the laws that govern the body and the spirit of man, their
relationship to each other, and the design of God in relation to
the human body and spirit, I would just remark, that the spirits
of men are eternal, that they are governed by the same Priesthood
that Abraham, Melchizedek, and the Apostles were: that they are
organized according to that Priesthood which is everlasting,
"without beginning of days or end of years,"--that they all move in
their respective spheres, and are governed by the law of God; that
when they appear upon the earth they are in a {576} probationary
state, and are preparing, if righteous, for a future and greater
glory; that the spirits of good men cannot interfere with the
wicked beyond their prescribed bounds, for Michael, the Archangel,
dared not bring a railing accusation against the devil, but said,
"The Lord rebuke thee, Satan."
It would seem also, that wicked spirits have their bounds, limits,
and laws by which they are governed or controlled, and know their
future destiny; hence, those that were in the maniac said to our
Savior, "Art thou come to torment us before the time," and when
Satan presented himself before the Lord, among the sons of God, he
said that he came "from going to and fro in the earth, and from
wandering up and down in it;" and he is emphatically called the
prince of the power of the air; and, it is very evident that they
possess a power that none but those who have the Priesthood can
control, as we have before adverted to, in the case of the sons of
Sceva.
Having said so much upon general principles, without referring to
the peculiar situation, power, and influence of the magicians of
Egypt, the wizards and witches of the Jews, the oracles of the
heathen, their necromancers, soothsayers, and astrologers, the
maniacs or those possessed of devils in the Apostles' days, we will
notice, and try to detect (so far as we have the Scriptures for our
aid) some few instances of the development of false spirits in more
modern times, and in this our day.
The "French Prophets" were possessed of a spirit that deceived;
they existed in Vivaris and Dauphany, in great numbers in the year
1688; there were many boys and girls from seven to twenty-five;
they had strange fits, as in tremblings and faintings, which made
them stretch out their legs and arms, as in a swoon; they remained
awhile in trances, and coming out of them, uttered all that came in
their mouths [see Buck's Theological Dictionary].
Now God never had any prophets that acted in this way; there was
nothing indecorous in the proceeding of the Lord's prophets in any
age; neither had the apostles, nor prophets in the apostles's day
anything of this kind. Paul says, "Ye may all prophesy, one by
one; and if anything be revealed to another let the first hold his
peace, for the spirit of the prophets is subject to the prophets;"
but here we find that the prophets are subject to the spirit, and
falling down, have twitchings, tumblings, and faintings through the
influence of that spirit, being entirely under its control. Paul
says, "Let everything be done decently and in order," but here we
find the greatest disorder and indecency in the conduct of both men
and women, as above described. The same rule would apply to the
fallings, twitchings, swoonings, shaking, and trances of many of
our modern revivalists.
{577} Johanna Southcott professed to be a prophetess, and wrote a
book of prophecies in 1804, she became the founder of a people that
are still extant. She was to bring forth, in a place appointed,
a son, that was to be the Messiah, which thing has failed.
Independent of this, however, where do we read of a woman that was
the founder of a church, in the word of God? Paul told the women in
his day, "To keep silence in the church, and that if they wished to
know anything to ask their husbands at home;" he would not suffer a
woman "to rule, or to usurp authority in the church;" but here we
find a woman the founder of a church, the revelator and guide, the
Alpha and Omega, contrary to all acknowledged rule, principle, and
order.
Jemimah Wilkinson was another prophetess that figured largely
in America, in the last century. She stated that she was taken
sick and died, and that her soul went to heaven, where it still
continues. Soon after, her body was reanimated with the spirit and
power of Christ, upon which she set up as a public teacher, and
declared that she had an immediate revelation. Now the Scriptures
positively assert that "Christ is the first fruit, afterwards
those that are Christ's at His coming, then cometh the end." But
Jemimah, according to her testimony, died, and rose again before
the time mentioned in the Scriptures. The idea of her soul being in
heaven while her body was [living] on earth, is also preposterous.
When God breathed into man's nostrils, he became a living soul,
before that he did not live, and when that was taken away his body
died; and so did our Savior when the spirit left the body, nor
did His body live until His spirit returned in the power of His
resurrection. But Mrs. Wilkinson's soul [life] was in heaven, and
her body without the soul [or life] on earth, living [without the
soul, or] without life!
The Irvingites, are a people that have counterfeited the truth,
perhaps the nearest of any of our modern sectarians. They commenced
about ten years ago in the city of London, in England; they have
churches formed in various parts of England and Scotland, and some
few in Upper Canada. Mr. Irving, their founder, was a learned
and talented minister of the Church of Scotland, he was a great
logician, and a powerful orator, but withal wild and enthusiastic
in his views. Moving in the higher circles, and possessing talent
and zeal, placed him in a situation to become a conspicuous
character, and to raise up a society similar to that which is
called after his name.
The Irvingites have apostles, prophets, pastors, teachers,
evangelists, and angels. They profess to have the gift of tongues,
and the interpretation of tongues, and, in some few instances, to
have the gift of healing.
The first prophetic spirit that was manifested was in some Misses
{578} Campbell that Mr. Irving met with, while on a journey in
Scotland; they had [what is termed among their sect] "utterances,"
which were evidently of a supernatural agency. Mr. Irving,
falling into the common error of considering all supernatural
manifestations to be of God, took them to London with him, and
introduced them into his church.
They were there honored as the prophetesses of God, and when they
spoke, Mr. Irving or any of his ministers had to keep silence.
They were peculiarly wrought upon before the congregation, and
had strange utterances, uttered with an unnatural, shrill voice,
and with thrilling intonations they frequently made use of a few
broken, unconnected sentences, that were ambiguous, incoherent, and
incomprehensible; at other times they were more clearly understood.
They would frequently cry out, "There is iniquity! There is
iniquity!" And Mr. Irving has been led, under the influence of this
charge, to fall down upon his knees before the public congregation,
and to confess his sin, not knowing whether he had sinned, nor
wherein, nor whether the thing referred to him, or somebody else.
During these operations, the bodies of the persons speaking were
powerfully wrought upon, their countenances were distorted, they
had frequent twitchings in their hands, and the whole system was
powerfully convulsed at intervals: they sometimes, however, (it is
supposed) spoke in correct tongues, and had true interpretations.
Under the influence of this spirit the church was organized by
these women; apostles, prophets, &c. were soon called, and a
systematic order of things introduced, as above mentioned. A Mr.
Baxter (afterwards one of their principal prophets) upon going
into one of their meetings, says, "I saw a power manifested, and
thought that was the power of God, and asked that it might fall
upon me, and it did so, and I began to prophesy." Eight or nine
years ago they had about sixty preachers going through the streets
of London, testifying that London was to be the place where the
"two witnesses" spoken of by John, were to prophesy; that (they)
"the church and the spirit were the witnesses, and that at the
end of three years and a half there was to be an earthquake and
great destruction, and our Savior was to come. Their apostles were
collected together at the appointed time watching the event, but
Jesus did not come, and the prophecy was then ambiguously explained
away. They frequently had signs given them by the spirit to prove
to them that what was manifested to them should take place. Mr.
Baxter related an impression that he had concerning a child. It was
manifested to him that he should visit the child, and lay hands
upon it, and that it should be healed; and to prove to him that
this was of God, he should meet his brother in a certain place,
who should speak unto him certain words. His brother addressed
him precisely in the way {579} and manner that the manifestation
designated. The sign took place, but when he laid his hands upon
the child it did not recover. I cannot vouch for the authority
of the last statement, as Mr. Baxter at that time had left the
Irvingites, but it is in accordance with many of their proceedings,
and the thing never has been attempted to be denied."
It may be asked, where is there anything in all this that is wrong?
1st. The church was organized by women, and God placed in the
Church (first apostles, secondarily prophets), and not first women;
but Mr. Irving placed in his church first women (secondarily
apostles), and the church was founded and organized by them. A
woman has no right to found or organize a church--God never sent
them to do it.
2nd. Those women would speak in the midst of a meeting, and rebuke
Mr. Irving or any of the church. Now the Scripture positively says,
"Thou shalt not rebuke an Elder, but entreat him as a father:" not
only this, but they frequently accused the brethren, thus placing
themselves in the seat of Satan, who is emphatically called "the
accuser of the brethren."
3rd. Mr. Baxter received the spirit on asking for it, without
attending to the ordinances, and began to prophesy, whereas the
scriptural way of attaining the gift of the Holy Ghost is by
baptism, and by laying on of hands.
4th. As we have stated in regard to others, the spirit of the
prophets is subject to the prophets; but those prophets were
subject to the spirits, the spirits controlling their bodies at
pleasure.
But it may be asked how Mr. Baxter could get a sign from a second
person? To this we would answer, that Mr. Baxter's brother was
under the influence of the same spirit as himself, and being
subject to that spirit he could be easily made to speak to Mr.
Baxter whatever the spirit should dictate; but there was not power
in the spirit to heal the child.
Again it may be asked, how it was that they could speak in tongues
if they were of the devil! We would answer that they could be made
to speak in another tongue, as well as their own, as they were
under the control of that spirit, and the devil can tempt the
Hottentot, the Turk, the Jew, or any other nation; and if these men
were under the influence of his spirit, they of course could speak
Hebrew, Latin, Greek, Italian, Dutch, or any other language that
the devil knew.
Some will say, "try the spirits" by the word. "Every spirit that
confesseth that Jesus Christ is come in the flesh is of God, and
every spirit that confesseth not that Jesus Christ is come in the
flesh is not of God." John 4: 2, 3. One of the Irvingites once
quoted this passage whilst under the influence of a spirit, and
then said, "I confess that Jesus Christ is come in the flesh." And
yet these prophecies failed, {580} their Messiah did not come; and
the great things spoken of by them have fallen to the ground. What
is the matter here? Did not the Apostle speak the truth? Certainly
he did--but he spoke to a people who were under the penalty of
death, the moment they embraced Christianity; and no one without
a knowledge of the fact would confess it, and expose themselves
to death, and this was consequently given as a criterion to the
church or churches to which John wrote. But the devil on a certain
occasion cried out, "I know thee, who thou art, the Holy One of
God!" Here was a frank acknowledgment under other circumstances
that "Jesus had come in the flesh." On another occasion the devil
said, "Paul we know, and Jesus we know"--of course, "come in the
flesh." No man nor set of men without the regular constituted
authorities, the Priesthood and discerning of spirits, can tell
true from false spirits. This power they possessed in the Apostles'
day, but it has departed from the world for ages.
The Church of Jesus Christ of Latter-day Saints has also had its
false spirits; and as it is made up of all those different sects
professing every variety of opinion, and having been under the
influence of so many kinds of spirits, it is not to be wondered at
if there should be found among us false spirits.
Soon after the Gospel was established in Kirtland, and during the
absence of the authorities of the Church, many false spirits were
introduced, many strange visions were seen, and wild, enthusiastic
notions were entertained; men ran out of doors under the influence
of this spirit, and some of them got upon the stumps of trees and
shouted, and all kinds of extravagances were entered into by them;
one man pursued a ball that he said he saw flying in the air, until
he came to a precipice, when he jumped into the top of a tree,
which saved his life; and many ridiculous things were entered into,
calculated to bring disgrace upon the Church of God, to cause the
Spirit of God to be withdrawn, and to uproot and destroy those
glorious principles which had been developed for the salvation of
the human family. But when the authorities returned, the spirit was
made manifest, those members that were exercised with it were tried
for their fellowship, and those that would not repent and forsake
it were cut off.
At a subsequent period a Shaker spirit was on the point of being
introduced, and at another time the Methodist and Presbyterian
falling down power, but the spirit was rebuked and put down,
and those who would not submit to rule and good order were
disfellowshiped. We have also had brethren and sisters who have
had the gift of tongues falsely; they would speak in a muttering
unnatural voice, and their bodies be distorted like the Irvingites
before alluded to; whereas, there is nothing unnatural in the
Spirit of God. A circumstance of this kind {581} took place in
Upper Canada, but was rebuked by the presiding Elder; another, a
woman near the same place, professed to have the discerning of
spirits, and began to _accuse_ another sister of things that she
was not guilty of, which she said she knew was so by the spirit,
but was afterwards proven to be false; she placed herself in the
capacity of the "_accuser_ of the brethren," and no person through
the discerning of spirits can bring a charge against another, they
must be proven guilty by positive evidence, or they stand clear.
There have also been ministering angels in the Church which were
of Satan appearing as an angel of light. A sister in the state
of New York had a vision, who said it was told her that if she
would go to a certain place in the woods, an angel would appear to
her. She went at the appointed time, and saw a glorious personage
descending, arrayed in white, with sandy colored hair; he commenced
and told her to fear God, and said that her husband was called to
do great things, but that he must not go more than one hundred
miles from home, or he would not return; whereas God had called him
to go to the ends of the earth, and he has since been more than one
thousand miles from home, and is yet alive. Many true things were
spoken by this personage, and many things that were false. How, it
may be asked, was this known to be a bad angel? By the color of his
hair; that is one of the signs that he can be known by, and by his
contradicting a former revelation.
