HISTORY
OF THE
CHURCH OF JESUS CHRIST
OF
LATTER-DAY SAINTS.
PERIOD I.
History of Joseph Smith, the Prophet.
BY HIMSELF.
VOLUME V.
AN INTRODUCTION AND NOTES BY B. H. ROBERTS.
PUBLISHED BY THE CHURCH.
SALT LAKE CITY, UTAH,
1909.
TABLE OF CONTENTS.
VOLUME V.
INTRODUCTION.
Dr. John C Bennett.
The Attempted Assassination of Governor Boggs of Missouri.
The First Attempt of Missouri to Extradite the Prophet.
The Second Attempt of Missouri to Extradite the Prophet.
Prospecting the West with a View to Removal of the Saints.
Development of the Prophet's Character.
Doctrinal Development.
The Time when the Revelation on the Eternity of the Marriage Covenant,
Including a Plurality of Wives, was Given, and its Authorship.
CHAPTER I.
INAUGURATION OF ENDOWMENT CEREMONIES--PERFIDY AND EXPOSURE OF JOHN
C. BENNETT--HIS RESIGNATION AS MAYOR OF NAUVOO--EPISTLE OF THE HIGH
COUNCIL TO THE SAINTS.
Inauguration of Endowment Ceremonies.
General John C. Bennett's Perfidy.
The Work in England.
The Prophet's Letter to Horace R. Hotchkiss--Explaining why the Former
had taken Advantage of the Bankrupt Law.
Interview with Sidney Rigdon.
Moral Improvement of Nauvoo.
Branch Organization of Philadelphia Authorized.
General Conference in England.
Attitude of the Press.
Affidavit of John C. Bennett.
Resignation of Bennett as Mayor of Nauvoo.
Charge Against Robert D. Foster.
An Epistle to the High Council of the Church of Jesus Christ of
Latter-day Saints Scattered Abroad.
{IV}
CHAPTER II.
ACTIONS IN RELATION TO JOHN C. BENNETT, _et al_.--THE PROPHET'S
INSTRUCTIONS TO THE RELIEF SOCIETY--TREATISE ON THE HOLY GHOST--WILLIAM
LAW'S DEFENSE OF THE SAINTS--THE PROPHET'S ADDRESS TO THE CHURCH.
The Fall of Chauncey L. Higbee.
Confessions of John C. Bennett.
The Prophet's Political Attitude.
Address of the Prophet to the Relief Society.
Discourse by the Prophet.
Minutes of Meeting of the Female Relief Society, at the Grove, Nauvoo,
June 9, 1842.
Condition of English Saints in Nauvoo.
Hyrum Clark sent to England.
The Prophet's Confirmation of William Law's Defense of the Saints.
An Address to the Church of Jesus Christ of Latter-day Saints and all
the Honorable Part of the Community.
The Prophet's Letter to Jeanette Richards.
The Prophet's Letter to Governor Carlin on John C. Bennett Affairs.
Council Meetings at the Prophet's Home.
George Miller's Letter to Governor Reynolds of Missouri.
CHAPTER III.
CORRESPONDENCE BETWEEN THE PROPHET AND GOVERNOR THOMAS CARLIN--ANENT
JOHN C. BENNETT'S CHARACTER--PHRENOLOGICAL CHARTS OF THE PROPHET _et
al_.--THE GOVERNMENT OF GOD.
Letter of Governor Thomas Carlin to Joseph Smith--Anent John C. Bennett.
Letter of Horace R. Hotchkiss to Joseph Smith--On the Prophet Taking
Advantage of the Bankrupt Act.
Letter of Joseph Smith to H. R. Hotchkiss--Reply to Above.
A Phrenological Chart of Joseph Smith the Prophet by A. Crane, M. D.,
Professor of Phrenology.
Parade of the Legion.
Expedition to the Pineries.
Phrenological Chart of Willard Richards.
A Phrenological Chart of Brigham Young.
CHAPTER IV.
THE PROPHET CHARGED WITH BEING ACCESSORY TO THE ASSAULT ON EX-GOVERNOR
BOGGS OF MISSOURI--CORRESPONDENCE WITH GOVERNOR CARLIN--THE CHARACTER
OF JOHN C. BENNETT--PROPHECY THAT THE SAINTS WOULD BE DRIVEN TO THE
ROCKY MOUNTAINS.
Affidavit of Lilburn W. Boggs Ex-Governor of Missouri.
Affidavit of the City Council Anent John C. Bennett.
{V} Petition of the Nauvoo City Council to Governor Carlin.
Affidavit of Hyrum Smith.
Affidavit of William Law.
Letter of Governor Carlin to Joseph Smith Anent the Foregoing
Resolution and Petition.
Letter of the Prophet to Governor Carlin--Satisfied with the Governor's
Attitude.
Death of Bishop Vinson Knight.
Requirements of High Priests.
Prophecy that the Saints would be Driven to the Rocky Mountains.
Arrest of the Prophet on a Requisition of Missouri.
The Prophet's Comments on his Arrest.
CHAPTER V.
THE PROPHET IN SECLUSION--CORRESPONDENCE WITH WILSON LAW--COMPANIONSHIP
OF THE PROPHET AND HIS WIFE, EMMA SMITH--THE PROPHET'S APPRECIATION OF
HIS FRIENDS.
Meeting of the Prophet with Confidential Friends.
State of Things in Iowa.
Efforts to Throw the Prophet off his Guard.
Visit of Emma to the Prophet.
Letter of the Prophet to Wilson Law--Directing the Latter how to
Proceed on Certain Contingencies Arising.
The Departure of Emma for Nauvoo.
Letter of Wilson Law to the Prophet, Expressing Willingness to Carry
out the Latter's Instructions.
Unfriendly Spirit at Carthage.
Calmness and Courage of the Prophet.
The Prophet's Letter to Emma Smith--Detailing Prospective Movements.
Joseph Smith's Letter to Wilson Law--Concerning Probable Movements of
the Prophet.
Blessing of the Prophet upon Erastus H. Derby.
Sentiments of the Prophet Towards his Wife Emma.
The Prophet's Love for his Brother Hyrum.
The Bond Between the Prophet and Newel K. Whitney.
The Prophet's Exaltation of Spirit.
The Prophet's Gratitude.
CHAPTER VI.
CORRESPONDENCE BETWEEN JOSEPH SMITH AND WILSON LAW, _et al_.--THE
PROPHET ON THE ATTITUDE OF GOVERNOR CARLIN TOWARDS HIMSELF AND THE
SAINTS--REVIVAL OF THE ZEAL OF SIDNEY RIGDON--THE PROPHET'S BLESSINGS
UPON HIS FRIENDS.
Letter of Emma Smith to Joseph Smith Relating to the Future Movements
of the Prophet, and Items of Business.
Letter of Wilson Law to {VI} Joseph Smith--Advises Retirement of the
Prophet from Nauvoo until next Governor takes Office.
Letter of James Arlington Bennett to Joseph Smith, Anent John C.
Bennett and his Forthcoming Anti-Mormon Book.
The Prophet's Place of Retirement Discovered.
Letter of Wilson Law to Joseph Smith--Advising that the Prophet Secret
Himself in Nauvoo.
Letter of Emma Smith to Governor Carlin--Pleading the Cause of the
Prophet and the People of Nauvoo.
The Prophet's Removal to Carlos Granger's in Nauvoo.
Governor Carlin's Views of Affairs in Nauvoo.
The Prophet's Return to his Home.
Minutes of the Nauvoo High Council Meeting.
Ordination of Amasa M. Lyman to the Apostleship.
John C. Bennett Deposed as Chancellor of Nauvoo University.
Sidney Rigdon's Re-affirmation of his Faith.
The Strange Experience of Eliza Rigdon.
Elder Rigdon's Attitude Towards the Prophet.
Remarks of Hyrum Smith.
Hyrum Smith's Admonition.
Effect of the Meeting.
The Prophet's Blessing on Joseph Knight, Son.
Newel Knight and Joseph Knight, Jun., the Prophet's Friends.
The Prophet's Feelings Towards Orrin Porter Rockwell.
The Prophet's Testimony of his Father.
The Prophet's Characterization of his Mother.
The Character of Don Carlos Smith.
The Prophet's Prayer.
CHAPTER VII.
EFFORTS TO COUNTERACT THE WICKED INFLUENCE OF JOHN C. BENNETT--THE
PROPHET'S REAPPEARANCE AMONG THE PEOPLE--HIS DISCOURSE AT THE SPECIAL
CONFERENCE AND BEFORE THE RELIEF SOCIETY AT NAUVOO.
Letter of Governor Carlin to Emma Smith, Anent the Prophet's
Difficulties in Missouri.
Plans for the Defense of the Church.
Emma Smith's Letter to Governor Carlin--Defense of the Prophet,
Arraignment of Missouri.
Minutes of a Special Conference held at Nauvoo.
Return of the Prophet to the People.
The Saints' Weapons of Warfare.
The Prophet's Plan of Campaign.
Minutes of the Female Relief Society--Remarks of the Prophet.
{VII}
CHAPTER VIII.
INSTRUCTIONS ON BAPTISM FOR THE DEAD--CORRESPONDENCE BETWEEN EMMA SMITH
AND GOVERNOR CARLIN--THE PROPHET'S FIRST LETTER TO JAMES ARLINGTON
BENNETT.
Orson Hyde's Pamphlet.
A Letter from the Prophet to the Saints at Nauvoo--Directions on
Baptism for the Dead.
Excerpt from a Communication from William Law.
Petition of the Female Relief Society to Governor Carlin.
Letter of the Prophet to the Church--Further Directions on Baptism for
the Dead.
The Letter's Effect.
Governor Carlin's Letter to Emma Smith--Nauvoo Charter and the Writ of
Habeas Corpus.
The Prophet's Letter to James Arlington Bennett--The Forthcoming Book
of John C. Bennett.
CHAPTER IX.
CORRESPONDENCE OF THE PROPHET WITH JAMES ARLINGTON BENNETT--EMMA'S
ILLNESS--PLOTS TO ENTRAP THE PROPHET--LEGAL OPINION OF JUSTIN
BUTTERFIELD ON MISSOURI PROCEDURE.
Movements of the Prophet in Nauvoo.
Letter from Brigham Young and Heber C. Kimball--Reporting their
Movements.
Letter of James Arlington Bennett--Treating Chiefly of John C. Bennett
and his Book.
Temple Committee Affairs.
Letter of Elder Orson Pratt--Denying any Relations with John C. Bennett.
Reward Offered for the Arrest of the Prophet.
The Illness of Emma Smith.
Rigdon's Reports of Plots.
More Missouri Plots.
The Prophet's Removal to Father Taylor's.
The Mormons.
Justin Butterfield's Legal Opinion on the Efforts to Drag Joseph Smith
into Missouri.
CHAPTER X.
TEMPLE AFFAIRS--THE PROPHET'S ADDRESS TO "NEW-COMERS"--CITY COUNCIL'S
ACTIONS AS TO WRITS OF HABEAS CORPUS.
Temporary Floor in the Temple.
The Prophet at the Temple.
The Prophet's Advice to New-comers.
Return of Dr. Richards to Nauvoo.
Accident to the Prophet's Carriage.
Return of Hyrum Smith and Wilson Law.
Return of Brigham Young _et al_.
The Prophet's Consultation with Calvin A. Warren.
Post Office Affairs at Nauvoo.
Letter of George D. Watt, Reporting Emigrants.
{VIII} CHAPTER XI.
PROPHET'S RETIREMENT FROM EDITORSHIP OF "TIMES AND SEASONS"--PROGRESS
OF WORK ON TEMPLE--DIVISION OF NAUVOO INTO TEN WARDS--WILLIAM SMITH IN
THE ILLINOIS LEGISLATURE--GOVERNOR FORD OF MISSOURI'S DEMAND FOR THE
PROPHET.
Vote to Suspend the _Millenial Star_.
Disaster on Island of Madeira.
Letter of the Prophet to H. R. Hotchkiss--Land Purchase Contract
Considered.
Sudden Illness of Brigham Young.
Temple Structure Difficulties.
Extract of a Letter from Orrin Porter Rockwell, Superscribed to Newel
K. Whitney.
Inaugural Address of Governor Ford.
Agitation as to Nauvoo Charters.
Speech of William Smith on the Chartered Rights of Nauvoo.
Governor Ford to Joseph Smith--on the Missouri Requisition.
Letter of Justice Butterfield--Opinion on Governor Ford's Action.
Letter from James Adams, Advising the Prophet to Appear for Trial.
The First Elder to Die in a Foreign Land.
CHAPTER XII.
THE PROPHET AT SPRINGFIELD, ILLINOIS--HIS CONVERSATIONS AND
INTERVIEWS--PROCEEDINGS ON WRIT OF HABEAS CORPUS BEFORE JUDGE
POPE--RELEASE OF THE PROPHET BY ORDER OF THE COURT AND THE EXECUTIVE
ORDER OF GOVERNOR FORD--OFFICIAL PAPERS IN THE CASE.
Second Arrest of the Prophet on the Boggs Affair.
The Prophet's Start for Springfield.
The Prophet's Dream.
A Missouri Reminiscence.
The Prophet Meets Justin Butterfield, _et al_.
The Reign of Christ on Earth Expounded.
The Prophet's Trial Before Judge Pope.
A Disturbance Threatened.
The Prophet's Interview with Governor Ford.
A Discussion with Judge Douglas.
The Brewster Movement.
Chief Distinction Between the Saints and Sectarians.
A Prophet Defined.
Mormon Service at Springfield.
A Prophecy.
General Sentiment of the Prophet's Innocence.
The Prophet's View of the Negro.
The World's Lack of Faith.
The Meekness of a Prophet.
A Sample of Folly.
The Prophet's Illustration.
Conversations with Prominent Men.
The Trial Before Judge Pope.
The Plea of Mr. Butterfield.
{IX} The Treatment of the Prophet at Springfield.
The Prophet's hour with Judge Pope.
The Advice of Governor Ford.
Sundry Conversations.
Official Papers Relating to the Prophet's Trial at Springfield, Ill.,
Before Judge Pope.
Affidavit of Lilburn W. Boggs.
Affidavits of Sundry Witnesses.
The Prophet's Comment on Judge Pope's Opinion.
CHAPTER XIII.
THE PROPHET AGAIN IN NAUVOO--CELEBRATION OF HIS RELEASE FROM
OPPRESSION--"VADE MECUM"--REINSTATEMENT OF ORSON PRATT--DISCOURSES OF
THE PROPHET "THE KINGDOM OF GOD"--"THE MISSION AND GREATNESS OF JOHN
THE BAPTIST"--INTERPRETATION OF SCRIPTURES.
The Start for Nauvoo.
An Accident by the Way.
Arrival in Nauvoo.
A Dinner Party at the Prophet's Home.
Letter of the Prophet to Josiah Butterfield--On Bennett's Movements.
Letter of John C. Bennett to Sidney Rigdon and Orson Pratt.
A Day of Fasting and Prayer.
Council Meeting of the Twelve.
The Case of Orson Pratt Before the Council.
CHAPTER XIV.
PROVISIONS FOR THE ENLARGEMENT OF THE MUNICIPAL GOVERNMENT OF
NAUVOO--SUNDRY ACTIVITIES OF THE PROPHET--KEYS OF KNOWLEDGE BY WHICH
ANGELIC ADMINISTRATIONS MAY BE KNOWN--THE PROPHET'S PARABLE, "THE LIONS
OF THE PRESS."
Scripture Correction.
Result of City Election.
A Stolen Record Secured.
A Prophet not Always a Prophet.
Joseph Smith to Hon. R. M. Young (U. S. Senator)--Payment of Loan and
Nauvoo Postoffice Matters.
Boston Conference.
Interview with John B. Cowan.
Case of Oliver Olney.
The Prophet on Pay for Public Service.
Nauvoo Market Place Provided.
The Prophet on "Millerism".
Joseph Smith's Parable--The Press and the Prophet.
CHAPTER XV.
VISIT OF THE PROPHET TO SHOKOQUON--WOOD CUTTING BEE--THE PROPHET'S
SPEECH ON CONDITIONS AT NAUVOO--ON THE COMING OF THE SON OF MAN.
The Visit to Shokoquon.
The Prophet at Home.
