, now president of the said Reorganized
Church, was ordained by his father, Joseph Smith, to be the leader of
the Church of Jesus Christ of Latter-day Saints after his father's
death, is not true, for I know that no such ordination took place while
we were at Liberty jail; that if any such ordination had taken place I
most certainly should have known it and remembered it, as I was with
young Joseph, the Prophet's son, all the time we were there. If Joseph
Smith had ordained his son Joseph to be the leader of the Church at his
death, he would have done so in a manner that there could have been
no doubt about it. Both of his counselors were then in prison with
him, namely, Sidney Rigdon and Hyrum Smith, and it would have been in
order for the prophet to have called upon them to assist him in such
an ordination had it taken place, and a record of the same made in the
Church books, so that all members of the Church might have known that
such an ordination had taken place. But nothing of the kind appears in
the Church books. My father and mother lived a good many years after
the incarceration at Liberty jail, and I, who lived near my father,
never heard my father or my mother mention that such an ordination
ever took place in Liberty jail; and as I know myself that no such
ordination took place in Liberty jail, and inasmuch as it is not
claimed that an ordination of this character was bestowed at any other
place, therefore I deny it as an untruth and a story gotten up by the
Reorganized Church for effect.
Besides all this, if Joseph Smith, the President of the Reorganized
Church was ordained while in Liberty jail, why did he, sixteen years
after his father's death, receive an ordination under the hands of
William Marks, William W. Blair, and Zenas H. Gurley? Would it not seem
that one ordination (and that too, said to have been by his own father,
the President of the Church) should have been sufficient? But further
Wm. Marks, Wm. W. Blair and Zenas H. Gurley had all been excommunicated
from the Church of Jesus Christ of Latter-day Saints (excepting William
W. Blair, who never belonged to it) before they "ordained" young
Joseph to be President of the Reorganized Church, and therefore they
did not have the authority to ordain him. The whole story of his being
ordained by anyone having authority to do so is too preposterous to be
entertained for a single moment, and should be rejected by all who hear
such a story mentioned.
As to the truth of the doctrine of polygamy being introduced by the
Prophet Joseph Smith, deponent further says: Joseph Smith was absolute
so far as spiritual figures were concerned, and no man would have dared
to introduce the doctrine of polygamy or any other new doctrine into
the "Mormon" Church at the city of Nauvoo during the years 1843 and
1844, or at any other place or time, without first obtaining Joseph
Smith's consent. If anyone had dared to have done such a thing he would
have been brought before the High Council and tried, and if proven
against him, he would have been excommunicated from the Church, and
that would have ended polygamy forever, and would also have ended the
man who had dared to introduce such a doctrine without the consent of
the Prophet Joseph.
And deponent further says: Joseph the Prophet, at the City of Nauvoo,
Illinois, some time in the latter part of the year 1843, or the
first part of the year 1844, made a proposition to my sister, Nancy
Rigdon, to become his wife. It happened in this way: Nancy had gone to
Church, meeting being held in a grove near the temple lot on which the
"Mormons" were then erecting a temple, an old lady friend who lived
alone invited her to go home with her, which Nancy did. When they got
to the house and had taken their bonnets off, the old lady began to
talk to her about the new doctrine of polygamy which was then being
taught, telling Nancy, during the conversation, that it was a surprise
to her when she first heard it, but that she had since come to believe
it to be true. While they were talking Joseph Smith the Prophet came
into the house, and joined them, and the old lady immediately left
the room. It was then that Joseph made the proposal of marriage to my
sister. Nancy flatly refused him, saying if she ever got married she
would marry a single man or none at all, and thereupon took her bonnet
and went home, leaving Joseph at the old lady's house. Nancy told
father and mother of it. The story got out and it became the talk of
the town that Joseph had made a proposition to Nancy Rigdon to become
his wife, and that she refused him. A few days after the occurrence
Joseph Smith came to my father's house and talked the matter over with
the family, my sister, Mrs. Athalia Robinson also being present, who
is now alive. The feelings manifested by our family on this occasion
were anything but brotherly or sisterly, more especially on the
part of Nancy, as she felt that she had been insulted. A day or two
later Joseph Smith returned to my father's house, when matters were
satisfactorily adjusted between them, and there the matter ended. After
that Joseph Smith sent my father to Pittsburgh, Pa., to take charge of
a little church that was there, and Ebenezer Robinson, who was then the
Church printer, or at least had been such, as he was the printer of the
paper in Kirtland, Ohio, and a printer by trade, was to go with him
to print a paper there, and nine days before Joseph Smith was shot at
Carthage we started, reaching Pittsburgh the day before he was killed.