We have also had brethren and sisters who have written revelations,
and who have started forward to lead this Church. Such was a young
boy in Kirtland, Isaac Russel, of Missouri, and Gladden Bishop, and
Oliver Olney of Nauvoo. The boy is now living with his parents who
have submitted to the laws of the Church. Mr. Russell stayed in Far
West, from whence he was to go to the Rocky Mountains, led by three
Nephites; but the Nephites never came, and his friends forsook him,
all but some of the blood relations, who have since been nearly
destroyed by the mob. Mr. Bishop was tried by the High Council, his
papers examined, condemned and burned, and he cut off the Church.
He acknowledged the justice of the decision, and said "that he now
saw his error, for if he had been governed by the revelations given
before, he might have known that no man was to write revelations
for the Church, but Joseph Smith," and begged to be prayed for, and
forgiven by the brethren. Mr. Olney has also been tried by the High
Council and disfellowshiped, because he would not have his writings
tested by the word of God; evidently proving that he loves darkness
rather than light, because his deeds are evil.
{582}
CHAPTER XXXIV.
Special Conference of the Church at Nauvoo--The Prophet's Reproof of
the Wicked--Epistle of the Twelve to the Saints in Kirtland--Status of
the Church.
_Saturday, April 2_.--I paid Hugh Rhodes $1,150 for a farm.
The fourth regiment of the second cohort of the Nauvoo Legion,
consisting of four companies, was organized, Jonathan Dunham was
elected colonel, James Brown, lieutenant-colonel, and Jesse P. Harmon,
major of the same.
_Monday, 4_.--Transacted business at my house with Josiah Butterfield,
concerning the Lawrence estates; and closed a settlement with William
Marks in the counting room, and paid him off, principal and interest to
the last farthing, for all that myself or the Church had had of him.
_Tuesday, 5_.--Settled with Brother Niswanger.
[Sidenote: The Thirteenth Anniversary of the Organization of the
Church.]
_Wednesday, 6_.--The first day of the thirteenth year of the rise of
the Church of Jesus Christ of Latter-day Saints. A special conference
had been appointed at the city of Nauvoo, but it was so wet and cold,
that it was not prudent for me to go out, as my health was not good,
and I spent the day with my family. Brother Hyrum and Elders Brigham
Young, Heber C. Kimball, and Willard Richards called on me in the
morning, and I gave them instructions how to organize and adjourn the
conference. Before they left, Brother Hyrum and the Twelve present bore
testimony {583} that they had never heard me teach any principles but
those of the strictest virtue, either in public or private.
Conference Minutes.
_Special Conference of the Church of Jesus Christ of Latter-day
Saints_.
_City of Nauvoo, April 6, 1842_.
The day being wet, the First Presidency did not attend, and Elder
Page addressed those present upon the subject of the charges
against him, and said he "would be happy to have an opportunity
of laying his statement before the conference at a convenient
time. President William Law, General Bennett, president _pro tem_,
and President Hyrum Smith all spoke upon the subject of military
affairs, showing the necessity of a well organized and efficient
force; that as we were bound to serve our country, if required, in
common with all good citizens, we ought not to be behind any of our
neighbors in point of good order, neat uniforms and equipments, and
a well organized and thoroughly disciplined legion."
_Thursday, April 7_.--Conference met. President Joseph Smith had
the several quorums put in order and seated. He then made some
very appropriate remarks concerning the duties of the Church, the
necessity of unity of purpose in regard to the building of the
houses, and the blessings connected with doing the will of God,
and the inconsistency, folly, and danger of murmuring against the
dispensations of Jehovah.
He said that the principal object of the meeting was, to bring the
case of Elder Page before them; and that another object was, to
choose young men and ordain them, and send them out to preach, that
they may have an opportunity of proving themselves, and of enduring
the tarring and feathering, and such things as those of us who have
gone before them have had to endure.
Elder Page, having arrived, was called upon, and addressed the
congregation in relation to the non-performance of his mission
to Jerusalem. He said that when he started with Elder Hyde, joy
filled their hearts, and they were aware of the responsibility
of their mission. Elder Hyde's vision was that he should be in
Jerusalem alone, Elder Page considered Elder Hyde to be his father
and guide in the mission, and felt it his duty to submit to Elder
Hyde's opinion in all things; no Elders ever were more in concert
on a mission than they were while together. They made a covenant
in Quincy to stand by each other while on the mission, and if they
were insulted or imposed upon they would stand by each other, even
unto death, and not separate unless to go a few miles to preach a
sermon, that all moneys should go into one purse, and it did so.
{584} Elder Hyde, in Indiana, first said he would go to visit
Brother Knight, and that Elder Page should stay and preach; he
assented, and went and returned to Indianapolis. Elder Page had a
mare given him on account of both. Elder Hyde then took the mare,
went on, left his luggage with Elder Page; while away he sold the
mare for $40, and received $60 more as a donation from the man to
whom he had sold the mare; he returned, they preached at Dayton and
received a handsome contribution. Elder Page preached sixteen miles
off, and raised a branch. Elder Hyde went to Cincinnati, revised
the "Missouri Persecutions," got 2,000 copies printed, paid for
them, and took part of them with him, and left a large box full,
and about 150 loose copies with Elder Page. Elder Hyde started
for Philadelphia, purposing to visit churches on the way; he left
Elder Page $23.31. Elder Page returned to Dayton and Milton, and
sold books, with the intention of following Elder Hyde as soon as
practicable; but he stayed a day or two too long, and the river
closed by the frost, from one to two weeks earlier than usual.
Elder Hyde told him that it was possible they might be from one to
two years before they would leave America, as it would take upwards
of $1,000 each to take them to Jerusalem and back, that it would
be slow gleaning in England, and assigned this as a reason for not
immediately following Elder Hyde, thinking that he would be sure of
seeing him in the spring. Elder Page accused himself of not using
better economy in proceeding on his journey.
There came out a piece in the paper, stating the displeasure of
the Lord respecting Elder Hyde and Elder Page, he sat down and
wrote a piece to put in the paper, acknowledging the justice of the
charge, but wisdom prevented its being published; preached about
Washington, &c., gathered funds for the mission in Westchester and
in Philadelphia.
Elder Hyde raised funds on behalf of the mission, by applauding
Elder Page's talents, wisdom, &c., but they were disappointed in
him when they saw him; he raised funds for the mission, the most
liberal was in Philadelphia. He intended to sail on the 25th of
July, but the brethren said that if he would remain two weeks, they
would raise funds for him; they found that it would take longer,
and he decided to stay a month, he then received a command through
a letter from President Hyrum Smith to an official character in
Philadelphia, requesting him to return; he wrote to ascertain
the reason but did not get an answer, he was then called in by
President Joseph Smith and Elder Brigham Young.
Elder Hyde would often renew the covenant between them to never
part with each other in that mission. Elder Page had no blame to
attach to Elder Hyde; he supposed he had done right, but if he
had been in {585} his place, he would have tarried for him until
the spring. The reports of his having apostatized, &c., returned
even from this place to New York. Many reproved him for leaving
Cincinnati for Dayton.
President Joseph Smith then arose and stated that it was wrong to
make the covenant referred to by him; that it created a lack of
confidence for two men to covenant to reveal all acts of secrecy or
otherwise, to each other, and Elder Page showed a little grannyism.
He said that no two men, when they agreed to go together ought
to separate, that the Prophets of old would not, and quoted the
circumstance of Elijah and Elisha, 2 Kings ii., when about to go
to Gilgal, also when about to go to Jericho, and to Jordan, that
Elisha could not get clear of Elijah, that he clung to his garment
until he was taken to heaven; and that Elder Page should have stuck
by Elder Hyde, and he might have gone to Jerusalem, that there is
nothing very bad in it, but by the experience let us profit; again
the Lord made use of Elder Page as a scapegoat to procure funds for
Elder Hyde. When Elder Hyde returns, we will reconsider the matter,
and perhaps send them back to Jerusalem; we will fellowship Elder
Page until Elder Hyde comes, and we will then weld them together
and make them one. A vote was then put and carried that we hold
Elder Page in full fellowship.
Voted that Elder Page be sent to Pittsburgh.
Sung a hymn--adjourned for one hour and a half, at one o'clock.
Met agreeable to adjournment--choir sung a hymn--prayer by Elder H.
C. Kimball.
Elder Lyman Wight called to know if there were any present of
the rough and weak things, who wished to be ordained, and go and
preach, who have not been before ordained. Elder Lyman Wight then
addressed those who intended to be ordained, on the subject of
their duty and requirements to go and preach.
President Hyrum Smith spoke concerning the Elders who went forth to
preach from Kirtland, and were afterwards called in for the washing
and anointing at the dedication of the House, and those who go now
will be called in also, when this Temple is about to be dedicated,
and will then be endowed to go forth with mighty power, having the
same anointing, that all may go forth and have the same power, the
first, second, and so on, of the Seventies, and all those formerly
ordained. This will be an important and beneficial mission, and
not many years until those now sent will be called in again. He
then spoke in contradiction of a report in circulation about Elders
Heber C. Kimball, Brigham Young, himself, and others of the Twelve,
alleging that a sister had been shut in a room for several days,
and that they had endeavored to induce her to believe in having two
wives. Also cautioned the sisters against going to the steamboats.
{586} President Joseph Smith spoke upon the subject of the
stories respecting Elders Kimball and others, showing the folly
and inconsistency of spending any time in conversing about such
stories, or hearkening to them, for there is no person that is
acquainted with our principles who would believe such lies, except
Sharp, the editor of the _Warsaw Signal_.
Baptisms for the dead, and for the healing of the body must be in
the font, those coming into the Church, and those re-baptized may
be baptized in the river. A box should be prepared for the use of
the font, that the clerk may be paid, and a book procured by the
moneys to be put therein, by those baptized, the remainder to go to
the use of the Temple.
Sung a hymn.
Ordinations to take place tomorrow morning. Baptisms in the font
also.
There were 275 ordained to the office of Elder, under the hands of
the Twelve, during the Conference.
_Friday 8_. Conference assembled. Sung a hymn. Prayer by Elder
Heber C. Kimball.
Elder Page then addressed the assembly upon several subjects; made
many interesting remarks concerning being called to the ministry,
labor in the vineyard, &c. Spoke of his own travels and the fruits
of his labors as an encouragement to the young Elders who were
going into the vineyard.
President Joseph Smith said the baptisms would be attended to, also
the ordinations.
Sung a hymn.
Elder John Taylor preached a sermon while the ordinations and
baptisms were going on, on the subject of infidelity, showing
that the arguments used against the Bible were rationally,
scientifically, and philosophically false.
The stand was occupied in the afternoon by Elder Amasa M. Lyman,
who was followed by Elder William Smith; then the Conference closed
by the benediction of President Joseph Smith.
James Sloan, Clerk.
_Saturday, 9_.--In the morning I attended the funeral of Brother
Ephraim Marks, and in the evening attended city council.
[The following brief synopsis of President Smith's remarks is from
Elder Wilford Woodruff's journal:]
{587} _Remarks of the Prophet at the Funeral of Ephraim Marks_.
The Saints in Nauvoo assembled at the house of President Marks,
at an early hour in the morning, to pay their last respects to
the body of Ephraim Marks, son of President William Marks, who
died on the evening of the 7th. A large procession formed and
walked to the Grove, where a numerous congregation had assembled.
President Joseph Smith spoke upon the occasion with much feeling
and interest. Among his remarks he said, "It is a very solemn and
awful time. I never felt more solemn; it calls to mind the death
of my oldest brother, Alvin, who died in New York, and my youngest
brother, Don Carlos Smith, who died in Nauvoo. It has been hard
for me to live on earth and see these young men upon whom we have
leaned for support and comfort taken from us in the midst of their
youth. Yes, it has been hard to be reconciled to these things. I
have sometimes thought that I should have felt more reconciled to
have been called away myself if it had been the will of God; yet I
know we ought to be still and know it is of God, and be reconciled
to His will; all is right. It will be but a short time before we
shall all in like manner be called: it may be the case with me as
well as you. Some have supposed that Brother Joseph could not die;
but this is a mistake: it is true there have been times when I have
had the promise of my life to accomplish such and such things, but,
having now accomplished those things, I have not at present any
lease of my life, I am as liable to die as other men."
I can say in my heart, that I have not done anything against
Ephraim Marks that I am sorry for, and I would ask any of his
companions if they have done anything against him that they are
sorry for, or that they would not like to meet and answer for at
the bar of God, if so, let it prove as a warning to all to deal
justly before God, and with all mankind, then we shall be clear in
the day of judgment.
