The case was then adjourned until the next morning. In the meantime,

Elder Amasa M. Lyman preached a sermon to which a large congregation

listened attentively. His address was marked by such power and spirit

that a total revulsion in sentiment took place; and when the court next

day decreed the discharge of the prisoner, the populace could no longer

be incited by jealous priests into a demonstration against Joseph.

The opinion of Judge Douglas in releasing the Prophet was recorded as

follows:

That the writ being once returned to the Executive by the sheriff

of Hancock County was dead, and stood in the same relationship

as any other writ which might issue from the circuit court; and

consequently, the defendant could not be held in custody on that

writ. The other point, whether evidence in the case was admissible

or not, he would not at that time decide, as it involved great and

important considerations relative to the future conduct of the

different states. There being no precedent, as far as they have

access to authorities, to guide them; but he would endeavor to

examine the subject, and avail himself of all the authorities which

could be obtained on the subject before he would decide that point.

But on the other, the defendant must be liberated.

About 2 p.m. on Thursday, June 10th, the Prophet and his company

started upon their return to Nauvoo where they arrived at 4 p.m. on the

11th, and were greeted by the joyous acclamations of the Saints.

Some of the so-called religious publications made this trial a pretext

for all manner of false and senseless utterances against Joseph and the

people. Their purpose was very apparent. The ministers who preached

for hire and divined for money feared to see their craft in danger;

the growth of the Saints was too rapid; the influence of Joseph was

too great. It did not matter to these enemies of the work that the

Saints were law-abiding and industrious, and that the Prophet exercised

no unrighteous authority, but labored in love and charity among his

brethren and all people. They were determined to spread their lies

abroad that a feeling of hatred might be incited against Joseph and the

people of Nauvoo; and they were successful, for prejudice continued to

enlarge its circle from that time. All these evil reports were colored

by statements of the Missouri officials who, to screen themselves gave

out the _ex parte_ testimony of mobocrats as being truthful statements

of the Missouri persecutions. A few papers had the courage and truth

to examine carefully before committing themselves; and were led to

protest against the unhallowed warfare waged by the blood-thirsty mob

against Joseph and his law-abiding and order-loving brethren in Nauvoo.

Among articles of this character was one which appeared in the Juliet

_Courier_, written to the editor of that journal by a spectator of the

trial at Monmouth, from which the following is an excerpt:

Before this reaches you, I have no doubt you will have heard of

the trial of Joseph Smith, familiarly known as the Mormon Prophet.

As some misrepresentations have already gone aboard in relation to

Judge Douglas's decision, and the merits of the question decided by

the judge, permit me to say, the only question decided, though many

were debated, was the validity of the executive writ which had once

been sent out, I think in Sept., 1840, and a return on it that Mr.

Smith could not be found. _The same writ_ was issued in June, 1841.

There can really be no great difficulty about this matter, under

this state of facts.

The judge acquitted himself handsomely, and silenced clamors that

had been raised against the defendant.

Since the trial I have been at Nauvoo, on the Mississippi, in

Hancock County, Illinois, and have seen the manner in which things

are conducted among the Mormons. In the first place, I cannot

help noticing the plain hospitality of the Prophet Smith to all

strangers visiting the town, aided as he is in making the stranger

comfortable by his excellent wife, a woman of superior ability. The

people of the town appear to be honest and industrious, engaged

in their usual avocations of building up a town and making all

things around them comfortable. On Sunday I attended one of their

meetings, in front of the temple now building and one of the

largest buildings in the state. There could not have been less

than 2,500 people present, and as well appearing as any number

that could be found in this or any state. Mr. Smith preached in

the morning, and one could have readily learned, then, the magic

by which he has built up this society, because, as we say in

Illinois, "they believe in him," and in his honesty. It has been

a matter of astonishment to me, after seeing the Prophet, as he

is a called, Elder Rigdon and many other gentlemanly men anyone

may see at Nauvoo who will visit there, why it is that so many

professing Christianity, and so many professing to reverence the

sacred principles of our constitution (which gives free religious

toleration to all), have slandered and persecuted this sect of

Christians.

In the month of July, 1841, the Apostles began to return to Nauvoo from

their missions to Europe, and their coming was a great comfort to the

Prophet in his hour of affliction. At a special conference which was

held at Nauvoo on the 16th of August, 1841, shortly after the return of

the Twelve, Joseph stated to the people there assembled that the time

had come when the Apostles must stand in their places next to the First

Presidency. They had been faithful and had borne the burden and heat of

the day, giving the gospel triumph in the nations of the earth, and it

was right that they should now remain at home and perform duty in Zion.

At the same conference the Twelve selected a number of Elders to go on

missions, and Joseph stated to the congregation that it was desirable

to build up the cities in Hancock County, Illinois, and Lee County,

Iowa.

In addition to the woes wrought by his enemies upon the Prophet he had

cause to mourn in August. His infant child Don Carlos died, bringing

great distress upon the household. Also his youngest brother, Don

Carlos Smith departed this life on the seventh day of August, 1841.

This was a great blow to the Prophet and the family. Don Carlos was

but twenty-five years of age at the time of his death. He was a young

man of considerable promise, and had been very active and zealous in

the work from the commencement. He was one of the first to receive the

testimony of Joseph respecting the gospel. The evening after the plates

of the Book of Mormon were shown to the eight witnesses, a meeting was

held at which all the witnesses bore testimony of the truth of the

latter-day dispensation. Don Carlos was present at this meeting, and

also bore the same testimony. He was ordained to the Priesthood when

only fourteen years old, and at that age accompanied his father on a

mission to his grandfather and relatives in St. Lawrence County, New

York. While on this mission he was the means of convincing a Baptist

minister of the truth of the work of God. After this he took several

missions, and was very active in the ministry at home, being one of the

twenty-four Elders who laid the corner stones of the Kirtland temple.

Before he was quite twenty years old he was ordained President of the

High Priests' Quorum, in which capacity he acted until the time of his

death. He and his counselors laid the southwest corner stone of the

temple at Nauvoo. He was a printer, having learned the business in the

office of Oliver Cowdery at Kirtland, and when the _Elders' Journal_

was published there he took charge of the establishment. After the

Saints removed to Nauvoo, he commenced making preparations for the

publishing of the _Times and Seasons_. To get the paper issued at an

early date he was under the necessity of cleaning out a cellar, through

which a spring was constantly flowing, that being the only place where

he could put up the press. He caught cold at this labor, and this, with

administering to the sick, impaired his health, which he never fully

recovered again. At the time of his death he was Brigadier-General of

the first cohort of the Nauvoo Legion, and a member of the city council

of Nauvoo.

Like Joseph and his other brothers, he was a splendidly formed man

physically, being six feet, four inches high, very straight and well

made, and strong and active. He was much beloved by all who knew him;

for he was wise beyond his years, and he appeared to have a great

future before him.

On the 12th day of this month Nauvoo was visited by a band of Sac and

Fox Indians, under Chiefs Keokuk and Kiskukosh and Appenose. The party

consisted of about one hundred chiefs and braves with their families,

and they had come to Nauvoo to see the Prophet. At the landing they

were met by Joseph and Hyrum and escorted to the meeting ground in the

grove, where the Prophet proceeded to address them upon their origin

and the promises of God concerning them. His remarks were interpreted

to them and gave them great delight. Then he advised them to cease

killing each other and warring with other tribes and besought them to

keep peace with the whites. In reply to this Keokuk said he had a Book

of Mormon which the Prophet had given him years before. Said he to

Joseph:

I believe you are a great and good man. I look rough, but I also am

a son of the Great Spirit. I have heard your advice; we intend to

quit fighting and follow the good advice you have given us.

On the 27th day of August, 1841, Elder Robert Blashel Thompson died

at his residence in Nauvoo in the thirtieth year of his age. He had

been Joseph's scribe and trusted friend, and the Prophet mourned him

sincerely. On the 13th day of September, 1841, Willard Richards was

appointed to be his successor.

On the 13th day of September, 1841, Edward Hunter visited Nauvoo and

made the acquaintance of the Prophet. This noble man had journeyed

from Chester County in Pennsylvania, in answer to the gospel call; and

he brought his substance with him. Being a man of wealth, he proved a

blessing to the people and city.

Brigadier-General Swazey and the Colonel of the militia of Lee

County, Iowa, invited Joseph and Hyrum, with John C. Bennett, to view

a military parade at Montrose on the 14th of September, 1841. They

accepted the invitation and were very courteously received by the

general and the officers, and every mark of respect was extended to

them by the militia. A foolish fellow named D. W. Kilbourn, a merchant,

took umbrage at the presence of the Prophet and his party and attempted

to raise a riot. During the noon hour, when the militia were resting

from their exercises, he gathered a large crowd around his store and

read to them the following quotation:

Citizens of Iowa:--The laws of Iowa do not require you to muster

under or be reviewed by Joseph Smith or General Bennett, and should

they have the impudence to attempt it, it is hoped that every

person having a proper respect for himself will at once leave the

ranks.

Neither the Prophet nor his brother was in military costume, being

there entirely in the capacity of private citizens, and the ridiculous

insult was so apparent that even Kilbourn's friends resented it. After

the exercises were over the Prophet was escorted to the river landing

by a large party which bade him farewell with every manifestation of

respect and friendship.

At the general conference which was held in the grove at Nauvoo on

the 2nd, 3rd and 4th days of October, 1841, many matters of Church

welfare were transacted. At the request of the Twelve, Joseph gave

instruction on the subject of baptism for the dead. [1] His remarks

were a revelation of comfort to the Saints who had sorrowed that their

ancestry had been deprived of the privilege of hearing the gospel

truth. Among other things which the Prophet uttered on this memorable

occasion were the following sentiments:

The only way to obtain truth and wisdom, is not to ask it from

books, but to go to God in prayer, and obtain divine teaching. It

is no more incredible that God should save the dead than that he

should raise the dead.

There is never a time when the spirit is too old to approach

God. All are within the reach of pardoning mercy, who have not

committed the unpardonable sin, which hath no forgiveness, neither

in this world, nor in the world to come. There is a way to release

the spirit of the dead; that is by the power and authority of

the Priesthood--by binding and loosing on earth. This doctrine

appears glorious, inasmuch as it exhibits the greatness of divine

compassion and benevolence in the extent of the plan of human

salvation.

This glorious truth is well calculated to enlarge the

understanding, and to sustain the soul under troubles, difficulties

and distresses. For illustration: suppose the case of two men,

brothers, equally intelligent, learned, virtuous and lovely,

walking in uprightness and in all good conscience, so far as they

had been able to discern duty from the muddy stream of tradition,

or from the blotted pages of the book of nature.

One dies and is buried, having never heard the gospel of

reconciliation; to the other the message of salvation is sent, he

hears and embraces it, and is made the heir of eternal life. Shall

the one become a partaker of glory, and the other be consigned to

hopeless perdition? Is there no chance for his escape? Sectarianism

answers, None! none!! none!! Such an idea is worse than atheism.

The truth shall break down and dash in pieces all such bigoted

Pharisaism; the sects shall be sifted, the honest in heart brought

out, and their priests left in the midst of their corruption.

At this conference the Prophet announced:

There shall be no more baptisms for the dead until the ordinance

can be attended to in the font of the Lord's house, and the Church

shall not hold another general conference until they can meet in

said house. For thus saith the Lord!

The conference had begun under discouraging circumstances. The

weather was unpropitious, and there was some ill health. But before

its conclusion a vast number of Saints and visitors from abroad had

gathered, and at the last day, when the weather became more favorable,

the congregation was a multitude. There was much occasion at this

conference for congratulation. The work was prospering at home and

abroad. Unanimity prevailed among the Saints in the stakes of Zion;

and the missionary Elders were constantly sending up reports of their

success among the honest-in-heart.