Deponent further says: I have in my possession a paper called the
_Nauvoo Expositor_, bearing date, Nauvoo, Illinois, Friday, June 7th,
1844, which said paper's printing plant was destroyed by the City
Council at Nauvoo a night or two after that issue. There never was but
one issue of this paper. Joseph Smith the Prophet was then Mayor of the
City of Nauvoo. In the afternoon of the day on which the printing plant
was destroyed, Henry Phelps, a son of W. W. Phelps, came down Main
Street selling this paper, the _Nauvoo Expositor_, and everyone who
could raise five cents bought a copy. In that paper the three following
affidavits appeared, which I reproduce herewith.
AFFIDAVITS
I hereby certify that Hyrum Smith did (in his office) read to me a
certain written document which he said was a revelation from God.
He said that he was with Joseph when it was received. He afterwards
gave me the document to read and I took it to my house and read
it and showed it to my wife and returned it the next day. The
revelation (so called) authorized certain men to have more wives
than one at a time in this world and in the world to come. It said
this was the law, and commanded Joseph to enter into the law. And
also that he should administer to others. Several other items were
in the revelation, supporting the above doctrines.
Wm. Law.
State of Illinois,
Hancock County.
I, Robert D. Foster, certify that the above certificate was sworn
to before me as true in substance, this fourth day of May, A.D.
1844.
Robert D. Foster, J. P.
I certify that I read the revelation referred to in the above
affidavit of my husband. It sustained in strong terms the doctrine
of more wives than one at a time in this world and in the next. It
authorized some to have to the number of ten, and set forth that
those women who would not allow their husbands to have more wives
than one should be under condemnation before God.
Jane Law.
Sworn and subscribed before me this 4th day of May, A.D. 1844.
Robert D. Foster, J. P.
To all whom it may concern:
Forasmuch as the public mind hath been much agitated by a course of
procedure in the Church of Jesus Christ of Latter-day Saints by a
number of persons declaring against certain doctrines and practices
therein (among whom I am one) it is but meet that I should give my
reasons at least in part as a cause that hath led me to declare
myself. In the latter part of the summer of 1843, the Patriarch
Hyrum Smith did in the High Council, of which I was a member,
introduce what he said was a revelation given through the Prophet,
that the said Hyrum Smith did essay to read the said revelation in
the said council; that according to his reading there was contained
the following doctrines: 1st. The sealing up of persons to eternal
life, against all sins save that of shedding innocent blood or of
consenting thereto; 2nd. The doctrine of plurality of wives or
marrying virgins; that David and Solomon had many wives, yet in
this they sinned not, save in the matter of Uriah. This revelation
with others, evidence that the aforesaid heresies were taught and
practiced in the Church, determined me to leave the office of first
counselor to the President of the Church at Nauvoo, inasmuch as I
dared not teach or administer such laws. And further deponent saith
not.
Austin Cowles.
State of Illinois,
Hancock County.
To all whom it may concern: I hereby certify that the above
certificate was sworn and subscribed before me, this fourth day of
May, 1844.
Robert D. Foster, J. P.
John W. Rigdon.
Sworn to before me this 28th day of July, 1905.
[Seal.]
James Jack, Notary Public.