When we lose a near and dear friend, upon whom we have set our
hearts, it should be a caution unto us not to set our affections
too firmly upon others; knowing that they may in like manner be
taken from us. Our affections should be placed upon God and His
work, more intensely than upon our fellow beings.
_Sunday, April 10_.--I preached in the Grove, and pronounced a curse
upon all adulterers, and fornicators, and unvirtuous persons, and those
who have made use of my name to carry on their iniquitous designs.
[The following brief synopsis of the Prophet's remarks is from the
journal of Elder Wilford Woodruff:]
{588} _Synopsis of Remarks of the Prophet--Reproof of all
Wickedness_.
Joseph the Seer arose in the power of God; reproved and rebuked
wickedness before the people, in the name of the Lord God. He
wished to say a few words to suit the condition of the general
mass, and then said: I shall speak with authority of the Priesthood
in the name of the Lord God, which shall prove a savor of life unto
life, or of death unto death. Notwithstanding this congregation
profess to be Saints, yet I stand in the midst of all [kinds of]
characters and classes of men. If you wish to go where God is, you
must be like God, or possess the principles which God possesses,
for if we are not drawing towards God in principle, we are going
from Him and drawing towards the devil. Yes, I am standing in the
midst of all kinds of people.
Search your hearts, and see if you are like God. I have searched
mine, and feel to repent of all my sins.
We have thieves among us, adulterers, liars, hypocrites. If God
should speak from heaven, he would command you not to steal, not to
commit adultery, not to covet, nor deceive, but be faithful over
a few things. As far as we degenerate from God, we descend to the
devil and lose knowledge, and without knowledge we cannot be saved,
and while our hearts are filled with evil, and we are studying
evil, there is no room in our hearts for good, or studying good.
Is not God good? Then you be good; if He is faithful, then you be
faithful. Add to your faith virtue, to virtue knowledge, and seek
for every good thing.
The Church must be cleansed, and I proclaim against all iniquity. A
man is saved no faster than he gets knowledge, for if he does not
get knowledge, he will be brought into captivity by some evil power
in the other world, as evil spirits will have more knowledge, and
consequently more power than many men who are on the earth. Hence
it needs revelation to assist us, and give us knowledge of the
things of God.
What is the reason that the Priests of the day do not get
revelation? They ask only to consume it upon their lust. Their
hearts are corrupt, and they cloak their iniquity by saying there
are no more revelations. But if any revelations are given of God,
they are universally opposed by the priests and Christendom at
large; for they reveal their wickedness and abominations.
Many other remarks of interest were made.
_Monday, 11_.--I was at the lodge and at home.
The following is from the _West Messenger_.
A Meteor Falls.
Mr. Horace Palmer who was on his way from Dunkirk to Westfield,
about three o'clock this morning, states that when about three
miles {589} from Dunkirk, he was suddenly surrounded by a painful
vivid light proceeding from a quantity of jelly-like substance,
which fell on and about him, producing a sulphurous smell, a
difficulty of breathing and a severe sensation of heat. As soon as
he could so far recover from his astonishment as to look up, he saw
the body of a terrific meteor passing above him, and appearing to
be about a mile high. Its size appeared to be three or four feet in
diameter, and nearly a mile in length. Its dimensions soon varied,
becoming at first broader, and then diminishing to one fourth less
than its former size, when it apparently separated in pieces, and
fell to the earth; and immediately after he heard the explosion,
which he says was tremendous.
When Mr. Palmer arrived at Westfield, his face had the appearance
of being severely scorched, and his eyes were much affected, and
he did not recover for two or three days. Mr. Palmer is reputed to
be a man of integrity and temperate habits; and his story, though
marvelous, is generally believed.
The meteor was seen by several other people, who speak of luminous
bodies being detached from it. Its progress was attended by a noise
similar to that of a train of cars on a railroad.
A man who saw it from Salem represents it to have been of
dimensions much larger than described by Mr. Palmer. The report of
the explosion was heard also at Buffalo.
[Sidenote: Council Meeting with the Twelve.]
_Tuesday, 12_.--I attended the meeting of the lodge. The Twelve,
namely Brigham Young, Heber C. Kimball, Orson Pratt, William Smith,
Wilford Woodruff, John Taylor, John E. Page, and Willard Richards,
clerk, assembled in the lodge room at four o'clock p. m., and appointed
John Taylor, Brigham Young and Heber C. Kimball a committee to make
arrangements for the payments due from President Smith as Trustee
in Trust, to Mr. Wilkie, and voted that Randolph Alexander go on a
mission south to preach the Gospel. Also voted that the Twelve unite
their influence to persuade the brethren to consecrate all the old
notes, deeds, and obligations which they hold against each other to the
building of the Temple in Nauvoo, and that Willard Richards write an
epistle in the name of the Twelve on that subject, and publish it in
the _Times and Seasons_, which he did as follows:
{590} _An Epistle of the Twelve to the Saints in America, Greeting_.
Beloved Brethren: We have whereof to congratulate you at the
present time, as we have the opportunity from day to day to witness
the progress of the building of the Temple of the Lord in this
city, and which is and must be accomplished by the united exertions
of the labors of the brethren who reside here, and the tithings and
contributions of those who are scattered abroad in the different
states.
In this glorious object the hearts of all the faithful are united,
the hands of the laborer are made strong continually, and the purse
strings of the more opulent are unloosed from time to time, to
supply those things which are necessary for upraising the stones of
this noble edifice; and it may truly be said that the blessing of
the Lord is upon His people; we have peace without and love within
the borders of our beautiful city; beautiful, indeed, for situation
is Nauvoo: the crown of the great valley of the Mississippi, the
joy of every honest heart.
Although all things are more prosperous concerning the Temple than
at any former period, yet the Saints must not suppose that all
is done, or that they can relax their exertions and the work go
on. It is a great work that God has required of His people, and
it will require long and unwearied diligence to accomplish it;
and redoubled diligence will be necessary with all, to get the
building enclosed before another winter, so that the joiner can be
employed during the cold weather; and we would again call upon all
the Saints abroad to unite in making their deposits in banks known
to be good and safe, and forward their certificate to the Trustee
in Trust, as speedily as possible; when trusty men are not coming
immediately to this place who can bring your offerings. All will
want the privileges and blessings of the sanctuary, when it is
completed; and all can have their wishes; but they can obtain them
only by faithfulness and diligence in striving to build.
We praise our God for the liberality that has hitherto been
manifested; many have given more than was required of them, many
have given their all, but they have done it cheerfully; they have
done it voluntarily; and they shall have a great reward; for the
blessings of heaven and earth shall be multiplied unto such; even
the blessings of that Priesthood which hath neither beginning of
days nor end of life.
While there are those who of their abundance have built unto
themselves fine houses, and who ride in fine carriages and on
horseback, and regale themselves with the good things of the land,
and at the same time they have left the Lord's house untouched, or,
if touched at all, have touched it so lightly as scarce to leave
the print of their little finger: their reward will be according
to their deeds, and unless they speedily repent, and come up with
their abundance to the help of the Lord, they will find in the end
that they have no part nor lot in this {591} matter; their gold and
silver will become cankered, their garments moth eaten, and they
will perish in their own slothfulness and idolatry, leaving none to
mourn their absence.
But, brethren, the Temple will be built. There are hundreds and
thousands who stand ready to sacrifice the last farthing they
possess on the earth rather than have the building of the Lord's
house delayed, all while this spirit prevails no power beneath the
heavens can hinder its progress: but we desire you all to help
with the ability which God has given you; that you may all share
the blessings which will distil from heaven to earth through this
consecrated channel.
This is not all. It will be in vain for us to build a place where
the Son of Man may lay his head, and leave the cries of the widow
and the fatherless, unheard by us, ascending up to the orphan's
God and widow's Friend. It is in vain, we cry Lord, Lord, and do
not the things our Lord hath commanded; to visit the widow, the
fatherless, the sick, the lame, the blind, the destitute, and
minister to their necessities; and it is but reasonable that such
cases should be found among a people who have but recently escaped
the fury of a relentless mob on the one hand, and gathered from the
half-starved population of the scattered nations on the other.
Neither is this all. It is not sufficient that the poor be fed and
clothed, the sick ministered unto, the Temple built--no, when all
this is accomplished, there must be a year of Jubilee: there must
be a day of rejoicing, there must be a time of release to Zion's
sons, or our offerings, our exertions, our hopes, and our prayers
will be in vain, and God will not accept of the doings of His
people.
On these days of darkness which overspread our horizon; when the
Wolf was howling for his prey around the streets of Kirtland; when
the burglar was committing his midnight and midday depredations
in Jackson county; when the heartless politician was thrusting
his envious darts in Clay county--and when the savage war whoop,
echoed and re-echoed through Far West, and Zion's noblest sons
were chained in dungeons, and her defenseless daughters driven
by a horde of savages, from their once peaceful homes, to seek a
shelter in a far distant land--many of the brethren stepped forward
to their rescue, and not only expended all they possessed for the
relief of suffering innocence, but gave their notes and bonds to
"obtain more means, with which to help those who could not escape
the overwhelming surge of banishment from all that they possessed
on earth."
Death, wounds, and sickness, from the mob, and the cold and
shelterless situation of the brethren, followed in quick
succession; and all the means which could possibly be obtained from
each other, in addition to the noble charities of the citizens of
Illinois, were brought into {592} requisition to sustain a remnant
of the Saints, who now mostly inhabit this place.
To accomplish this, the President and Bishops loaned money and such
things as could be obtained, and gave their obligations in good
faith for the payment of the same; and many of the brethren signed
with them at different times and in different places, to strengthen
their hands and help them carry out their designs; fully expecting,
that, at some future day, they would be enabled to liquidate all
such claims, to the satisfaction of all parties.
Many of these claims have already been settled; many have been
given up as cancelled by those who held them, and many yet remain
unsettled. The Saints have had many difficulties to encounter
since they arrived at this place. In a new country, destitute of
houses, food, clothing, and nearly all the necessaries of life,
which were rent from them by an unfeeling mob--having to encounter
disease and difficulties unnumbered, it is not surprising that the
Church has not been able to liquidate all such claims, or that
many individuals should yet remain involved, from the foregoing
circumstances; and while things remain as they are, and men
remain subject to the temptations of evil as they now are, the
day of release, and year of jubilee cannot be; and we write you
especially at this time, brethren, for the purpose of making a
final settlement of all such claims, of brother against brother; of
the brethren against the Presidency and Bishops, &c.; claims which
have originated out of the difficulties and calamities the Church
has had to encounter, and which are of long standing, so that when
the Temple is completed, there will be nothing from this source
to produce jars, and discords, strifes and animosities, so as to
prevent the blessings of heaven descending upon us as a people.
To accomplish this most desirable object, we call on all the
brethren who hold such claims, to bring them forward for a final
settlement; and also those brethren who have individual claims
against each other, of long standing, and the property of the
debtor has been wrested from him by violence, or he has been
unfortunate, and languished on a bed of sickness till his means are
exhausted; and all claims whatsoever between brother and brother,
where there is no reasonable prospect of a just and equitable
settlement possible, that they also by some means, either by
giving up their obligations, or destroying them, see that all such
old affairs be adjusted, so that it shall not give occasion for
difficulties to arise hereafter. Yes, brethren, bring all such
old accounts, notes, bonds, etc., and make a consecration of them
to the building of the Temple, and if anything can be obtained on
them, it will be obtained; and if nothing can be obtained, when the
Temple is completed, we will make a burnt-offering of them, even a
peace-offering, which shall bind {593} the brethren together in the
bonds of eternal peace, and love and union; and joy and salvation
shall flow forth into your souls, and you shall rejoice and say it
is good that we have harkened unto counsel, and set our brethren
free, for God hath blessed us.
How can we prosper while the Church, while the Presidency, while
the Bishops, while those who have sacrificed everything but life,
in this thing, for our salvation, are thus encumbered? It cannot
be. Arise, then, brethren, set them free, and set each other free,
and we will all be free together, we will be free indeed.
Let nothing in this epistle be so construed as to destroy the
validity of contracts, or give any one license not to pay his
debts. The commandment is to pay every man his dues, and no man can
get to heaven who justly owes his brother or his neighbor, who has
or can get the means and will not pay it; it is dishonest, and no
dishonest man can enter where God is.
We remain, your brethren in the Gospel of Peace,
Brigham Young, President,
Heber C. Kimball,
Orson Pratt,
William Smith,
John E. Page,
Lyman Wight,
Wilford Woodruff,
John Taylor,
Geo. A. Smith,
Willard Richards, Clerk.
_Military Appointments_.
James Arlington Bennett, of Arlington House, Long Island, is hereby
appointed Inspector-General of the Nauvoo-Legion, with the rank and
title of Major-General; his place to be supplied when absent, by
the Major-General of the Legion.
Joseph Smith, Lieutenant-General.
City of Nauvoo, Illinois, April 12th, A. D. 1842.