Letter of the Twelve--Calling for Assistance for the Prophet.
{X} Settlement of Difficulty.
Letter of Sidney Rigdon to Alfred Stokes--Correcting Misrepresentations
of Nauvoo Affairs.
Beginning of the Work in South Wales.
The Prophet a Peace Maker.
Temple Workers' Difficulties.
Remarks of the Prophet to Workmen on the Temple.
Views of the Prophet on Constitutional Power.
CHAPTER XVI.
ATTEMPT TO REPEAL PARTS OF THE NAUVOO CHARTER--GOLD AND SILVER ALONE
MADE LEGAL TENDER IN NAUVOO--SIGNS IN THE HEAVENS--"THE WASP" CHANGED
INTO THE "NAUVOO NEIGHBOR"--SUSPICIONS OF THE PROPHET AGAINST SIDNEY
RIGDON.
The Prophet's Cheerfulness.
Manner of Disposing of Church Property.
The Questions of "Currency" and Blood Atonement, in the Nauvoo City
Council.
Items of Instruction.
Repeal of Parts of the Nauvoo Charter Defeated in the Senate.
Precaution Against Missouri Movements Against the Prophet in Iowa.
Signs in the Heavens.
The Prophet's Dream.
The Prophet at Ramus.
The Prophet's Explanation of "Virtue Went out of Me".
Willard Richards to Mr. Bagby, Anent Taxes.
The _Wasp_ Changed to the _Nauvoo Neighbor_.
A Prophecy as to Orrin Porter Rockwell.
Renewal of Old Missouri Charges.
The Prophet "Studying" Law.
The Work of Elder Parley P. Pratt in England.
Scientists on the Comet.
Excerpt of Letter from Millenial Star.
Signs in the Heavens.
Case of Benj. Hoyt Before High Council.
Destructive Tempests.
Opposition to the Work in South Wales.
Letter of Joseph Smith to Sidney Rigdon--Expressing Belief in Rigdon's
Complicity in Conspiracy, with John C. Bennett _et al_.
Sidney Rigdon to Joseph Smith--Denies Existence of Just Cause of the
Prophet's Suspicions.
Insult Resented.
The Prophet as a Justice of the Peace.
CHAPTER XVII.
EULOGY OF LORENZO D. BARNES--THE BEGINNING OF AUXILIARY ORGANIZATIONS
IN THE CHURCH--IMPORTANT ITEMS OF DOCTRINE PROCLAIMED AT RAMUS--THE
GENERAL CONFERENCE OF APRIL 6TH, 1843.
Minutes of a Conference at Augusta, Lee County, Iowa, April 1st, 1843.
Letter of Elder Parley P. Pratt {XI} Eulogizing Lorenzo D. Barnes, the
First Elder to Die while on a Foreign Mission.
Questions Submitted to the Prophet.
Minutes of the General Conference, Beginning April 6th, 1843.
CHAPTER XVIII.
A GREAT MISSIONARY MOVEMENT--SPECIAL INSTRUCTIONS TO ELDERS UNDERTAKING
MISSIONS--IMPRISONMENT OF ORRIN P. ROCKWELL--ARRIVAL OF SAINTS FROM
ENGLAND--SPEECH OF THE PROPHET--INDIAN ELOQUENCE.
A Special Conference at Nauvoo.
Batavia, New York, Conference.
Kirtland Conference.
Letter of J. H. Reynolds to Newel K. Whitney--Imprisonment of Orrin P.
Rockwell.
Overseer of work on the Temple Appointed.
Arrival of Saints from England.
Remarks of the Prophet to the Saints Newly Arrived from England.
Speech of Colonel Cobb, Head Mingo of the Choctaws, East of the
Mississippi, in Reply to the Agent of the U. S.
CHAPTER XIX.
THE PROPHET ON THE RESURRECTION--DIRECTIONS GIVEN AS TO THE LABORS OF
THE TWELVE ET AL.--THE KINDERHOOK PLATES--FIRST ISSUE OF THE "NAUVOO
NEIGHBOR"--NEW MISSION APPOINTMENTS.
Remarks of the Prophet on the Death of Lorenzo D. Barnes--The
Resurrection.
Sundry Movements of the Prophet.
John C. Bennett Lecturing.
Visit of Pottawattamie Indians.
Sidney Rigdon's Alarm.
Nauvoo Legion Drill.
Visit of the Twelve to Augusta, Iowa.
The Prophet's Remarks on G. M. Nye.
Minutes of a High Council Meeting--Coltrin vs. Matthews.
Comment of the Prophet on the Kinderhook Plates.
Letter of H. R. Hotchkiss to Joseph Smith--Property Titles.
Legion Parade.
Steam Boat Excursion.
Mission Appointments.
{XII} CHAPTER XX.
IMPORTANT DOCTRINAL ITEMS: SALVATION THROUGH KNOWLEDGE--AGED MEN IN
COUNCILS--IMPORTANCE OF THE DOCTRINE OF THE ETERNITY OF THE MARRIAGE
COVENANT--THE NATURE OF MATTER--THE PROPHECY ON THE HEAD OF STEPHEN A.
DOUGLAS--THE WORK AMONG THE SCANDINAVIANS IN ILLINOIS.
Salvation through Knowledge.
The Value of Aged Men in Council.
The Love of the Prophet for George A. Smith.
Visit of the Prophet to Ramus.
Remarks of the Prophet at Ramus--Lives that are Hid with God in
Christ--Importance of the Eternity of the Marriage Covenant.
New York Conference.
The Great Prophecy on the Head of Stephen A. Douglas.
The Work Among the Scandinavians of Illinois.
CHAPTER XXI.
DEFINITION OF THE WORD "MORMON"--DISCOURSE ON MAKING "CALLING" AND
"ELECTION" SURE--MISSION TO THE SOCIETY ISLANDS OPENED--CHARACTER
SKETCH OF THE PROPHET, "BOSTON BEE"--TRIAL OF BENJAMIN WINCHESTER.
The Prophet's Definition of the Word "Mormon".
The Prophet's Reproof of the People.
The Prophet's Discourse from II Peter, First Chapter--Reproof of
Self-Righteousness.
The Prophet's Characterization of Himself.
Complaint Against Benjamin Winchester.
The Prophet on Forming Temperance Societies.
First Contribution to the Nauvoo Museum.
Labors of Elder H. Tate.
Complaints Against the Laws and Dr. Foster.
Benjamin Winchester Investigated.
Elder Wilford Woodruff's Minutes of the Investigation of Benjamin
Winchester.
Endowments at Nauvoo.
Record of the First Twelve in Relations with the Prophet.
CHAPTER XXII.
FORMS OF CREDENTIALS OF THE TWELVE--CONFERENCE AT MANCHESTER,
ENGLAND--DEATH OF JUDGE ELIAS HIGBEE--"THE PURPOSE OF GATHERING"--A
DISCOURSE BY THE PROPHET.
An Excursion on the Mississippi.
Minutes of a Conference Held at Manchester, England, June 4, 1843.
Letter of Samuel C. Owens to {XIII} Governor Ford--Informing the Latter
of an Indictment Against Joseph Smith.
The Prophet's Discourse--The Purpose of the Gathering of Israel.
Rev. De Wolf Preaches at Nauvoo.
Conference at Lima.
Heber C. Kimball on the Word of Wisdom.
CHAPTER XXIII.
THE PROPHET'S VISIT TO DIXON, LEE CO.--CONDITIONS IN NAUVOO--SALEM
ARGUS--SUMMARY OF THE WORLD'S EVENTS FOR THE YEAR 1843, UP TO
JUNE--NEWS OF THE IMPENDING ARREST OF THE PROPHET RECEIVED AT
NAUVOO--EXPEDITIONS FOR HIS PROTECTION--THE ARREST--TURNING THE
TABLES--RETURN TO NAUVOO.
Departure of the Prophet for Dixon, Lee Co., Ill.
Synopsis of a Lecture Delivered in Salem, on Nauvoo and the Prophet.
Another Arrest of the Prophet Threatened.
Proscription Against the Jews.
Markham and Clayton Sent to Warn the Prophet.
Progress of Markham and Clayton.
Markham and Clayton Arrive at Portland.
Projected Industries at Nauvoo Menaced by Pending Legislation.
Donations to the Temple.
Generosity of Earl Spencer.
Meeting of the Prophet with Markham and Clayton.
Postponement of the Prophet's Appointment at Dixon.
The Arrest at Dixon.
Markham's Courage.
Brutality of the Arrest.
The Timely Interference of Mr. Dixon.
The Prophet's Appeal to the People of Dixon.
Cyrus H. Walker.
Legion Enlargement.
Clayton's Return to Nauvoo.
Cyrus Walker's Terms for Legal Service.
Turning the Tables on Reynolds and Wilson.
Arrival at Pawpaw Grove.
David Town's Effective Speech.
Departure of Emma Smith from Dixon.
A Masonic Temple for Nauvoo.
Excitement at Nauvoo.
Relief Expeditions.
Writ of Habeas Corpus Secured.
Account of the Prophet's Arrest in the Chicago Democrat.
En route for Quincy.
Conover's Account of the First Division of the Expedition to Relieve
the Prophet.
Reynolds and Wilson's Design of Kidnapping.
Reynolds and Wilson Disarmed.
Further Plans of Kidnapping.
Fourth of July Celebration appointed for Nauvoo.
The Prophet Protects Reynolds Against Flack.
Rockwood's Account of the Second Division of the Expedition to Relieve
the Prophet.
Change of Destination from Quincy to Nauvoo.
Announcement of the Arrival of the Prophet at Nauvoo.
The Entrance into Nauvoo.
{XIV} CHAPTER XXIV.
APPLICATION TO THE MUNICIPAL COURT OF NAUVOO FOR WRIT OF HABEAS
CORPUS--THE PROPHET'S SPEECH AT NAUVOO--PROCEEDINGS BEFORE THE
MUNICIPAL COURT--THE PRISONER DISCHARGED FROM CUSTODY.
The Prophet's Petition to the Municipal Court of Nauvoo for a Writ of
Habeas Corpus.
The Prophet's Speech at Nauvoo--Relation of his Arrest at Dixon--The
Right of Habeas Corpus Proceedings Under Nauvoo Charter Claimed.
CHAPTER XXV.
AFTERMATH OF THE PROPHET'S RELEASE FROM ARREST--FOURTH OF JULY
CELEBRATION AT NAUVOO--APPEALS TO GOVERNOR FORD FOR EMPLOYMENT OF
MILITARY FORCE--SUPPLEMENTARY AFFIDAVITS ON AFFAIRS IN MISSOURI.
Affidavit of Attorneys.
Return of the Maid of Iowa Relief Expedition.
Burbank's Account of the Maid of Iowa Expedition for the Prophet's
Relief.
Application for Posse to Retake the Prophet.
Fourth of July Celebration at Nauvoo.
The Prophet's Speech--Politics and Military Organization at Nauvoo.
Nauvoo's Visitors.
Report of the Fourth of July Celebration at Nauvoo--The _Quincy Whig_.
Letter of Governor Ford to Sheriff Reynolds Replying to a Petition for
Military Force to Re-arrest the Prophet.
Joseph Smith's Affidavit on the Troubles in Missouri, Sent to Governor
Ford.
CHAPTER XXVI.
DISCOURSE OF THE PROPHET--HIS LOVE FOR MANKIND--PRESENTATION OF THE
DOCUMENTS OF THE LATE TRIAL TO GOVERNOR FORD--REVELATION ON THE
ETERNITY OF THE MARRIAGE COVENANT AND PLURALITY OF WIVES.
Markham Outwits Sheriffs Reynolds and Wilson.
Revelation on the Eternity of the Marriage Covenant, including the
Plurality of Wives, Given through Joseph, the Seer, in Nauvoo, Hancock
County, Illinois, July 12th, 1843.
{XV} CHAPTER XXVII.
STATE OF AFFAIRS IN NAUVOO--WILLARD RICHARDS--A POLITICAL
TRICK--ILLINOIS STATE REGISTER--BURDEN OF THE PROPHET'S
MINISTRY--DISCOURSE--ENLARGEMENT OF MORMONISM--"BOSTON BEE"--THE
PROPHET ON POLITICS--DISCOURSE--MOVEMENTS OF THE APOSTLES.
Letter of Willard Richards to Brigham Young--Detailing Current Events
at Nauvoo.
The Thirty-eighth Vexatious Lawsuit.
Unwisdom of Elder Page.
Political Debate, Hoge vs. Walker.
Illness of the Prophet.
Meeting in Pittsburg.
Conference in Michigan.
The Prophet's Altercation with Bagby.
CHAPTER XXVIII.
THE PROPHET ON THE LIFE AND CHARACTER OF JUDGE ELIAS HIGBEE--LIFE AND
RESURRECTION--EXPLANATION OF ELECTION DAY TROUBLES--GOVERNOR FORD'S
REFUSAL TO PLAY INTO THE HANDS OF MISSOURI--ANTI-MORMON AGITATION AT
CARTHAGE--ELDER JONATHAN DUNHAM'S REPORT OF HIS WESTERN EXPLORATIONS.
The Prophet's Remarks at the Funeral of Judge Higbee.
The Prophet's Explanation of Election Day Troubles.
Letter of J. Hall, Missouri, on the Recent Arrest and Trial of the
Prophet.
Editorial Comments of the _Nauvoo Neighbor_ on the Foregoing Letter.
Extracts from Journal of Elder Jonathan Dunham While Engaged on an
Exploration in the Western Country.
Minutes of a Meeting of the Twelve in New York City.
Address of the Prophet--Sidney Rigdon's Status--The Priesthood
Expounded.
INTRODUCTION TO VOLUME V.
This volume deals with the History of the Church from May 3, 1842, to
31st of August, 1843. It, therefore, covers a period of about sixteen
months. The main external events may be set down as follows: First,
exposure of the wickedness of John C. Bennett, and his departure from
Nauvoo; (2) the charge against the Prophet Joseph of complicity in an
attempted assassination of Ex-governor Lilburn W. Boggs, under whose
celebrated exterminating order the body of the Church was driven from
Missouri: (3) the attempt of the state of Missouri to extradite the
Prophet from the state of Illinois, to be tried as an accessory before
the fact to an assault on ex-Governor Boggs; (4) a second attempt
on the part of Missouri to extradite the Prophet from the state of
Illinois on the old charge of "murder, treason, burglary, arson,
larceny, theft and stealing," first brought against him in the year
1838; (5) a preliminary prospecting of the West, doubtless with a view
to the contemplated removal of the Saints to the Rocky Mountains.
Of events that relate more nearly to the Church as an organization
there should be mentioned: (1) the introduction of the endowment
ceremonies and enlarged instruction on the subject of baptism for the
dead; (2) an extension of auxiliary organization by bringing into
existence the Young Men's and Women's Society.
Another item of great interest in this volume is the manifest
development of the character and spiritual strength of the Prophet
during this period. The trying experiences through which he passed
seemed to discover new qualities of soul power within him, and to
emphasize those which he was known to have possessed.
The doctrinal development of the period covered by this volume deals
with several items which may be regarded as preliminary to that richer
unfolding of philosophical thought to which the last year of the
Prophet's teaching was so largely devoted. Let us now consider these
several items more in detail.
_Dr. John C. Bennett_.
At the first glance it may be difficult to comprehend how a character
like John C. Bennett could find favor and place with the Church
of {XVIII} Christ. There is a strong temptation, when the whole
truth about this man is known, to regard him as an adventurer and a
wicked man from the beginning. But those who had, perhaps, the best
opportunity to know him held that his motives for coming to Nauvoo
were honest, that his intentions in life at that time were honorable,
but that he fell into transgression and would not repent. Such were
the views of John Taylor, who was closely associated with Bennett in
affairs at Nauvoo (see foot note, pages 80 and 81 this volume); and
the Lord in the revelation given on the 19th of January, 1841, accepts
of him and speaks approvingly of Bennett's love for the work: "And for
his love he shall be great. * * * * * I have seen the work which he
hath done, which I accept, _if he continue_, and will crown him with
blessings and great glory." (Doc. and Cov., Sec. 124:17.)