STATEMENT OF ORANGE L. WIGHT
The following confirmation of John W. Rigdon's affidavit is copied from
the _Deseret News_ of Saturday, August 12, 1905:
Bunkerville, Lincoln County, Nev., August 4, 1905:--Seeing the
testimony of J. W. Rigdon in the semi-weekly _News_ of July 31,
and being much interested in the subject, and knowing that there
lived in this place a man that was quite familiar with the early
scenes of church history, especially those in and about Far West,
Missouri, and having heard him say that he had many times visited
his father and the Prophet Joseph, while they were incarcerated in
Liberty jail, I went and interviewed Orange L. Wight (eldest son of
former Apostle Lyman Wight), who is now 82 years old and resides
with his daughter, Sister Harriet M. Earl. Brother Wight is quite
feeble in body, but his mind seems to be as bright as ever.
I found Brother Wight in his usual good humor, and seemed quite
willing to talk, in fact, was pleased to do so. "Elder Wight,"
said I, "are you willing to make a statement for publication in
regard to what you know about Joseph Smith, son of the Prophet
Joseph, being ordained while in Liberty jail to lead the Church?"
"Certainly I am." "Then," said I, "just write me out a brief
statement covering those points, and I will give it in your own
words." Following is Brother Wight's statement:
"In regard to the statement of John W. Rigdon, I endorse it in
every point. Brother John W. Rigdon speaks of being in Liberty
prison when the Prophet Joseph Smith, Sidney Rigdon, Hyrum Smith,
Lyman Wight, and others were there (the others were Caleb Baldwin
and Alexander McRae). I also visited the prisoners at or about the
same time, and slept with them many times at different periods, and
I cannot recollect of ever hearing the subject of an ordination
mentioned.
"My father, Lyman Wight, nor my mother, never alluded to it during
their lifetime in my presence; so I take it for granted that
Joseph, the son of the Prophet Joseph Smith, was not ordained to
fill the place of his father, in the Liberty jail. I was born in
the State of New York, November 29, 1823, hence am about seven
years older than Brother John W. Rigdon. And if an ordination of
Young Joseph had occurred in the prison, I would likely have heard
it, and would certainly recollect it.
"Previous to this, while I was several years younger, the Twelve
Apostles were organized and commissioned to assist in leading and
governing the Church. I can recollect every detail distinctly.
My acquaintance with the Prophet was from the year 1830 to his
martyrdom, and I can truly say he was a Prophet of God, and was
appointed to the divine mission to organize the Church of Jesus
Christ of Latter-day Saints in this last dispensation.
"As to the Prophet's believing and practicing polygamy, I have as
near a certain knowledge of the fact, I may say, as any man living.
I was well acquainted with most or all of his wives, and talked
with them on the subject, at the same time my wife also talked with
them.
"If there is anything further that is necessary for me to
communicate in regard to my recollection, I will willingly do so.
"Respectfully,
"Orange L. Wight."
Further talk with Brother Wight brought out the following facts: He was
baptized into the Church in the spring of 1832; was with the Church
through all their troubles in the State of Missouri. Brother Wight
filled a thirteen months' mission in the State of Virginia in company
with Jedediah M. Grant and others; was in Nauvoo at the time the
Prophet was captured at Dixon, Ill., and was one of those who went up
the Illinois river on the steamer "Maid of Iowa," to assist in rescuing
the Prophet.
Joseph I. Earl.
AFFIDAVIT OF BATHSHEBA W. SMITH
State of Utah, County of Salt Lake. ss.