{594}
CHAPTER XXXV.
The General Bankrupt Law--The Doctrine of Baptism for the Dead--The
Prophet's Address to the Female Relief Society--The Keys of the
Priesthood and the Nauvoo Temple.
_Wednesday, April 13_.--I introduced Messrs. Backenstos, Stiles, and
Robinson into the Lodge Room in the morning, and Samuel H. Smith,
William Smith, and Vinson Knight in the evening.
About 150 Saints, from England landed in Nauvoo from the steamer
_Louisa_, and about 60 from the _Amaranth_.
[Sidenote: The Bankrupt Law.]
_Thursday, 14_.--Calvin A. Warren, Esq., lawyer, from Quincy, arrived,
and commenced an investigation of the principles of general insolvency
in my behalf according to the statutes; for the United States Congress
had previously instituted a general bankrupt law, by which any
individual who was owing to a certain amount more than he was able
to pay, could make out a schedule of his property, and of debts due
from himself, and by a specified process, pass the same in the hands
of a commissioner, government agent, or "assignee," who could make a
dividend of all his effects, and pay his creditors whatever percentage
his property amounted to, and then the individual was at liberty to
start anew in the world, and was not subject to liquidate any claims
which were held against him previous to his insolvency, although his
property might not have paid but the least percentage, or none at all.
[Sidenote: The Prophet Forced into Bankruptcy.]
The justice or injustice of such a principle in law, I leave for them
who made it, the United States. Suffice it {595} to say, the law was as
good for the Saints as for the Gentiles, and whether I would or not, I
was forced into the measure by having been robbed, mobbed, plundered,
and wasted of all my property, time after time, in various places, by
the very ones who made the law, namely, the people of the United State,
thereby having been obliged to contract heavy debts to prevent the
utter destruction of myself, family and friends, and by those who were
justly and legally owing me, taking the advantage of the same act of
bankruptcy, so that I could not collect my just dues, thus leaving me
no alternative but to become subject again to stripping, wasting, and
destitution, by vexatious writs, and law suits, and imprisonments, or
take that course to extricate myself, which the law had pointed out.
_Friday, 15_.--Editorial from the _Times and Seasons_:
Baptism For The Dead.
The great designs of God in relation to the salvation of the human
family, are very little understood by the professedly wise and
intelligent generation in which we live. Various and conflicting
are the opinions of men concerning the plan of salvation, the
requisitions of the Almighty, the necessary preparations for
heaven, the state and condition of departed spirits, and the
happiness or misery that is consequent upon the practice of
righteousness and iniquity according to their several notions of
virtue and vice.
The Mussulman condemns the heathen, the Jew, and the Christian,
and the whole world of mankind that reject his Koran, as infidels,
and consigns the whole of them to perdition. The Jew believes that
the whole world that rejects his faith and are not circumcised,
are Gentile dogs, all will be damned. The heathen is equally as
tenacious about his principles, and the Christian consigns all to
perdition who cannot bow to his creed, and submit to his _ipse
dixit_.
But while one portion of the human race is judging and condemning
the other without mercy, the Great Parent of the universe looks
upon the whole of the human family with a fatherly care and
paternal regard; He views them as His offspring, and without any
of those contracted feelings that influence the children of men,
causes "His sun to rise on the evil and on the good, and sendeth
rain on the just and on the unjust." He holds the reins of judgment
in His hands; He is a wise Lawgiver, and {596} will judge all
men, not according to the narrow, contracted notions of men, but,
"according to the deeds done in the body whether they be good or
evil," or whether these deeds were done in England, America, Spain,
Turkey, or India. He will judge them, "not according to what they
have not, but according to what they have," those who have lived
without law, will be judged without law, and those who have a
law, will by judged by that law. We need not doubt the wisdom and
intelligence of the Great Jehovah; He will award judgment or mercy
to all nations according to their several deserts, their means of
obtaining intelligence, the laws by which they are governed, the
facilities afforded them of obtaining correct information, and His
inscrutable designs in relation to the human family; and when the
designs of God shall be made manifest, and the curtain of futurity
be withdrawn, we shall all of us eventually have to confess that
the Judge of all the earth has done right.
The situation of the Christian nations after death, is a subject
that has called forth all the wisdom and talent of the philosopher
and the divine, and it is an opinion which is generally received,
that the destiny of man is irretrievably fixed at his death, and
that he is made either eternally happy, or eternally miserable;
that if a man dies without a knowledge of God, he must be eternally
damned, without any mitigation of his punishment, alleviation of
his pain, or the most latent hope of a deliverance while endless
ages shall roll along. However orthodox this principle may be,
we shall find that it is at variance with the testimony of Holy
Writ, for our Savior says, that all manner of sin and blasphemy
shall be forgiven men wherewith they shall blaspheme; but the
blasphemy against the Holy Ghost shall not be forgiven, neither
in this world, nor in the world to come, evidently showing that
there are sins which may be forgiven in the world to come, although
the sin of blasphemy [against the Holy Ghost] cannot be forgiven.
Peter, also, in speaking concerning our Savior, says, that "He
went and preached unto the spirits in prison, which sometimes were
disobedient, when once the long suffering of God waited in the
days of Noah," (I Peter iii: 19, 20). Here then we have an account
of our Savior preaching to the spirits in prison, to spirits that
had been imprisoned from the days of Noah; and what did He preach
to them? That they were to stay there? Certainly not! Let His own
declaration testify. "He hath sent me to heal the broken hearted,
to preach deliverance to the captives, and recovering of sight to
the blind, to set at liberty them that are bruised." (Luke iv: 18.
Isaiah has it--"To bring out the prisoners from the prison, and
them that sit in darkness from the prison house.") (Isaiah xlii:
7.) It is very evident from this that He not only went to preach
to them, but to deliver, or bring them out of the prison house.
Isaiah, in {597} testifying concerning the calamities that will
overtake the inhabitants of the earth, says, "The earth shall reel
to and fro like a drunkard, and shall be removed like a cottage;
and the transgression thereof shall be heavy upon it; and it shall
fall and not rise again. And it shall come to pass in that day,
that the Lord shall punish the host of the high ones that are on
high, and the kings of the earth upon the earth. And they shall
be gathered together, as prisoners are gathered in the pit, and
shall be shut up in the prison, and after many days shall they be
visited." Thus we find that God will deal with all the human family
equally, and that as the antediluvians had their day of visitation,
so will those characters referred to by Isaiah, have their time of
visitation and deliverance, after having been many days in prison.
The great Jehovah contemplated the whole of the events connected
with the earth, pertaining to the plan of salvation, before it
rolled into existence, or ever "the morning stars sang together"
for joy; the past, the present, and the future were and are, with
Him, one eternal "now;" he knew of the fall of Adam, the iniquities
of the antediluvians, of the depth of iniquity that would be
connected with the human family, their weakness and strength, their
power and glory, apostasies, their crimes, their righteousness and
iniquity; He comprehended the fall of man, and his redemption; He
knew the plan of salvation and pointed it out; He was acquainted
with the situation of all nations and with their destiny; He
ordered all things according to the council of His own will; He
knows the situation of both the living and the dead, and has made
ample provision for their redemption, according to their several
circumstances, and the laws of the kingdom of God, whether in this
world, or in the world to come.
The idea that some men form of the justice, judgment, and mercy
of God, is too foolish for an intelligent man to think of: for
instance, it is common for many of our orthodox preachers to
suppose that if a man is not what they call converted, if he dies
in that state he must remain eternally in hell without any hope.
Infinite years in torment must he spend, and never, never, never
have an end; and yet this eternal misery is made frequently to
rest upon the merest casualty. The breaking of a shoe-string, the
tearing of a coat of those officiating, or the peculiar location
in which a person lives, may be the means, indirectly of his
damnation, or the cause of his not being saved. I will suppose a
case which is not extraordinary: Two men, who have been equally
wicked, who have neglected religion, are both of them taken sick
at the same time; one of them has the good fortune to be visited
by a praying man, and he gets converted a few minutes before he
dies; the other sends for three different praying men, a tailor,
a shoemaker, and a tinman; the tinman has a handle to solder to a
can, the tailor has a {598} buttonhole to work on some coat that
he needed in a hurry, and the shoemaker has a patch to put on
somebody's boot; they none of them can go in time, the man dies,
and goes to hell: one of these is exalted to Abraham's bosom, he
sits down in the presence of God and enjoys eternal, uninterrupted
happiness, while the other, equally as good as he, sinks to eternal
damnation, irretrievable misery and hopeless despair, because a man
had a boot to mend, the button-hole of a coat to work, or a handle
to solder on to a saucepan.
The plans of Jehovah are not so unjust, the statements of holy writ
so visionary, nor the plan of salvation for the human family so
incompatible with common sense; at such proceedings God would frown
with indignance, angels would hide their heads in shame, and every
virtuous, intelligent man would recoil.
If human laws award to each man his deserts, and punish all
delinquents according to their several crimes, surely the Lord
will not be more cruel than man, for He is a wise legislator, and
His laws are more equitable, His enactments more just, and His
decisions more perfect than those of man; and as man judges his
fellow man by law, and punishes him according to the penalty of the
law, so does God of heaven judge "according to the deeds done in
the body." To say that the heathens would be damned because they
did not believe the Gospel would be preposterous, and to say that
the Jews would all be damned that do not believe in Jesus would be
equally absurd; for "how can they believe on him of whom they have
not heard, and how can they hear without a preacher, and how can he
preach except he be sent;" consequently neither Jew nor heathen can
be culpable for rejecting the conflicting opinions of sectarianism,
nor for rejecting any testimony but that which is sent of God, for
as the preacher cannot preach except he be sent, so the hearer
cannot believe without he hear a "sent" preacher, and cannot be
condemned for what he has not heard, and being without law, will
have to be judged without law.
When speaking about the blessings pertaining to the Gospel, and
the consequences connected with disobedience to the requirements,
we are frequently asked the question, what has become of our
fathers? Will they all be damned for not obeying the Gospel,
when they never heard it? Certainly not. But they will possess
the same privilege that we here enjoy, through the medium of the
everlasting priesthood, which not only administers on earth, but
also in heaven, and the wise dispensations of the great Jehovah;
hence those characters referred to by Isaiah will be visited by the
Priesthood, and come out of their prison upon the same principle
as those who were disobedient in the days of Noah were visited by
our Savior [who possessed the everlasting Melchisedek Priesthood]
and had the Gospel preached to them, by Him in prison; {599} and in
order that they might fulfill all the requisitions of God, living
friends were baptized for their dead friends, and thus fulfilled
the requirement of God, which says, "Except a man be born of water
and of the Spirit, he cannot enter into the kingdom of God," they
were baptized of course, not for themselves, but for their dead.
Chrysostum says that the Marchionites practiced baptism for their
dead. "After a catechumen was dead, they had a living man under
the bed of the deceased; then coming to the dead man, they asked
him whether he would receive baptism, and he making no answer, the
other answered for him, and said that he would be baptized in his
stead; and so they baptized the living for the dead." The church
of course at that time was degenerate, and the particular form
might be incorrect, but the thing is sufficiently plain in the
Scriptures, hence Paul, in speaking of the doctrine, says, "Else
what shall they do which are baptized for the dead, if the dead
rise not at all? Why are they then baptized for the dead?" (1 Cor.
xv: 29). Hence it was that so great a responsibility rested upon
the generation in which our Savior lived, for, says he, "That upon
you may come all the righteous blood shed upon the earth, from
the blood of righteous Abel unto the blood of Zacharias, son of
Barachias, whom ye slew between the temple and the altar. Verily I
say unto you, all these things shall come upon this generation."
(Matthew xxiii: 35, 36). Hence as they possessed greater privileges
than any other generation, not only pertaining to themselves, but
to their dead, their sin was greater, as they not only neglected
their own salvation but that of their progenitors, and hence their
blood was required at their hands.
And now as the great purposes of God are hastening to their
accomplishment, and the things spoken of in the Prophets are
fulfilling, as the kingdom of God is established on the earth, and
the ancient order of things restored, the Lord has manifested to us
this day and privilege, and we are commanded to be baptized for our
dead, thus fulfilling the words of Obadiah, when speaking of the
glory of the latter-day: "And saviors shall come upon Mount Zion to
judge the remnant of Esau, and the kingdom shall be the Lord's." A
view of these things reconciles the Scriptures of truth, justifies
the ways of God to man, places the human family upon an equal
footing, and harmonizes with every principle of righteousness,
justice and truth. We will conclude with the words of Peter: "For
the time past of our life may suffice us to have wrought the will
of the Gentiles." "For, for this cause was the Gospel preached also
to them that are dead, that they might be judged according to men
in the flesh, but live according to God in the spirit."