As the brethren of the Twelve had taken upon their own shoulders many

of the burdens which the Prophet had borne in their absence, he was

enabled to perform greater labors in the way of general instruction

than ever before. Under his direction the temporal interests of the

people in Nauvoo prospered greatly. He also read the proofs of the Book

of Mormon previous to its being stereotyped.

On the 8th day of November, 1841, the baptismal font in the Lord's

house was dedicated, President Brigham Young being spokesman.

The falsehoods concerning the Saints bore evil fruit. Bad men gathered

in Hancock and Lee and made depredations upon the property of the

Saints and other citizens alike. The thefts perpetrated upon other

citizens were attributed to the followers of the Prophet; and the

thieves themselves circulated the report secretly that these evil

deeds were committed under the direction of Joseph and Hyrum. So

industriously were these bad reports scattered and so generally were

they believed that in November of 1841, the Prophet and Hyrum gave out

to the world their innocence of these deeds, stating that they did not

sanction any evil practice in any person whatever, and they warned all

people of Nauvoo and the surrounding country against being made the

dupes of thieves, plunderers and falsifiers. They declared that the

Church would purge itself of all persons connected with any such crime.

Footnotes

1. See NOTE 4., APPENDIX.

CHAPTER LI.

THE POWER OF HUMAN HARMONY--CHANGING HELL TO HEAVEN--JOSEPH AS A

SERVANT--HIS SKETCH OF THE CHURCH--A RINGING EDITORIAL--ORGANIZATION OF

THE RELIEF SOCIETY--BENNETT BEGINS HIS PLOTS.

Upon one occasion, when the power of persecution was descending upon

the people, a threat of the mobocrats was carried to the Prophet. It

was this: "We are going to drive the Mormons to hell, this time, sure."

With an entrancing mildness of look and sweetness of voice, Joseph

replied:

Never mind, my brethren, if they drive us to hell, we'll turn the

devil out and make a heaven of it.

This sentiment is at once a sermon upon unity and an epitome of the

history of the Latter-day Saints. By their union and system of mutual

help they have again and again redeemed wildernesses; every time

demonstrating that the Prophet's view of the power of human harmony

was correct--for where the love of truth and the concord of the Saints

exist there is no room for Satan, and hell itself must be transformed

into a region of bliss.

Joseph was putting these principles into practice at Nauvoo, and a

beautiful city was growing out of a marsh; and institutions for human

liberty and human advancement were growing out of the most adverse

conditions.

Near the opening of 1842 the Prophet, with President Brigham Young

and Bishop Newel K. Whitney, began to devise a plan, by which a cheap

and expeditious conveyance of the Saints from the old world to Nauvoo

might be secured through a united effort; and the mercantile interests

of the people might be made to serve the general welfare and protect

and help the poor. The Prophet himself did not hesitate to engage in

mercantile and industrial pursuits; the gospel which he preached was

one of temporal salvation as well as spiritual exaltation; and he was

willing to perform his share of the practical labor. This he did with

no thought of personal gain, for in opening the store at Nauvoo he said:

I rejoice that we have been enabled to do as well as we have, for

the hearts of many of the poor brethren and sisters will be made

glad with these comforts which are now within their reach.

In a letter to Brother Edward Hunter, under date of January 5th, 1842,

the Prophet shows his humility and the love of his heart in these words:

The store has been filled to overflowing and I have stood behind

the counter all day, distributing goods as steadily as any clerk

you ever saw, to oblige those who were compelled to go without

their Christmas and New Year's dinners for the want of a little

sugar, molasses, raisins, etc.; and to please myself also, for I

love to wait upon the Saints and to be a servant to all, hoping

that I may be exalted in the due time of the Lord.

What a picture is here presented! A man chosen by the Lord to lay the

foundation of His Church and to be its Prophet and President, takes

joy and pride in waiting upon his brethren and sisters like a servant.

The self-elected ministers of Christ in the world are forever jealous

of their dignity and fearful of showing disrespect to their cloth; but

Joseph never saw the day when he did not feel that he was serving God

and obtaining favor in the sight of Jesus Christ by showing kindness

and attention "even unto the least of these."

One Tom Sharp, editor of the Warsaw _Signal_, was devoting the greater

part of his time and the greater part of his paper's space to slanders

and misrepresentations of the Saints. The Prophet's comment upon this

man, who afterward became a prominent factor in the persecutions

against the people, was: "Let Sharp publish what he pleases: the faster

he prints his lies the sooner he will get through."

There were signs of prosperity for the Saints and although they

were not yet surrounded by comforts, they began to give freely of

their substance to rear the temple, anxiously looking forward to its

completion as a thing of mighty importance to the living and to the

dead. With the rapid increase of their numbers, the politicians of

the state sought their favor. The Prophet took occasion, during the

gubernatorial contest of 1842, to announce that he would support

without regard to their political predilections, the men who were

devoted to humanity and equal rights--the cause of liberty and the law.

And this was his text in every political campaign in which the people

took part.

John Wentworth, proprietor of the Chicago _Democrat_, wrote to the

Prophet early in 1842, asking for a sketch of the Church and its

founder, stating that he desired the data for a Mr. Barstow who was

writing the history of New Hampshire. Joseph very willingly complied

with this request and gave a succinct history of the founding of the

Church, its progress and persecutions; with a statement of the faith

of the Latter-day Saints. The Prophet's own words cannot fail to be

of intense interest to students of his life; and as his account shows

masterly condensation and completeness, it is here presented in full:

I was born in the town of Sharon, Windsor County, Vermont, on the

23rd of December, A. D. 1805. When ten years old my parents removed

to Palmyra, New York, where we resided about four years, and from

thence we removed to the town of Manchester. My father was a farmer

and taught me the art of husbandry. When about fourteen years of

age I began to reflect upon the importance of being prepared for

a future state, and upon inquiring upon the plan of salvation,

I found that there was a great clash in religious sentiment; if

I went to one society they referred me to one plan, and another

to another; each one pointing to his own particular creed as the

_summum bonum_ of perfection; considering that all could not be

right, and that God could not be the author of so much confusion, I

determined to investigate the subject more fully, believing that if

God had a church it would not be split up into factions, and that

if He taught one society to worship one way, and administer in one

set of ordinances, He would not teach another principles that were

diametrically opposed.

Believing the word of God, I had confidence in the declaration of

James--"If any man lack wisdom, let him ask of God, who giveth

to all men liberally and upbraideth not, and it shall be given

him." I retired to a secret place in a grove, and began to call

upon the Lord; while fervently engaged in supplication, my mind

was taken away from the objects with which I was surrounded,

and I was enwrapped in a heavenly vision, and saw two glorious

personages, who exactly resembled each other in features and

likeness, surrounded with a brilliant light which eclipsed the

sun at noonday. They told me that all the religious denominations

were believing in incorrect doctrines, and that none of them was

acknowledged of God as His Church and kingdom; and I was expressly

commanded to "go not after them;" at the same time receiving a

promise that the fullness of the gospel should at some future time

be made known unto me.

On the evening of the 21st of September, A. D. 1823, while I was

praying unto God, and endeavoring to exercise faith in the precious

promises of scripture, on a sudden a light like that of day, only

of a far purer and more glorious appearance and brightness, burst

into the room: indeed the first sight was as though the house was

filled with consuming fire. The appearance produced a shock that

affected the whole body. In a moment a personage stood before me

surrounded with a glory yet greater than that with which I was

already surrounded. This messenger proclaimed himself to be an

angel of God, sent to bring the joyful tidings, that the covenant

which God made with ancient Israel was at hand to be fulfilled,

that the preparatory work for the second coming of the Messiah was

speedily to commence; that the time was at hand for the gospel, in

all its fullness, to be preached in power unto all nations, that a

people might be prepared for the millennial reign.

I was informed that I was chosen to be an instrument in the hands

of God to bring about some of His purposes in this glorious

dispensation.

I was also informed concerning the aboriginal inhabitants of this

country, and shown who they were and from whence they came; a brief

sketch of their origin, progress, civilization, laws, governments,

of their righteousness and their iniquity, and the blessings of God

being finally withdrawn from them as a people, was made known unto

me. I was also told where there were deposited some plates on which

were engraven an abridgment of the records of the ancient prophets

that had existed on this continent. The angel appeared to me three

times the same night, and unfolded the same things. After having

received many visits from the angels of God, unfolding the majesty

and glory of the events that should transpire in the last days, on

the morning of the 22nd of September, A.D. 1827, the angel of the

Lord delivered the records into my hands.

These records were engraven on plates which had the appearance

of gold. Each plate was six inches wide and eight long, and not

quite so thick as common tin. They were filled with engravings

in Egyptian characters, and bound together in a volume as the

leaves of a book, with three rings running through the whole.

The volume was something near six inches in thickness, a part

of which was sealed. The characters on the unsealed part were

small and beautifully engraved. The whole book exhibited many

marks of antiquity in its construction and much skill in the art

of engraving. With the records was found a curious instrument,

which the ancients called "Urim and Thummim," which consisted

of two transparent stones set in the rim of a bow fastened to a

breastplate.

Through the medium of the Urim and Thummim I translated the record,

by the gift and power of God.

In this important and interesting book the history of ancient

America is unfolded, from its first settlement by a colony that

came from the tower of Babel at the confusion of languages, to

the beginning of the fifth century of the Christian era. We are

informed by these records that America in ancient times had been

inhabited by two distinct races of people. The first were called

Jaredites, and came directly from the tower of Babel. The second

race came directly from the city of Jerusalem about six hundred

years before Christ. They were principally Israelites of the

descendants of Joseph. The Jaredites were destroyed about the time

the Israelites came from Jerusalem, who succeeded them in the

inheritance of the country. The principal nation of the second race

fell in battle towards the close of the fourth century. The remnant

are the Indians that now inhabit this country. This book also

tells us that our Savior made His appearance upon this continent

after His resurrection, that He planted the gospel here in all its

fullness, and richness, and power, and blessing; that they had

apostles, prophets, pastors, teachers and evangelists; the same

order, the same Priesthood, the same ordinances, gifts, powers and

blessings as were enjoyed on the eastern continent; that the people

were cut off in consequence of their transgressions; that the last

of their prophets who existed among them was commanded to write an

abridgment of their prophecies, history, etc., and to hide it up

in the earth, and that it should come forth and be united with the

Bible for the accomplishment of the purposes of God in the last

days. For a more particular account I would refer to the Book of

Mormon.

As soon as the news of this discovery was made known, false

reports, misrepresentations and slander flew as on the wings of

the wind in every direction; the house was frequently beset by

mobs and evil-designing persons. Several times I was shot at and

very narrowly escaped, and every device was made use of to get the

plates away from me, but the power and blessing of God attended me,

and several began to believe my testimony.

On the 6th of April, 1830, the Church of Jesus Christ of Latter-day

Saints was organized in the town of Fayette, Seneca County, state

of New York. Some few were called and ordained by the spirit of

revelation and prophecy, and began to preach as the Spirit gave

them utterance, and, though weak, they were strengthened by the

power of God, and many were brought to repentance, were immersed

in the water, and were filled with the Holy Ghost by the laying on

of hands. They saw visions and prophesied, devils were cast out,

and the sick healed by the laying on of hands. From that time the

work rolled forth with astonishing rapidity, and churches were soon

formed in the states of New York, Pennsylvania, Ohio, Indiana,

Illinois and Missouri; in the last named state a considerable

settlement was formed in Jackson County; numbers joined the Church,

and we were increasing rapidly; we made large purchases of land,

our farms teemed with plenty, and peace and happiness were enjoyed

in our domestic circles and throughout our neighborhoods; but

as we could not associate with our neighbors--who were, many of

them the basest of men, and had fled from the face of civilized

society to the frontier country to escape the hand of justice--in

their midnight revels, in their Sabbath breaking, horse racing and

gambling, they commenced at first to ridicule, then to persecute,

and, finally, an organized mob assembled and burned our houses,

tarred and feathered, and whipped many of our brethren, and finally

drove them from their habitations, who, houseless and homeless,

contrary to law, justice and humanity, had to wander on the bleak

prairies till the children left the tracks of their blood on the

prairie. This took place in the month of November, and they had no

other covering but the canopy of heaven, in this inclement season

of the year. This proceeding was winked at by the government, and

although we had warrantee deeds for our land, and had violated no

law, we could obtain no redress.