It cannot be otherwise, then, but that John C. Bennett in coming to
the Saints did so out of love for the work, had a desire to work
righteousness but was among those who failed--he did not "continue"
in his right intentions. It is possible even for men whose lives
are not above reproach to feel indignation at acts of injustice,
such as was perpetrated upon the Latter-day Saints by the state of
Missouri; and sure it is that John C. Bennett expressed himself very
pronouncedly against the injustice suffered by the Church at the
hands of the officers and people of that state, and he "proffered his
military knowledge and prowess" to the Saints while the latter were
yet in Missouri, but undergoing expulsion. His proposal was to go
to their assistance with all the forces he could raise in Illinois,
as "his bosom swelled with indignation" at the treatment the Saints
were receiving at the hands of the cruel and cowardly Missourians.
That proffered service, however, was not accepted; doubtless because
the Saints depended for vindication of their reputation, and redress
of their wrongs upon the officers of the state and nation, rather
than upon incensed persons, however sincere and well meaning, who
offered their service to wage war upon their enemies. But after the
Saints began gathering at Commerce, Bennett again expressed a desire
to connect his fortunes with them. When he contemplated removing to
Commerce, he held the position of quartermaster-general in the militia
of the state of Illinois, a position he did not wish to resign. Indeed
he expressed a desire to hold the position for a number of years. He
was also a physician with an extensive practice, and forwarded extracts
to the Prophet from the _Louisville Courier-Journal_ which gave
evidence of high standing in his profession. Writing of these things to
Joseph, he said:
I do not expect to resign my office of quartermaster-general of
the state of Illinois, in the event of my removal to Commerce,
unless you advise otherwise. I shall likewise expect to practice
my profession, but {XIX} at the same time your people shall have
all the benefit of my speaking powers, and my untiring energies in
behalf of the good and holy faith.
In a communication following the one from which I make the above
quotation he said:
You are aware that at the time of your most bitter persecution, I
was with you in feeling, and proffered you my military knowledge
and powers.
While Joseph extended a hearty welcome to the Doctor to come to
Commerce, he by no means held out any very flattering inducements to
him, as may be seen by his letters in answer to Bennett's expressing
his determination to join the Saints. The Prophet said:
I have no doubt that you would be of great service to this
community in practicing your profession, as well as those other
abilities of which you are in possession. Though to devote
your time and abilities in the cause of truth and a suffering
people, may not be the means of exalting you in the eyes of this
generation, or securing you the riches of this world, yet by so
doing you may rely on the approval of Jehovah, "that blessing
which maketh rich and addeth no sorrow." * * * * * * Therefore, my
general invitation is, let all who will come, come and partake of
the poverty of Nauvoo, freely. I should be disposed to give you
a special invitation to come as early as possible, believing you
will be of great service to us. However, you must make your own
arrangements according to your circumstances. Were it possible for
you to come here this season to suffer affliction with the people
of God, no one will be more pleased to give you a cordial welcome
than myself.
Surely this was frank enough, and ought to have dispelled from the
Doctor's mind all thoughts of winning worldly fame, or gratifying vain
ambition, by linking his fortunes with those of the Church of Jesus
Christ. The whole course of the Prophet here outlined, and as further
set forth in the parts of this volume dealing with the case of John C.
Bennett, vindicates him and the Church from any complicity with the
wickedness and vileness of that man.
Bennett's attempted vindication of his course of procedure, and his
defense against the action of the Church in exposing his wickedness and
excommunicating him is, that from the beginning he came amongst the
Saints as a spy, to become acquainted with their alleged treasonable
designs against several of the western states, for the purpose of
exposing them; all which is set forth in a note at pp. 79, 80 of this
volume. All this was ridiculous; and the whole presentation of this
view of the matter in his book under the pompous title, _The History of
the Saints;_ or _An Expose of Joe Smith and Mormonism_, [A] convinced
nobody, since Bennett's insincerity and putridity of mind is evidenced
upon {XX} every page of his repulsive book. "The role of traitor," says
H. H. Bancroft, in his history of Utah, dealing with John C. Bennett:--
The role of traitor is not one which in any wise brings credit to
the performer, either from one side or the other. However great
the service he may render us, we cannot but feel that he is false
hearted and vile. Many of the apostates, though they may not have
written books, declare that they joined the sect only to learn
their secrets and then expose them. These are the most contemptible
of all. There may be cases, where a young or inexperienced person,
through ignorance or susceptibility, has been carried away for
a time contrary to the dictates of cooler judgment; but the
statements of such persons are justly regarded with more or less
suspicion. Far better is it, far more honest and praiseworthy, for
him who, having unwittingly made a mistake, seeks to rectify it, to
go his way and say nothing about it; for if he talks of writing a
book for the good of others, as a warning, and that they may avoid
his errors, few will believe him. "If he has proved traitor once,"
they say, "he will deceive again; and if he is sincere, we cannot
more than half believe him, for such an individual is never sure
of himself." John C. Bennett, general, doctor, methodist preacher,
and quack, is from his own showing a bad man. He devotes some
fifty pages to the vindication of his character, which would not
be necessary were he honest; other fifty are given to defaming his
late worshipful patron Joseph Smith, which would never have been
written were he true. When a man thrusts in your face three-score
certificates of his good character, each signed by from one to a
dozen persons, you may know that he is a very great rascal. Nor
are we disappointed here. This author is a charlatan, pure and
simple; such was he when he joined the Mormons, and before and
after. We may credit him fully when he says, "I never believed
in them or their doctrines;" although in a letter to Dr. Dyer,
dated Nauvoo, Jan. 20, 1842, he declares: "My heart is filled with
indignation, and my blood boils within me, when I contemplate the
vast injustice and cruelty which Missouri has meted out to the
great philanthropist and devout Christian, General Joseph Smith,
and his honest and faithful adherents." When, however, he affects
patriotism and lofty devotion to the welfare of his fellow-men,
pretending to have joined the society in order to frustrate "a
daring and colossal scheme of rebellion and usurpation throughout
the north-western states, . . . . a despotic military and religions
empire, the head of which, as emperor and pope, was to be Joseph
Smith," we know that the writer is well aware that it is all
nonsense. Nor do we believe that he was induced to print his book
"by a desire to expose the enormous iniquities which have been
perpetrated by one of the grossest and most infamous impostors that
ever appeared upon the face of the earth." We have heard and are
still hearing so much of that kind of talk from some of the worst
men in the community that it is becoming somewhat stale, and if
the general really does not know better than this why he wrote his
book, perhaps he will excuse me for telling him that it was, first,
for notoriety; second, for money; and third, in order to make
people think him a better and greater man than he is. When a man's
ambition is pitched so low, it is a pity that he should not have
the gratification of success. Bravely, then, the general proceeded
to offer himself on the altar of his country, "to overthrow the
impostor and expose {XXI} his iniquity" by "professing himself a
convert to his doctrines;" for "the fruition of his hopeful project
would, of course, have been preceded by plunder, devastation,
and bloodshed, and by all the countless horrors which invariably
accompany civil war." We are still more impressed when we read:
"I was quite aware of the danger I ran"--that of being kicked
out of some back door--"but none of these things deterred me."
Without wasting more time and space upon the man, we are well
enough prepared to place a proper estimate upon his statements,
particularly when we take into account that, in May of the very
year in which his book was published, he went before Alderman Wells
and made affidavit that Joseph Smith was an honest, virtuous,
sincere, high-minded, and patriotic man. He says himself that he
solemnly swore to be true to the Mormons and not reveal their
secrets, and now in breaking that oath he has the audacity to ask
us to regard him as an honest and truthful man! In some measure,
at least, the statements of such men as this, taken up by the
press and people, and reiterated throughout the land, have given
the Latter-day Saints a worse name than they deserve. Some of his
charges are too coarse and filthy for repetition. [B]
[Footnote A: Published in Boston, 1842]
[Footnote B: Banecroft's History of Utah, pp. 150, 151 _note_.]
The only description I have seen of Dr. Bennett is given in the _Essex
County Washingtonian_, published in Salem, Massachusetts, and that is
contained in the issue of the fifteenth of September, 1842. According
to that description he was a man of about five feet nine inches high,
well formed, black hair sprinkled with gray, dark complexion, a rather
thin face, and black restless eyes.
He finally died in obscurity, and also, it is said, in poverty,
(Cannon's _Life of Joseph Smith_, p. 377).
_The Attempted Assassination of Ex-Governor Boggs of Missouri_.
When an attempt was made to assassinate ex-Governor Boggs of Missouri
it was perhaps to be expected that suspicion would fall upon the Mormon
people and upon the head of Joseph Smith especially. Surely Boggs had
given sufficient provocation to that people to make it probable that
some fanatic of their number might undertake in misguided zeal, the
act of revenge; and surely there would not be wanting those who would
say that Joseph Smith in his capacity as Prophet had predicted the
violent taking off of the ex-governor. Joseph Smith, however, in his
communication to the _Quincy Whig_, in which appeared the first account
of the rumored assassination of Boggs, promptly denied making the
alleged prediction, and also denied any complicity whatsoever in the
wretched business. It is only just to his memory to say that in all the
investigation had upon the subject, historically, or judicially, his
denial is not controverted. Even in the case of Orrin Porter Rockwell
{XXII} who was charged directly with the attempted assassination and
taken to Jackson county, Missouri, for trial, it had to be admitted
that "there was not sufficient proof adduced against him to justify
an indictment for shooting at ex-Governor Boggs, and the grand
jury therefore did not indict him for that offense." (_Independent
Expositor_, _Nile's Register_, Sept. 30, 1843.)
John C. Bennett labors hard to prove by statements alleged to have been
made to him by the Prophet, and subsequently by Rockwell, that they
were jointly guilty of this attempted assassination; but there is no
weight of evidence in his presentation of the case; nor is there any
evidence that the Mormon people or the officials of the Mormon Church
approved of revenge by acts of assassination. Bennett in his book "The
History of the Saints," (p. 282) makes a quotation from the _Nauvoo
Wasp_ in which he charges editorial expressions of approval of the
deed, as follows:
The _Nauvoo Wasp_ of May 28, A. D., 1842, a paper edited by
William Smith, one of the Twelve Mormon Apostles, and brother of
the Prophet, declared, ["Boggs is undoubtedly killed according to
report, but] [C] Who did the Noble Deed remains to be found out."
[Footnote C: The words in brackets are in the _Wasp_ communication, but
not in Bennett's book. They are inserted here for clearness.]
This, however, is not an editorial expression of the _Wasp_; but is
found in a communication, on the editorial page, it is true, signed
by a now unknown writer under the nom de plume, "Vortex," who is
indignantly taking to task a correspondent in the _Hawk Eye,_ a paper
published in Keokuk, Iowa, for charging the supposed assassination of
Boggs upon some Mormon. It is "Vortex" in the _Wasp_ that refers to
the then supposed assassination of Boggs as a "noble deed," not the
editor. The editorial comment of the _Wasp_ on this communication from
"Vortex" is as follows: "We admit the foregoing communication to please
our correspondent, not that we have any faith that any one has killed
Governor Boggs. The last account we have received is that he is still
living and likely to live." On the same page of the _Wasp_ is published
Joseph Smith's denial of complicity in the then supposed assassination
of Boggs and also the prediction of his violent death.
_The First Attempt of Missouri to Extradite the Prophet_.
That Joseph Smith should be accused of the crime of being accessory
before the fact to the attempted assassination of ex-Governor Boggs,
was perhaps to be expected as soon as a Mormon was charged with the
assault. But that his extradition should be demanded by Missouri on
the ground that he was "a fugitive from justice from that State" is
something at which to be astonished, even when the {XXIII} action is
by the officials of Missouri of the period of which I am writing.
For surely it must be a true principle of law--since it is a plain
deduction from common sense principles--that the alleged fugitive from
justice must be such in connection with and in consequence of the crime
with which he is charged. It was matter of common knowledge both in
Missouri and in Illinois, that Joseph Smith had not been in Missouri
for more than three years preceding the assault upon Boggs, nor since
the time of the assault; and that on the day the assault was made he
was in attendance upon an officer's drill. Finally, then, he was not
a fugitive from the State of Missouri in respect of this particular
crime, therefore not extraditable under such charge. If, then, Joseph
Smith had committed the crime of being accessory before the fact, to
the assault upon Boggs at all, it must have been a crime committed in
the state of Illinois and not in the state of Missouri. Therefore he
was not extraditable for the offense at all, but he must be tried, if
tried at all, in the state where the crime was committed, _viz_., in
Illinois. But if astonishment is due that even Missouri should make
such palpable blunders in legal procedure in moving for the extradition
of the Prophet, astonishment changes to amazement when Governor Carlin
of Illinois becomes a party to the attempted illegal extradition. The
whole procedure up to the close of Carlin's administration (which
went out of existence on the 8th of December 1842), warrants the
conclusion that a conspiracy existed between the high state officials
of both Missouri and Illinois against Joseph Smith, and that it was
the intent of that conspiracy to encompass his destruction. When
the Prophet and Orrin Porter Rockwell were arrested (8th of August,
1842) by the deputy sheriff of Adams county, they made no attempt to
evade the officer, but immediately applied to the municipal court of
Nauvoo for writ of _habeas corpus_, which was granted, but the deputy
sheriff refused to recognize the authority of the municipal court in
this case, and leaving his prisoner in the hands of the city marshal,
withdrew from Nauvoo. He returned two days later, however, determined
to take the Prophet from Nauvoo and deliver him to the agents of the
state of Missouri. The Prophet, however, avoided arrest and went
into retirement, where he remained--with now and then an occasional
appearance among the people--throughout the summer of 1842. In the
early days of December, Governor Carlin's administration came to an end
and Ford's began, and the Prophet at once petitioned the new executive
to rescind Carlin's order for his arrest. Ford referred the matter to
the judges of the Supreme Court, who were unanimously of the opinion
that the requisition from Missouri was illegal, but advised that the
matter be settled in the courts rather than by executive action. The
Governor suggested that if the Prophet found it necessary to repair to
{XXIV} Springfield, the state capital, for a judicial investigation
of his rights, he did not think there would be any disposition to use
illegal violence against him; and the governor pledged himself to
protect the Prophet if necessary with any amount of force from mob
violence while asserting his rights before the courts, as well as when
going to and returning from them. This advice was supplemented by the
advice of his eminent counsel, Justin Butterfield; also by his very
dear and trusted friend, General James Adams. The Prophet accordingly
submitted to arrest and immediately set out for Springfield with a
company of his friends.
The matter once before the Circuit Court of the United States for
the district of Illinois, Judge Pope presiding, the matter was soon
disposed of by declaring the procedure of Missouri and the executive of
Illinois, (Carlin) illegal, and ordering that the Prophet be discharged
from his arrest, as set forth in detail in the body of this volume.
_The Second Attempt of Missouri to Extradite the Prophet_.
A second attempt of Missouri to drag the Prophet from the state of
Illinois by extradition procedure, was even more infamous than the
first. No sooner was Joseph released from arrest and departed from
Springfield than John C. Bennett arrived there and wrote some of his
friends in Nauvoo his intention to leave immediately for Missouri and
obtain a new indictment by a grand jury on the old charge of "murder,
treason, burglary, theft," etc., brought against the Prophet, Hyrum
Smith, Lyman Wight, Parley P. Pratt _et al_., in 1838, hoping that upon
this charge he might succeed in getting out extradition papers on the
ground that the Prophet was a fugitive from the justice of the state of
Missouri. It will be remembered that a former attempt was made under
this same charge, in June, 1841, when the Prophet was tried on writ
of _habeas corpus_ at Monmouth, Warren county, Illinois, before Judge
Douglas and set at liberty. It was on this occasion that Esquire O. H.
Browning declared that to ask Joseph Smith "to go to Missouri for a
trial was adding insult to injury" (Vol. IV, chapter XX).