I continued busily engaged in making out a list of {600} debtors and
an invoice of my property to be passed into the hands of the assignee,
until--
_Saturday evening the 16th_.--On this day the first number of _The
Wasp_, a miscellaneous weekly newspaper was first published at
my office, William Smith, editor, devoted to the arts, sciences,
literature, agriculture, manufacture, trade, commerce, and the general
news of the day, on a small sheet, at $1.50 per annum.
_Sunday, 17_.--Spent the day with my family at home.
[Sidenote: Causes of the Prophet's Insolvency.]
_Monday, 18_.--In consequence of the utter annihilation of our
property by mob violence in the state of Missouri, and the immense
expenses which we were compelled to incur, to defend ourselves from
the cruel persecutions of that state, we were reduced to the necessity
of availing ourselves of the privileges of the general bankrupt law;
therefore I went to Carthage with my brothers Hyrum and Samuel H.
Smith, and severally testified to our list of insolvency before the
clerk of the county commissioners' court. Sidney Rigdon and many more
brethren were at Carthage the same day on business. My clerk, Dr.
Richards, went with us.
About this time a disturbance broke out in Rhode Island by a part of
the inhabitants, wishing to change their Constitution, and make it like
those of other states in the Union, which created much confusion and
angry feeling in that state, and excitement in other states.
_Tuesday, 19_.--Rode out and examined some land near the northern
limits of the city, &c.
_Wednesday, 20_.--Assisted in surveying some land in section 25, which
I sold to William Cross.
_Thursday, 21_.--Friday and Saturday was engaged in temporal and
spiritual affairs at home, the office, &c.
_Friday, 22_.--
_James Arlington Bennett Honored_.
Honorary Degree. Ordered by the chancellor and regents of the
University of the City of Nauvoo, that the honorary degree of L.
L. {601} D. be, and the same hereby is, conferred on General James
Arlington Bennett, of Arlington House, New York.
Passed April 22, 1842.
John C. Bennett, Chancellor,
William Law, Registrar.
_Sunday, 24_.--Preached on the hill near the Temple, concerning the
building of the Temple, and reproved the merchants and the rich who
would not assist in building it.
_Monday, 25, Tuesday, 26 and Wednesday, 27_.--I was engaged in reading,
meditation, &c., mostly with my family.
_Thursday, 28_.--
"_Repast Militaire_."
General Joseph Smith and lady, present their compliments to
the officers (and their respective ladies) of the consolidated
General Staff of the Nauvoo Legion, that is to say, his personal
staff, Major-General Bennett's staff, including the band,
Brigadier-General Law's staff, and Brigadier-General Rich's staff,
and respectfully solicit their company at a _Repast Militaire_, at
his quarters on the 7th day of May _proximo_, at one o'clock p. m.
General Bennett has been ordered to issue a programme of the
operations and field exercises of the day, which will appear in
ample form, and due season.
April 28, A. D. 1842.
Headquarters, Nauvoo Legion,
City Of Nauvoo, Illinois, April 28, 1842.
_General Orders_--
The Lieutenant-General directs that a _programme militaire_ issue
from the office of his commanding general for the 7th of May
_proximo_, which I now proceed to consummate.
1st. The Adjutants will form the lines of their respective
regiments, and the Colonels of the line assume command at nine
o-clock, a. m.
2nd. The Adjutant-General will form the line of the Legion, and the
Brigadier-Generals assume the command of their respective cohorts
at half-past nine o'clock a. m.
3rd. The Major-General will assume the command of the Legion at ten
o'clock a. m.
4th. At a quarter past ten o'clock a. m., the Lieutenant-General
will be escorted to the field at the review station.
{602} 5th. General review and inspection will follow, accompanied
by such evolutions and exercises as the time will admit of.
6th. At half-past twelve o'clock p. m. the forces will be dismissed
until a quarter before two o'clock p. m.
7th. At two o'clock p. m. the Major-General will resume the command
and perform such military movements and field exercises as the
Lieutenant-General may direct.
8th. At three o'clock p. m. the cohorts will separate and form the
line of battle, the Brigadiers assume their respective commands
and General Law's command will make a descent upon that of General
Rich's in order of sham battle.
9th. At half-past three o'clock p. m. the cohorts will resume their
positions in the line of the Legion, and a sham battle will be
fought between the mounted riflemen under the immediate command of
Lieutenant General Smith and the Invincibles under the immediate
command of Major-General Bennett.
10th. At half-past four o'clock p. m. the forces will be dismissed
for the day.
11. Every officer, musician and private will be required to be at
their respective posts at the hours specified throughout the day,
under the most severe penalties of the law.
John C. Bennett
Major-General.
[Sidenote: The Rights and Privileges of the Women in the Church.]
At two o'clock I met the members of the "Female Relief Society," and
after presiding at the admission of many new members, gave a lecture on
the Priesthood, showing how the sisters would come in possession of the
privileges, blessings and gifts of the Priesthood, and that the signs
should follow them, such as healing the sick, casting out devils, &c.,
and that they might attain unto these blessings by a virtuous life, and
conversation, and diligence in keeping all the commandments; a synopsis
of which was reported by Miss Eliza R. Snow, as follows:
_Remarks of the Prophet to the Relief Society_.
President Smith arose and called the attention of the meeting to
the 12th chapter 1st Corinthians--"Now concerning spiritual gifts,
I would not have you ignorant." Said that the passage in the third
verse, which reads, "No man can say that Jesus is the Lord, but
by the Holy Ghost," {603} should be translated "no man can _know_
that Jesus is the Lord, but by the Holy Ghost." He continued to
read the chapter, and give instructions respecting the different
offices, and the necessity of every individual acting in the sphere
allotted him or her, and filling the several offices to which they
are appointed. He spoke of the disposition of many men to consider
the lower offices in the Church dishonorable, and to look with
jealous eyes upon the standing of others who are called to preside
over them; that it was the folly and nonsense of the human heart
for a person to be aspiring to other stations than those to which
they are appointed of God for them to occupy; that it was better
for individuals to magnify their respective callings, and wait
patiently till God shall say to them, "Come up higher."
He said the reason of these remarks being made was, that some
little foolish things were circulating in the society, against some
sisters not doing right in laying hands on the sick. Said that
if the people had common sympathies they would rejoice that the
sick could be healed; that the time had not been before that these
things could be in their proper order; that the Church is not fully
organized, in its proper order, and cannot be, until the Temple is
completed, where places will be provided for the administration of
the ordinances of the Priesthood.
President Smith continued the subject, by quoting the commission
given to the ancient Apostles in Mark, 16th chapter, 15th, 16th,
17th, 18th verses, "Go ye into all the world, and preach the
Gospel to every creature. He that believeth and is baptized shall
be saved; but he that believed not shall be damned. And these
signs shall follow them that believe: In my name shall they cast
out devils; they shall speak with new tongues; they shall take up
serpents; and if they drink any deadly thing, it shall not hurt
them; they shall lay hands on the sick, and they shall recover."
No matter who believeth, these signs, such as healing the sick,
casting out devils, &c., should follow all that believe, whether
male or female. He asked the Society if they could not see by
this sweeping promise, that wherein they are ordained, it is the
privilege of those set apart to administer in that authority, which
is conferred on them; and if the sisters should have faith to heal
the sick, let all hold their tongues, and let everything roll on.
He said, if God has appointed him, and chosen him as an instrument
to lead the Church, why not let him lead it through? Why stand in
the way when he is appointed to do a thing? Who knows the mind of
God? Does He not reveal things differently from what we expect?
He remarked that he was continually rising, although he had
everything bearing him down, standing in his way, and opposing;
notwithstanding all this opposition, he always comes out right in
the end.
{604} Respecting females administering for the healing of the sick,
he further remarked, there could be no devil in it, if God gave His
sanction by healing; that there could be no more sin in any female
laying hands on and praying for the sick, than in wetting the face
with water; it is no sin for anybody to administer that has faith,
or if the sick have faith to be healed by their administration.
He reproved those that were disposed to find fault with the
management of the concerns of the Church, saying God had called
him to lead the Church, and he would lead it right; those that
undertake to interfere will be ashamed when their own folly is made
manifest; that he calculates to organize the Church in its proper
order as soon as the Temple is completed.
President Smith continued by speaking of the difficulties he had to
surmount ever since the commencement of the work, in consequence of
aspiring men. "Great big Elders," as he called them, who had caused
him much trouble; to whom he had taught the things of the kingdom
in private councils, they would then go forth into the world and
proclaim the things he had taught them, as their own revelations;
said the same aspiring disposition will be in this Society, and
must be guarded against; that every person should stand, and act
in the place appointed, and thus sanctify the Society and get it
pure. He said he had been trampled under foot by aspiring Elders,
for all were infected with that spirit; for instance, John E. Page
and others had been aspiring; they could not be exalted, but must
run away as though the care and authority of the Church were vested
with them. He said he had a subtle devil to deal with, and could
only curb him by being humble.
As he had this opportunity, he was going to instruct the ladies of
this Society, and point out the way for them to conduct themselves,
that they might act according to the will of God; that he did not
know that he should have many opportunities of teaching them, as
they were going to be left to themselves; they would not long
have him to instruct them; that the Church would not have his
instructions long, and the world would not be troubled with him a
great while, and would not have his teachings [in person].
He spoke of delivering the keys of the Priesthood to the Church,
and said that the faithful members of the Relief Society should
receive them in connection with their husbands, that the Saints
whose integrity has been tried and proved faithful, might know
how to ask the Lord and receive an answer; for according to his
prayers, God had appointed him elsewhere.
He exhorted the sisters always to concentrate their faith and
prayers for, and place confidence in their husbands, whom God has
appointed for them to honor, and in those faithful men whom God has
placed at {605} the head of the Church to lead His people; that
we should arm and sustain them with our prayers; for the keys of
the kingdom are about to be given to them, that they may be able
to detect everything false; as well as to all the Elders who shall
prove their integrity in due season.
He said if one member becomes corrupt, and you know it, you must
immediately put it away, or it will either injure or destroy the
whole body. The sympathies of the heads of the Church have induced
them to bear a long time with those who were corrupt until they are
obliged to cut them off, lest all become contaminated; you must put
down iniquity, and by your good examples, stimulate the Elders to
good works; if you do right, there is no danger of your going too
fast.
He said he did not care how fast we run in the path of virtue:
resist evil, and there is no danger; God, men, and angels will
not condemn those that resist everything that is evil, and devils
cannot; as well might the devil seek to dethrone Jehovah, as
overthrow an innocent soul that resists everything which is evil.
This is a charitable Society, and according to your natures; it is
natural for females to have feelings of charity and benevolence.
You are now placed in a situation in which you can act according to
those sympathies which God has planted in your bosoms.
If you live up to these principles, how great and glorious will
be your reward in the celestial kingdom! If you live up to your
privileges, the angels cannot be restrained from being your
associates. Females, if they are pure and innocent, can come in the
presence of God; for what is more pleasing to God than innocence;
you must be innocent, or you cannot come up before God: if we would
come before God, we must keep ourselves pure, as He is pure.
The devil has great power to deceive; he will so transform things
as to make one gape at those who are doing the will of God. You
need not be teazing your husbands because of their deeds, but let
the weight of your innocence, kindness and affection be felt, which
is more mighty than a millstone hung about the neck; not war,
not jangle, not contradiction, or dispute, but meekness, love,
purity--these are the things that should magnify you in the eyes
of all good men. Achan [see Joshua vii.] must be brought to light,
iniquity must be purged out from the midst of the Saints; then the
veil will be rent, and the blessings of heaven will flow down--they
will roll down like the Mississippi river.
If this Society listen to the counsel of the Almighty, through the
heads of the Church, they shall have power to command queens in
their midst.
I now deliver it as a prophecy, if the inhabitants of this state,
with the people of the surrounding country, will turn unto the Lord
{606} with all their hearts, ten years will not roll round before
the kings and queens of the earth will come unto Zion, and pay
their respects to the leaders of this people; they shall come with
their millions, and shall contribute of their abundance for the
relief of the poor, and the building up and beautifying of Zion.
After this instruction, you will be responsible for your own sins;
it is a desirable honor that you should so walk before our heavenly
Father as to save yourselves; we are all responsible to God for the
manner we improve the light and wisdom given by our Lord to enable
us to save ourselves.
President Smith continued reading from the above-mentioned
chapter, and to give instructions respecting the order of God, as
established in the Church, saving everyone should aspire only to
magnify his own office and calling.
He then commenced reading the 13th chapter--"Though I speak with
the tongues of men and angels, and have no charity, I am become as
sounding brass, or a tinkling cymbal;" and said, don't be limited
in your views with regard to your neighbor's virtue, but beware
of self-righteousness, and be limited in the estimate of your own
virtues, and not think yourselves more righteous than others; you
must enlarge your souls towards each other, if you would do like
Jesus, and carry your fellow-creatures to Abraham's bosom. He said
he had manifested long-suffering, forbearance and patience towards
the Church, and also to his enemies; and we must bear with each
other's failings, as an indulgent parent bears with the foibles of
his children.