There were many sick, who were thus inhumanly driven from their

houses, and had to endure all this abuse, and to seek homes

where they could be found. The result was, that a great many of

them, being deprived of the comforts of life and the necessary

attendance, died; many children were left orphans, wives widows,

and husbands widowers. Our farms were taken possession of by the

mob, many thousands of cattle, sheep, horses and hogs were taken,

and our household goods, store goods, and printing press and type

were broken, taken or otherwise destroyed.

Many of our brethren removed to Clay, where they continued until

1836, three years; there was no violence offered, but there

were threatenings of violence. But in the summer of 1836 these

threatenings began to assume a more serious form; from threats,

public meetings were called, resolutions were passed, vengeance and

destruction were threatened, and affairs again assumed a fearful

attitude. Jackson County was a sufficient precedent, and as the

authorities in that county did not interfere, they boasted that

they would not in this, which, upon application to the authorities,

we found to be too true, and after much violence, privation and

loss of property, we were again driven from our homes.

We next settled in Caldwell and Daviess counties, where we made

large and extensive settlements, thinking to free ourselves from

the power of oppression by settling in new counties with very

few inhabitants in them; but here we were not allowed to live in

peace, for in 1838 we were again attacked by mobs; an exterminating

order was issued by Governor Boggs, and under the sanction of

law organized banditti ranged through the country, robbed us of

our cattle, sheep, horses, hogs, etc. Many of our people were

murdered in cold blood, the chastity of our women was violated,

and we were forced to sign away our property at the point of the

sword; and after enduring every indignity that could be heaped

upon us by an inhuman, ungodly band of marauders, from twelve to

fifteen thousand souls--men, women and children--were driven from

their own firesides, and from lands that they had warrantee deeds

of, houseless, friendless and homeless, in the depth of winter,

to wander as exiles on the earth, or to seek an asylum in a more

genial clime and among a less barbarous people.

Many sickened and died in consequence of the cold and hardships

they had to endure; many wives were left widows, and children

orphans and destitute. It would take more time than is allotted

me here to describe the injustice, the wrongs, the murders, the

bloodshed, the theft, misery and woe that have been caused by the

barbarous, inhuman and lawless proceedings of the state of Missouri.

In the situation before alluded to, we arrived in the state of

Illinois in 1839, when we found a hospitable people and a friendly

home; a people who were willing to be governed by the principles

of law and humanity. We have commenced to build a city called

"Nauvoo," in Hancock County. We number from six to eight thousand

here, besides vast numbers in the county around, and in almost

every county of the state. We have a city charter granted us, and

a charter for a legion, the troops of which now number 1,500. We

have also a charter for a university, for an agricultural and

manufacturing society, have our own laws and administrators, and

possess all the privileges that other free and enlightened citizens

enjoy.

Persecution has not stopped the progress of truth, but has only

added fuel to the flame, it has spread with increasing rapidity:

proud of the cause which they have espoused, and conscious of their

innocence, and of the truth of their system, amidst calumny and

reproach, have the Elders of this Church gone forth, and planted

the gospel in almost every state in the Union; it has penetrated

our cities, it has spread over our villages, and has caused

thousands of our intelligent, noble and patriotic citizens to obey

its divine mandates, and be governed by its sacred truths. It has

also spread into England, Ireland, Scotland and Wales; in the year

1840, where a few of our missionaries were sent, over five thousand

joined the Standard of Truth; there are numbers now joining in

every land.

Our missionaries are going forth to different nations, and in

Germany, Palestine, New Holland, the East Indies and other places,

the Standard of Truth has been erected; no unhallowed hand can

stop the work from progressing, persecutions may rage, mobs may

combine, armies may assemble, calumny may defame, but the truth

of God will go forth boldly, nobly and independent, till it has

penetrated every continent, visited every clime, swept every

country, and sounded in every ear, till the purposes of God shall

be accomplished, and the great Jehovah shall say the work is done.

We believe in God the Eternal Father, and in His Son Jesus Christ,

and in the Holy Ghost.

We believe that men will be punished for their own sins, and not

for Adam's transgression.

We believe that through the atonement of Christ all mankind may be

saved by obedience to the laws and ordinances of the gospel.

We believe that these ordinances are 1st: Faith in the Lord

Jesus Christ; 2nd, Repentance; 3rd, Baptism by immersion for the

remission of sins; 4th, Laying on of hands for the gift of the Holy

Ghost.

We believe that a man must be called of God by "prophecy and by

laying on of hands" by those who are in authority, to preach the

gospel and administer in the ordinances thereof.

We believe in the same organization that existed in the primitive

church, namely, Apostles, Prophets, Pastors, Teachers, Evangelists,

etc.

We believe in the gift of tongues, prophecy, revelations, visions,

healing, interpretations of tongues, etc.

We believe the Bible to be the word of God as far as it is

translated correctly; we also believe the Book of Mormon to be the

word of God.

We believe all that God has revealed, all that He does now reveal,

and we believe that He will yet reveal many great and important

things pertaining to the kingdom of God.

We believe in the literal gathering of Israel and in the

restoration of the Ten Tribes; that Zion will be built upon this

continent; that Christ will reign personally upon the earth, and

that the earth will be renewed and receive its paradisiacal glory.

We claim the privilege of worshiping Almighty God according to

the dictates of our own conscience, and allow all men the same

privilege, let them worship how, where or what they may.

We believe in being subject to kings, presidents, rulers and

magistrates, in obeying, honoring and sustaining the law.

We believe in being honest, true, chaste, benevolent, virtuous, and

in doing good to_ all men_; indeed we may say that we follow the

admonition of Paul "we believe all things, we hope all things,"

we have endured many things, and hope to be able to endure all

things. If there is anything virtuous, lovely or of good report, or

praiseworthy, we seek after these things.

Respectfully, etc.,

JOSEPH SMITH.

In February of 1842, Joseph became the editor of the _Times and

Seasons_, assisted by Apostle John Taylor. The Prophet continued to

carry this responsibility for nearly a year when a press of other

business, combined with the persecution of his enemies, compelled him

to relinquish the task into the hands of his assistant, Elder Taylor,

who was then formally announced as the editor. During 1842, Joseph gave

many instructions of precious truth through that periodical to the

Saints, and published, with engravings made by Elder Reuben Hedlock,

his translation of the Book of Abraham.

In the issue of the _Times and Seasons_ for March 1st, 1842, appears

the Prophet's first editorial article. It is significant and strong:

"HONOR AMONG THIEVES."

We extract the following from the New York _Tribune_:

"The paymaster of the Missouri militia, called out to put down the

Mormons some two years since, was supplied with money some time

since and started for western Missouri, but has not yet arrived

there. It is feared that he has taken the saline slope."

We are not surprised that persons who could wantonly, barbarously

and without the shadow of law, drive fifteen thousand men, women

and children from their homes, should have among them a man who

was so lost to every sense of justice, as to run away with the

wages for this infamous deed; it is not very difficult for men

who can blow out the brains of children; who can shoot down and

hew to pieces our ancient veterans that fought in the defense

of our country and delivered it from the oppressor's grasp; who

could deliberately, and in cold blood, murder men, and rob them

of their boots, watches, etc., and whilst they were yet weltering

in their blood and grappling with death, and then proceed to

rob their widowed houses. Men who can deliberately do this, and

steal nearly all the horses, cattle, sheep, hogs and property of

a whole community, and drive them from their homes _en masse_,

in an inclement season of the year, will not find many qualms of

conscience in stealing the pay of his brother thieves, and taking

the "saline slope."

The very idea of government paying these men for their bloody

deeds, must cause the sons of liberty to blush, and to hang their

harps upon the willow; and make the blood of every patriot run

chill. The proceedings of that state have been so barbarous and

inhuman that our indignation is aroused when we reflect upon the

scene.

We are here reminded of one of the patriotic deeds of the

government of that state, which, after it had robbed us of

everything we had in the world, and taken from us many hundred

thousand dollars worth of property, had its sympathies so far

touched (_alias_, its good name,) that it voted two thousand

dollars for the relief of the "suffering Mormons," and choosing two

or three of the state's noblest sons to carry the heavenly boon,

these angels of salvation came in the plenitude of their mercy, and

in the dignity of their office, to Far West. To do what? to feed

their hungry, and clothe their naked with the $2,000? Verily nay!

but to go into Daviess County and steal the Mormons' hogs (which

they, [the Mormons] themselves, were prohibited from obtaining,

under penalty of death) to distribute among the destitute, and to

sell where they could obtain the money. These hogs, thus obtained,

were shot down in their blood, and not otherwise bled; they were

filthy to a degree. These, the Mormons' own hogs, and a very few

goods, the sweepings of an old store in Liberty, were what these

patriotic and noble-minded men gave to the "poor Mormons," and

then circulated to the world how sympathetic, benevolent, kind and

merciful the legislature of the state of Missouri was in giving two

thousand dollars to the "suffering Mormons." Surely, "the tender

mercies of the wicked are cruel."

The organization of the Female Relief Society at Nauvoo began under

the Prophet's direction on the 17th of March, 1842, and was completed

on the 24th day of that month. The purpose of the society was to

comfort the poor and relieve the destitute and sustain the widow and

the orphan. The sisters among the Saints had always been signalized

for their acts of kindness; but the cruel usage they had received in

Missouri had prevented their extending the hand of charity as they

desired. Yet even in the midst of their persecution, when the bread was

torn from the mouths of their offspring by the oppressors, they had

always been willing to open their doors to the weary travelers and to

divide their pittance with the stranger. With the growing prosperity of

the Church, the Prophet felt sure that the sisters would concentrate

their efforts to ameliorate the condition of the suffering stranger, to

pour oil and wine into the wounded heart of the distressed, to dry up

the tears of the orphan, and make the widow's heart to rejoice.

On the 20th day of March, 1842, after a sermon in the grove near the

temple, the Prophet went down to the river and baptized eighty persons

for the remission of their sins. Fifty of this number received their

confirmation under his hands later in the day. One week afterward he

baptized one hundred and seven people in the Mississippi.

At the conference of the Church held at the city of Nauvoo on the

6th day of April, 1842, the twelfth anniversary of its organization,

Apostle Page made explanation of the delays through which he failed to

accompany Elder Orson Hyde to Jerusalem.

The Prophet decided that Elder Page should be restored to his

fellowship; he took the occasion to instruct the Elders that when they

went forth as companions they were to adhere to each other as Elisha

and Elijah of old.

During this conference two hundred and seventy-five Elders were

ordained under the hands of the Apostles.

On Saturday, the 9th day of April, 1842, the Prophet attended the

funeral of Ephraim Marks, a son of William Marks, president of the

Nauvoo Stake. President Wilford Woodruff's journal of that date records

that Joseph addressed the funeral assemblage, and in the course of his

remarks said:

Some of the Saints have supposed that "Brother Joseph" could not

die; but this is a mistake. It is true that there have been times

when I have had the promise of my life to accomplish certain

things; but, having now done these things, I have no longer any

lease of my life. I am as liable to die as other men.