An indictment on these old charges was finally obtained, supposedly at
the instance of Bennett and the Prophet's old Missouri enemies, at a
special term of the Circuit Court of Daviess county, Missouri, on the
5th of June, 1843. Governor Reynolds, of Missouri issued a requisition
on Governor Ford for Joseph Smith, and appointed J. H. Reynolds as
agent of Missouri to receive the Prophet from the authorities of
Illinois. The story of the arrest and the incidents thereto are given
in great detail in the body of this volume, and need not be dwelt
upon here. It will be sufficient to say that Joseph finally succeeded
in bringing {XXV} his captors to Nauvoo where he obtained a writ
of_ habeas corpus_ from the municipal court of Nauvoo by which the
validity of the procedure of Missouri might be tested. When Joseph was
on trial upon these same charges before Judge Douglas on a writ of
_habeas corpus_ in 1841, the Monmouth court refused to enter into a
consideration of the merits of the case, as the judge doubted whether
on the writ of _habeas corpus_ he had a right to go beyond the writ
and inquire into the merits of the case, but ordered the release of
the prisoner on the ground of some defect in the writ under which he
was held. The same point was avoided by Judge Pope in the hearing at
Springfield on the charge against the Prophet for complicity in the
assault upon ex-Governor Boggs. But the Nauvoo municipal court had
no such scruples, and at once proceeded to try the case _exparte_
on its merits, and Hyrum Smith, P. P. Pratt, Brigham Young, Geo. W.
Pitkin, Lyman Wight, and Sidney Rigdon were examined as witnesses.
Their affidavits before the court concerning events that happened to
the Saints in Missouri, afford the most circumstantial, reliable and
exhaustive data for the history of the Church while in that state.
They will be found in the Appendix to Vol. III of this history. After
hearing the testimony of these witnesses and the pleading of counsel
the court ordered that Joseph Smith be released from the arrest and
imprisonment of which he complained for want of substance in the
warrant by which he was held, as well as upon the merits of the case.
A copy of the proceedings before the municipal court at Nauvoo and all
the papers connected with the case were immediately sent to Governor
Ford, as also were affidavits from leading counsel and gentlemen from
outside places. I may anticipate a little by saying that about a year
later a jury in Lee county, Illinois, awarded $40.00 damages and costs
against Wilson, a sheriff in the state of Illinois, and Reynolds, the
Missouri agent, for false imprisonment and abuse of the Prophet, a
verdict, which while it confirms the unlawful course of those officers,
and the fact that their prisoner was abused, insults justice by
awarding such an amount for damages.
At the time of the action by the municipal court of Nauvoo, ordering
the Prophet's release from arrest, it was a question in Illinois
whether said court had the authority to hear and determine writs of
_habeas corpus_ arising from arrests made by virtue of warrants issued
by the courts of the state or of the governor, as in the foregoing
case; or whether the clause in the city charter granting the right of
issuing writs of_ habeas corpus_ was not confined to cases arising
strictly from arrests made on account of the violation of some city
ordinance. The clause in the charter, giving to the municipal court the
power to issue writs of _habeas corpus_ was as follows:
{XXVI} The municipal court shall have power to grant writs of
_habeas corpus_ in all cases arising under the ordinances of the
city council.
And in addition there was the general welfare provision, which provided
that the
City council shall have power and authority to make, ordain,
establish and execute such ordinances not repugnant to the
constitution of the United States or of this state, as they may
deem necessary for the peace, benefit and safety of the inhabitants
of said city.
It was maintained on the part of those who believed that the municipal
court had the right to issue writs of _habeas corpus_ against process
issued from the state courts that all the power there was in Illinois
she gave to Nauvoo, and that the municipal court had all the power
within the limits of the city that the state courts had, and that
power was given by the same authority--the legislature. A number of
lawyers of more or less prominence in the state professed to hold
these views; but little reliance can be put in the support they bring
to the case, since all of them were seeking political preferment,
immediately or remotely, and would and did in their interpretation of
the powers granted by the charter, favor that side of the controversy
most likely to please the citizens of Nauvoo. Governor Ford, too, at
the time, gave a tacit approval of the course taken by the municipal
court in issuing the writ of _habeas corpus_, though he afterwards
became very pronounced in his opposition to the exercise of such
powers. His acquiescence appears in this, that as soon as Joseph was
liberated, sheriff Reynolds applied to Governor Ford for a _posse_
to retake him, representing that the Prophet had been unlawfully
taken out of his hands by the municipal court of Nauvoo: whereupon
the governor refused to grant the petition. Subsequently the governor
of Missouri asked Governor Ford to call out the militia to retake
Joseph, but this he also refused to do, and gave as a reason that
"no process, officer, or authority of the state had been resisted or
interfered with;" and recited how the prisoner had been released on
_habeas corpus_ by the municipal court of Nauvoo. The governor acted
in this instance with perfect knowledge of what had taken place, for
the petition and statement of Reynolds were in his possession, as
were also complete copies of all the documents which contained the
proceedings before the municipal court of Nauvoo; and in addition to
these sources of information, the governor had dispatched a trusted
secret agent, a Mr. Brayman, to Nauvoo, who investigated the case and
reported the result to him. It must be held, however, both as a matter
of fact and of law, that the grant in the Nauvoo city charter was
intended by the legislature only to give power to the municipal court
to issue writs of _habeas corpus_ in cases of arrest for violation
of city ordinances; and that giving {XXVII} power to the municipal
court to test the warrants or processes issued from the state courts
was never contemplated by the legislature, and that the passage of
any ordinance by the city council that would bring about or authorize
any such unusual proceeding was an unwarranted assumption of power,
utterly wrong in principle and consequently subversive of government.
But whatever opinion may be entertained on the legal point under
consideration, there can be no question but what upon the broad
principles of justice the Prophet Joseph ought to have been set free.
The state of Missouri had no just claims upon him. He had been arrested
and several times examined on these old charges now revived by the
personal malice of John C. Bennett, and after being held a prisoner
awaiting indictment and trial for five months in Missouri in the winter
of 1838-9, so conscious were the officers of the state that they had no
case against him, that they themselves connived at his escape. After
such proceedings to demand that he be dragged again into Missouri,
among his old enemies for a trial on these old and time-worn charges,
was an outrage against every principle of justice, and was a coarse
prompted solely by malice.
_Prospecting the West with a View to Removal of the Saints_.
It may be that what is here set down with reference to prospecting
the west with a view to the ultimate removal of the Saints, can reach
no higher from the data supplied by this volume than conjecture; but
taken in connection with the well-known projects of the last year of
the Prophet's life--upon which now our history, even in this volume,
has entered--and the facts to which attention is called appear quite
significant. These facts are: The Prophet's remarkable and well
attested prediction of 6th of August, 1843, that the Saints would yet
be driven to the Rocky mountains where they would become a great people
(p. 85 and note;) the several visits of delegations of Pottawattamie
Indian chiefs to the Prophet, the body of their people being then
settled on the Missouri river nearly due west some three hundred
miles from Nauvoo; the appointment of Elder Jonathan Dunham, a man
of character and judgment, to visit this tribe of Indians, under the
Pottawattamie guide Neotanah; and the incorporation of the journal of
Elder Dunham within the narrative of the Prophet's autobiographical
journal. The concluding paragraph of Dunham's journal expresses
disappointment with his explorations, [D] the object of which since
his journey covered something like six hundred miles, and was attended
by Indian guides both {XXVIII} coming and returning, was not "bee
hunting;" but most probably prospecting a possible trail and locating
resting places for the Saints when engaged in a great westward movement.
[Footnote D: "I have seen much delightful country, but the prospect for
bee hunting is no as good as I could wish."]
_Development of the Prophet's Character_.
During the trying events of the fifteen months of which this volume
is a history, the nature of the Prophet underwent a remarkable
development. There never was, of course, any doubt as to the physical
courage of the Prophet. From boyhood he had been noted for his
fearlessness under trying circumstances, but during the period here
considered he was the constant object of assault, both by legal
processes, under the leadership of cunning, malicious men, and the
physical brutality of officials charged with the execution of the law;
and both when facing the maliciously skillful in their proceedings
under the color of law, and the threats of physical force from brutal
captors, the conduct of the Prophet was most admirable. Also in
seclusion, when others were easily excited and manifested symptoms
of panic under the circumstances of conflicting rumors of impending
dangers, it is refreshing to see how calmly the Prophet keeps his
balance and rightly judges the true status of many trying situations.
But what is most pleasing to record of this period of enforced
seclusion while avoiding his enemies, is the development of that
tenderness of soul manifested in his reflections upon the friends who
had stood by him from the commencement of his public career: for his
father and mother, for his brother Alvin, for Emma, his wife, for his
brother Hyrum, the Knights, who were his friends even before the Book
of Mormon was translated, and especially for the friends who received
him and ministered unto him during his retirement from public ministry.
No act of kindness seems to go unmentioned. No risk run for him that
is not appreciated. Indeed he gathers much benefit from those trials,
since their effect upon his nature seems to be a softening rather than
a hardening influence; and the trials of life are always beneficial
where they do not harden and brutalize men's souls; and every day under
his trials the Prophet seems to have grown more tender-hearted, more
universal in his sympathies; his moments of spiritual exaltation are
superb. No one can read them and doubt that the inspiration of God was
giving this man's spirit understanding.
_Doctrinal Development_.
The doctrinal development of the Church for the period covered by this
volume covers a wide range of subjects; the Prophet's definition of the
"Kingdom of God," meaning in its narrowest as in its broadest sense,
the "government of God," whether represented by a single individual,
{XXIX} an institution or a great and complex organization (p. 256); the
keys by which angelic administrations may be known (p. 267); the virtue
of Blood Atonement (p. 296); the physical nature of God, the Father,
the Son, and the Holy Spirit (p. 323, 325, 426); the earth becoming a
Urim and Thummim to those who shall inherit it in its glorified and
perfected state; the coming of the Son of Man; the persistence of
acquired knowledge; the impossibility of being saved in ignorance (pp.
323-5). But the climax in doctrine as in moral daring is reached in
this volume by the Prophet committing to writing the revelation on the
eternity of the marriage covenant, and, under special circumstances and
divine sanction the rightfulness, of a plurality of wives. As the time
at which this revelation was given has been questioned, and also the
authorship of it, extended consideration is given to both these matters
in the following treatise:
_The Time When the Revelation on the Eternity of the Marriage
Covenant, Including a Plurality of Wives, Was Given, and its
Authorship_.
I.
_The Date of the Revelation_.
The date in the heading of the Revelation on the Eternity of the
Marriage Covenant, Including the Plurality of Wives, notes the time at
which the revelation was committed to writing, not the time at which
the principles set forth in the revelation were first made known to
the Prophet. This is evident from the written revelation itself which
discloses the fact that Joseph Smith was already in the relationship of
plural marriage, as the following passage witnesses:
"And let mine handmaid, Emma Smith, receive all those that have been
given unto my servant Joseph, and who are virtuous and pure before me."
There is indisputable evidence that the revelation making known this
marriage law was given to the Prophet as early as 1831. In that year,
and thence intermittently up to 1833, the Prophet was engaged in a
revision of the English Bible text under the inspiration of God, Sidney
Rigdon in the main acting as his scribe. As he began his revision with
the Old Testament, he would be dealing with the age of the Patriarchs
in 1831. He was doubtless struck with the favor in which the Lord held
the several Bible Patriarchs of that period, notwithstanding they had
a plurality of wives. What more natural than that he should inquire
of the Lord at that time, when his mind must have been impressed with
the fact--Why, O Lord, didst Thou justify Thy servants, Abraham, Isaac
{XXX} and Jacob; as also Moses, David, and Solomon, in the matter of
their having many wives and concubines (see opening paragraph of the
Revelation)? In answer to that inquiry came the revelation, though not
then committed to writing.
Corroborative evidences of the fact of the revelation having been given
thus early in the Prophet's career are to be found in the early charges
against the Church about its belief in "polygamy." For example: When
the Book of Doctrine and Covenants was presented to the several quorums
of the priesthood of the Church for acceptance in the general assembly
of that body, the 17th of August, 1835, an article on "Marriage" was
presented by W. W. Phelps, which for many years was published in the
Doctrine and Covenants. It was not a revelation, nor was it presented
as such to the general assembly of the priesthood. It was an article,
however, that represented the views of the assembly on the subject of
marriage at that time, unenlightened as they were by the revelation
already given to the Prophet on the subject. What the Prophet Joseph's
connection was with this article cannot be learned. Whether he approved
it or not is uncertain, since he was absent from Kirtland at the time
of the general assembly of the priesthood which accepted it, on a visit
to the Saints in Michigan (see HISTORY OF THE CHURCH, Vol. I, pp.
243-53).
In this article on marriage the following sentence occurs:
"Inasmuch as this Church of Christ has been reproached with the crime
of fornication and polygamy, we declare that we believe that one man
should have one wife, and one woman but one husband, except in case of
death, when either is at liberty to marry again."
From this it is evident that as early at least as 1835 a charge of
polygamy was made against the Church. Why was that the case unless the
subject of "polygamy" had been mooted within the Church? Is it not
evident that some one to whom the Prophet had confided the knowledge of
the revelation he had received concerning the rightfulness of plural
marriage--under certain circumstances--had unwisely made some statement
concerning the matter?
Again, in May, 1836, in Missouri, in a series of questions asked and
answered through the _Elder's Journal_, the following occurs:
"Do the Mormons believe in having more wives than one?"
To which the answer is given:
"No, not at the same time."
This again represents the belief of the Saints at that time,
unenlightened as they then were by the revelation received by their
Prophet. But again, why this question unless there had been some
agitation of the subject? Had some one before the time had come for
making known this doctrine to the Church, again unwisely referred to
the knowledge {XXXI} which had been revealed to the Prophet some seven
years earlier?
All these incidents blend together and make it clearly evident that the
revelation on marriage was given long before the 12th of July, 1843.
Doubtless as early as 1831.
In addition to these indirect evidences is the direct testimony of the
late Elder Orson Pratt, of the council of the Twelve Apostles. In 1878,
in company with President Joseph F. Smith, Elder Pratt visited several
states east of the Mississippi in the capacity of a missionary; and
at Plano, Illinois, at a meeting of the so-called Reorganized Church
of the Latter-day Saints, he was invited by the presiding officer,
a Mr. Dille, and the meeting, to occupy the time, which he did. In
his remarks, according to his own and his companion's report of the
meeting--
"Elder Pratt gave a plain, simple narration of his early experience
in the Church, relating many interesting incidents connected with its
rise; explained the circumstances under which several revelations were
received by Joseph, the Prophet, and the manner in which he received
them, he being present on several occasions of the kind. Declared
[that] at such times Joseph used the Seerstone when inquiring of the
Lord, and receiving revelation, but that he was so thoroughly endowed
with the inspiration of the Almighty and the spirit of revelation that
he often received them without any instrument, or other means than
the operation of the spirit upon his mind. Referred to the testimony
which he received of the truth of the great latter-day work while yet a
boy. Testified that these things were not matters of belief only with
him, but of actual knowledge. He explained the circumstances connected
with the coming forth of the revelation on plural marriage. Refuted
the statement and belief of those present that Brigham Young was the
author of that revelation; showed that Joseph Smith the Prophet had
not only commenced the practice himself, and taught it to others,
before President Young and the Twelve had returned from their mission
in Europe, in 1841, but that Joseph actually received revelations upon
that principle as early as 1831. Said: 'Lyman Johnson, who was very
familiar with Joseph at this early date, Joseph living at his father's
house, and who was also very intimate with me, we having traveled on
several missions together, told me himself that Joseph had made known
to him as early as 1831, that plural marriage was a correct principle.
Joseph declared to Lyman that God had revealed it to him, but that the
time had not come to teach or practice it in the Church, but that the
time would come.' To this statement Elder Pratt bore his testimony. He
cited several instances of Joseph having had wives sealed to him, one
at least as early as April 5th, 1841, which was some time prior to the
return of the Twelve from England. Referred to his own trial in regard
to this matter in Nauvoo, and said it was because he {XXXII} got his
information from a wicked source, from those disaffected, but as soon
as he learned the truth, he was satisfied.
(Signed) "Orson Pratt,
(Signed) "Joseph F. Smith"
(The above is taken from a signed report of Elders Orson Pratt and
Joseph F. Smith of the Council of the Twelve on the occasion of their
visit to the East in 1878, and is to be found in the _Millennial Star_,
Vol. 40, Nos. 49 and 50.)
Relative to committing the revelation to writing on the 12th of July,
1843, that can best be told by the man who wrote the revelation as the
Prophet Joseph dictated it to him, William Clayton; and the man who
copied it the day following, Joseph Kingsbury; and from which copy
the revelation was afterwards printed as it now stands in the current
edition of the Doctrine and Covenants. In a sworn statement before John
T. Caine, a notary public in Salt Lake City, on February 16th, 1874,
William Clayton said:
"On the 7th of October, 1842, in the presence of Bishop Newel K.