President Smith then read the 2nd verse--"Though I have the gift
of prophecy, and understand all mysteries, and all knowledge; and
though I have all faith, so that I could remove mountains, and
have not charity, I am nothing." He then said, though a man should
become mighty, do great things, overturn mountains, perform mighty
works, and should then turn from his high station to do evil, to
eat and drink with the drunken, all his former deeds would not save
him, but he would go to destruction! As you increase in innocence
and virtue, as you increase in goodness, let your hearts expand,
let them be enlarged towards others; you must be long-suffering,
and bear with the faults and errors of mankind.
How precious are the souls of men! The female part of the
community are apt to be contracted in their views. You must not
be contracted, but you must be liberal in your feelings. Let this
Society teach women how to behave towards their husbands, to treat
them with mildness and affection. When a man is borne down with
trouble, when he is perplexed with care and difficulty, if he can
meet a smile instead of an argument or a murmur--if he can meet
with mildness, {607} it will calm down his soul and soothe his
feelings; when the mind is going to despair, it needs a solace of
affection and kindness.
You will receive instructions through the order of the Priesthood
which God has established, through the medium of those appointed
to lead, guide and direct the affairs of the Church in this last
dispensation; and I now turn the key in your behalf in the name
of the Lord, and this Society shall rejoice, and knowledge and
intelligence shall flow down from this time henceforth; this is the
beginning of better days to the poor and needy, who shall be made
to rejoice and pour forth blessings on your heads.
When you go home, never give a cross or unkind word to your
husbands, but let kindness, charity and love crown your works
henceforward; don't envy the finery and fleeting show of sinners,
for they are in a miserable situation; but as far as you can, have
mercy on them, for in a short time God will destroy them, if they
will not repent and turn unto him.
Let your labors be mostly confined to those around you, in the
circle of your own acquaintance, as far as knowledge is concerned,
it may extend to all the world; but your administering should be
confined to the circle of your immediate acquaintance, and more
especially to the members of the Relief Society. Those ordained to
preside over and lead you, are authorized to appoint the different
officers, as the circumstances shall require.
If you have a matter to reveal, let it be in your own tongue; do
not indulge too much in the exercise of the gift of tongues, or the
devil will take advantage of the innocent and unwary. You may speak
in tongues for your own comfort, but I lay this down for a rule,
that if anything is taught by the gift of tongues, it is not to be
received for doctrine.
President Smith then gave instruction respecting the propriety
of females administering to the sick by the prayer of faith,
the laying on hands, or the anointing with oil; and said it was
according to revelation that the sick should be nursed with
herbs and mild food, and not by the hand of an enemy. Who are
better qualified to administer than our faithful and zealous
sisters, whose hearts are full of faith, tenderness, sympathy
and compassion. No one. Said he was never placed in similar
circumstances before, and never had given the same instruction; and
closed his instructions by expressing his heart-felt satisfaction
in improving this opportunity.
The Spirit of the Lord was poured out in a very powerful manner,
never to be forgotten by those present on this interesting occasion.
_Friday, 29_.--A conspiracy against the peace of my household was made
manifest, and it gave me some trouble {608} to counteract the design of
certain base individuals, and restore peace. The Lord makes manifest
to me many things, which it is not wisdom for me to make public, until
others can witness the proof of them.
_Saturday, 30_.--I received a visit from Judge James Adams, of
Springfield, and spent most of the day with him and my family. Signed
deeds to James and Charles Ivins, and many others.
_Sunday, May 1, 1842_.--I preached in the grove, on the keys of the
kingdom, charity, &c. The keys are certain signs and words by which
false spirits and personages may be detected from true, which cannot be
revealed to the Elders till the Temple is completed. The rich can only
get them in the Temple, the poor may get them on the mountain top as
did Moses. The rich cannot be saved without charity, giving to feed the
poor when and how God requires, as well as building. There are signs in
heaven, earth and hell; the Elders must know them all, to be endowed
with power, to finish their work and prevent imposition. The devil
knows many signs, but does not know the sign of the Son of Man, or
Jesus. No one can truly say he knows God until he has handled something
and this can only be in the holiest of holies.
_Monday, 2_.--The following Editorial appeared in the _Times and
Seasons_:
The Temple.
This noble edifice is progressing with great rapidity; strenuous
exertions are being made on every hand to facilitate its erection,
and materials of all kinds are in a great state of forwardness, and
by next fall we expect to see the building enclosed; if not the top
stone raised with "shouting of grace--grace unto it." There have
been frequently, during the winter, as many as one hundred hands
quarrying rock, while at the same time multitudes of others have
been engaged in hauling, and in other kinds of labor.
A company was formed last fall to go up to the pine country to
purchase mills, and prepare and saw lumber for the Temple and
the Nauvoo House, and the reports from them are very favorable:
another {609} company has started, this last week, to take their
place and to relieve those that are already there: on their return
they are to bring a very large raft of lumber, for the use of the
above-named houses.
While the busy multitudes have thus been engaged in their several
vocations performing their daily labor, and working one-tenth of
their time, others have not been less forward in bringing in their
tithings and consecrations for the same great object. Never since
the foundation of this Church was laid, have we seen manifested a
greater willingness to comply with the requisitions of Jehovah, a
more ardent desire to do the will of God, more strenuous exertions
used, or greater sacrifices made than there have been since the
Lord said, "Let the Temple be built by the tithing of my people."
It seemed as though the spirit of enterprise, philanthropy and
obedience rested simultaneously upon old and young, and brethren
and sisters, boys and girls, and even strangers, who were not
in the Church, united with an unprecedented liberality in the
accomplishment of this great work; nor could the widow, in many
instances, be prevented, out of her scanty pittance from throwing
in her two mites.
We feel at this time to tender to all, old and young, both in the
Church and out of it, our unfeigned thanks for their unprecedented
liberality, kindness, diligence, and obedience which they have so
opportunely manifested on the present occasion. Not that we are
personally or individually benefitted in a pecuniary point of view,
but when the brethren, as in this instance, show a unity of purpose
and design, and all put their shoulder to the wheel, our care,
labor, toil and anxiety is materially diminished, our yoke is made
easy and our burden is light.
The cause of God is one common cause, in which the Saints are alike
all interested; we are all members of the one common body, and all
partake of the same spirit, and are baptized into one baptism and
possess alike the same glorious hope. The advancement of the cause
of God and the building up of Zion is as much one man's business as
another's. The only difference is, that one is called to fulfill
one duty, and another, another duty; "but if one member suffers,
all the members suffer with it, and if one member is honored all
the rest rejoice with it, and the eye cannot say to the ear, I have
no need of thee, nor the head to the foot, I have no need of thee;"
party feelings, separate interests, exclusive designs should be
lost sight of in the one common cause, in the interest of the whole.
The building up of Zion is a cause that has interested the people
of God in every age; it is a theme upon which prophets, priests
and kings have dwelt with peculiar delight; they have looked
forward with joyful anticipation to the day in which we live;
and fired with heavenly and joyful anticipations they have sung
and written and prophesied of this {610} our day; but they died
without the sight; we are the favored people that God has made
choice of to bring about the Latter-day glory; it is left for us
to see, participate in and help to roll forward the Latter-day
glory, the dispensation of the fullness of times, when God will
gather together all things that are in heaven, and all things that
are upon the earth, "even in one," when the Saints of God will
be gathered in one from every nation, and kindred, and people,
and tongue, when the Jews will be gathered together into one,
the wicked will also be gathered together to be destroyed, as
spoken of by the prophets; the Spirit of God will also dwell with
His people, and be withdrawn from the rest of the nations, and
all things whether in heaven or on earth will be in one, even in
Christ. The heavenly Priesthood will unite with the earthly, to
bring about those great purposes; and whilst we are thus united
in the one common cause, to roll forth the kingdom of God, the
heavenly Priesthood are not idle spectators, the Spirit of God will
be showered down from above, and it will dwell in our midst. The
blessings of the Most High will rest upon our tabernacles, and our
name will be handed down to future ages; our children will rise up
and call us blessed; and generations yet unborn will dwell with
peculiar delight upon the scenes that we have passed through, the
privations that we have endured; the untiring zeal that we have
manifested; the all but insurmountable difficulties that we have
overcome in laying the foundation of a work that brought about the
glory and blessing which they will realize; a work that God and
angels have contemplated with delight for generations past; that
fired the souls of the ancient patriarchs and prophets; a work
that is destined to bring about the destruction of the powers of
darkness, the renovation of the earth, the glory of God, and the
salvation of the human family.
End Of Volume IV.
{611}
INDEX TO VOLUME IV.
Abraham, Book of--520 and note.
Adams, James--friendship for the Prophet, 20 and note.
Address, by First Presidency to Saints scattered abroad, 184 _et seq_.
Affidavits, on suffering of Saints in Missouri, 49-53, also 56-73 and
note, 60; of Hyrum Smith denouncing thieves, 460-61.
Alvord T., affidavit of, 57.
Allred, James--statement of on kidnapping, 156-7.
Apostles, The Twelve--farewell addresses of, 1-2; Apostles engaged
in selecting hymns, 3; trials of en route for England, 15; meeting
of at Cleveland, 19-20; granted permission to publish certain books
in England, 161-2; whereabouts of, January 1, 1841, 256; minutes of
meeting of in England, 324; ditto, 325-26; council of at Manchester,
332-335; epistle of to the Church in the British Isles, 344-348;
departure of from England, 352; arrival of at New York, 360-61; return
of to Nauvoo, 390; to share in labor of the Prophet, 400 and 403-404;
epistle of to Saints scattered abroad, 409-10; council meeting of,
412; minutes of council meeting of 429-30; epistles of to brethren
in America, 433-38; case of Benjamin Winchester before, 443; epistle
of, to Saints in England, 448-53; warning against thieves, 463-66 and
notes; epistle of on baptism for the dead, 472-5; minutes of a meeting
of, 478-79; gift of Hiram Kimball to, 484; whereabouts of, January
1, 1842, 490; epistle of to Saints in Europe, 558 _et seq_.; meeting
of with the Prophet in Masonic lodge, 589; epistles of to Saints in
America, 590 _et seq_.
Australia--report of work in, 343.
B
Babbitt, Elder Almon W.--preaches in Indiana, 17; permitted to build up
Kirtland, 476.
Baglev, Mr.--tax difficulty with the Prophet, 542.
Barlow, Israel--assists Brigham Young on Journey, 9.
Barnes, Lorenzo D.--report of to Elder Parley P. Pratt, 569.
Baptists--difference between and former day Saints, 350-51.
Baptisms--in Temple font, 558; for the dead, 568-9; for the dead,
editorial in _Times and Seasons_ on, 595 _et seq_.
Benbow, Elder John--liberality of, 188.
Bennett, Caleb--conference at House of, 6.
Bennett, James Arlington--honored, 600.
Bennett, John C.--first letters of to the Prophet, 169-72; biography,
169; elected mayor Nauvoo, 287; inaugural address of, 288-92.
Bennett, James Gordon--editor New York _Herald_, course of approved,
477.
Bennett, Samuel--sent on mission, 161; credentials of, 164.
Bishop, Gladden--disfellowshiped by High Council, 550.
{612} Books--list of for and against the Latter-day Saints, 253-6.
Book of Mormon--first English edition of, 274-286: Nauvoo edition,
proofs of read by Prophet, 494; ditto 500-501.
Boyee, Benjamin--kidnapping of, 154-6; 180.
British, Mission--history of, 313-321.
Brown, Alanson--kidnapping of, 154-56; 180.
Browning, O. H.--lawyer, counsel for the Prophet at Monmouth trial, 367
_et seq_.
Brunson, Col. Seymour--death of, 179.
Burke, John M.--affidavit of, 56.
C
Cahoon, William F.--affidavit of, 52.
Carpenter's Hall--Manchester, England, leased by the Saints, 141.
Carter, Samuel--affidavit of, 49 Prophet's instructions to, 153.
Carlin, Governor of Illinois--issues order for arrest of Prophet, 198-9.
Casper, Thomas D.--Affidavit of, 63.
Church, The--Admonished by the Prophet, 5; anniversary of organization
of celebrated, 326-31: thirteenth anniversary of, 582.
Clayton, William--preaches in Staffordshire; appointed clerk, Iowa High
Council, 382.
Clark, Hyrum--starts on mission to England, 7.
Clark, Joseph--affidavit of, 63.
Clark, Timothy B.--affidavit of, 58.
Clark, William O.--reproved by the Prophet, 445.
Cock Pit, Preston, England--preaching of Twelve in, 114.
Cole, Owen--Affidavit of, 64.
Commerce, Illinois, (afterwards Nauvoo)---appointed a stake of Zion,
12; boundary lines to be changed, 39; name of changed to Nauvoo, 21;
merged into Nauvoo plat, 322.