Bathsheba W. Smith, being first duly sworn on oath, deposes and says:
I was a resident of Nauvoo, State of Illinois, from 1840 to 1846. I
was married to George A. Smith July 25, 1841, Elder Don Carlos Smith
performing the ceremony. Near the close of the year 1843, or in the
beginning of the year 1844, I received the ordinance of anointing in
a room in Sister Emma Smith's house in Nauvoo, and the same day, in
company with my husband, I received my endowment in the upper room
over the Prophet Joseph Smith's store. The endowments were given under
the direction of the Prophet Joseph Smith, who afterwards gave us
lectures or instructions in regard to the endowment ceremonies. There
has been no change, to my certain knowledge, in these ceremonies. They
are the same today as they were then. A short time after I received my
anointing, I was sealed to my husband, George A. Smith, for time and
eternity, by President Brigham Young, in the latter's house, according
to the plan taught, to my knowledge, by the Prophet Joseph Smith. When
I was married in 1841, I was married for time, and not for eternity.
At the time I was anointed in Sister Emma Smith's house, she (Emma
Smith) said in my presence, to me and to others who were present upon
that occasion, "Your husbands are going to take more wives, and unless
you consent to it, you must put your foot down and keep it there." Much
more was said in regard to plural marriage at that time by Sister Emma
Smith, who seemed opposed to the principle.
In the year 1840, at a meeting held in Nauvoo, at which I was present,
I heard the Prophet Joseph Smith say that the ancient order would be
restored as it was in the days of Abraham. In the year 1844, a short
time before the death of the Prophet Joseph Smith, it was my privilege
to attend a regular prayer circle in the upper room over the Prophet's
store. There were present at this meeting most of the Twelve Apostles,
their wives, and a number of other prominent brethren and their wives.
On that occasion the Prophet arose and spoke at great length, and
during his remarks I heard him say that he had conferred on the heads
of the Twelve Apostles all the keys and powers pertaining to the
Priesthood, and that upon the heads of the Twelve Apostles the burden
of the Kingdom rested, and that they would have to carry it.
It has been, and is, necessary for me to make this statement, as
contrary reports have been circulated as coming from me. Any statements
purporting to come from me that have been made, or that may be made
by any party or parties, in opposition or conflicting with this sworn
statement, are false, as I have never, to my knowledge, deviated one
iota from this statement.
Bathsheba W. Smith.
Signed in the presence of
Joseph F. Smith, Jr.,
B. Morris Young.
Subscribed and sworn to before me this 19th day of November, 1903.
[Seal.]
Martin S. Lindsay, Notary Public.
Footnotes
1. One hundred or more affidavits in relation to the introduction of
celestial and plural marriage are on file in the historian's Office,
Salt Lake City, and are the expressions of eye and ear witnesses, who
know that the Prophet Joseph Smith introduced and taught celestial and
plural marriage. Most of these witnesses are members of the Church,
but some of them are not, and have not been connected with the Church
from before the martyrdom of the Prophet and Patriarch. It would
be impracticable and even unnecessary to produce all this evidence
here. A portion should suffice, in order that the truth regarding the
introduction of these principles should be established; for, in this
case as in all others, the testimony of two or three reliable witnesses
should establish the truth of these things. Celestial marriage, which
is marriage for eternity, should not be confused with plurality of
wives, as is often done by those not acquainted with these teachings.
2. Some time during the month of September four members of the
Reorganized Church called on Catherine Phillips Smith at her home in
East Jordan, with the object in view of having her deny her testimony
regarding her marriage to the Patriarch Hyrum Smith, which she
resolutely refused to do.
In a statement given on September 24th, two days before her death, she
said: "They tried to get me to tell a lie and deny that I was married
to the Patriarch Hyrum Smith; but I would not do it. I never have lied
and will not now; my affidavit is true. They asked me if my mother knew
of my marriage, and I told them that the Patriarch asked my mother if
she was willing for him to marry her daughter, and she said he could
ask the daughter, and she could do as she pleased. I told them that
the Prophet Joseph sealed me to the Patriarch Hyrum Smith as his wife
for time and all eternity, and they tried to get me to deny it, and I
would not do it, for it is true. I told them the truth. They annoyed me
very much, and I finally told them to leave my house and never enter it
again."