This sermon is like a premonition of his own fate. At the time it was

uttered his surroundings had never been so propitious since the day

when he first received the plates from the Hill Cumorah. But soon

after he made this declaration, his enemies began again to pursue him

vindictively, and they continued until his death a little more than two

years after he delivered that sermon.

In the spring of 1842, the Nauvoo Legion of the Illinois state militia

consisted of twenty-six companies, comprising about two thousand

troops. On the 7th day of May the staff of the Legion dined at the

house of the commander-in-chief. Other guests were there, including

Judge Stephen A. Douglas, who had adjourned the circuit court, then in

session at Carthage, that he and the lawyers might visit Nauvoo and

witness the parade of the Legion. A sham battle between the two cohorts

under Brigadier-Generals Wilson Law and Charles C. Rich was a feature

of the day. The battle and the parade were brilliant; and the visitors

expressed their admiration of the energy and the patriotism of the

Prophet and his brethren who had organized and trained this large body

of loyal troops to be in readiness for their country's call.

It was during the sham battle of this day that the Prophet became

assured that John C. Bennett was a wicked man--impure and traitorous.

The proper place for the Lieutenant-General commanding, was upon

an eminence where, surrounded by his staff and the ladies and

distinguished visitors, he could review the contest between his

cohorts. But Bennett made several endeavors to draw Joseph down into

the battle; failing in that, to get him separated from his staff and

party and in the rear of one of his forces. Joseph might have yielded

to some of these requests but the Spirit whispered him that treachery

was meditated. A little later the purpose of Bennett was made manifest.

He had intended to get Joseph into such a position that he could be

killed by a shot and no one be able to identify the assassin. Bennett

no doubt had accomplices in this plot, and his plans were shrewdly

laid; but this was not the hour nor this the method for the Prophet's

death.

In recording the events of this day in his journal, Joseph develops

Bennett's treachery and predicts that the wicked doing of the traitor

will soon be made manifest before the world. The prophecy was fulfilled.

CHAPTER LII.

BENNETT'S IMPURITIES--HIS COWARDLY STAB AT THE PROPHET'S NAME AND

LIFE--FELLOWSHIP WITHDRAWN FROM THE EVIL-DOER--QUOTING HIS OWN LETTERS

TO INJURE THE SAINTS--ATTEMPT TO KILL BOGGS--ABSURD CHARGES AGAINST

"THE MORMONS"--JOSEPH'S HORSE, "JOE DUNCAN"--A PROPHECY.

Insidious as was the attempt of Bennett upon the Prophet's life during

the sham battle of the Legion on the 7th of May, 1842, it was not so

cowardly as the stab which Bennett sought to inflict very soon after

that. The first blow aimed solely at the Prophet's life; the second

intended to slay his reputation and then to have him killed with a

dishonorable stain upon his name. Bennett was lustful in his nature,

though he had brought that disposition into subjection, or at least

concealment, for a little time after his arrival at Nauvoo. But he

soon gave way to the whisper of the tempter. And to make his purpose

successful, and to encloak himself with protection, he taught secretly

to men and women that the Prophet countenanced sin between the sexes.

Bennett's prominence, and the intimacy that he represented as existing

between the Prophet and himself deceived a few, and he found some

followers in the city of Nauvoo. Men and women professing to accept

his teachings as having emanated from the Prophet, gave themselves up

to profligacy. They excused themselves to their own souls and their

fellow-beings by the pretense that the Prophet of God justified these

immoralities. Bennett's converts were few; and these were only among

the ignorant or the depraved, for everyone who was himself pure in soul

and blessed with reasonable intelligence knew that nothing was more

abhorrent to the Prophet than sexual impurity. Joseph's teachings upon

this point were emphatic and frequent. He regarded and taught that

virtue in man or woman was dearer than life, and that adultery was a

sin second only to the shedding of innocent blood.

But Bennett worked secretly and prevailed over several to yield to his

desires, and induced a few men to engage in his awful course, securing

concealment by the most adroit and outrageous falsehoods.

Among the persons addressed by Bennett were some pure minded brethren

and sisters, who knew in an instant that his teachings were corrupt,

and knew by the Spirit of the Lord that the Prophet was no party to

such an atrocious crime.

Bennett's sins were not long hidden from Joseph's knowledge. The

Prophet acted promptly as was his wont. He charged the sins of

falsehood and seduction upon Bennett, and the latter was forced to

confess. He humbled himself and with many tears begged for pardon.

Of his own volition he went before Alderman Daniel H. Wells and made

oath that Joseph Smith had never taught him "anything contrary to the

strictest principles of the gospel, or of virtue, or of the laws of God

or man, under any circumstance, or upon any occasion, either directly

or indirectly in word or in deed." These sentiments he reiterated in

public assemblages, declaring that so far as he knew and believed,

Joseph's life was unspotted by one act or word of immorality. On the

17th of May he resigned the office of mayor, being terrified by the

indignation of insulted men and abused women. The council accepted his

resignation and appointed Joseph to fill the vacancy.

On the 25th of May, notice was given to John C. Bennett that his

fellowship had been withdrawn from him and that notice must be given

through the press to warn the public against his evil doings. Weeping,

he fell upon his knees acknowledged his licentious conduct toward women

in Nauvoo, confessed that he was worthy of the severest chastisement;

but supplicated the brethren to spare him for his poor old mother's

sake, promising that he would sin no more and would endeavor to atone

for his wrong-doing. Joseph, who had been deeply injured, was the

one to plead for mercy for Bennett, and at his especial solicitation

the public notice was temporarily withdrawn. But the tears were

hypocritical, for Bennett renewed his machinations; and it became

necessary to warn all people against him as a dangerous man, a liar

and a seducer. Some of the persons who had lent a willing ear to his

corrupt counsels were also excommunicated. Evil reports soon began to

come in from other places concerning Bennett, and it was discovered

that he had pursued on former occasions the same sinful line of conduct

which caused his fall at Nauvoo.

In June Bennett withdrew from Nauvoo and circulated lying publications

against the truth and the Prophet, and endeavored to incite a mob to

march up against Nauvoo. The hideous character of this man is fully

shown by one circumstance: shortly after the Saints settled in Nauvoo

he began to publish a series of letters over the _nom de plume_ of

"Joab, General in Israel," in which he recounted many of the atrocities

of the Missouri persecutions. His articles breathed a spirit of

resentment against the mobocrats and their official supporters, but

these views belonged to Bennett personally and were not shared by

anyone else. When he fled from Nauvoo after the exposure of his evil

deeds, he called attention through the public prints to the sanguinary

utterances of his own letters attributing them to the Saints and

attempting by their sentiments to show that Joseph and his people were

disposed to violence. Such an act of duplicity is almost unparalleled.

Bennett published a book filled with dark falsehoods about the Prophet

and the Saints. It created a momentary excitement; but its author was

despised by everybody and soon sank into obscurity and distress. He

lived some years in agony, being wrecked in mind and body and died in

poverty and distress.

On the 6th day of May, 1842, ex-Governor Lilburn W. Boggs was shot

and dangerously wounded in his house at Independence, Jackson County,

Missouri. His little boy had found him lying near an open window,

weltering in blood, with three buckshot in his head. Outside of the

window were footprints and a smoking pistol. The case was clearly one

of attempted assassination. At first no hope was entertained that

Boggs would recover; but he subsequently took a favorable turn and his

life was saved. A rumor at once went forth charging the affair upon

the "Mormons," although there was not the slightest circumstance to

connect them with the deed. Boggs had plenty of enemies of a desperate

character; he had shown the utmost disregard for law, and had glutted

his vengeful spirit by murder and excitement to murder. What more

natural than that he who had invoked massacre should fall by the hand

of a ruffian taught by the example of Boggs himself to hold human life

in light esteem! At first the charge against the Saints was a general

one. It was safer to say that "Mormons did it," than to designate the

particular hand which fired the shot.

It was stated that the Prophet had predicted a violent death for Boggs;

and this rumor was circulated by his enemies to confirm suspicion

against the Saints. But he promptly denied having expressed any such

idea.

While this falsehood was being spread through that region, John C.

Bennett and David and Edward Kilbourn conspired to kidnap Joseph and

get him into Missouri. All the evil forces and powers of persecution

united themselves at this hour.

Under the Prophet's direction, Governor Reynolds of Missouri and

Governor Carlin of Illinois were informed of the efforts which were

being made in both states to precipitate mobocratic attacks upon the

Saints; Joseph being determined that the officials should not permit

this movement to gain head except by their wilful acquiescence or

neglect.

About the 1st of July, 1842, the first "Anti-Mormon" political

convention was held in Hancock County, Illinois. Its resolutions read

like a page out of recent Utah history. The complete set of candidates

were pledged to a man to receive no support from and to yield no

quarter to the "Mormons;" and then the ticket was _commended to the

suffrage of all the citizens of Hancock County_. The Prophet punctured

the bubble by a vigorous exposure of the hypocrisy, intolerance and

stupidity of such a campaign.

On Sunday, the 3rd day of July, eight thousand people assembled in

the grove to hear the Prophet and his brother Hyrum preach. Joseph

addressed the vast assemblage in the morning and Hyrum in the afternoon.

In the Prophet's journal, under date of July 11th, 1842, he records the

fact that he bought a horse of Harmon T. Wilson, which he afterwards

named Joe Duncan. This was the famous and beautiful steed which

Lieutenant-General Smith afterwards rode at the head of the Nauvoo

Legion. The Prophet had a great fondness for animals. His horse Charley

was widely known among the people, and with the boys of Nauvoo he was

a great favorite. Speaking of the horse Charley brings to mind an

occurrence which created considerable amusement at the time. A boy

named Wesley Cowle was flying a kite in one of the streets of Nauvoo.

One or two strangers came up to him and asked him where the Prophet

could be found. At that time officers were said to be coming from

Carthage for the purpose of serving papers upon Joseph and arresting

him. "Wes." Cowle did not know but the strangers were officers. He said

the Prophet was not in the city. He and Hyrum had gone to heaven on

"old Charley" and he was flying his kite to send them their dinner.

On Saturday, the 6th day of August, 1842, while Joseph was conversing

with several of his brethren at Montrose, Iowa, he uttered a remarkable

prophecy which, like every other prediction from his lips, has been

literally fulfilled. He declared that the Saints would continue to

suffer much affliction and would finally be driven to the Rocky

Mountains. Many would apostatize; others would be put to death by their

persecutors or lose their lives in consequence of their exile; and many

of those who listened to him would live to assist in building cities

and to see the Saints become a mighty people in the tops of the Rocky

Mountains.

That prophecy was uttered publicly and was placed on record at the time.

CHAPTER LIII.

THE PROPHET CHARGED WITH BEING AN ACCESSORY TO THE ATTEMPTED

ASSASSINATION OF BOGGS--ORRIN PORTER ROCKWELL ACCUSED OF THE

CRIME--THE GOVERNOR'S REQUISITION--THE ARREST--THE PROPHET'S DESIRE

FOR PEACE--WILSON LAW'S BRAVE WORDS--EMMA SMITH'S NOBLE APPEAL TO

THE GOVERNOR--CARLIN'S FALSE REPLY--AMASA M. LYMAN ORDAINED AN

APOSTLE--THREE HUNDRED AND EIGHTY FAITHFUL VOLUNTEERS.

Independence was hundreds of miles from Nauvoo. The vast stretch of

country lying between the two cities was inhabited by a people who had

sworn death to any "Mormon" daring to set foot on Missouri soil. The

county of Jackson was the place from which the Saints had first been

driven in the state, with the loss of all their possessions; and from

which the Prophet and his companions, in 1839, had barely escaped with

their lives. On the day when Lilburn W. Boggs was shot at Independence,

Jackson County, Missouri, Joseph Smith attended the officers' drill

at Nauvoo. The day before the attempt on Boggs' life General Adams of

Springfield had been with the Prophet; the day following the attempt,

Judge Stephen A. Douglas and many lawyers of his court, with twelve

thousand other people, saw Joseph Smith reviewing the Legion at Nauvoo.