Committee, Senate Judiciary--case of the Missouri Saints before, 81-88,
adverse report of, 90-92; of Nauvoo citizens resolutions by, 157-9.
Conferences--minutes of at Commerce, 12; minutes of general, at Nauvoo,
105 _et seq_.; at Gadfield Elm, England, 131; ditto, 134 _et seq_.;
minutes at Stanley Hall, 138; of Church in England at Manchester, 146
_et seq_.; general at Nauvoo, minutes of, 204-7; general in England,
minutes of, 214-18 at Walnut Grove, Illinois, 387; London, minutes of,
298; at Philadelphia, 331; general of the Church at Nauvoo, minutes of,
336-343; in New York City, 344; minutes of London, 360; at Kirtland,
361; Attica, New York, 412; at Nauvoo, minutes of, general, 423-29; at
Lima, minutes of, 439-40; New York, 462; minutes of special at Nauvoo,
583 _et seq_.
Conner, Henry--converted, 184.
Council, High at Commerce. (Nauvoo)--names of counselors, 12; Advice
of to Saints west of Kirtland, 45 and note; authorizes publication of
hymn book, 49; appoints committee to collect testimony on case before
courts, 49; votes among for poor, 75, 76; votes to return consecrations
to the people, 88; memorial of Joseph Smith before, 136-138, 141, 143;
Elijah Fordham before, 180; minutes, 187-8; minutes of 219-20; account
of inspecting temporal concerns, 417; report of to the Saints, 504-5;
trial of Gladden Bishop before, 550.
Council, High at Iowa--appointed for Stake in Iowa, 16; minutes of,
16; order of speaking in, 16 and note; organization of completed, 21;
action of on {613} Missouri debts, 42, 54; minutes of, 94; changes in
352.
Council, of the Twelve--see _Apostles_.
Council, special--Liverpool, England, 296-7; at Nauvoo, 402.
Curtis, Simon P.--affidavit of, 67.
Curtis, Elder Theodore--before the Court of Sessions, Gloucester,
England, 380.
D
Davis, Amos--abuse of the Prophet, 549.
Davis, Matthew S.--reports Prophet's Washington discourse, 78.
Decker, Brother--assists Elders Young and Kimball en route for England,
11.
Discourse--the Prophet's at Nauvoo, 358-360.
_Dispatch_, England weekly newspaper--article against the Saints, 236.
Donaldson, Elder Wm.--goes to East India, 168.
Draper, Father--assists Elders Young and Kimball et al. en route for
England, 14.
Duel, Osmon M.--assists Elders Young and Kimball on mission, 9-10.
Duel, Sister O. M.--cares for Elders Young and Kimball, 10.
Duncan, Joseph--politician, speech against the Saints, 490, also note
480.
E
Election and Reprobation, Elders Brigham Young and Willard Richards,
256.
Emigration--arrangements of for English Saints, 510-13.
England--arrival of Apostles in, 76; labors of Elders in, 76;
emigration agency in, 484.
Epistles--see _Letters_.
F
Freedom, Adams County, Illinois--Stake organized at, 233.
Female Relief Society--organization of, 552; ditto, 567-8; remarks of
the Prophet to, 570; remarks of the Prophet to, 602-7.
Fielding, Joseph--preaches in England, 7.
Font--baptismal of Temple described, 446.
Fordham, Elijah--healed by the Prophet, 4, and note; before High
Council at Nauvoo, 180.
Foster, Dr. Robert D.--attends on Sidney Rigdon, 19-21; on trial for
slandering, 239-250.
Foutz, Jacob--affidavit of, 68.
Fulmer, David--prefers charges, 219.
G
Galland, Isaac--letter of Prophet to; his power of attorney for the
Prophet cancelled, 495-500.
Gates, Gibson--affidavit of, 71.
Gee, George Washington--death of and biography, 500 and note.
Geneva, Morgan County, Illinois--stake organized at, 236.
Gifford, Alpheus--biography of, 109-110 and note; death of, 184.
Granger, Gilbert--difficulty in settlement of father's estate, 542.
Granger, Elder Oliver--to provide funds for publication, 18; death of,
408-9.
Green, A.--affidavit of, 65.
Greene, John P.--affidavit of, 65.
Groves, Elisha H.--affidavit of, 68.
H
Harris, George W.--sent on special mission, 161: credentials of, 164.
Hawk, William--affidavit of, 58.
Hayes, Elder Ezra--license taken from, 14.
{614} Hedlock, Elder Reuben--starts on mission for England, 10;
prepares cuts for Book of Abraham, 543.
Haight, Isaac--entertains Elders, 35; assists Elder Brigham Young et
al. on journey, 44.
Higbee, Judge Elias--appointed to go to Washington, 13; attends Prophet
to Washington, 19; letters of concerning case of Saints before United
States Senate, 81, 88, 94, 95; course at Washington approved, 96 _et
seq_.; presides at mass meeting, Nauvoo, 157-60; writes petition to
committee, 237; reproved by the Prophet, 503.
Hinckle, George M.--suit of Prophet against, 423.
Hotchkiss land purchase, 405-408.
Hotchkiss, Horace R.--letter to Prophet, 505-8.
Hunter, Edward--visits Nauvoo, biography of, 416-17 and note.
Hyde Marinda--revelation to, 467.
Hyde, Elder Orson--his allusion to his fall, 2; restored, 12; appointed
on Mission to Jerusalem, 106; credentials of, 112-113; departure of
from Nauvoo for Jerusalem, 114; at conference in Philadelphia, 224;
ditto, New York, 237; reproved, 274; his arrival in Palestine and
dedication of the land for the return of Jews, 454-59; incidents en
route from Palestine to Europe, 496-99.
J
Jews--memorial of to Protestant Powers of Europe and America, 167 and
note; circular of to Israelites of Europe and America, 173-5.
Johnston, Jesse W.--affidavit of, 64.
Johnson, Lyman E.--at Nauvoo, 389.
Jonas, Grand Master Mason--on Nauvoo and the Mormons, 565 _et seq_.
K
Keokuk, Indian chief--visits the Prophet, 401.
Kilbourn, D. W., anti-Mormon--attempts disturbance in Iowa, 416-17;
ditto, 444 and note.
Kimball, Heber C.--departs on mission to England, 9 and note; morphine
given to, 15-16; reports of from England, 182 _et seq_.; dreams of,
203; arrives at Nauvoo from England, 381.
Kiskukosh, Indian chief--visits the Prophet, 401-2.
Knight, Bishop Vinson--appointed Bishop of lower ward, Commerce, 12.
Lathrop, Asahel A.--affidavit of, 65-67.
Latter-day Saints--difference between and Baptists, 348, 350.
Law, William--en route for Nauvoo, 20, and note; appointed member First
Presidency, 284-6.
Legion, Nauvoo--character of, 269; minutes of organization of, 295;
general review of, 236; officers of, 253; general orders to, 354;
defended by the Prophet, 355-6; general orders to, 362; minutes of,
382; general orders, 400; minutes of, 415; general order to, 502;
extract from minutes of, 549; fourth regiment of second cohort of, 582;
_Repast Militaire_ of, 601; general orders to, 601.
Letters--James Mulholland to Isaac Russell, 5-6; Joseph Smith to Isaac
Galland, 8-9; Parley P. Pratt to Prophet, 22; the Prophet to Hyrum
Smith, 29; the Prophet et al. to High Council, Nauvoo, 43-44; Hyrum
Smith to Parley P. Pratt; Hyrum Smith to the Prophet et al., 52:
Charles Adams to Joseph Smith, 53; Orson Pratt to his wife, 54; John B.
Webber to the Prophet, 55; Matthew S. Davis on Prophet's sermon; Elias
Higbee to the Prophet reporting progress {615} in Saints' appeal to
United States Senate, 81; ditto, 83; ditto, 85; ditto, 88; John Taylor,
to the Prophet, 96; R. B. Thompson to Elias Higbee, 96; Horace R.
Hotchkiss to Sidney Rigdon et al., 98; Elias Higbee to the Prophet, 98;
Horace R. Hotchkiss to Joseph Smith, 100; Sidney Rigdon to the Prophet,
102; Hon. Richard W. Young to Elias Higbee, 111; Heber C. Kimball to
the Saints in the United States, 114 _et seq_.; Brigham Young to the
Prophet, 119; Robert Johnson to Senator Young, 121; Senator Young to
Judge Elias Higbee, 121; Wilford Woodruff to Don Carlos Smith, 122;
Elders Hyde and Page to the Prophet, 123; Brigham Young to the Prophet,
125; the Prophet to Elders Hyde and Page, 128; Willard Roberts to the
_Star_, 130; Heber C. Kimball et al. to Bishop at Nauvoo, 132; William
W. Phelps to the Prophet, 141, 142; Hyde and Page to Joseph Smith 142;
Elder Woodruff to the _Star_, 150 _et seq_.; William Barratt to Saints
in England, 161; Prophet to William W. Phelps, 162 _et seq_.; Prophet
to Oliver Granger, 164-7; John C. Bennett to Joseph Smith et al.,
168; ditto, 169; ditto, 172; Prophet to Horace R. Hotchkiss, 170-1;
Wilford Woodruff to the _Star_, 176; the Prophet to John C. Bennett,
177-8; John C. Bennett to Messrs, Smith and Rigdon, 179; Samuel Bent
and George W. Harris to Presidency of Church, 199; John E. Page to
the Presidency, 201; Orson Hyde to Saints in Nauvoo, 202; Heber C.
Kimball et al. to Robinson et al., 220-224; Joseph and Hyrum Smith to
the Saints in Kirtland, 225; the Prophet to the Twelve, 226; Heber
C. Kimball et al. to _Times and Seasons_, 234; a staunch Wesleyan to
the _Manx Liberal_, 234-6; Brigham Young to Presidency, 237; John C.
Bennett to _Times and Seasons_, 248-9; Brigham Young to the Prophet,
251-2; Parley P. Pratt to Sidney Rigdon, 266; Joseph Smith to County
Recorder, 287; Levi Richards to the _Star_, 296; Brigham Young to the
_Star_, 308-9; Wilford Woodruff to Don Carlos Smith, 323-4; George
A. Smith to the _Star_, 343; the Prophet to the _Times and Seasons_,
356-58; R. B. Thompson to _Times and Seasons_, 369-70; Orson Hyde to
Joseph Smith, 372-4; Orson Hyde to Rabbi Hirschel, 374-8; extract
from a letter to the _Juliet Courier_, 380-1; Orson Hyde to President
Smith, 384-88; William Smith, to the Prophet, 391; Horace R. Hotchkiss
to Joseph Smith, 405; the Prophet to Hotchkiss, 406-7; Joseph Smith
to Smith Tuttle, Esq., 430-33; extract from Orson Hyde, 439; Parley
P. Pratt, extract of, 441; Joseph Smith to Reuben McBride, 441; Hyrum
Smith to Saints in Kirtland, 443; Orson Hyde to Parley P. Pratt, 454-9;
the Prophet, to Esq. Browning et al., 468; ditto to Mr. Hotchkiss, 469;
Joseph Smith to Edward Hunter, 481-3; Joseph Smith to Edward Hunter,
491; Orson Hyde to the _Star_, 495-99; Joseph Smith to Isaac Galland,
499; G. Walker to Brigham Young et al., 505-509; Alfred Cordon to
Joseph Smith, 515-16; Joseph Smith to the Church, 517; from the Twelve
to all the churches, 517-18; Joseph Smith on tithing, 518; Robert
Pierce to Joseph Smith, 519; Joseph Smith to John Wentworth, 535 _et
seq_.; Joseph Smith to John C. Bennett, 544; Dr. C. V. Dyer to John C.
Bennett, 544; John C. Bennett to Dr. C. V. Dyer, 545; John C. Bennett
to Joseph {616} Smith, 547; Joseph Smith to Edward Hunter, 548; the
Twelve to the Saints in Europe, 558 _et seq_.; extract from Elder E. P.
Maginn, 566; Lorenzo D. Barlow to Parley P. Pratt, 569.
L
Liberty--religious in Nauvoo, 306, Lima, Adams Co., Illinois--Stake
organized at, 233.
Little, Sidney H., Senator--death of, 389.
Littlefield, Lyman O.--action against for slander, 514.
Litz, Elder A.--suspended from preaching, 501.
Lowry, John--affidavit of, 56.
M
Maginn, Ezekiel--affidavit of, 64.
Marks, Ephraim--funeral of, 586-587.
Marks, William--appointed President of Stake at Commerce, 12; President
of Stake at Nauvoo, 323; financial settlement of Prophet with, 582.
Maughan, Peter--493 and note.
Melling, Peter--ordained a patriarch, first in England, 120 and note;
reports to the Prophet at Nauvoo, 543.
Memorials--of Saints to Senate and House of Representatives, 24 _et
seq_.; to Joseph Smith and High Council at Nauvoo, 136; answer to
foregoing, 138, 141 and note, 144, 145; to Governor Garlin of Illinois
on kidnapping, 159-60.