Whitney and his wife, Elizabeth Ann, President Joseph Smith appointed
me Temple Recorder, and also his private clerk, placing all records,
books papers, etc., in my care, and requiring me to take charge of and
preserve them, his closing words being, 'when I have any revelations to
write, you are the one to write them.' * * * On the morning of the 12th
of July, 1843; Joseph and Hyrum Smith came into the office in the upper
story of the brick store, on the bank of the Mississippi river. They
were talking on the subject of plural marriage. Hyrum said to Joseph,
'If you will write the revelation on celestial marriage, I will take
it and read it to Emma, and I believe I can convince her of its truth,
and you will hereafter have peace.' Joseph smiled and remarked, 'You do
not know Emma as well as I do.' Hyrum repeated his opinion, and further
remarked, 'The doctrine is so plain, I can convince any reasonable
man or woman of its truth, purity and heavenly origin,' or words to
that effect. Joseph then said, 'Well, I will write the revelation and
we will see.' He then requested me to get paper and prepare to write.
Hyrum very urgently requested Joseph to write the revelation by means
of the Urim and Thummim, but Joseph in reply, said he did not need to,
for he knew the revelation perfectly from beginning to end.
"Joseph and Hyrum then sat down and Joseph commenced to dictate the
revelation on celestial marriage, and I wrote it, sentence by sentence,
as he dictated. After the whole was written, Joseph asked me to read
it through, slowly and carefully, which I did, and he pronounced it
correct. He then remarked that there was much more that he could
{XXXIII} write on the same subject, but what was written was sufficient
for the present.
"Hyrum then took the revelation to read to Emma. Joseph remained with
me in the office until Hyrum returned. When he came back, Joseph asked
him how he had succeeded. Hyrum replied that he had never received a
more severe talking to in his life, that Emma was very bitter and full
of resentment and anger.
"Joseph quietly remarked, 'I told you, you did not know Emma as well
as I did.' Joseph then put the revelation in his pocket, and they both
left the office.
"The revelation was read to several of the authorities during the day.
Towards evening Bishop Newel K. Whitney asked Joseph if he had any
objections to his taking a copy of the revelation; Joseph replied that
he had not, and handed it to him. It was carefully copied the following
day by Joseph C. Kingsbury. Two or three days after the revelation
was written Joseph related to me and several others that Emma had so
teased, and urgently entreated him for the privilege of destroying
it, that he became so weary of her teasing, and to get rid of her
annoyance, he told her she might destroy it and she had done so, but he
had consented to her wish in this matter to pacify her, realizing that
he knew the revelation perfectly, and could rewrite it at any time if
necessary.
"The copy made by Joseph C. Kingsbury is a true and correct copy of the
original in every respect. The copy was carefully preserved by Bishop
Whitney, and but few knew of its existence until the temporary location
of the Camps of Israel at Winter Quarters, on the Missouri River, in
1846. * * * * *
(Signed) "WM. CLAYTON.
"Salt Lake City, Feb. 16th, 1874."
On May 22, 1886, Joseph C. Kingsbury made the following statement
before Charles W. Stayner, a notary public, in Salt Lake City:
"In reference to the affidavit of Elder William Clayton, on the
subject of the celestial order of patriarchal marriage, published in
the _Deseret Evening News_ of May 20th, 1886, and particularly as to
the statement made therein concerning myself, as having copied the
original revelation written by Brother Clayton at the dictation of the
Prophet Joseph, I will say that Bishop Newel K. Whitney, handed me the
revelation above referred to either on the day it was written or the
day following, and stating what it was, asked me to take a copy of it.
I did so, and then read my copy of it to Bishop Whitney, we compared it
with the original which he held in his hand while I read to him. When I
had finished reading, Bishop Whitney pronounced the copy correct, and
Hyrum Smith coming into the room at the time to fetch the original,
Bishop Whitney handed it to him. I will also state that this copy, as
{XXXIV} also the original are identically the same as that published in
the present edition [1886] of the Book of Doctrine and Covenants.
"I will add that I also knew that the Prophet Joseph Smith had married
other women besides his first wife, Emma; I was well aware of the
fact of his having married Sarah Ann Whitney, the eldest daughter of
Bishop Newel K. Whitney and Elizabeth Ann Whitney, his wife. And the
Prophet Joseph told me personally that he had married other women, in
accordance with the revealed will of God, and spoke concerning the
principle as being a command of God for holy purposes.
(Signed) "JOSEPH C. KINGSBURY."
II.
_Authorship of the Revelation_.
In addition to the testimony of these affidavits as to the authorship
of the revelation, and many more on file in the Church Historian's
office, equally positive and unimpeachable, which might be quoted,
there is another sort of evidence as to the authorship, not before
used, so far as I know, to which I desire to appeal, and which is even
more certain and convincing on this subject than the testimony of any
affidavit by whomsoever given. I refer to the internal evidence that
Joseph Smith, under the inspiration of God, of course, is the author
of it. The revelation carries with it so many characteristics of his
style found in other revelations given through him, that to doubt his
authorship of it is impossible. Let us consider these characteristics.
_1. The Revelation Was Given in Answer to the Prophet's Inquiry--A
Characteristic of Nearly All His Revelations_.
The revelation was given in answer to the Prophet's inquiries upon one
branch of the subject of which it treats, _viz_., the justification
of some of the Bible Patriarchs and Prophets in having a plurality of
wives. It is so generally the case that the revelations the Prophet
received came in response to inquiries either by himself or by those
who sought to learn their duty or to know some truth, that such
inquiries may be considered as a condition precedent to his receiving
revelations; at any rate it is plainly a characteristic of the whole
volume of revelations which Joseph Smith gave to the world.
The Prophet's first revelation, the one respecting the errancy of
the religious world, accompanied as it was by a full view of God the
Father, and God the Son, was received in answer to a most earnest
inquiry to know what course he should pursue in the midst of the
religious confusion then existing--which church should he join.
(History of the Church, Vol. I, chapt. 1.)
The first of that series of meetings with the angel Moroni, which
{XXXV} finally resulted in the coming forth of the Book of Mormon, was
brought about through the Prophet asking for a spiritual manifestation
from the Lord, that he might know of his "state and standing before
Him." (History of the Church, Vol. I, chapt. 2).
The series of revelations given during the time the Book of Mormon was
in course of translation were chiefly given in response to inquiries
on the part of the persons who came to the Prophet seeking to know the
will of the Lord with reference to the relationship they should assume
towards the work then coming forth. See Doc. and Cov., Sec. 10; History
of the Church, Vol. I, p. 23, also pp. 28-33, 36, 45, 48, 49, 51, 53.
These revelations are found in the Doc. and Cov., Sec. 3, 4, 5, 6, 7,
8, 10, 11, 12, 14, 15, 16, 17.
The revelation authorizing the organization of the Church and outlining
that organization and some of the fundamental doctrines of the Church
(Doc. and Cov., Sec. 20), was given in answer to most earnest inquiry
as to how the Prophet and his associates should proceed with the work
of organization. "We had for some time made this matter a subject of
humble prayer," writes the Prophet, "and at length we got together
in the chamber of Mr. Whitmer's house, in order more particularly to
seek of the Lord what we now so earnestly desired; and here to our
unspeakable satisfaction, did we realize the truth of the Savior's
promise, 'ask, and it shall be given you; seek, and ye shall find;
knock, and it shall be opened unto you'--for we had not long been
engaged in solemn and fervent prayer, when the word of the Lord came to
us in the chamber." (History of the Church, chapt. 7.) Then follows the
revelation on Church organization and doctrine.
I may say that all the great revelations of the Church, as well as
those which might be regarded as merely personal, were received in
response to earnest inquiries of the Lord. Thus the revelation which
in 1831 was regarded as making known the moral law of the Gospel was
received after earnest inquiry. (History of the Church, Vol. I, p.
148; Doc. and Cov., Sec. 42, par. 3.) So also the great revelation on
priesthood. (History of the Church, Vol. I, p. 287; Doc. and Cov.,
Sec. 84.) The great revelation on the order of the priesthood and
the relations of the quorums to each other was given in response to
a formal and very earnest petition on the part of the quorum of the
Twelve Apostles. (History of the Church, Vol. II, pp. 219, 220; Doc.
and Cov., Sec. 107.) So also as to the revelation on tithing and the
disposition of it. (Doc. and Cov., Sec. 119, 120; History of the
Church, Vol. III, p. 44.) So the great revelation setting in order the
affairs of the Church at Nauvoo, given January 19, 1841. "Your prayers
are acceptable before me," said the Lord to the Prophet, "and in answer
to them I say unto you," then continues that great revelation. (Doc.
and Cov., Sec. 124: 2.) In {XXXVI} fact, to particularize no further,
it may be said that by far the greater number of the revelations
received by the Prophet were in response to his petitions and inquiries
of the Lord; and therefore the fact that this revelation on marriage
was given in response to inquiries by the Prophet, to know why the Lord
justified the worthy patriarchs named, and some of the prophets, in
their plural marriage relations, is characteristic of practically all
the revelations received by him.
_2. It Possesses the Characteristic of Frankness in Reproving the
Prophet_.
Another characteristic of the Prophet Joseph's revelations is the
frankness with which the Prophet himself is reproved for his follies
and transgressions of the counsels of the Lord. He is never shielded;
never justified when he steps aside from the path direct; reproof,
chastisement and warnings are administered to him. God in these
revelations deals with him indeed as with a son whom he loves, if it be
true--and we have warrant of holy writ that it is--that God chasteneth
whom he loveth, and scourgeth every son whom he receiveth. (Heb. 12:
6-8.) The following quotations from the revelations will illustrate
what I mean. The Lord thus reproved the Prophet in 1829: "And behold,
how oft you have transgressed the commandments and the laws of God, and
have gone on in the persuasions of men. * * * * You should not have
feared man more than God. * * * * Thou wast chosen to do the work of
the Lord, but because of transgression, if thou art not aware, thou
wilt fall. * * * Repent. * * * Except thou do this, thou shalt be
delivered up and become as other men, and have no more gift. * * * Thou
hast suffered the counsel of thy director to be trampled upon from the
beginning." (Doc. and Cov., Sec. 3.)
Again in 1829 this: "I command you my servant Joseph to repent and walk
more uprightly before me, and yield to the persuasions of men no more."
(Doc. and Cov., Sec. 5.)
This was said of the Prophet in a revelation given in 1830: "After
it was truly manifested unto this first elder (Joseph Smith) that
he had received a remission of his sins, he was entangled again in
the vanities of the world. But after repenting and humbling himself
sincerely, through faith, God ministered unto him by an holy angel,"
etc. that is, took him again into divine favor. (See Doc. and Cov.,
Sec. 20.)
Again in 1830: "Thou art not excusable in thy transgressions;
nevertheless, go thy way and sin no more." (Doc. and Cov., Sec. 24.)
In 1831 this was said of the Prophet: "There are those who have sought
occasion against him without cause; nevertheless he has sinned, but
verily I say unto you, I the Lord, forgive sins unto those who confess
their sins before me and ask forgiveness, who have not sinned unto
death." (Doc. and Cov., Sec. 64.)
{XXXVII} In 1833, this: "Verily, I say unto you, my son, thy sins are
forgiven thee, according to thy petition, for thy prayers, and the
prayers of thy brethren, have come up into my ears." (Doc. and Cov.,
Sec. 90.)
In the same year this: "Verily, I say unto Joseph Smith, Jr., you have
not kept the commandments, and must needs stand rebuked before the
Lord." (Doc. and Cov., Sec. 93.)
In 1841 this was said to the Prophet: "Verily thus saith the Lord unto
you my servant Joseph Smith, I am well pleased with your offering and
acknowledgments, which you have made, for unto this end have I raised
you up, that I might show forth my wisdom through the weak things of
the earth." (Doc. and Cov., Sec. 124.)
It is but in harmony then with the whole course of God with this man
that in this revelation on marriage his sins should be referred too.
It is particularly Joseph Smith-like that it should be done, and it is
done: "Let my handmaid forgive my servant Joseph his trespasses; and
then shall she be forgiven her trespasses wherein she has trespassed
against me. * * * * * * Let no one, therefore, set on my servant
Joseph; for I will justify him; for he shall do the sacrifice which I
require at his hands, for his transgressions, saith the Lord your God."
(Doc. and Cov., Sec. 132: 56-60.)
Thus it will appear that all the frankness with which the Prophet was
reproved in other revelations is manifested in this revelation on
marriage; and hence, to the extent of that characteristic, identifies
this revelation on the marriage covenant with the other revelations
received by the Prophet.
_3. The Evidence of the Largeness of Range in the Revelation on
Marriage_.
The next characteristic to be noted is the largeness of range in this
revelation so characteristic of all the Prophet's revelations. His main
inquiry was why God justified the ancient patriarchs in having many
wives. The answer went far beyond the inquiry, and there was given to
the Prophet a new marriage law, so far transcending the conceptions of
men concerning marriage, as the thoughts of God transcend the thoughts
of men on all subjects. The marriage covenant must be an eternal one,
not marriage "until death does you part." The marriage relation will
exist in heaven. Pro-creation within the marriage covenant of man
is to be an eternal, creative power. It shall people the increasing
heavens as it has the multiplying worlds with offspring of the Sons
of God. It is to be of the things that shall not pass away, but a
means of perpetuating the lives and all their purifying, and uplifting
relationships. And the power to establish these relationships is in the
Priesthood of God, the keys of which were restored through Joseph Smith.
{XXXVIII}_4. The Evidence of Identical Phraseology in This and
Other Revelations_.
The recurrence and peculiar use of certain phrases to be found in both
this revelation on Marriage and the other revelations given out by
Joseph Smith, establish clearly the authorship to be the same. Such,
for example, as the peculiar use of "_mine_" instead of "my." In the
revelation on marriage we have this: "Behold! _mine_ house is a house
of order" (v. 8); "If a man be called of my Father, * * * by _mine_ own
voice," etc., (v. 59). "Through the medium of _mine_ anointed, whom I
have appointed," etc., (v. 7); and are sealed * * * according to _mine_
appointment (v. 26); and let _mine_ handmaid Emma Smith, (v. 54);
"verily I say, let _mine_ handmaid forgive my servant Joseph," etc.,
(v. 56).
Let these expressions be compared with the following phrases from
various revelations: "Behold this is _mine_ authority and the
authority of my servants" (Doc. and Cov. sec. 1: 6); "They have
strayed from _mine_ ordinances" (v. 15); "that _mine_ everlasting
covenant be established," etc., (v. 22); "shall all be fulfilled,
whether by _mine_ own voice or the voice of my servants" (v. 38); "it
is meet unto you to know even as _mine_ apostles" (sec. 19:8); "ye
are called to bring to pass the gathering of _mine_ elect for _mine_
elect hear my voice" (sec. 29: 7); "it hath gone forth * * * that
_mine_ apostles, the Twelve," etc. (v. 12); "it is the workmanship
of _mine_ hand" (v. 25); "Michael, _mine_ archangel, shall sound his
trump" (v. 26); "through faith on the name of _mine_ Only Begotten
Son" (v. 42); "from the foundation of the world through _mine_ Only
Begotten" (v. 46); "according to _mine_ own pleasure" (v. 48). And so
on throughout the revelations this phrase occurs. It is used eight
times in the revelation on marriage and runs through nearly all the
revelations sometimes fewer, sometimes more than this. In section 101
it occurs eleven times, in section 103 six times. But it is always used
sufficiently to make it a characteristic of the revelations received by
Joseph Smith.
(2) The phrase "as touching," is used several times in this revelation
on marriage; "as touching the principle and doctrine," etc., (v. 1);
"will answer thee as touching this matter" (v. 2); "and as touching
Abraham and his seed" (v. 30); "as touching the law of the priesthood,"
etc., (v. 5). The same expression is found in Sec. 42--"As ye * * * are
agreed as touching this one thing" (v. 3). Also in the Book of Mormon:
"He spake as touching all things concerning my people."