And yet Lilburn W. Boggs went before a justice of the peace for Jackson

County, one Samuel Weston, and swore to a complaint charging Joseph

Smith with "being an accessory before the fact, to an assault with

intent to kill made by one Orrin P. Rockwell on Lilburn W. Boggs, on

the night of the 6th of May, 1842." This affidavit was not made until

the latter part of July; and, during the interval, Boggs and his

friends had ample time to ascertain that no "Mormon" could possibly

have been connected with the assault--even if they had not been able

to secure the actual assassin. They had investigated the subject, for

their kidnappers were constantly hovering around the Prophet's person.

If they could have secured him by force, Boggs would not have committed

this perjury. But they must get him at all hazards. It would not do to

charge him as principal in the commission of the deed because hundreds

of prominent men in the state of Illinois could have testified to an

alibi. They must select some person comparatively obscure, upon whom

to charge the deed itself. As this victim they chose Orrin Porter

Rockwell, although he had spent the spring and summer of 1842 in

Illinois; and they charged the Prophet as being accessory, without

taking the pains to trace any connection between Rockwell and the deed,

or between the Prophet and Rockwell.

Boggs, having been governor of Missouri, found it easy to secure a

requisition from Governor Reynolds for the persons of Joseph Smith and

Orrin P. Rockwell; and upon this manifestly absurd and unconstitutional

demand, Governor Carlin issued his warrant for their apprehension.

On the 8th day of August, 1842, the deputy sheriff of Adams County

with two assistants, arrested Joseph Smith and Orrin P. Rockwell, at

Nauvoo, by virtue of the warrant from Carlin upon the requisition of

the governor of Missouri.

The monstrous character of the charge and the proceedings was clearly

apparent, but neither Joseph nor his fellow-prisoner made any attempt

to use force in the evasion of the illegal process. They succeeded in

getting a writ of _habeas corpus_; but the officers refused to comply

with its demands for the bodies of Smith and Rockwell and returned

their original writ to Governor Carlin for further instruction. No

doubt they were aware of the character of the duty entrusted to them:

they were to arrest as fugitives from the justice of Missouri men

who had not been in that state during or since the commission of the

crime charged, men who were as palpably innocent of the offense as

the officers themselves. Under these circumstances it is no cause for

wonder that they should have sought renewed orders.

When the officers were gone from Nauvoo, Joseph and Orrin absented

themselves pending preparations for a legal defense against this

unlawful seizure. The sheriff returned with his aides to Nauvoo on

Wednesday, the 10th of August. Failing to find his prey, he sought

to terrify Emma and others into a disclosure of the Prophet's

whereabouts--making violent threats to be executed in case of their

refusal. William Law contended in argument with the officers,

pronouncing the whole proceedings to be illegal and ridiculous. So

closely did he press the point that the deputy sheriff acknowledged

his own belief that Joseph was entirely innocent, and that Governor

Carlin's course was unjustifiable and unconstitutional.

Rockwell, to escape from the Missouri kidnappers, took a journey to the

eastern states where he remained some months.

Joseph left Nauvoo and spent a little time at his Uncle John Smith's

in Zarahemla. On the night of Thursday, the 11th of August, he

went in a skiff with Brother Erastus H. Derby to an island in the

Mississippi between Nauvoo and Montrose, where they were met by

Emma, Hyrum, William Law, Newel K. Whitney, George Miller, William

Clayton and Dimick B. Huntington. Joseph's visitors stated to him the

current report that the governor of Iowa had issued a warrant for his

apprehension and that the sheriff of Lee County was expected any hour

to execute it. The situation was critical; and Joseph's immediate

removal from his Uncle John's seemed necessary. It was decided that

the Prophet should proceed to the house of Edward Sayers in Nauvoo,

and abide there for a time. The next day William Walker crossed the

river from Nauvoo into Iowa, riding the Prophet's well-known horse Joe

Duncan, to lead the gathered officers and kidnappers away from the idea

that Joseph was on the Nauvoo side of the river.

On Saturday, the 13th, a letter was received by Hyrum from Elder

Hollister at Quincy, stating that Governor Carlin admitted the

proceedings to be illegal and declared that he would not pursue them

further. Ford, the agent appointed to receive Joseph from the hands of

the sheriff and carry him to Missouri, now announced his conclusion

to take the first boat for home, as it was useless to wait longer.

These announcements of Carlin and Ford were but part of a plan to lead

the Prophet from his hiding-place and get him into the hands of his

enemies. It was learned that Ford had declared his purpose to have a

large force brought from Missouri, and already companies of marauders

were making search in Montrose, Nashville, Keokuk and other places for

Joseph, to win the reward of $1,300 which was offered for his capture.

William Walker's ruse had been successful, and most of the efforts were

directed to the Iowa side of the river; but the officers of Illinois,

who were also eager to gain the reward, were determined if possible

to have him delivered to them at Nauvoo. They said they would stay in

the city a month but that they would find him, and if he were not then

forthcoming, they would lay Nauvoo in ashes.

Emma had followed Joseph to the house of Edward Sayers to nurse him as

he was in ill health.

On the 14th of August Joseph wrote to Wilson Law, who had been elected

Major-General of the Nauvoo Legion, concerning the threats of Missouri

mobocrats and Illinois kidnappers against the welfare of Nauvoo and the

liberty of her citizens. He said:

We will take every measure in our power, and make every sacrifice

that God or man can require at our hands, to preserve the peace

and safety of the people without collision. And if sacrificing my

own liberty for months and years were necessary I would bow to my

fate with cheerfulness, and with a due consideration for the lives,

safety and welfare of others. But if this policy cannot accomplish

the desired object * * * we will defend ourselves to the best

advantage we can and to the very last.

The entire sentiment of this letter indicates the wish of the Prophet

for peace and the supremacy of the law, and also his courageous

intention of submitting supinely no more to mobocratic violence--murder

and plunder.

The answer of Wilson Law is important in a personal sense. He says:

I do respond with my whole heart to every sentiment you have so

nobly and feelingly expressed; and while my heart beats or this

hand which now writes is able to draw and wield a sword, you may

depend on its being at your service in the glorious cause of

liberty and truth, ready at a moment's warning to defend the rights

of men, both civil and religious.

Brave words these; but they were not sustained by subsequent deeds.

Wilson Law was the Benedict Arnold of Nauvoo. In less than two

years after he wrote that letter, filled with sentiments of intense

affection, he aided to bring the Prophet to his death.

Joseph had considered, during a brief time after the service of this

writ, the advisability of taking his family and traveling into the

distant north-west, to remain for a season, in order that persecution

might be drawn away from Nauvoo and the people there be spared the

horrors which had attended the Saints in Missouri. But when he found

that the hatred of his opponents was extended to the city and people

of Nauvoo, he abandoned all thought of retreating from the scene. If

his absence could have preserved his brethren and sisters he would have

cheerfully banished himself into the wilderness; but since the danger

which menaced them was a common danger he would remain and share it.

On the night of the l5th of August, Hyrum Smith and several others

came to Joseph's hiding place and informed him that the officers had

threatened to bring a great force against the city and that the Prophet

would be safer at a distance. The brethren who brought this message and

advice labored under great excitement and fear for Joseph; but he took

occasion to calmly reprove them for their agitation, and he advised

them to maintain an even and undaunted mind. Their courage was renewed

with this exhibition of his fortitude, and they gladly remained with

him in serenity and joy, listening to his salutary counsels until two

o'clock in the morning.

From his retreat he issued on the 15th an editorial article for the

_Times and Seasons_ under the title of "Persecution," in which he

analyzes this movement against himself and the Saints, and demonstrated

the ridiculous illegality and insufficiency of the process.

Emma had declared her willingness to share her husband's exile and

self-imposed banishment if necessary. As that plan was abandoned she

offered to visit Governor Carlin and lay Joseph's case before that

functionary. In answer to this proposition the Prophet wrote to her:

The governor is a fool; the more we flatter him the more eager he

will be for our destruction. You may write to him whatever you see

proper; but to go and see him I do not give my consent.

With this permission to write, Emma addressed a dignified and able

communication to Carlin, in which she called upon him by virtue of his

position as an officer and by every sense of manliness, to spare Joseph

and the people of Nauvoo from unjust persecution. This letter alone is

sufficient to demonstrate that Emma was a woman of superior ability,

and that she had an exalted appreciation and love for her great

husband. She says:

Was my cause the interest of an individual, or of a number of

individuals, then, perhaps, I might be justified in remaining

silent. But it is not. Nor is it the pecuniary interest of a whole

community alone that prompts me again to appeal to your Excellency.

But, dear sir, it is for the peace and safety of hundreds, I

may safely say, of this community, who are not guilty of any

offense against the laws of the country; and also the life of my

husband, who has not committed any crime whatever, neither has he

transgressed any of the laws, or any part of the Constitution of

the United States; neither has he at any time infringed upon the

rights of any man, or of any class of men, or community of any

description. Need I say, he is not guilty of the crime alleged

against him by Governor Boggs? Indeed, it does seem entirely

superfluous for me, or any one of his friends in this place,

to testify to his innocence of that crime, when so many of the

citizens of your place, and of many other places in this state, as

well as in the territory, do know positively that the statement

of Governor Boggs is without the least shadow of truth; and we do

know, and so do many others, that the prosecution against him has

been conducted in an illegal manner; and every act demonstrates the

fact, that all the design of the prosecution is to throw him into

the power of his enemies, without the least ray of hope that he

would ever be allowed to obtain a fair trial, and that he would be

inhumanly and ferociously murdered, no person having a knowledge of

the existing circumstances, has one remaining doubt; and your honor

will recollect that you said to me, that you would not advise Mr.

Smith ever to trust himself in Missouri.

And, dear sir, you cannot for one moment indulge one unfriendly

feeling towards him, if he abides by your counsel. Then, sir,

why is it that he should be so cruelly pursued? Why not give him

the privilege of the laws of this state? When I reflect upon the

many cruel and illegal operations of Lilburn W. Boggs, and the

consequent suffering of myself and family, and the incalculable

losses and sufferings of many hundreds who survived, and many

precious lives that were lost,--all the effect of unjust prejudice

and misguided ambition, produced by misrepresentations and calumny,

my bosom heaves with unutterable anguish. And who, that is as well

acquainted with the facts as the people of the city of Quincy,

would censure me if I should say that my heart burned with just

indignation towards our calumniators as well as the perpetrators of

those horrid crimes?

But happy would I now be to pour out my heart in gratitude to

Governor Boggs, if he had arose with the dignity and authority

of the chief executive of the state, and put down every illegal

transaction, and protected the peaceable citizens and enterprising

emigrants from the violence of plundering outlaws, who have ever

been a disgrace to the state, and always will, so long as they go

unpunished. Yes, I say, how happy would I be to render him not

only the gratitude of my own heart, but the cheering effusion of

the joyous souls of fathers and mothers, of brothers and sisters,

widows and orphans, whom he might have saved by such a course, from

now dropping under the withering hand of adversity, brought upon

them by the persecutions of wicked and corrupt men.

And now may I entreat your Excellency to lighten the hand of

oppression and persecution which is now laid upon me and my family,

which materially affect the peace and welfare of this whole

community; for let me assure you that there are many whole families

that are entirely dependent upon the prosecution and success of Mr.

Smith's temporal business for their support; and if he is prevented

from attending to the common avocations of life, who will employ

those innocent, industrious, poor people, and provide for their

wants?