3. This, however, was not the time this principle was first made known
to the Prophet Joseph Smith, for as early as 1831 the Lord revealed the
principle of celestial and plural marriage to him and he taught it to
others.
4. See affidavit of Lucy Walker Smith.
5. Similar affidavits by most of the members of this High Council at
Nauvoo are also on file.
6. Leonard Soby was at first opposed to this revelation, and shortly
after the martyrdom he left the Church. When this statement was given
he was not a member of the Church.
THE REORGANIZED CHURCH--SOME FACTS REGARDING ITS ORIGIN
The ministers of the "Reorganized" Church, or the "New Organization,"
as it was first called,[1] declare that the Church at the death of
the Prophet Joseph and Patriarch Hyrum Smith, was badly divided, its
members scattered to the four winds, and that the Church was rejected
with its dead. They also claim that the "Reorganization" is composed of
the faithful who did "not bow the knee to Baal," but remained true to
the "original faith" as revealed and practiced by the Prophet Joseph
Smith. In the words of their president: "The individuals who kept this
covenant (the new and everlasting covenant) were accepted of Him and
were not rejected, nor their standing before God put in jeopardy by
the departure of others from the faith. Whatever the office in the
priesthood each held, under the ordinations ordered by the call of
God and vote of the Church, would remain valid. They could as elders,
priests, etc., pursue the duties of warning, expounding, and inviting
all to come to Christ, and by command of God could build up the Church
from any single branch, which, like themselves, had not bowed the knee
to Baal, or departed from the faith of the Church as found in the
standard works of the body at the death of Joseph and Hyrum Smith."[2]
It is strongly implied in this quotation from the writings of the
president of the "Reorganization" that all those who followed
President Brigham Young and the Twelve Apostles, lost their Priesthood
and standing before the Lord, and that the founders of the "New
Organization" and their followers were the only ones who remained true
and steadfast to the Truth. The evidence in this regard is against
them. The truth is that the founders of the "Reorganized" church were
the ones who followed every will-o-the-wisp, bowed the knee to Baal and
departed from the faith, while the Twelve and the Saints on the other
hand, pursued an even course and were steadfast under all trials and
difficulties even to the end.
It is not true that the Church was broken, scattered and rejected
following the martyrdom and that the "Reorganization" is a portion of
the original church. Their organization did not come into existence
until some sixteen years after the death of the Prophet and Patriarch
and was an outgrowth of the movement under James J. Strang.
There was a movement on foot to divide the Church, following the
assassination of the Prophet and Patriarch, but its range was not as
extensive as has generally been supposed. The chief actors in this
movement were Sidney Rigdon, James J. Strang and William Smith, each
of whom aspired to lead the Church. Mr. Rigdon based his claim to the
presidency on the fact that he had been the first counselor to the
Prophet Joseph Smith, and therefore by right should be the "guardian"
of the Church. His claim was in conflict with the position of the
Church and the teachings of the Prophet. He laid his case before the
conference of the Church August 8, 1844, and his claim was rejected
by the Saints almost unanimously. At the same conference the Twelve
Apostles were sustained as the presiding quorum of the Church. Mr.
Strang's claim to the presidency was based on his statement that the
Prophet had appointed him as his successor by letter, a few days before
the martyrdom. William Smith claimed the right of presidency by virtue
of being the brother of the Prophet.
Each of these men gathered around him a few followers, principally of
that class of restless, erratic individuals, who never remain contented
very long in any one place or under any circumstances; but none of them
gathered many followers. Their organizations barely existed for a few
years and then disappeared; the fragments becoming the nucleus of the
"Reorganization."
The movement which resulted in the bringing forth of the "Reorganized"
church, was of more recent date and was due principally to the efforts
of two men, viz., Jason W. Briggs and Zenas H. Gurley. Mr. Briggs was
born June 25, 1821, at Pompey, Oneida County, New York. He joined the
Church June 6, 1841, and members of the "Reorganization" declare that
he was ordained an Elder in 1842. His home was in Beloit, Wisconsin,
from 1842 to 1854. After the death of the Prophet, Mr. Briggs sustained
the Twelve Apostles and the Church and was apparently true to them
until the exodus in 1846. At that time he lost heart, turned from the
Church in its darkest hour and sought the favor of the world. Some
time subsequent to this he joined the movement under James J. Strang.