(3) Such phrases as "I am the Lord thy God, and will answer thee,"
etc., are frequent in this revelation. The above is in verse 2; then
again, "I am the Lord thy God, and will give unto thee the law," etc.,
(v. 28); "I am the Lord thy God, and I gave unto thee an appointment"
(v. 40); the same in verse 57; indeed it comes in almost as a refrain
{XXXIX} of poetic emphasis at about equal distances throughout the
revelation, giving them in places almost rhythmic effect. This will be
found characteristic of several other revelations, notably section 1:
The Lord speaking of His servants says: "I, the Lord, have commanded
them" (v. 5); "Wherefore I, the Lord, knowing the calamity which should
come," etc., (v. 17); "for, I, the Lord, cannot look upon sin," etc.,
(v. 31.)
So also in slightly different form the peculiarity will be found in
section 12: "Behold, I am God and give heed," etc., (v. 2); "behold,
I speak unto you," etc., (v. 7); "behold, I am the light and life of
the world," etc., (v. 9). Also in section 29: "Thus did I the Lord God
appoint unto man" (v. 43); "wherefore I, the Lord God, will send forth
flies" (v. 18); "wherefore I, the Lord God, caused that he should be
cast out," (v. 41); "and thus did I, the Lord God, appoint unto man
the days," etc., (v. 43). Again in section 50: "Behold, I, the Lord,
have looked upon you" (v. 4); "wherefore I, the Lord, ask you this
question" (v. 13). Also section 52; "Behold, thus saith the Lord unto
the Elders," etc., (v. 1); "I, the Lord, will make known unto you" (v.
2); "behold I, the Lord, will hasten the city," etc., (v. 43.)
The peculiar use of "none other," in place of "no other," and of
"none" instead of "no one," is an expression both in the revelation
on marriage and a number of other revelations about which there is no
question of the authorship being Joseph Smith's. In the revelation on
marriage we have this: "Abraham * * * abode in my law, as Isaac also,
and Jacob did _none other_ things than that which they were commanded;
and because they did _none other_ things than that which they were
commanded, they have entered into their exaltation" (v. 37). In section
43 we have the same phrase: "There is _none other_ appointed unto you,"
etc., (v. 3); "I say unto you that _none else_ shall be appointed unto
this gift" (v. 4); also in Section 61, the following: "It shall be said
in days to come that _none_ is able to go up to the land" (v. 16);
also Section 82, "and _none_ doeth good, for all have gone out of the
way (v. 6); and they * * * shall find _none_ inheritance in that day,"
etc., (Sec. 85:9).
The use of the plural "_Gods_" in the revelation on marriage and in
other revelations, tends to prove common authorship. In the revelation
on marriage we have the following: "And henceforth are not _Gods_, but
are angels of God forever and ever" (v. 17); "it cannot be received
there because the angels and the _Gods_ are appointed there, by whom
they cannot pass" etc. (v. 18); "then shall they be _Gods_ because they
have no end; then shall they be _Gods_ because they have all power"
(v. 20); and sit upon thrones, and are not angels, but are _Gods_ (v.
36); in the revelation called the Vision, Doc. and Cov. Sec. 76, which
revelation was given in February, 1832, and first published in {XL}
the _Evening and Morning Star_ of July, 1833, (vol. 1, number 2, p.
28) occurs the following: "And are priests of the most high, * * *
wherefore, as it is written, they are _Gods_ even the Sons of God" (v.
58) also in Sec. 121; "Nothing shall be withheld, whether there be one
God or many _Gods_, they shall be manifest (v. 28); according to that
which was ordained in the midst of the Council of the Eternal God of
all other _Gods_, before this world was" (v. 32).
The phrase, "My house is a house of order," is used in the revelation
on marriage (v. 18), also in Doc. and Cov., section 88, the phrase
occurs, "a house of glory, a house of order, a house of God" (v. 119);
"this shall be the order of the house of the presidency" (v. 128).
In closing the revelation on marriage the paragraph reads as follows:
"And now, as pertaining to this law, verily, verily I say unto you,
I will reveal more unto you hereafter; therefore let this suffice
for the present. Behold, I am Alpha and Omega. Amen." This is
somewhat characteristic of the closing of a number of revelations
in the Doctrine and Covenants. The revelation in section 60 closes
with--"Behold, this is sufficient for you * * * the residue hereafter.
Even so. Amen." Section 84 closes, "I am Alpha and Omega, the beginning
and the end. Amen" (v. 120). Section 94 closes: "And now I give you no
more at this time" (v. 17). Section 95 closes "Let the higher part of
the inner court be dedicated unto me for the school of mine apostles,
saith Son Ahman; or in other words, Alphus, or in other words, Omegus,
even Jesus Christ your Lord. Amen" (v. 17).
In other revelations the expression Alpha and Omega comes in the body
of the revelation as for instance in section 45, "Verily I say unto you
that I am Alpha and Omega, the beginning and the end, the light and
life of the world" (v. 7). The same phraseology is used in the body of
section 63, v. 60.
In section 19 it opens the revelation, "I am Alpha and Omega, Christ
the Lord, yea even I am He, the beginning and the end, the Redeemer
of the world" (v. 1). "Behold, and hearken unto the voice of Him who
has all power, who is from everlasting to everlasting, even Alpha and
Omega, the beginning and the end" (section 61, v. 1).
Other revelations close in the same impressive manner and with the
somewhat equivalent expressions in English, instead of the use of the
Greek terms, Alpha and Omega. Thus section 18 closes: "Behold, I, Jesus
Christ, your Lord and your God and your Redeemer by the power of my
spirit have spoken it" (v. 47). Section 1 ends, "For behold and lo, the
Lord is God and the Spirit beareth record, and the record is true, and
the truth abideth forever and ever. Amen" (v. 39).
The same occurs in section 75 and 14; but whether the phrase occurs
in the opening of the revelation or the middle of it, or in the
closing paragraph, it occurs with sufficient frequency to be noted
as a peculiarity {XLI} of the Prophet's phraseology, and aids in the
identification of his inspired style.
The term "forgiveness of sin" occurs in the revelation on marriage as
follows: "Behold, I have seen your sacrifices [Joseph's], and will
forgive all your sins." This is both a principle and phraseology
frequent in the revelations, as an example, section 64: "There are
those who have sought occasion against him (Joseph) without cause;
nevertheless he has sinned, but verily I say unto you, I, the Lord,
forgive sins unto those who confess their sins before me" (v. 7). Let
the spirit of this be compared with the following from the revelation
on marriage: "Let no one, therefore, set on my servant Joseph, for I
will justify him, for he shall do the sacrifices which I require at
his hands for his transgressions, saith the Lord your God" (v. 60).
"Again, verily I say, let mine handmaid forgive my servant Joseph his
trespasses, and then shall she be forgiven her trespasses wherein she
has trespassed against me" (v. 56).
In the revelation on marriage occurs the following phraseology:
"Verily, verily, I say unto you, that whatsoever you seal on earth,
shall be sealed in heaven; and whatsoever you bind on earth, in my
name, and by my word, saith the Lord, it shall be eternally bound in
the heavens" (v. 46). The same phraseology is used in section 124
in speaking of Hyrum Smith, who was appointed to hold the keys of
the patriarchal blessings upon the heads of God's people; namely,
"Whosoever he blesses shall be blessed, and whosoever he curses shall
be cursed; and whatsoever he shall bind on earth shall be bound in
heaven; and whatsoever he shall loose on earth shall be loosed in
heaven" (v. 93). In section 128 the same phraseology is used in
describing the power of the priesthood (v. 8). And again in v. 10,
quoting it from the New Testament (Matt. 16: 18, 19).
In verse 26 on the revelation on marriage, this phraseology is found:
"They shall be destroyed in the flesh and shall be delivered unto the
buffetings of Satan, unto the day of redemption, saith the Lord God."
The same phraseology occurs in section 82. "The soul that sins * * *
shall be delivered over to the buffeting of Satan until the day of
redemption" (v. 21). The same phraseology occurs in section 78, v.
12; section 104, v. 9, 10. In the revelation on marriage this passage
occurs: "I give unto my servant Joseph, that he shall be made ruler
over many things, for he hath been faithful over a few things." In
Section 117 practically the some phraseology occurs with reference to
William Marks, "Let my servant, William Marks, be faithful over a few
things, and he shall be a ruler over many."
Again it is said: "and if they commit no murder, wherein they shed
innocent blood--yet they shall come forth in the first resurrection and
{XLII} enter into their exaltation; but they shall be destroyed in the
flesh, and shall be delivered unto the buffetings of Satan unto the
day of redemption, saith the Lord God" (v. 26). "The blasphemy against
the Holy Ghost, which shall not be forgiven in the world, nor out of
the world is in that ye commit murder, wherein ye shed innocent blood,
and assent unto my death after ye have received my new and everlasting
covenant" (v. 27). That is to say, the doctrine is here set forth that
the murderer hath not eternal life abiding in him (1 John 3:15). There
is no forgiveness for him in this world or in the world to come. The
same idea is to be found in other revelations of Joseph Smith. Notably
in section 42: "Behold, I speak unto the Church. Thou shalt not kill;
and he that kills shall not have forgiveness in this world nor in the
world to come" (v. 18); "if any persons among you shall kill, they
shall be delivered up and dealt with according to the law of the land;
for remember, that he hath no forgiveness" (v. 79); then again and in
connection with breaking covenant, note the following expression: "And
this is all according to the oath and covenant of the priesthood. *
* * But whoso breaketh this covenant, after he hath received it, and
altogether turned therefrom, shall not have forgiveness in this world
or in the world to come (v. 39-40).
The expression "new and everlasting covenant" (v. 4) occurs several
times in the revelation on marriage: "as pertaining to the new and
everlasting covenant it was instituted," etc. (v. 6); "if a man marry
a wife * * * * * by the new and everlasting covenant, and it is
sealed," etc. (v. 19). The phrase occurs a number of other times in the
revelation, viz., in verses 26, 27, 41 and 42. It occurs also in many
other revelations by Joseph Smith: In section 1--"That mine everlasting
covenant might be established" (v. 22); "this is a new and everlasting
covenant" (Sec. 22: 1); "I have sent mine everlasting covenant into the
world" (Sec. 45: 9); same in Sec. 49, 9; 66, 2; 76, 101; 78: 11, and in
at least a score of other sections.
_5. The Evidence of Recurrence of Principles in the Revelation on
Marriage That are Found in Other Revelations Through Joseph Smith_.
Principles that appear in previous revelations reappear in this
revelation on marriage: for example, it is said in Sec. 130: "There is
a law irrevocably decreed in heaven, before the foundations of this
world, upon which all blessings are predicated; and when we obtain
any blessing from God it is by obedience to that law upon which it is
predicated." In Sec. 88, occurs the following: "All kingdoms have a law
given: and there are many kingdoms; and unto every kingdom is given a
law; and unto every law there are certain bounds also and conditions.
All beings who abide not in those conditions are not justified," verse
{XLIII} 36 to 38. In the revelation on marriage this doctrine is set
forth in the following passage: "No one can reject this covenant and be
permitted to enter into my glory; for all who will have a blessing at
my hands shall abide the law which was appointed for that blessing, and
the conditions thereof, as were instituted from before the foundation
of the world. * * * * * * * * * And will I appoint unto you, saith the
Lord, except it be by law, even as I and my Father ordained unto you,
before the world was! * * * * * * * * * * * I am the Lord thy God, and
will give unto thee the law of my Holy Priesthood, as was ordained by
me, and my Father, before the world was," verses 4, 5, 11, 28. The
identity of the principle is complete, and tends to establish identity
of authorship.
_6. The Evidence of the Particularization of Ideas_.
In the revelation on marriage there is a singularity of expression,
which, for want of a better term, I will call a particularization of
ideas, that is decidedly peculiar to the Prophet, for example: "And
verily I say unto you, that the conditions of this law are these: All
covenants, contracts, bonds, obligations, oaths, vows, performances,
connections, associations, or expectations, that are not made, and
entered into, and sealed, by the Holy Spirit of promise, of him who
is anointed, both as well for time and for all eternity, and that too
most holy, by revelation and commandment through the medium of mine
anointed, whom I have appointed on the earth to hold this power, (and
I have appointed unto my servant Joseph to hold this power in the last
days, and there is never but one on the earth, at a time, on whom
this power and the keys of this Priesthood are conferred,) are of no
efficacy, virtue or force, in and after the resurrection from the dead;
for all contracts that are not made unto this end, have an end when men
are dead. * * * * And everything that is in the world, whether it be
ordained of men, by thrones, or principalities, or powers, or things of
name, whatsoever they may be, that are not by me, or by my word, saith
the Lord, shall be thrown down, and shall not remain after men are
dead, neither in nor after the resurrection, saith the Lord your God!"
(verses 7, 13).
A similar particularization of things is found in verses 15, 18, 19,
26, 30, 59, 61, of the revelation on marriage.
With the above quoted passage compare the following: "Whoso receiveth
you receiveth me, and the same will feed you, and clothe you and
give you money. And he who feeds you, or clothes you or gives you
money, shall in no wise loose his reward: And he that doeth not these
things is not my disciple; by this you may know my disciples. He that
receiveth you not, go away from him alone by yourselves, and {XLIV}
cleanse your feet even with water, pure water, whether in heat or in
cold, and bear testimony of it unto your Father which is in heaven,
and return not again unto that man. And in whatsoever village or city
ye enter, do likewise. Nevertheless, search diligently and spare not;
and wo unto that house, or that village or city that rejecteth you,
or your words, or your testimony concerning me. Wo, I say again,
unto that house, or that village or city that rejecteth you, or your
words, or your testimony of me." Sec. 84: 89-95. Similar passages of
particularization frequently occur in other revelations. The following
is a notable example:
"All thrones and dominions, principalities and powers, shall be
revealed and set forth upon all who have endured valiantly for the
Gospel of Jesus Christ; and also if there be bounds set to the heavens
or to the seas; or to the dry land, or to the sun, moon, or stars;
all the times of their revolutions; all the appointed days, months
and years, and all the days of their months and years, and all their
glories, laws and set times, shall be revealed in the days of the
dispensation of the fullness of times, according to that which was
ordained in the midst of the council of the eternal God of all other
Gods, before the world was" (Doc. and Cov., Sec. 121: 29-31).
_7. The Evidences of Identity in Grandeur of Style_.
One other peculiarity in the inspired style of the Prophet is
seen in a certain growing grandeur in statement, by means of
repetitions--repetitions, too, that make a paragraph fairly scintillate
with prismatic hues as well as giving to it a _crescendo_ of emphasis:
for example, in speaking of the glory that shall come to those who keep
covenant with the Lord, it is written in this revelation on marriage:
"And they shall pass by the angels, and the Gods which are set there,
to their exaltation and glory in all things, as hath been sealed upon
their heads, which glory shall be a fullness and a continuation of the
seeds for ever and ever.
Then shall they be Gods, because they have no end;
Therefore shall they be from everlasting to everlasting, because they
continue;
Then shall they be above all, because all things are subject unto them.
Then shall they be Gods, because they have all power, and the angels
are subject unto them" [E] (verses 19-21).
[Footnote E: I have taken liberty of placing the lines in poetic form,
to which they so readily lend themselves, that they may be the more
readily compared with the verses from another revelation which follows
from Doc. and Cov., sec 84.]
With this compare the following:
{XLV} "The power and authority of the Higher or Melchisedek, Priesthood,
is to hold the keys of all the spiritual blessings of the Church--to
have the privilege of receiving the mysteries of the kingdom of
heaven--to have the heavens opened unto them--to commune with the
general assembly and church of the first born, and to enjoy the
communion and presence of God the Father, and Jesus the Mediator of the
new covenant" (Sec. 107: 18, 19). Also this:
"And if thou shouldst be cast into the pit, or into the hands of
murderers, and the sentence of death passed upon thee; if thou be cast
into the deep; if the billowing surge conspire against thee; if fierce
winds become thine enemy; if the heavens gather blackness, and all the
elements combine to hedge up the way; and above all, if the very jaws
of hell shall gape open the mouth wide after thee, know thou, my son,
that all these things shall give thee experience, and shall be for thy
good. The Son of Man hath descended below them all; art thou greater
than he?"