But, my dear sir, when I recollect the interesting interview I

and my friends had with you, when at your place, and the warm

assurances you gave us of your friendship and legal protection,

I cannot doubt for a moment your honorable sincerity, but do

still expect you to consider our claims upon your protection from

every encroachment upon our legal rights as loyal citizens, as we

always have been, still are, and are determined always to be a

law-abiding people; and I still assure myself, that when you are

fully acquainted with the illegal proceedings practiced against us

in the suit of Governor Boggs, you will recall those writs which

have been issued against Messrs. Smith and Rockwell, as you must

be aware that Mr. Smith was not in Missouri, and of course could

not have left there, with many other considerations, which, if duly

considered, will justify Mr. Smith in the course he has taken.

And now I appeal to your Excellency, as I would unto a father,

who is not only able but willing to shield me and mine from every

unjust prosecution. I appeal to your sympathies, and beg you to

spare me and my helpless children. I beg you to spare my innocent

children the heart-rending sorrow of again seeing their father

unjustly dragged to prison or to death; I appeal to your affections

as a son and beg you to spare our aged mother--the only surviving

parent we have left--the unsupportable affliction of seeing her

son, whom she knows to be innocent of the crimes laid to his

charge, thrown again into the hands of his enemies, who have so

long sought for his life; in whose life and prosperity she only

looks for the few remaining comforts she can enjoy. I entreat your

Excellency to spare us these afflictions and many sufferings which

cannot be uttered, and secure to yourself the pleasure of doing

good, and vastly increasing human happiness--secure to yourself the

benediction of the aged, and the gratitude of the young, and the

blessing and veneration of the rising generation.

The tone of the foregoing also proves that Emma shared the Prophet's

humanitarian views, and it proves that the sentiments Joseph breathed

at home were the sentiments he uttered abroad, prophetic and noble.

William Clayton carried this letter to Governor Carlin at Quincy and

delivered it to him in the presence of Judge Ralston. Carlin read

the communication with great attention and expressed astonishment

and admiration at its character. He first proceeded to announce his

certainty that there was no excitement anywhere but in Nauvoo and among

the "Mormons" themselves: that elsewhere all was quiet and there was

no apprehension of trouble. However, before Elder Clayton departed,

the governor so far forgot his falsehood as to say that persons were

offering their services every day either in person or by letter to

fight the "Mormons;" and that these warlike volunteers held themselves

in readiness to come up against Nauvoo whenever he should call upon

them. He had the effrontery to suggest that Joseph should give himself

up to the sheriff, despite the fact that all the proceedings were

notoriously illegal, and despite the fact that the Prophet's enemies

had sworn to kill him in case he should be acquitted of the charge made

against him. Carlin could not even say that if Joseph gave himself up

his protection from the mob, in traveling to and from court, would be

guaranteed.

On the 18th of August the pursuers had pressed so closely upon the

Prophet's retreat that he departed from Brother Sayers' house and went

to the residence of Carlos Granger in the north-east part of the city.

On the 19th of August Joseph concluded to go to his own home and remain

for a time.

The next day, Saturday, August 20th, 1842, the Apostles met in council

and ordained Amasa M. Lyman to be one of the Twelve. Amasa had been

ordained an Elder under Joseph's hands in Hiram, Portage County, Ohio,

in 1832, and had been one of the Prophet's fellow-prisoners chained to

him with the same manacles, in Richmond jail, Missouri.

On Monday, the 29th day of August, 1842, the Prophet had been absent

from the congregation of the Saints three weeks--hiding from his

enemies. On that day the conference was assembled in the grove near the

temple, when Joseph suddenly appeared upon the stand. The Saints were

delighted to see him and showed great animation and cheerfulness. He

addressed them with all his wonted fire, and advised them concerning

all the exigencies of their situation. He reminded the people that the

lies of John C. Bennett were being scattered over the land and called

for Elders to go abroad to declare the truth and refute the slanders

which the enemies of the Prophet and the Church were circulating.

While he talked an indescribable transport of joy was manifested by

the assembly; and when he concluded three hundred and eighty Elders

volunteered to go immediately into the east upon the proposed mission

of enlightenment.

CHAPTER LIV.

ATTEMPT TO CAPTURE JOSEPH--REWARD OFFERED--TRICKS TO ENTRAP THE

PROPHET--HE SUBMITS TO ARREST--VISITS GOVERNOR FORD--HIS EXAMINATION

AND RELEASE--A TRAITOR'S THREAT.

The interposition of Providence saved Joseph from the hands of his

enemies on the 3rd day of September, 1842.

A considerable party of mobocrats, joined with some officers of the

law, left Quincy on the 2nd of the month, intending to reach Nauvoo

in the night, surround the Prophet's house and seize him in his bed.

Although their road lay plainly before them, and to lose it would seem

impossible, yet they wandered from the track and were many hours late

in reaching their destination. About noon on the 3rd, Deputy Sheriff

Pitman with two other men came stealthily upon Joseph's residence and

entered it while he was at dinner with his family. Before they reached

the room where the Prophet was they met John Boynton and demanded

that he should reveal Joseph's hiding place. While Boynton was making

some evasive answer, the Prophet walked out through a rear door of

the mansion, and entering a patch of tall corn in the garden, passed

serenely through to the residence of Newel K. Whitney.

In the meantime the officers proceeded to search the house. Emma

demanded a sight of the warrant under which they were proceeding.

Pitman said he had none authorizing him to search, but insisted upon

going through the house. After Emma felt sure that Joseph had escaped,

she permitted them to hunt through the building.

Again that night two parties made another search of the residence but

failed to discover him whom they wished to make their prey.

About nine o'clock in the evening the Prophet went to the house of

Edward Hunter, where he received a joyous welcome and where it was

believed that he could be kept safe from the hands of his enemies. News

was brought that the Missourians were again moving in force to obtain

his person, and two requisitions were issued, one upon the governor of

Illinois and the other upon the governor of Iowa.

From his retirement, the Prophet sent out comforting epistles to the

Saints. In one letter, written from the residence of Elder Hunter under

date of September 6, 1842, the Prophet said:

* * * * * It is sufficient to know, in this case, that the earth will be

smitten with a curse, unless there is a welding link of some kind or

other between the fathers and the children, upon some subject or other:

and behold, what is the subject? It is baptism for the dead. For we

without them cannot be made perfect; neither can they without us be

made perfect. Neither can they or we be made perfect without those

who have died in the gospel also; for it is necessary in the ushering

in of the dispensation of the fulness of times, which dispensation

is now beginning to usher in, that a whole, and complete and perfect

union, and welding together of dispensations, and keys, and powers, and

glories should take place, and be revealed, from the days of Adam even

to the present time; and not only this, but those things which have

never been revealed from the foundation of the world, but have been

kept hid from the wise and prudent, shall be revealed unto babes and

sucklings in this the dispensation of the fullness of times.

Now, what do we hear in the gospel which we have received? A voice

of gladness! A voice of mercy from heaven, and a voice of truth out

of the earth; glad tidings for the dead; a voice of gladness for

the living and the dead; glad tidings of great joy. How beautiful

upon the mountains are the feet of those that bring glad tidings

of good things, and that say unto Zion, Behold! thy God reigneth.

As the dews of Carmel, so shall the knowledge of God descend upon

them! * * * *

Brethren, shall we not go on in so great a cause? Go forward, and

not backward. Courage, brethren, and on, on, to victory! Let your

hearts rejoice, and be exceeding glad. Let the earth break forth

into singing. Let the dead speak forth anthems of eternal praise

to the King Immanuel, who hath ordained before the world was, that

which would enable us to redeem them out of their prisons; for the

prisoners shall go free.

Let the mountains shout for joy, and all ye valleys cry aloud; and

all ye seas and dry lands tell the wonders of your eternal King.

And ye rivers and brooks and rills flow down with gladness. Let the

woods and all the trees of the field praise the Lord; and ye solid

rocks weep for joy. And let the sun, moon and the morning stars

sing together, and let all the sons of God shout for joy. And let

the eternal creations declare His name for ever and ever. And again

I say, how glorious is the voice we hear from heaven, proclaiming

in our ears, glory, and salvation and honor, and immortality and

eternal life, kingdoms, principalities and powers!

Behold the great day of the Lord is at hand; and who can abide the

day of His coming, and who can stand when He appeareth?

The brethren constantly visited him in his retirement, and he gave them

instructions and counsels to suit every need.

On the 10th day of September the Prophet returned to his home,

believing that he would be as safe there as anywhere else, since his

enemies would no longer expect him to take such a risk.

About the 1st of October Governor Carlin issued a proclamation offering

a reward of two hundred dollars each for the persons of Joseph Smith

and Orrin P. Rockwell. At the same time Governor Reynolds of Missouri

promised an additional price for the same purpose. On the day when this

news was brought to the Prophet his wife Emma was dangerously sick.

She continued to grow worse until the 5th, when fear of her death was

entertained. The Prophet had her baptized twice in the river; and she

began to mend and on the day following, hope was restored to the family.

Sidney Rigdon and Elias Higbee reported at Nauvoo that the Missourians

were gathering to unite with the militia of Illinois to secure the

Prophet's person. They had learned that Carlin had intentionally issued

an illegal writ, expecting thereby to draw Joseph to Carthage where he

would be discharged under _habeas corpus_ proceedings and fall at once

into the hands of his waiting enemies, who were to be there in numbers

to seize and carry him away to Missouri without further ceremony.

Sidney Rigdon was told by Stephen A. Douglas that the governor's

proclamation, offering a reward to any man or set of men to secure

Joseph's person, would give as much authority as a legal warrant could

to an officer.

It seemed likely that a general search would be instituted in Nauvoo,

and Joseph concluded to leave his home once more and go into more

remote retirement. On the night of Friday, the 7th of October, 1842, he

started away from Nauvoo, in company with Elders John Taylor, Wilson

Law and John D. Parker, traveling through that night and a part of

the next day when, greatly wearied, they arrived at Father Taylor's

house. Elder John Taylor was very dangerously ill at this time, being

prostrated with fever. The message from the Prophet that he desired

Elder Taylor to accompany him as a guide to Father Taylor's came to him

when he was in bed and too weak to be capable of much exertion. It was

a task utterly beyond his strength, and to human appearance it might

cost him his life if he attempted it. But Joseph had sent him word that

the Lord would strengthen him and heal him, and he would be able to

perform the journey. Elder Taylor believed him and prepared to start.

He was so weak that he had to be lifted on his horse. The night was

dark and he was not very familiar with the road, and they lost their

way; but the promise of the servant of the Lord to Elder Taylor was

fulfilled. He endured the fatigue of the journey excellently and they

reached his father's house safely.

The Prophet remained away until Thursday, the 20th of October, when he

returned to his family and the brethren who needed his presence and

advice.

In this same month a written opinion was received from Justin

Butterfield, United States attorney for the district of Illinois, in

which he proved the illegality of the requisition made by the governor

of Missouri upon the governor of Illinois for the surrender of the

Prophet. In the same document he showed in a very lucid manner what

were the rights and privileges of the people of Nauvoo, pertaining to

writs of _habeas corpus_ issued from their municipal court, and the

full power and authority of the city council. This opinion removes at

once and forever all shadow of suspicion that the Prophet was acting in

a disrespectful manner toward the laws of his country.

After one day at Nauvoo, Joseph returned to Father Taylor's; but in

a week he was called home to find Emma worse. With his presence her

health was soon renewed.

On Sunday, the 30th of October, the Saints met in worship upon a

temporary floor in the temple. The Prophet was expected to address

them, but on that day he was so ill as to be unable to be present.