In Strang's organization he did missionary work, received honors
and organized a branch. In 1850 he renounced Mr. Strang and joined
with William Smith, in the latter organization he was "ordained" an
"apostle." He soon tired of William Smith, and in 1851 joined with
Zenas H. Gurley who was at that time a follower of James J. Strang.
These two men then organized a church of their own which afterwards was
known as the "Reorganized" church. In 1886 Jason W. Briggs withdrew
from this organization of his own begetting, declaring that it was not
the Church of Christ.
Zenas H. Gurley was just as unstable as Mr. Briggs. He was born at
Bridgewater, New York, May 29, 1801, joined the Church in April, 1838,
and moved to Far West, from whence he was driven with the Saints in the
expulsion of 1838-39. After this expulsion he settled in Nauvoo, where,
in 1844, he was ordained a Seventy,[3] under the direction of President
Joseph Young, and on the 6th day of April, 1845, he was ordained senior
president of the twenty-first quorum of Seventy. He sustained the
Twelve and followed their teachings and remained with the Church until
February, 1846, (the month of the exodus) when he also left the Church
and shortly afterwards joined with James J. Strang. Mr. Gurley was
endowed in the Nauvoo Temple with his wife January 6, 1846, and of that
event the record of Seventies states under date of January 10, 1846:
President Zenas H. Gurley arose and said that the Presidents of the
quorum (21st) had received their endowment. He observed that it was
remarkable for the unusual outpouring of the Holy Spirit.--Page 29.
Again speaking of the authorities of the Church he said:
He remembered forcibly the sayings of the First Presidents of
Seventy, that we should so live that no charge can be brought
against us. A few years ago the men in high standing in this Church
were as little as we are. They obtained their exaltation by patient
submission to right, and minding their own business.--Page 29.
On January 25th, 1846, he said:
The Saints who have passed through the trials of the Church were
generally rooted and grounded in love and have a witness in their
own hearts or they would not have remained.--Page 33.
Within a very few days of this time Zenas H. Gurley deserted the Church
because he was unable to face the trials and hardships the Saints were
forced to undergo. The "Mormon" people were journeying in a strange
land, the prospects before them were dark and some of the members
became faint-hearted and were unable to endure to the end. Of this
number Jason W. Briggs and Zenas H. Gurley were two who turned back and
sought refuge in the apostate organization of James J. Strang. Indeed
it required a strong heart and a firm-rooted faith for men and women
to give up all earthly comforts and undertake a journey of that kind.
Death stared the Saints in the face, they were poorly clothed, without
shelter, save their ragged tents that would not shed the rain, and
almost destitute of food; yet with the exception of the few who sought
the "flesh-pots of Egypt," they patiently and determinedly pursued
their way until crowned with the victory. The opinion of the world
at that time was that the exodus meant the end of "Mormonism," and
that the Latter-day Saints had gone to their destruction; for without
the necessary means to support life, and isolated as they were from
the rest of civilization, they must surely perish in the barren and
distant West. Such, too, would doubtless have been the case had not the
protecting hand of Jehovah guided them. Is it any wonder under such
trying conditions that the hearts of those weak in the faith should
fail them?