And as covering both the two last peculiarities--particularization of
things and a growing grandeur in statement by repetition, consider the
following passage:
"I the Almighty have laid my hands upon the nations, to scourge them
for their wickedness: and plagues shall go forth, and they shall not be
taken from the earth until I have completed my work which shall be cut
short in righteousness, until all shall know me, who remain, even from
the least unto the greatest, and shall be filled with the knowledge of
the Lord, and shall see eye to eye, and shall lift up their voice, and
with the voice together sing this new song, saying--
The Lord hath brought again Zion;
The Lord hath redeemed His people, Israel,
According to the election of grace,
Which was brought to pass by the faith
And covenant of their fathers.
The Lord hath redeemed His people,
And Satan is bound and time is no longer:
The Lord hath gathered all things in one:
The Lord hath brought down Zion from above.
The Lord hath brought up Zion from beneath.
The earth hath travailed and brought forth her strength:
And truth is established in her bowels:
And the heavens have smiled upon her:
And she is clothed with the glory of her God:
For He stands in the midst of His people:
Glory, and honor, and power, and might,
Be ascribed to our God; for He is full of mercy,
Justice, grace and truth, and peace,
For ever and ever. Amen.
{XLVI} It should be remarked, in conclusion, that these peculiarities of
scope, structure, phraseology, re-appearance of principles, texture of
composition and the like, which identify this revelation on marriage
as the composition of Joseph Smith (under the inspiration of the Lord,
of course) are not forced into the revelation. Its composition gives
no evidence of being a conglomerate of Joseph Smith's thought-gems
held together by some one else's clay. It is all of one piece, it is
not patch work. Unity above all things is characteristic of it. Words,
phrases, sentences, ideas all blend together, preserving strict unity
of style and that style Joseph Smith's. No one else could have written
it. The literary peculiarities of that revelation as readily proclaim
it to be Joseph Smith's composition to those familiar with his literary
style, as the contour of his face, the form of his features, the color
of his hair and eyes, the tint of his complexion, the intonation of his
voice, together with his form and bearing would reveal his physical
personality to those who familiarly knew him in life. There will be no
doubt whatever as to Joseph Smith being the author of it in the minds
of those who will give it literary analysis. Whatever has come of it,
or whatever may come of it in the future, Joseph Smith is the author
of that revelation, and is responsible before God and the world for
the introduction of that marriage law into the Church--the law that
contemplates marriage as an eternal union, and the rightfulness of a
plurality of wives under certain conditions and divine sanctions, when
permissible under the laws of the land and the law of the Church.
HISTORY OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.
VOL. V.
HISTORY OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.
PERIOD 1.
HISTORY OF JOSEPH SMITH, THE PROPHET.
CHAPTER I.
INAUGURATION OF ENDOWMENT CEREMONIES--PERFIDY AND EXPOSURE OF JOHN
C. BENNETT--HIS RESIGNATION AS MAYOR OF NAUVOO--EPISTLE OF THE HIGH
COUNCIL TO THE SAINTS.
_Tuesday, May 3, 1842_.--Passed the day mostly with my family.
[Sidenote: Inauguration of Endowment Ceremonies.]
_Wednesday, 4_.--I spent the day in the upper part of the store, that
is in my private office (so called because in that room I keep my
sacred writings, translate ancient records, and receive revelations)
and in my general business office, or lodge room (that is where the
Masonic fraternity meet occasionally, for want of a better place) in
council with General James Adams, of Springfield, Patriarch Hyrum
Smith, Bishops Newel K. Whitney and George Miller, and President
{2} Brigham Young and Elders Heber C. Kimball and Willard Richards,
instructing them in the principles and order of the Priesthood,
attending to washings, anointings, endowments and the communication of
keys pertaining to the Aaronic Priesthood, and so on to the highest
order of the Melchisedek Priesthood, setting forth the order pertaining
to the Ancient of Days, and all those plans and principles by which any
one is enabled to secure the fullness of those blessings which have
been prepared for the Church of the First Born, and come up and abide
in the presence of the Eloheim in the eternal worlds. In this council
was instituted the ancient order of things for the first time in these
last days. And the communications I made to this council were of things
spiritual, and to be received only by the spiritual minded: and there
was nothing made known to these men but what will be made known to all
the Saints of the last days, so soon as they are prepared to receive,
and a proper place is prepared to communicate them, even to the weakest
of the Saints; therefore let the Saints be diligent in building the
Temple, and all houses which they have been, or shall hereafter be,
commanded of God to build; and wait their time with patience in all
meekness, faith, perseverance unto the end, knowing assuredly that all
these things referred to in this council are always governed by the
principle of revelation. [A]
[Footnote A: This is the Prophet's account of the introduction of the
Endowment ceremonies in this dispensation, and is the foundation of
the sacred ritual of the temples. There has been some controversies
as to the time when these ceremonies were introduced into the Church.
A sect styling itself the "Re-organized Church," even goes so far as
to claim that these ceremonies were not introduced into the Church by
the Prophet Joseph Smith at all, but on the contrary claim that they
had their origin with Brigham Young and the Apostles who followed him
in the migration from Nauvoo to Great Salt Lake Valley in Utah. The
evidence, however, against such claims, is overwhelming. First, the
statement of the Prophet in the text above. Second, a previous allusion
to the same thing in his remarks at Nauvoo, on the 6th of January,
1842. (See HISTORY OF THE CHURCH, Vol. IV. p. 492.) Third, the same
ceremonies are referred to in the Revelation of Jan. 19, 1841, in which
washings, anointings, conversations, statutes, judgments, etc., are
explicitly referred to. (HISTORY OF THE CHURCH, Vol. IV, p. 277.) In
addition to this evidence also, Ebenezer Robinson, associate editor of
the _Times and Seasons_ when that periodical was founded by Don Carlos
Smith and himself, and who at the death of Don Carlos Smith, 1841,
became editor-in-chief of that periodical, and so continues until the
15th of March, 1842--declares that such ceremonies as are alluded to in
the text were inaugurated by special action of the Prophet as early as
1843. Mr. Robinson subsequently left the Church, but when in 1890, the
aforesaid self-styled "Re-organized Church" persisted in claiming that
Joseph Smith the Prophet did not inaugurate these Temple ceremonies,
he published an article in the magazine he was then conducting, called
_The Return_, in which he bears emphatic testimony to the effect above
stated, namely, that all these ceremonies were introduced into the
Church by the Prophet Joseph Smith at least as early as 1843. (See _The
Return_, Vol. II, No. 4, p. 252)]
_Thursday, 5_.--General Adams started for Springfield, {3} and the
remainder of the council of yesterday continued their meeting at the
same place, and myself and Brother Hyrum received in turn from the
others, the same that I had communicated to them the day previous.
The city of Hamburg, the commercial emporium of Germany, was destroyed
by fire, about this time.
_Friday, 6_.--I attended the Legion officers' drill in the morning, and
visited Lyman Wight, who was sick.
_Saturday, 7.--_
_Legion History_.
The Nauvoo Legion was on parade by virtue of an order of the
25th of January, 1842, and was reviewed by Lieutenant-General
Joseph Smith, who commanded through the day. One year since, the
Legion consisted of six companies; today of twenty-six companies,
amounting to about two thousand troops.
The consolidated staff of the Legion with their ladies, partook of
a sumptuous dinner at the house of the commander-in-chief, between
one and three o'clock, p. m. The weather was very fine.
In the afternoon the Legion was separated into cohorts, and fought
an animated sham battle; the first cohort under the command of
General Wilson Law, the second under General Charles C. Rich. At
the close of the parade, Lieutenant-General Joseph Smith delivered
a most animated and appropriate address, in which he remarked "that
his soul was never better satisfied than on this occasion." Such
was the curious and interesting excitement which prevailed at the
time, in the surrounding country, about the Legion, that Judge
Douglas adjourned the circuit court, then in session at Carthage,
and came with some of the principal lawyers, to see the splendid
military parade of the Legion; upon notice of which being given to
General Smith, he immediately invited them to partake of the repast
prepared as above.
{4}[Sidenote: General John C. Bennett's Perfidy.]
In addition to this quotation, I would remark that the day passed very
harmoniously, without drunkenness, noise or confusion. There was an
immense congregation of spectators, and many distinguished strangers
expressed much satisfaction. But one thing I will notice: I was
solicited by General Bennett to take command of the first cohort during
the sham battle; this I declined. General Bennett next requested me to
take my station in the rear of the cavalry, without my staff, during
the engagement; but this was counteracted by Captain A. P. Rockwood,
commander of my life guards, who kept close to my side, and I chose
my own position. And if General Bennett's true feelings toward me are
not made manifest to the world in a very short time, then it may be
possible that the gentle breathings of that Spirit, which whispered
me on parade, that there was mischief concealed in that sham battle,
were false; a short time will determine the point. Let John C. Bennett
answer at the day of judgment, "Why did you request me to command one
of the cohorts, and also to take my position without my staff, during
the sham battle, on the 7th of May, 1842, where my life might have been
the forfeit, and no man have known who did the deed?"
The following diagram shows the position in which the Legion was drawn
up:
{5} [Diagram: Legion's position during parade.]
[Sidenote: Earthquakes in St. Domingo.]
A violent shock of an earthquake is reported to have been experienced
at the island of St. Domingo, at twenty minutes past seven, p. m. It
was also felt at St. Marc, Gonaives, and Cape Haytien, and at various
places from Port-au-Prince, to the base of the Rocky Mountains,
comprising a distance of 1,500 miles. At Santiago de Cuba the cathedral
and several extensive buildings were prostrated. About ten thousand
persons were killed at Cape Haytien.
{6}_Sunday, 8_.--Attended meeting at the grove, and heard Elder Rigdon
preach.
After meeting many persons were baptized, some in the font, others in
the river.
Eighty persons killed and as many wounded, by an accident on the Paris
and Versailles railroad, the carriages being consumed by fire, and
their passengers roasted alive.
_Monday, 9_.--Spent the day with my family.
_Tuesday, 10_.--Transacted a variety of business at the store, printing
office, &c.
[Sidenote: The Work in England.]
By letter from Elder Levi Richards, dated at Liverpool, we learn that
the work is progressing in the north of England, namely, Carlisle,
Brampton, Burnstones, Alstone, and Newcastle-upon-Tyne, where he has
been laboring for a few weeks.
_Wednesday, 11_.--Called with my clerk at Brother Joseph W. Coolidge's
to examine a new cabinet for the Temple Recorder's office; also called
at Bishop Knight's; dictated several letters and other items of a
business nature.
_Thursday, 12_.--Dictated a letter to Elder Rigdon concerning certain
difficulties, or surmises which existed and attended the meeting of the
Female Relief Society, the house being filled to overflowing. There was
a heavy thunderstorm at the close of the meeting.
_Friday, 13_.--Received a letter from Sidney Rigdon in reply to mine of
yesterday.
Spent most of the day in my garden and with my family.
Dictated the following letter to Horace R. Hotchkiss, Esq.
_The Prophet's Letter to Horace R. Hotchkiss.--Explaining why the
Former had taken Advantage of the Bankrupt Law_.
Dear Sir--I proceed without delay to give a hasty reply to yours of
the 12th ultimo, just received. My engagements will not admit of a
lengthy detail of events and circumstances which have transpired to
bring about that state of things which now exists in this place, as
before {7} you receive this you will probably be apprised of the
failure of myself and brethren to execute our designs in paying off
our contracts, or in other words, that we have been compelled to
pay our debts by the most popular method; that is by petitioning
for the privilege of general bankruptcy, a principle so popular at
the present moment throughout the Union.
A pressure of business has been sufficient excuse for not giving
you earlier notice, although it could have been of no real use to
you, yet I wish you to understand our intentions to you and your
company, and why we have taken the course we have. You are aware,
sir, in some measure of the embarrassment under which we have
labored through the influence of mobs and designing men, and the
disadvantageous circumstances under which we have been compelled to
contract debts in order to our existence, both as individuals and
as a society, and it is on account of this as well as a pressure
on us for debts absolutely unjust in themselves, that we have been
compelled to resort to the course we have [taken] to make a general
settlement, and this we deferred to the last moment, hoping that
something would turn in our favor, so that we might be saved the
painful necessity of resorting to such measures, to accomplish
which, justice demanded a very different course from those who are
justly our debtors, but demanded in vain.
We have been compelled to the course we have pursued, and you are
aware, sir, that all have to fare alike in such cases. But, sir,
you have one, yea, two things to comfort you; our faith, intention
and good feeling remain the same to all our creditors, and to none
more than yourself; and secondly, there is property sufficient in
the inventory to pay every debt, and some to spare, according to
the testimony of our solicitors, and the good judgment of others;
and if the court will allow us some one for assignee, who will do
justice to the cause, we confidently believe that yourself and all
others will get their compensation in full, and we have enough
left for one loaf more for each of our families. Yes, and I have
no doubt you will yet, and in a short time, be enabled to have
your pay in full, in the way I have before proposed, or some other
equally advantageous, but money is out of sight, it might as well
be out of mind, for it cannot be had.
Rest assured, dear sir, that no influence or exertion I can yet
make shall be wanting to give you satisfaction, and liquidate your
claims, but for a little season you are aware that all proceedings
are staid; but I will seek the earliest moment to acquaint you with
anything new in this matter.
I remain, sir, with sentiments of respect, your friend and
well-wisher,
JOSEPH SMITH.
{8}[Sidenote: Interview With Sidney Rigdon.]
In the evening I walked with Elder Richards to the post office, and
had an interview with Elder Rigdon, concerning certain evil reports
put in circulation by Francis M. Higbee, about some of Elder Rigdon's
family, and others; much apparent satisfaction was manifested at the
conversation, by Elder Rigdon; and Elder Richards returned with me to
my house.
[Sidenote: Moral Improvement of Nauvoo.]
_Saturday, 14_.--I attended city council in the morning, and advocated
strongly the necessity of some active measures being taken to suppress
houses and acts of infamy in the city; for the protection of the
innocent and virtuous, and the good of public morals; showing clearly
that there were certain characters in the place, who were disposed
to corrupt the morals and chastity of our citizens, and that houses
of infamy did exist, upon which a city ordinance concerning brothels
and disorderly characters was passed, to prohibit such things. It was
published in this day's _Wasp_.
I also spoke at length for the repeal of the ordinance of the city
licensing merchants, hawkers, taverns, and ordinaries, desiring that
this might be a free people, and enjoy equal rights and privileges, and
the ordinances were repealed.
After council, I worked in my garden, walked out in the city, and
borrowed two sovereigns to make a payment.
Brother Amos Fielding arrived from Liverpool.
It was reported in Nauvoo, that ex-Governor Boggs of Missouri had been
shot.
[Sidenote: Branch Organization for Philadelphia Authorized.]
I granted the petition of J. B. Nicholson, and about seventy other
members of the Church in Philadelphia, for the organization of a branch
of the Church in the north part of the city, dated April 22nd, and my
doings were sanctioned by the Twelve, who at the same time silenced {9}
Elder Benjamin Winchester for not following counsel.
_Sunday, 15_.--Attended meeting at the stand.
News of the attempted assassination of Governor Boggs was confirmed by
general report, and was mentioned on the stand.
[Sidenote: General Conference in England.]
A general conference was held in the new Corn Exchange, Manchester,
England, President Parley P. Pratt presiding. There were present at
the opening of the conference, High Priests, 14; Elders, 50; Priests,
64; Teachers, 37; Deacons, 8. The representation of the Church was as
follows:
Manchester Conference represented by Charles Miller, consists of
1,531 members, 36 Elders, 79 Priests, 50 Teachers, 19 Deacons,
and includes the branches of Manchester, Duckinfield, Bolton,
Stockport, Pendlebury, Whitefield, Heatons, Eccles, Oldham,
Rochdale, Leeds, Radcliffe, Bridge and Blakely.
Liverpool Conference, represented by John Greenhow, consists of
570 members, 23 Elders, 26 Priests, 21 Teachers, 10 Deacons, and
includes the branches of Liverpool, Warrington and Newton, St.
Helens, Isle of Man, Wales, and York.
Preston Conference, represented by Elder Struthars, consists of
665 members, 16 Elders, 22 Priests, 15 Teachers, 3 Deacons, and
includes the branches of Preston, Penworthen, Longton, Southport,
Farrington, Hunter's Hill, Kendal, Brigsteer, Holme, Lancaster, and
Euxton Birth.