Two days later, while driving out with his three children and William

Clayton, the carriage was upset on the hillside. Joseph was thrown some

distance, but all of the little ones were pinioned under the shattered

vehicle. As soon as he could rise he rushed to rescue his boys and

found them unhurt. The escape was marvelous, and he thanked his Maker

therefor.

The multiplicity of other business upon his hands made it impossible

for Joseph to continue as editor of the _Times and Seasons_. On the

15th day of November, 1842, he appointed Apostle John Taylor to that

position.

Carlin's term as governor closed in 1842, and on the 8th day of

December of that year Thomas Ford, his successor, delivered an

inaugural address to the Senate and House of Representatives of the

state in which he declared that the charters granted to the people of

Nauvoo were objectionable to other citizens of the state, and that

these charters should be modified and restricted.

On the next day, the 9th, Hyrum Smith started for Springfield, with a

number of other brethren, to present testimony to the governor that

Joseph was in Illinois at the time Boggs was shot, and consequently

could not have been a fugitive from the justice of Missouri. It was

hoped by this means, to procure a recall by Governor Ford of the writs

and proclamations issued by Carlin. On the day of the departure of

these brethren the Prophet began personally to haul and cut wood for

the poor of Nauvoo; and this labor of love and charity was continued

vigorously and cheerfully as opportunity permitted. About this same

time he began to read German in company with Apostle Orson Hyde.

The friends of the Prophet called upon Governor Ford at Springfield

on Wednesday, the 14th day of December, 1842, accompanied by Mr.

Butterfield, United States district attorney. Butterfield read to the

governor several papers in the case--including the affidavit of Boggs,

the writs and proclamation of Carlin, the petition of the Prophet, and

also his own written opinion upon the question at issue. In reply, the

governor stated that he believed the writ issued by Carlin was illegal,

but he hesitated to interfere with the act of his predecessor. Ford on

the 17th of December, directed the following letter to Joseph:

Your petition requesting me to rescind Governor Carlin's

proclamation and recall the writ issued against you has been

received and duly considered. I submitted your case and all the

papers relating thereto to the judges of the Supreme Court, or

at least to six of them who happened to be present. They were

unanimous in the opinion that the requisition from Missouri was

illegal and insufficient to cause your arrest, but were equally

divided as to the propriety and justice of my interference with the

acts of Governor Carlin. It being, therefore, a case of great doubt

as to my power, and I not wishing even in an official station, to

assume the exercise of doubtful powers, and inasmuch as you have a

sure and effectual remedy in the courts, I have decided to decline

interfering. I can only advise that you submit to the laws and

have a judicial investigation of your rights. If it should become

necessary, for this purpose, to repair to Springfield, I do not

believe that there will be any disposition to use illegal violence

towards you, and I would feel it my duty in your case, as in the

case of any other person, to protect you with any necessary amount

of force from mob violence whilst asserting your rights before the

courts, going to and returning.

This advice was repeated in communications of the same date from Justin

Butterfield and General Adams to the Prophet; as these gentlemen

thought that he would be certain of discharge and protection.

Joseph, after a few days of deliberation and prayer, concluded to

pursue the course suggested. He allowed himself to be arrested under

the governor's proclamation, on the 26th day of December by General

Wilson Law. In custody of Law, and accompanied by Hyrum Smith, Willard

Richards, John Taylor and others, the Prophet departed for Springfield

on Tuesday, the 27th day of December.

Joseph and his party arrived at Springfield on the afternoon of Friday,

December 30th; and the next morning under direction of his attorney,

Butterfield, he signed a petition to Judge Pope for a writ of _habeas

corpus_. Upon the brief and vigorous showing made by the lawyer the

writ was granted at once; and, the Prophet being there, it was served

and returned to the court in one minute. Bail was granted and General

James Adams and General Wilson Law signed the bonds for the Prophet,

in the sum of $2,000 each, Monday the 2nd day of January being set for

the trial. While these preliminaries were being arranged, a vast crowd

was gathering in the court room curious to see the famous Prophet. As

Joseph and his friends were passing through the building, one of the

multitude observed:

There goes Smith the Prophet, and a good-looking man he is.

Another said:

Every one that takes his part is as damned a rascal as he is.

A riot would have ensued and a mob would have been raised to do

violence upon the Prophet and his friends, but for the vigorous

exertion of Marshal Prentice.

After the crowd was dispersed so that the Prophet could get clear of

the building, he walked for some distance between living walls of

staring people. In company with his attorney, Mr. Butterfield, and

Elder Willard Richards he went to the American House to see Governor

Ford who was sick. In the course of their conversation Ford remarked:

"I am not religiously minded."

Joseph responded: "I have no narrow creed to circumscribe my mind;

therefore the sectarians do not like me."

When the visit closed the governor said: "Well, from reports, I had

reason to think that the Mormons were a peculiar people, different

from other people, having horns or something of the kind; but I found

that they looked like other people; indeed, I think Mr. Smith a very

good-looking man."

The interest and curiosity concerning the Prophet grew more intense

throughout the day, after the news of his presence became generally

circulated. In the afternoon a team ran away, dashing past the state

house. Someone raised the cry:

Joseph Smith, the Mormon Prophet, is running away!

So great was the excitement occasioned by this announcement that the

House of Representatives adjourned on the instant, to give the members

an opportunity to get into the street and participate in the supposed

sensation.

The next morning was Sunday, the 1st day of January, 1843; when the

speaker of the house visited the Prophet and tendered the hall of

representatives for religious service. Joseph appointed Apostles Orson

Hyde and John Taylor to preach to the people; and a large congregation

gathered to hear the sermons and feast their eyes upon Joseph Smith.

On Monday, before going to court, Joseph prophesied in the presence of

Judge Adams that, in the name of the Lord, he would not go to Missouri

dead or alive.

A postponement was had of the case at the request of the attorney

general of the state until the morning of Wednesday, January 4th.

During the intervening two days the Prophet made many friends. He was

invited to the houses of the most distinguished people, and received

as much deferential attention as would have been accorded by faithful

Catholics to a prince of the church of Rome.

At nine o'clock on the morning of the day set for the trial Judge Pope

appeared upon the bench with ten ladies by his side, who had been

attracted by the novelty of the case and the fame of the petitioner.

This Judge Pope was the father of Major-General Pope who, in the War

of the Rebellion, became so distinguished for his gallant services. An

effort was made by Josiah Lamborn, attorney general of the state of

Illinois, to have the proceedings dismissed, and the prisoner remanded

to the custody of the Missouri officers on the ground that the court

lacked jurisdiction. After the motion of Lamborn had been resolutely

and eloquently resisted by Butterfield, the court decided that it had

jurisdiction.

Mr. Butterfield then made a strong plea for the discharge of the

defendant, and proceeded to recount the enormities of these attempts

upon the Prophet's liberty. He said that Governor Reynolds had

subscribed to a lie in making his demand for the Prophet, as appeared

from the papers, and he averred that Governor Carlin would not have

given up his dog on such a requisition. That an attempt should be made

to deliver up a man who had not been out of the state during or since

the commission of the offense, was a blow at the sacred liberty of the

citizen and the strength of our institutions. After reminding the court

that, if the Prophet's rights were wantonly trampled upon under color

of law, the fate visited upon him might in turn fall upon others--even

upon the judge--for the precedent would be followed; he concluded by

saying:

I do not think that the defendant ought, under any circumstances,

be given up to Missouri. It is a matter of history that he and his

people have been murdered or driven from that state. If he goes

there it is only to be assassinated, and he had better be sent to

the gallows here. _He is an innocent and unoffending man_.

The opinion of Judge Pope in deciding the case was very lengthy

and comprehensive. It announced the discharge of the Prophet, and

completely annihilated the pretended grounds upon which the requisition

was made from Missouri and the warrant and proclamation issued in

Illinois. In conclusion his Honor said:

No case can arise demanding a more searching scrutiny into the

evidence than in cases arising under this part of the constitution

of the United States. It is proposed to deprive a freeman of his

liberty; to deliver him into the custody of strangers; to be

transported to a foreign state; to be arraigned for trial before a

foreign tribunal, governed by laws unknown to him; separated from

his friends, his family, and his witnesses, unknown and unknowing.

Had he an immaculate character, it would not avail him with

strangers. Such a spectacle is appalling enough to challenge the

strictest analysis.

The framers of the constitution were not insensible of the

importance of courts possessing the confidence of the parties. They

therefore provided that citizens of different states might resort

to the Federal Courts in civil causes. How much more important that

the criminal have confidence in his judge and jury. Therefore,

before the capias is issued, the officers should see that the case

is made out to warrant it. Again, Boggs was shot on the 6th of May.

The affidavit was made on the 25th of July following. Here was time

for enquiry, which would confirm into certainty, or dissipate his

suspicions. He had time to collect facts to be had before a grand

jury, or be incorporated in his affidavit.

The court is bound to assume that this would have been the course

of Mr. Boggs but that his suspicions were light and unsatisfactory.

The affidavit is insufficient. First, because it is not positive;

second, because it charges no crime; third, because it charges no

crime committed in the state of Missouri. Therefore he did not flee

from the justice of the state of Missouri, nor has he taken refuge

in the state of Illinois.

The proceedings in this affair, from the affidavit to the arrest

afford, a lesson to governors and judges whose action may hereafter

be invoked in cases of this character. The affidavit simply says

that the affiant was shot with intent to kill; and he believes that

Smith was accessory before the fact to the intended murder, and is

a citizen or resident of the state of Illinois. It is not said who

shot him, or that the person was unknown. The governor of Missouri,

in his demand, calls Smith a fugitive from justice, charged with

being accessory before the fact to an assault, with intent to kill,

made by one O. P. Rockwell, on Lilburn W. Boggs, in this state

(Missouri). This governor expressly refers to the affidavit as his

authority for that statement.

Boggs, in his affidavit, does not call Smith a fugitive from

justice, nor does he state a fact from which the governor had a

right to infer it. Neither does the name of O. P. Rockwell appear

in the affidavit, nor does Boggs say Smith fled. Yet the governor

says he has fled to the state of Illinois. But Boggs only says he

is a citizen or resident of the state of Illinois. The governor of

Illinois, responding to the demand of the Executive of Missouri

for the arrest of Smith, issues his warrant for the arrest of

Smith, reciting that "whereas Joseph Smith stands charged by the

affidavit of Lilburn W. Boggs with being accessory before the fact

to an assault, with intent to kill, made by one O. P. Rockwell, on

Lilburn W. Boggs, on the night of the 6th day of May, 1842, at the

county of Jackson, in said state of Missouri; and that the said

Joseph Smith has fled from the justice of said state, and taken

refuge in the state of Illinois."

Those facts do not appear by the affidavit of Boggs. On the

contrary, it does not assert that Smith was accessory to O. P.

Rockwell, nor that he had fled from the justice of the state of

Missouri, and taken refuge in the state of Illinois.

The Court can alone regard the facts set forth in the affidavit

of Boggs as having any legal existence. The mis-recitals and

overstatements in the requisition and warrant are not supported by

oath, and cannot be received as evidence to deprive a citizen of

his liberty and transport him to a foreign state for trial. For

these reasons Smith must be discharged.

Thereupon Governor Ford certified that there was no further cause for

the arrest or detention of Joseph Smith by virtue of any proclamation

or warrant issued by the Executive of Illinois; and that, since the

judgment of the circuit court, all such proclamations and warrants were

inoperative and void.

After the conclusion of these proceedings and the settlement of matters

attendant, the Prophet returned to Nauvoo on the afternoon of the 10th

of January. The Saints were delighted to welcome him safe home, and the

Twelve Apostles issued an epistle to the Saints, appointing Tuesday,

the 17th day of January, 1843, as a day of humiliation, fasting,

praise, prayer and thanksgiving before the great God for His mercies,

and supplicating for a continued outpouring of His Holy Spirit upon the

Prophet and Saints.