In 1849 Mr. Gurley filled a mission for Mr. Strang and made a number of
converts to that faith. In 1850 he organized the "Yellowstone branch,"
for the Strangite church. In 1852 he rejected the claim of Mr. Strang
and joined with Mr. Jason W. Briggs, and these two men united their
respective Strangite branches, those of Yellowstone and Beloit, and
organized themselves into a new religious movement known today as the
"Reorganized" church. In 1853, the leaders of this movement called a
number of men to the ministry, "ordained" seven "apostles" and began
a proselyting movement. For several years they tried to get "young
Joseph," the son of the Prophet Joseph Smith, who had never affiliated
with the Saints since the exodus from Nauvoo, to join them and become
their president. In this they failed, but were diligent and finally,
through their continued efforts and the persuasion of his mother, he
accepted that position in 1860, was "ordained" president of their
church by William Marks, Zenas H. Gurley, and William W. Blair, and has
continued in that position ever since.
Mr. Gurley remained with this movement till his death, but his family,
together with Jason W. Briggs, voluntarily withdrew in 1886.
In 1852, when Jason W. Briggs and Zenas H. Gurley combined their
Strangite forces the membership was about one hundred souls, most of
whom were converts made for Mr. Strang. In 1860, when "young Joseph"
assumed the leadership, the membership was three hundred souls, most
of whom were converts that had never belonged to the Church of Jesus
Christ of Latter-day Saints.
Of the members of the Church who were in fellowship in 1844-46, the
"Reorganization" has received no more, and likely less than one
thousand converts, which fact shows that the apostasy was not so
great in 1844-46, as has been pictured. These statements are based on
the testimony of original members of the "Reorganization," as they
testified before the U. S. Court of Appeals for the Western District of
Missouri, in 1894, in the Temple Lot suit, which was for the possession
of property in the hands of the "Church of Christ" or "Hedrickites."
Before that court Mr. William W. Blair, who for many years was a member
of the presidency of the "Reorganization" and who was one of its oldest
members, testified that "one thousand was probably too high an estimate
for the members of the original church, that had joined the Reorganized
church." He could "approximately say" that one thousand had joined the
"Reorganized church, and possibly that estimate was too large." Record
pp. 180, 181.
William Marks, whose testimony is referred to by Mr. Evans, was also
one of those who joined the "Reorganization" in an early day. At the
time of the martyrdom he was president of the Nauvoo Stake, but was
disfellowshipped for transgression at the October conference, 1844,
and finally excommunicated. Afterwards he joined the organization
under James J. Strang. In that organization he became a "bishop,"
was a member of the "high council," and later a member of the "first
presidency." After the death of James J. Strang, he joined the
organization of Charles B. Thompson, another apostate. This is the same
William Marks who "ordained" Joseph Smith, of Lamoni, president of
the "Reorganization." In that ordination he was assisted by Zenas H.
Gurley and William W. Blair. Mr. Blair never belonged to the Church. It
is almost needless to add that these men held no divine authority and
could not bestow the Priesthood and officiate in the ordinances of the
Gospel, and, therefore, the pretentions of the "Reorganized" church are
fraudulent. Judged by its history, doctrines and the unstable character
of its founders it is proved to be a counterfeit and nothing more.
Considering the conditions under which the "Reorganization" came
into existence, and the fact that in the beginning the original one
hundred members came from the Strangite church, and that during the
existence of that organization from its foundation to 1894, not more
than one thousand members of the "original church" (i.e. the Church
of Jesus Christ of Latter-day Saints as it stood in 1844) had joined
it, we are not to be blamed if we declare that that church is not the
successor, a faction or a portion of the "original church" founded by
Joseph Smith the Prophet through the command of God, April 6, 1830.
And after following the history of its founders and pointing out their
instability and the manner in which they followed after false leaders,
receiving "ordinations" and honors under their hands, we can most
emphatically declare that they were not the faithful who did "not bow
the knee to Baal," and who kept the "everlasting covenant."
Footnotes
1. _Saints' Herald_, Vol. one.
2. See article in _Era_, Vol. 7, No. 11, entitled, "The Church
Rejected--When?"
3. The "Reorganized" Church History states that Z. H. Gurley was
ordained a Seventy in Far West in 1838. This is an error, they have
no original record of such an ordination. The original records of
the Seventies in the Historian's Office, Salt Lake City, give his
ordination as stated here.