Clitheroe Conference represented by Thomas Ward, consists of
325 members, 15 Elders, 23 Priests, 17 Teachers, 6 Deacons, and
includes the branches of Clitheroe, Chatburn, Waddington, Downham,
Blackburn, Burnley, Accrington, Ribchester, Chaidgley, and
Grindleton.
London Conference, represented by Lorenzo Snow, consists of 400
members, 14 Elders, 32 Priests, 7 Teachers, 8 Deacons, and includes
the branches of London, Woolwich, Bedford, Wybosson, Thorncut,
Honeydon, Irchester, and Waddon.
Macclesfield Conference, represented by James Galley, consists of
238 members, 8 Elders, 23 Priests, 14 Teachers, 9 Deacons, and
includes the branches of Macclesfield, Congleton, Bollington,
Middlewich, Northwich and Plumbley.
Birmingham Conference, represented by J. Riley, consists of 309
members, 11 Elders, 18 Priests, 12 Teachers, 5 Deacons, and
includes {10} the branches of Birmingham, Great's Green, West
Broomwich, Oldbury, Allchurch, Dudley, Wolverhampton, and Ashby
Wolds.
Staffordshire Conference, represented by Alfred Cordon, consists
of 507 members, 25 Elders, 54 Priests, 23 Teachers, 14 Deacons,
and includes the branches of Hanley, Burslem, Stoke, Newcastle,
Baddaley Edge, Bradley Green, Knutton Heath, Lane End, Audlem,
Prees, Tunstall, Leek, Longport, Tittensor Heath, Doncaster,
Sheffield and Brampton.
Garway Conference, represented by John Needham, consists of 197
members, 2 Elders, 12 Priests, 7 Teachers, 2 Deacons, and includes
the branches of Garway, Abergavenny, Monmouth, Keven, Orcop, and
Euyasharrold.
Cheltenham Conference, represented by Theodore Curtis, consists
of 540 members, 8 Elders, 22 Priests, 12 Teachers, 4 Deacons, and
includes the branches of Newbury Hill, Rock Hill, Earl's Common,
Pinvin, Dounton Beaucamp, Edge Hills, Little Dean, Woodside,
Ponsett, Killcott, Frogsmarsh, Red Marley, Bran Green, Apperley,
Deerhurst, Cheltenham, Norton, and Bristol.
Froom's Hill Conference, represented by William Kay, consists of
1,101 members, 24 Elders, 56 Priests, 24 Teachers, 12 Deacons,
and includes the branches of Moor End's Cross, Ridgway Cross,
Dun's Close, Old Storridge, Broomyard's Downs, Clifton, Widbourn,
Brinesteed, Woofren Common, Ashfield, Malvern Hill, Palle House,
Callwell, Ledbury, Shaken Hill, Lugwardine, Marden, Bushbank,
Leominster, Ball Gate, Coom's Move, Stoke's Lane, Froom's Hill,
Stanley Hill, Easthampton, and Worcester Broad Heath.
Edinburgh Conference, represented by George D. Watt, consists of
271 members, 13 Elders, 19 Priests, 7 Teachers, 3 Deacons, and
includes the branches of Edinburgh, Wemyss, and Sterling.
Glasgow Conference represented by John McAuley, consists of 564
members, 22 Elders, 30 Priests, 26 Teachers, 15 Deacons, and
includes the branches of Glasgow, Thorny Bank, Shaw, Toll Cross,
Airdrie, Renfrew, Paisley, Johnson, Bridge of Weir, Kilbirnie,
Bonshill, Greenock, Brechenney, Nelson, Campsie and Ayr.
Brampton Conference, represented by Richard Benson, consists of 171
members, 6 Elders, 11 Priests, 7 Teachers, 2 Deacons, and includes
the branches of Carlisle, Brampton, Alston, and Newcastle-upon-Tyne.
Irish Conference, represented by David Wilkie, consists of 71
members, 1 Elder, 1 Priest, 2 Teachers, 1 Deacon, and includes the
branches of Hillsborough, and Crawfoot's Burn.
Bradford and York, represented by Henry Cuerden, consists of 54
members, 1 Elder, 4 Priests, 2 Teachers, 1 Deacon.
Total connected with the Church at the present time, in England,
{11} Ireland, and Scotland, members, 7,514; Elders, 220, Priests,
421; Teachers, 110.
_Monday, 16_.--I was transacting business at the store until 10 o'clock
a. m. Then at home. In the afternoon at the printing office, in council
with Brothers Young, Kimball and Richards and others.
I published in this day's _Times and Seasons_ the following
_fac-simile_ from the Book of Abraham. [B]
[Footnote B: The _fac-simile_ referred to will be found on page 523
of Vol. IV of this History, where it is published in connection with
an explanation of the various figures on the plate and preceding the
Prophet's translation of the Book of Abraham, taken from the _Times and
Seasons_.]
[Sidenote: Attitude of the Press.]
Several of the most widely circulated papers are beginning to exhibit
"Mormonism" in its true light. The first out of a _fac-simile_ from the
Book of Abraham, has been republished both in the New York _Herald_
and in the _Dollar Week Bostonian_, as well as in the _Boston Daily
Ledger_, edited by Mr. Bartlett; together with the translation from the
Book of Abraham.
_Tuesday, 17_.--I was about home, and at the office through the day.
In the evening went to Brother John Snyder's to see Clark Leal, of
Fountain Green, concerning a quarter section of land.
_Affidavit of John C. Bennett_.
State of Illinois, city of Nauvoo, personally appeared before me,
Daniel H. Wells, an Alderman of the said city of Nauvoo, John C.
Bennett, who being duly sworn, according to law, desposeth and
sayeth, that he was never taught anything in the least contrary
to the strictest principles of the Gospel, or of virtue or of the
laws of God or man, under any circumstances, or upon any occasion,
either directly or indirectly, in word or deed, by Joseph Smith,
and that he never knew the said Smith to countenance any improper
conduct whatever either in public or private; and that he never did
teach to me in private that an illegal, illicit intercourse with
females, was under any circumstance justifiable, and that I never
knew him to so teach others.
JOHN C. BENNETT.
Sworn to and subscribed before me, this 17th day of May, A. D. 1842.
DANIEL H. WELLS, Alderman.
{12}John C. Bennett resigned the office of mayor of Nauvoo.
_Wednesday, 18_.--Rode on horseback, accompanied by Dr. Richards and
Clark Leal, to John Benbow's, and searched out the N. E. quarter of
section 15, 6 N. 8 W. and contracted for the refusal of the same, at
three dollars per acre; dined at Brother Benbow's, visited Brother
Sayer's, &c., which, with business at the different offices, closed the
day.
There was a general representation of the branches in the Eastern
States, at a conference of the Church at New York.
[Sidenote: Resignation of Bennett as Mayor of Nauvoo.]
_Thursday, 19_.--It rained, and I was at home until one o'clock; when I
attended a special session of the city council. John C. Bennett having
discovered that his whoredoms and abominations were fast coming to
light, and that the indignation of an insulted and abused people were
rising rapidly against him, thought best to make a virtue of necessity,
and try to make it appear that he was innocent, by resigning his office
of mayor, which the council most gladly accepted; and Joseph Smith was
elected mayor of the city of Nauvoo by the council, and Hyrum Smith
vice-mayor.
While the election was going forward, I received and wrote the
following revelation:
_Revelation_.
Verily thus saith the Lord unto you, my servant Joseph, by the
voice of my Spirit, Hiram Kimball has been insinuating evil, and
forming evil opinions against you, with others; and if he continue
in them, he and they shall be accursed, for I am the Lord thy God,
and will stand by thee and bless thee. Amen.
This I threw across the room to Hiram Kimball, one of the councillors.
After the election, I spoke at some length concerning the evil reports
which were abroad in the city concerning myself, and the necessity of
counteracting the {13} designs of our enemies, establishing a night
watch, &c., whereupon the council resolved that the mayor be authorized
to establish a night watch, and control the same.
William Smith was elected councilor in place of Joseph Smith, elected
mayor; George A. Smith councilor, in place of Hugh McFall, removed from
the city.
On account of the reports in circulation in the city this day,
concerning the ex-mayor, and to quiet the public mind, before the
council closed, I asked John C. Bennett if he had aught against me,
when Dr. Bennett arose, before the council and a house filled with
spectators, and replied:
_Statement of John C. Bennett before the City Council_.
I know what I am about, and the heads of the Church know what
they are about, I expect; I have no difficulty with the heads of
the Church. I publicly avow that any one who has said that I have
stated that General Joseph Smith has given me authority to hold
illicit intercourse with women is a liar in the face of God. Those
who have said it are damned liars; they are infernal liars. He
never either in public or private gave me any such authority or
license, and any person who states it is a scoundrel and a liar.
I have heard it said, that I would become a second Avard, by
withdrawing from the Church, and that I was at variance with the
heads, and would use an influence against them, because I resigned
the office of mayor. This is false, I have no difficulty with
the heads of the Church, and I intend to continue with you, and
hope the time may come when I may be restored to full confidence,
fellowship, and my former standing in the Church, and that my
conduct may be such as to warrant my restoration, and should the
time ever come that I may have the opportunity to test my faith, it
will then be known whether I am a traitor or true man.
I then said to him, "Will you please state definitely whether you know
anything against my character, either in public or private?" General
Bennett replied, "I do not. In all my intercourse with General Smith,
in public and in private, he has been strictly virtuous."
I then made some pertinent remarks before the council, concerning those
who had been guilty of circulating false reports, &c., and said:
{14}Let one twelve months see if Brother Joseph is not called for, to
go to every part of the city to keep them out of their graves; and I
turn the keys upon them from this hour, if they will not repent and
stop their lyings and surmisings, let God curse them, and let their
tongues cleave to the roofs of their mouths.
[Sidenote: Charges Against Robert D. Foster.]
_Friday, 20_.--Charges having been preferred against Robert D. Foster,
by Samuel H. Smith before a special council, for abusive language
towards Samuel H. Smith; also for abusing the marshal of the city, I
spent the day in council, and such was the proof against Foster, I had
considerable labor to get him clear, even after his confession, which I
desired to do, hoping he would amend.
_Saturday, 21_.--I spent the day with the High Council of Nauvoo,
investigating the case of Robert D. Foster, Chauncey L. Higbee and
others.
_Sunday, 22_.--I spent the day mostly at home. In looking at the
papers, I discovered the following in the Quincy _Whig_:
ASSASSINATION OF EX-GOVERNOR BOGGS OF MISSOURI.
Lilburn W. Boggs, late governor of Missouri, was assassinated at
his residence in Independence, Missouri, by an unknown hand, on the
6th instant. He was sitting in a room by himself, when some person
discharged a pistol loaded with buckshot, through an adjoining
window, three of the shots took effect in his head, one of which
penetrated the brain. His son, a boy, hearing the report of the
pistol, ran into the room in which his father was seated, and
found him in a helpless situation, upon which he gave the alarm.
Footprints were found beneath the window, and the pistol which
gave the fatal shot. The governor was alive on the seventh, but
no hopes are entertained of his recovery. A man was suspected,
and is probably arrested before this. There are several rumors in
circulation in regard to the horrid affair; one of which throws the
crime upon the Mormons, from the fact, we suppose, that Mr. Boggs
was governor at the time, and in no small degree instrumental in
driving them from the state. Smith, too, the Mormon Prophet, as we
understand, prophesied, a year or so ago, his death by {15} violent
means. Hence, there is plenty of foundation for rumor. The citizens
of Independence had offered a reward of $500 for the murderer.
I went to the editor's office, and inserted the following in the _Wasp_:
NAUVOO, ILLINOIS, MAY 22, 1842.
_Mr. Bartlett_:
DEAR SIR:--In your paper (the _Quincy Whig_) of the 21st instant,
you have done me manifest injustice in ascribing to me a prediction
of the demise of Lilburn W. Boggs, Esq., ex-governor of Missouri,
by violent hands. Boggs was a candidate for the state senate,
and, I presume, fell by the hand of a political opponent, with
"his hands and face yet dripping with the blood of murder;" but
he died not through my instrumentality. My hands are clean, and
my heart pure, from the blood of all men. I am tired of the
misrepresentation, calumny and detraction, heaped upon me by wicked
men; and desire and claim, only those principles guaranteed to
all men by the Constitution and laws of the United States and of
Illinois. Will you do me the justice to publish this communication?
and oblige,
Yours respectfully,
[Signed] JOSEPH SMITH.
_An Epistle of the High Council of the Church of Jesus Christ of
Latter-day Saints in Nauvoo, to the Saints scattered abroad, Greeting_:
DEAR BRETHREN:--Inasmuch as the Lord hath spoken, and the
commandment hath gone forth for the gathering together of His
people from Babylon, that "they partake not of her sins, and
receive not of her plagues;" it seemeth, "good unto us, and also to
the Holy Ghost" to write somewhat for your instruction, in obeying
that commandment. That you have no need that we exhort you to the
observance of this commandment, is evident; for you yourselves know
that this is that which was spoken by the Lord, in the parable
of the tares of the field, who promised, that in the harvest he
would say to the servant "gather the wheat into my barn;" the
signs of the times proclaim this--the end of the world; and thus
admonish us to the performance of this duty. "Yet notwithstanding
the Spirit testifieth of these things, and you desire with great
anxiety to gather with the Saints; yet are many of you hindered
even to this day;" so that _to will_ to obey the commandment is
present; but how to perform, you find not. Feeling, therefore, the
{16} responsibility binding on you to observe the statutes and
commandments of the Lord, and living in the midst of a generation
that are ignorant of what the mind of the Lord is concerning His
people, and of the things that belong to their peace; we are well
aware of the embarrassments under which many of you labor in
endeavoring to obey the laws pertaining to your salvation. It is
then no marvel that in this day when darkness covers the earth, and
gross darkness the people, that this generation who know not the
day of their visitation, nor the dispensation of the fullness of
times in which they live, should mock at the gathering together of
the Saints for salvation, as did the antediluvians at the mighty
work of righteous Noah, in building an ark in the midst of the
land, for the salvation of his home by water; seeing then that such
"blindness hath happened to the Gentile world, which to them is an
evident token of perdition, but to you of salvation," and that of
God, think it not strange that you should have to pass through the
like afflictions which all your brethren the saints in all ages
have done before you; to be reviled, persecuted, and hated of all
men, for the name of Christ and the Gospel's sake, is the portion
which all saints have had to partake, who have gone before you. You
then can expect no better things than that there be men of corrupt
minds, reprobate concerning the truth, who will evil entreat you,
and unjustly despoil you of your property and embarrass you in
pecuniary matters, and render it the more difficult to obey the
command to gather with the Saints; pretending to do God's service,
"whose judgment now lingereth not, and their damnation slumbereth
not."
But, brethren, with all these considerations before you, in
relation to your afflictions, we think it expedient to admonish
you, that you bear, and forbear, as becometh Saints, and having
done all that is lawful and right, to obtain justice of those that
injure you, wherein you come short of obtaining it, commit the
residue to the just judgment of God, and shake off the dust of your
feet as a testimony of having done so.
Finally, brethren, as it is reported unto us, that there be
some who have not done that which is lawful and right, but have
designedly done injury to their neighbor or creditor by fraud, or
otherwise, thinking to find protection with us in such iniquity;
let all such be warned and certified, that with them we have no
fellowship, when known to be such, until all reasonable measures
are taken to make just restitution to those unjustly injured. Now,
therefore, let this epistle be read in all the branches of the
Church, as testimony, that as representatives thereof, we have
taken righteousness for the girdle of our loins, and faithfulness
for the girdle of our reins, "and that for Zion's sake we will not
rest; and for Jerusalem's sake we will not hold our peace, until
the {17} righteousness thereof go forth as brightness, and the
salvation thereof, as a lamp that burneth."
Your brethren and servants in the kingdom and patience of Jesus.
WILLIAM MARKS,
AUSTIN COWLES,
CHARLES C. RICH, Presidents.
JAMES ALLRED,
ELIAS HIGBEE,
GEORGE W. HARRIS,
AARON JOHNSON,
WILLIAM HUNTINGTON, SEN.,
HENRY G. SHERWOOD,
SAMUEL E. BENT,
LEWIS D. WILSON,
DAVID FULLMER,
THOMAS GROVER,
NEWEL KNIGHT,
LEONARD SOBY.
Attest: HOSEA STOUT, Clerk.
May 22, 1842.
{18}