_Millennial Star_--Latter-day Saints, 119; prospectus of, 122; 133 and
note.
Missouri--action of Legislature on Mormon difficulties, 299 and note.
Modisett, Dr.--gives morphine to Heber C. Kimball, 15; aids Elders
Young and Kimball on journey, 17.
Monmouth, Warren Co., Illinois--the Prophet's trial at, 365 _et seq_.
Moon, Elder John--arrival of with Saints in America, 162.
Morgan, Elizabeth--death of, 551.
Mormon Literature--_pro et con_, 487-489.
Mormons--Nauvoo and the, 565.
Mulholland, James--Prophet's Secretary, writes Isaac Russell, appointed
clerk for land contracts, 16; salary of, 17; death of, 88-9 and note.
N
Nashville, city of--meetings at, 182 and note.
Nauvoo--Agricultural and Manufacturing Association incorporated, 303.
Nauvoo--burying ground for, 353.
Nauvoo, City of--made Post Office at, 121; charters of, 239-249; first
election in, 287; City Council organized, 288; officers of, 292, 308;
divided into wards, 305; concentration at, 362.
Nauvoo--House Association incorporated, 301.
_News_--the prospectus of, 112.
Noble, Joseph Bates--healed by the Prophet, 4 and note.
O
Olney, Elder Oliver--license taken from, 552.
Owen, Ephraim--confession of accepted, 12.
Owen, Jedediah--affidavit of, 56.
P
Page, John E.--one of the Twelve, Address on the Book of Mormon, 2;
appointed on mission to Palestine, 109; reproved, 274, disregards
advice, 372; presides at New York conference, 462-3.
Partridge, Bishop Edward--appointed Bishop upper ward {617} Commerce,
12; instructs Saints on removal to the West, 39.
Perry, Ashael--received into fellowship, 14.
Pettigrew, David--affidavit of, 71-73.
Petition--Elias Higbee, Robert B. Thompson to Congress, 237; presented
to the House, 250-51.
Phelps, Laura, wife of Morris--death of, 513.
Pierce, Robert--business settlement of with the Prophet, 519.
Powell, James--affidavit of, 61.
Pratt, Orson--one of the Twelve, addresses Saints at Nauvoo, 4; starts
on mission for England, 7; opens mission in Edinburg, 120; publishes
_Remarkable Visions_, 224; success in Edinburg, 251; elected Professor
of Mathematics, Nauvoo University, 414.
Pratt, Elder Parley P., one of the Twelve--preaches at Nauvoo, 4;
ditto, 6; starts on mission for England, 7; errors in writings of, 7;
letter to the Prophet, 22; his article on eternal duration of matter,
54, 55 and notes; appointed editor of the _Millennial Star_, 133;
returns to America for family, 177; returns to England, 224.
Presidency, First of Church--report of, 212-14; proclamation of to
the Church scattered abroad, 267-73; report of at General Conference,
336-339.
Priesthood--article on prepared by the Prophet, 207-212; lesser
organized in Nauvoo, 312.
Proclamation--preparation of to Kings, 383.
Q
Quincy, Illinois--a Stake organized at, 233.
R
Ramus, Illinois--minutes of a meeting at, 453; conferences at, 467;
deeds to certain lands of, transferred to the Prophet, 477.
Redfield, Harlow--suspended from office, 12; restored, 16.
Resurrection in general and of children, 553 _et seq_.; and note.
Revelations--to Joseph Smith at Nauvoo, January 19, 1841, 274, _et
seq_.; to William Allred _et al_. 311; to the Saints in Iowa, 311; to
Brigham Young in Nauvoo, July 9, 1841, 382; concerning Nancy Marinda
Hyde, 467; to John Snyder _et al_., 483; to the Twelve, 483; respecting
the _Times and Seasons_, 503.
Rich, Charles C.--elected Brigadier General, 414.
Richards, Levi--affidavit of, 70-71.
Richards, Elder Willard, one of the Twelve--visits Staffordshire,
7; son of dies, 48; on Election and Reprobation, 256-66; assists in
indexing Book of Mormon, 274, 286; writes history of British mission,
313-321; appointed private secretary to the Prophet and Temple
Recorder, 470.
Rigdon, Elder Sidney, counselor to Joseph Smith--address of to Twelve,
2, 3; appointed to accompany Prophet to Washington, 13; starts with
Prophet to Washington, 19; sickness of, left at Columbus, Ohio, 21; in
Washington, 48; in Philadelphia, 76; speech of at laying corner stone
of Nauvoo Temple, 327-29; baptized for in behalf of his parents, 486.
Riggs, Burr--affidavit of, 67.
Roberts, Sidney--excommunicated, 237.
Robinson, Ebenezer--publisher of _Times and Seasons_, 23;
co-partnership with Don Carlos Smith dissolved, 239; editor _Times and
Seasons_, 402.
Rockwell, Orrin P.--starts with Prophet for Washington, 19.
{618} Rogers, D. W.--his hymn-book discarded, 14.
Root, Henry--affidavit of, 62.
Russell, Isaac--reproved, 5, 6; and note.
S
Saints, Latter-day--sickness among at Nauvoo, 3; healing of the, 3,
4 and notes; admonished to set houses in order, 4-5; petition of to
Congress, 24-38.
Sharp, Thomas--editor _Warsaw Signal_, anti-Mormon, the Prophet on, 487
and note.
Sherwood, Henry G.--healed by the Prophet, 4 and note.
Shoemaker, David--affidavit of, 69.
Sloan, James--statement of, 69.
Smith, Don Carlos, brother of the Prophet--President of the High
Priests at Commerce, 12; publisher _Times and Seasons_, 23; dissolves
partnership with Robinson, 239; death of, 393; career of, 393-399.
Smith, Elias--ordained a Bishop, 161.
Smith, Emma, wife of the Prophet appointed to compile hymnbook, 17;
assists husband in labors, 510; appointed President of Female Relief
Society, 552.
Smith, George Albert--one of the Twelve, starts on mission for England,
10; preaches at Richmond, New York, 75: begins out-door preaching in
England, 182 _et seq_.; injures his health at, 236; arrives at Nauvoo
from England, 383; marriage of, 389.
Smith, Hyrum, brother of the Prophet--appointed on committee to
establish Nauvoo. 39; testimony of to Book of Mormon, 46 and note; is
appointed Patriarch of the Church, 229 and note and 282; appointed
Prophet and Revelator, 286.
Smith, Humphery--affidavit of, 62.
Smith, John--affidavit of, 62.
Smith, John--affidavit of, 59.
Smith, Joseph, the Prophet--literary methods of, 1; heals the sick
at Commerce, Nauvoo, 3-5 and notes; ditto, 7; preaches on the "other
Comforter," 10 and note; ditto "Judgments," 11; attends general
conference, Commerce, 11-12 _et seq_.; appointed to represent cause of
the Saints at Washington, 13; starts for Washington, 19; adventure of,
by the way, 23; arrives at Washington, 24; meets President Van Buren,
39 _et seq_.; preaches at Philadelphia, 47; in New Jersey, 49; comment
on Missouri affidavits, 73-4; returns to Washington, 77; description
of by a Congressman, 78 _et seq_.; interview with Martin Van Buren,
80; ditto. John C. Calhoun, 80; returns to Nauvoo, 88-9; reflection of
on actions of Congress, 145; plans charter of Nauvoo, 349; made sole
Trustee-in-trust, of the Church, 287; elected member of the Nauvoo
City Council, 287; introduces several bills in City Council, 293 _et
seq_.; appointed Lieutenant-General of Nauvoo Legion, 309; assists in
laying corner stone Nauvoo Temple, 329-331; arrest of by officers from
Missouri, 364 _et seq_.; visited by Indians at Nauvoo, 401; views on
use of medicine, 414; his experience at Monmouth trial, 419-20; views
on relics of antiquity, 420-21 note; reproves sanctimoniousness, 445;
denunciation of thieves, 461-2; his estimate of the Book of Mormon,
461; proof-reads Book of Mormon, 468; difficulties in keeping daily
journal, 470; proclaims political attitude of the Saints, 479-80 and
notes; his views on the gift of tongues, 485; reflections on opening
of the year, 1842, 492; debates race question, 501; purpose of debates
in Nauvoo, 514; views on privileges of Nauvoo {619} charter, 516;
settlement of with Robert Pierce, 519; settlement of taxes with Mr.
Bagley, 542; becomes editor of _Times and Seasons_, 551; sermon on
"Life, Death, and Resurrection," 553 _et seq_. and note 556; remarks
of at funeral of Edward Marks, 587; reproof of unvirtuous persons by
587-88; insolvency of, 594; cause of Prophet's insolvency, 600; remarks
respecting: signs and key words received in the Temple, 608.
Smith, Joseph, Sen.--death of, 189; biography of, 189 _et seq_.;
funeral services of, 191-97; benediction of, on Hyrum Smith, 229 and
note.
Smith, Samuel--affidavit of, 60.
Smith, William, brother of the Prophet--allowed to retain standing in
quorum of the Twelve, 12.
Snow, Erastus, labors of in Salem, 433.
Snow, Lorenzo--sent to England, 161-2 and note; arrives at Manchester,
233; in public discussion with Mr. Barker, 234.
Snyder, Elder John--appointed a mission, 503-504; set apart and
instructed, 568.
Spirits, try the, 571-581.
Springfield, Illinois--a Stake organized at, 236.
T
Taylor, Elder John, one of the Twelve Apostles--testimony of to Book
of Mormon, 2; preaches at Kirtland, 21; sails for England, 46; arrives
at Preston, England, 76; leaves Liverpool for Ireland, 170 and note;
in the Isle of Man, 234-6 and note; discussion with Rev. Robert Hayes,
238; reports baptisms, 288; arrives at Nauvoo from England, 381;
appointed editor _Times and Seasons_, 513.
Temple, Nauvoo--corner stones of laid, 327-331; announcement of
Trust-in-trust respecting, 517; word of the Twelve respecting, 517;
progress of building the, 608 _et seq_.
Thompson, Elder Robert B.--delivers discourse at the funeral of Joseph
Smith, Sen., 191-197; writes petition to Congress, 237; Associate
editor _Times and Seasons_, 353: death of and biography of, 411-412.
Times and Seasons--first number of, 23.
Tithing, arrangements for reception of, 493; record of, 518.
_Tribune_, New York--criticism of on the course of Missouri, 551.
Trustee-in-trust--sole for the Church of Jesus Christ of Latter-day
Saints, see Joseph Smith.
Turley, Elder Theodore--starts for England on mission, 10; imprisonment
of, 127.
U
University of City of Nauvoo, 243, and 301.
V
Van Buren, President of the United States--Joseph Smith's interview
with, 40, 80, 89 and note.
W
Walker, Cyrus--lawyer, counselor for the Prophet, at Monmouth trial,
367 _et seq_.
Walker, Oliver--before High Council, Nauvoo, 219-20.
Warren, city of, 405; consultation respecting, 486.
_Wasp_, The--first number, 600.
Wentworth, John--letter of Prophet to, 535 _et seq_.
Wells, Squire Daniel H.--biography, 154-55.
{620} Whitney, Bishop Newel K.--appointed Bishop middle ward, Commerce.
Wight, Lyman--addresses conference, 13.
Wilber, Brother--assists Elder Young _et al_., 11.
Williams; Frederick G.--affidavit of, 69.
Witter, Daniel S.--course of respecting settlement at Warren, 470-1.
Wood, Elder Daniel--suspended from preaching, 501; vindication of, 514.
Woodruff, Elder Wilford, one of the Twelve--his account of miraculous
healings at Commerce by the Prophet, 3-5; notes; sent by the Prophet to
heal the sick, 5; departure of for England, 46; arrives in England, 76;
labors of in England, 182 _et seq_.; mission on Fox Island, 418-19.
Women, The character of Mormon, 568.
World, The--commotions in, 125, 189, 252-3, and 383, 401, 415.
Yokum, William, Haun's Mill victim, 389.
Y
Young, Elder Brigham, one of the Twelve Apostles--remarks of at Nauvoo,
2; starts for England, 9; arrival of at Cleveland, Ohio, 20; rebukes
storm, 23; preaches at Richmond, New York, 75; arrival in New York, 77;
embarks with four others of the Twelve for England, 94; arrival of in
England, 102; farewell of the Saints to, 103; sustained as President
of the Twelve, 115 and notes; also 146, and note; on Election and
Reprobation, 256-66; assists in indexing Book of Mormon, 274 and 286;
arrives at Nauvoo from England, 381; elected to Nauvoo Council, 414.
Young, John, Sen.--father of Brigham, dies, 14.
Young, Joseph, President of the Seventies, grants licenses, 501.
Young, Lorenzo, assists Young and Kimball _en route_ for England, 11.