The promised joy of this festival was marred by the threats of a

traitor. On the 15th of January Sidney Rigdon received the following

letter from John C. Bennett:

Springfield, Illinois, January 10, 1843

_Mr. Sidney Rigdon and Orson Pratt_:

DEAR FRIENDS:--It is a long time since I have written to you,

and I should now much desire to see you, but I leave tonight for

Missouri, to meet the messenger charged with the arrest of Joseph

Smith, Hyrum Smith, Lyman Wight and others, for murder, burglary,

treason, etc., etc., who will be demanded in a few days, on new

indictments, found by the grand jury of a called court on the

original evidence, and in relation to which a _nolle prosequi_ was

entered by the district attorney.

New proceedings have been gotten up on the old charges, and no

_habeas corpus_ can save them. We shall try Smith on the Boggs

case, when we get him into Missouri. The war goes bravely on; and,

although Smith thinks he is now safe, the enemy is near, even at

the door. He has awakened the wrong passenger. The Governor will

relinquish Joseph at once on the new requisition. There is but

one opinion on the case, and that is, nothing can save Joseph on

a new requisition and demand predicated on the old charges on the

institution of new writs. He must go to Missouri; but he shall not

be harmed, if he is not guilty; but he is a murderer, and must

suffer the penalty of the law. Enough on this subject.

I hope that both your kind and amiable families are well, and

you will please to give them all my best respects. I hope to see

you all soon. When the officer arrives, I shall be near at hand.

I shall see you all again. Please to write me at Independence

immediately.

Yours respectfully,

JOHN C. BENNETT.

Sidney perused the cowardly missive, and instead of warning the

Prophet, he gave the communication to Orson Pratt, but the latter at

once presented it to the Prophet, that he might know of the further

plot against his life. Orson Pratt wanted no correspondence with

Bennett, the traitor, and had no fellowship with his works of darkness.

On Wednesday, the 18th day of January, 1843, Joseph and Emma

entertained a large company of brethren and sisters at their house to

celebrate the fifteenth anniversary of their wedding.

CHAPTER LV.

A BREATHING SPELL--JOSEPH'S ANTICIPATION OF HIS SACRIFICE--MANY

PROPHECIES AND AN IMPORTANT THEOLOGICAL EPOCH IN THE EARLY PART OF

1843--WRESTLING AND OTHER MANLY SPORTS--EXTRACTS FROM HIS SERMONS--

ATTACK ON THE NAUVOO CHARTER--THE LULL WAS BRIEF.

One of the very few seasons of peace in Joseph's life now dawned upon

him. It was none the less appreciated because it was brief.

The early part of 1843 is one of the marked epochs in the theological

history of the Church. The Prophet, having his unrestrained liberty,

was enabled to give to the Saints in writings, sermons and in personal

conversations, many prophecies and principles for spiritual and

temporal guidance.

Joseph must have known that this was but the lull which precedes the

fiercer outburst of the tempest, for in January, 1843, outlining

some work which he designed that the Twelve should perform very soon

thereafter, he promised his assistance and leadership to them, with

this very significant condition, upon which he placed emphasis:

_"If I live."_

A few days later, on Sunday, the 22nd day of January, he preached from

the stand which had been erected inside the temple walls, a temporary

floor having been put in that building for the purpose of holding

meetings there. President Wilford Woodruff made a synopsis of the

sermon, in which occurs the following:

God Almighty is my shield; and what can man do if God is my friend?

_I shall not be sacrificed until my time comes; then I shall be

offered freely._

The Prophet recorded this same prophecy concerning his own fate in his

journal, showing thereby that he recognized its weight and foresaw its

fulfilment.

Among the many prophecies of this period was one concerning Orrin P.

Rockwell, who had been captured, imprisoned and maltreated in Missouri.

There seemed no human possibility of Porter Rockwell's deliverance; his

murder was decreed before his arrest; and no one of the brethren would

be permitted to enter Missouri to assist him with advice or bail, under

penalty of death. And yet on the 15th day of March the Prophet publicly

declared:

In the name of the Lord Jesus Christ I prophecy that Orrin P.

Rockwell will get away honorably from the Missourians.

In the same month of March, Joseph, in company with Elders Willard

Richards and Wilford Woodruff, discovered in the early evening a stream

of light in the southwest quarter of the heavens. Its rays were in the

form of a broad sword with the hilt downward; the blade was raised,

pointing from the west to the southwest, at an angle of forty-five

degrees, and extended nearly to the zenith. As they beheld this marvel

in the sky Joseph said:

As sure as there is a God who sits enthroned in the heavens, and as

sure as He ever spoke by me, so sure will there be a bloody war;

and the flaming sword in the heavens is the certain sign thereof.

Two or three weeks later, he prophesied in the presence of Elder Orson

Hyde and others that a struggle in which much blood would flow would

begin in South Carolina, and would probably arise through the slave

question. This was a repetition of the revelation which he had received

and announced more than ten years earlier.

A delegation of young men from New York came to see Joseph at Nauvoo in

February, 1843, and with great respect solicited his views concerning

Millerism and the coming of Christ, and the day of judgment, which

Miller had fixed for April 3, 1843. The Prophet warned them that Miller

was in error; that before Christ should come the prophecies must all be

fulfilled, the sun be darkened and the moon turned to blood. A Chicago

paper of that time published a certificate of one Hyrum Reading, of

Ogle County, Illinois, stating that he had seen the sign of the Son of

Man; and the editor of the paper declares that Joseph Smith had met his

match. The Prophet responded that Mr. Reading had not seen the sign of

the Son of Man, as foretold by Jesus, neither had any man nor will any

man, until after the fulfilment of the prophecies; and he declared:

Hear this, oh earth! the Lord will not come to reign over the

righteous in this world in 1848, nor until everything for the

bridegroom is ready.

Joseph was once praying very earnestly to know the time of the coming

of the Savior, when he heard a voice saying:

Joseph, my son, if thou livest until thou art eighty-five years

old, thou shalt see the face of the Son of Man. Therefore let this

suffice and trouble me no more.

In recording this divine utterance, the Prophet says that he was left

thus without being able to decide whether this coming referred to the

millennium or to some previous appearing, or whether he should die and

thus see the face of Christ. Joseph would have been eighty-five years

old on the 23rd day of December, 1890; and he says:

I believe the coming of the Son of Man will not be any sooner than

that time.

The question was proposed at a lyceum which Joseph attended whether the

kingdom of God was set up before the day of Pentecost or not till then?

The Prophet's answer was recorded at some length by Apostle Wilford

Woodruff from whose synopsis the following paragraphs are taken:

Some say the kingdom of God was not set up until the day of

Pentecost, and that John did not preach the baptism of repentance

for the remission of sins; but I say, in the name of the Lord, that

the kingdom of God was set up on the earth from the days of Adam to

the present time.

Whenever there has been a righteous man on earth unto whom God

revealed His word and gave power and authority to administer in

His name, and where there is a priest of God--a minister who has

power and authority from God to administer in the ordinances of the

gospel and officiate in the Priesthood of God, there is the kingdom

of God; and, in consequence of rejecting the gospel of Jesus Christ

and the Prophets whom God has sent, the judgments of God have

rested upon people, cities and nations, in various ages of the

world, which was the case with the cities of Sodom and Gomorrah,

which were destroyed for rejecting the prophets.

Now I will give my testimony. I care not for man. I speak boldly

and faithfully, and with authority. How is it with the kingdom of

God? Where did the kingdom of God begin? Where there is no kingdom

of God, there is no salvation. What constitutes the kingdom of God?

Where there is a prophet, a priest or a righteous man unto whom

God gives His oracles, there is the kingdom of God; and where the

oracles of God are not, there the kingdom of God is not.

In these remarks, I have no allusion to the kingdoms of the earth.

We will keep the laws of the land; we do not speak against them; we

never have spoken against them; though we can scarcely mention the

state of Missouri and our persecutions there, but that the cry goes

forth that we are guilty of treason, which is false. We speak of

the kingdom of God on the earth; not the kingdoms of men.

These emphatic statements show the loyal position which the Prophet

maintained toward his country, and the view he had concerning

governments in general.

The Prophet gave his brethren three grand keys whereby to know whether

any supernatural visitor was from God or from Satan.

When a messenger comes, saying he has a message from God, offer him

your hand, and request him to shake hands with you. If he be an angel,

he will do so, and you will feel his hand. If he be the spirit of a

just man made perfect, he will come in his glory; for that is the only

way he can appear. Ask him to shake hands with you, but he will not

move, because it is contrary to the order of heaven for a just man to

deceive; but he will still deliver his message. If it be the devil as

an angel of light, when you ask him to shake hands, he will offer you

his hand, and you will not feel anything: you may therefore detect him.

In the midst of these exalted labors, Joseph took great delight in

mingling with the brethren in manly sports. On Saturday, the 28th day

of January, 1843, he played a fine game of ball at Nauvoo with his

brethren. During the same winter some of his friends saw him teaching

his little son Frederick to slide upon the ice; and the Prophet enjoyed

the exhilaration and was as merry as a boy. On Monday, the 13th day

of March, 1843, Joseph met William Wall, the most expert wrestler of

Ramus, Illinois, and had a friendly bout with him. He easily conquered

Wall who up to that time had been a champion. About the same time he

had a contest at pulling sticks with Justus A. Morse, reputed to be the

strongest man in that region. The Prophet used but one hand and easily

defeated Morse.

One evening in March, twenty-seven children were brought to a meeting

to be blessed. Joseph took great joy in laying his hands upon the

heads of the innocent little ones, and he blessed nineteen of them

himself with great fervency. He turned pale and lost his strength,

and was compelled to retire, leaving the meeting and its duties to

his brethren. Elder Jedediah M. Grant inquired of him the next day

concerning the cause of the strange manifestation. The Prophet replied

that as he blessed the little ones, it was made known to him that

Lucifer would exert an influence to destroy them, and he strove with

all his faith to seal upon them security of their lives and virtue upon

earth. So much power emanated from him into the children that he became

weak. Joseph referred to the case of the woman who touched the hem of

the garment of Jesus, by which her issue of blood was staunched, and

the Savior said: "Somebody hath touched me; for I perceive that virtue

has gone out of me."

Joseph told Elder Grant that the virtue referred to by the Savior was

the spirit of life; and men who exercised great faith in administering

to the sick, blessing little children, and making confirmations were

liable to become weakened.

On Monday, the 6th day of February, 1843, the Prophet was elected mayor

of Nauvoo by unanimous vote; at the same time Orson Spencer, Daniel H.

Wells, George A. Smith and Stephen Markham were elected aldermen; and

Hyrum Smith, John Taylor, Orson Hyde, Orson Pratt, Sylvester Emmons,

Heber C. Kimball, Benjamin Warrington, Daniel Spencer and Brigham Young

were elected councilors.

Joseph put his accustomed vigor into his duties as chief officer of the

municipality. At the first meeting of the council after the election

Joseph urged the necessity of relieving the city of unnecessary

expenses and burdens, and warned the members against demanding pay for

every little service rendered. At the same meeting it was resolved to

establish markets in the city; and the Prophet spoke earnestly about

the regulation of prices, so that the poor should not be oppressed;

that, while the farmer should have fair compensation for his products,

the mechanic should also have justice in purchasing the necessaries of

life.

If the principles of official integrity and economy, and the principles

of fair dealing and mutual protection between producers and dealers,

which the Prophet taught at this time, could have general acceptance

and obedience throughout the world, what a wonderful stride would be

taken toward the social redemption of the human race! Politics would

be purified--for only men of integrity and nobility of character could

or would hold office. Pauperism, that fruitful source of crime, would

be practically unknown. Public economy and private prosperity would go

hand in hand.