We know not how to express our abhorrence of such an idea, and can

only say it is engendered in hell, founded in falsehood, and is the

offspring of the devil; that it is at variance with every principle

of righteousness and truth, and will damn all that are connected

with it. * * * We further call upon The Church to bring all such

characters before the authorities, that they may be tried and dealt

with according to the law of God and delivered up to the laws of

the land.

About this time, too, there were gangs of robbers operating up and

down the Mississippi river from which the Saints suffered, as many of

their horses and cattle were stolen; but more serious injury arose from

the fact that the acts of these robbers were attributed to the Saints

themselves, and did much to prejudice the minds of the public against

them.

In the month of December the attempt to build up the town of Warren,

located one mile south of Warsaw, was abandoned. As early as the fall

of 1839 Daniel S. Witter, a man owning a sawmill at Warsaw, held out

inducements to the First Presidency of The Church to settle at or in

the vicinity of Warsaw, but the location where the Saints built up

Nauvoo was considered preferable. Still Witter, Aldrich, Warren, and

others continued to solicit the authorities of The Church to make an

attempt to build up a city near Warsaw; and finally, in the spring of

1841, an agreement was entered into between The Church authorities and

Witter, Warren and Aldrich--owners of the school section located just

south of Warsaw--by which any of the Saints settling on this school

section, already surveyed into town lots and called Warren, were to

have certain privileges granted them.

In September, Willard Richards was located at Warsaw and made what

preparations he could to receive settlers. Some few families of Saints

gathered there, and in November two hundred and four emigrants from

England were counseled to locate in that vicinity. But no sooner had

preparations to build up the place been made than the citizens of

Warsaw attempted to form an anti-Mormon association, and manifested

other symptoms of an unfriendly character. They raised the rents--Mr.

Witter himself raised one dollar per barrel on flour, while Aldrich

forbade the people using the old wood on the school section. These

unfriendly demonstrations led to the abandonment of the enterprise of

building up Warren, and the Church authorities promptly advised the

Saints who had located there to remove to Nauvoo.

The winter of 1841-2 was a busy one for Joseph and those who labored

with him as his scribes. He read the proof-sheets of the Book of Mormon

previous to its being stereotyped; and prepared that concise yet

admirable historical sketch of the Rise and Progress of the Church,

together with a summary of the principles it teaches--now known as the

Articles of Faith--for Mr. Wentworth of Chicago, who was writing a

history of Illinois. He also prepared for publication his translation

of the Book of Abraham from Egyptian papyrus, and which in its

importance as a record of the ancient saints brought to light in this

age, stands only second to the Book of Mormon.

The Egyptian papyrus came into the possession of the Prophet through

one Michael H. Chandler, who was travelling through Ohio exhibiting

several Egyptian mummies and rolls of papyrus that were found in the

coffin containing the mummies. Chandler claimed to have obtained the

Egyptian treasures as a bequest from an uncle who had traveled in

Egypt. But it matters little how Chandler came into possession of the

mummies; the Saints in Kirtland purchased them, and the two rolls of

papyrus proved to be the writings of Abraham and of Joseph who was sold

into Egypt; and the record of Abraham, at least in part, was translated

and published by the Prophet. Its importance is of the character above

stated. [2]

These labors, together with instructing the Saints, attending debating

schools, laboring in the city council, and organizing and instructing

women's Relief Societies, occupied the attention of the Prophet until

the opening of spring.

Meantime Nauvoo had been rapidly building up. Work on the temple and

Nauvoo House was being pushed with considerable vigor; and many neat

cottages had taken the place of the rude temporary cabins that had been

constructed to shelter the people until their industry could win better

homes. The population in the spring of 1842 was between eight and ten

thousand. The stream of emigration from the British mission by that

time had commenced to flow in and the new citizens assisted in no small

degree to increase the prosperity of this central gathering place of

the Saints.

But The Church had passed through a long period of disaster. Time and

again the early members of The Church had been driven away from their

homes, and while their faith in their religion remained unshaken, these

frequent drivings and mobbings stripped them of their property and of

course ruined their financial schemes; and though their prospects at

Nauvoo began to brighten, the people were constantly plagued by the

presentation of old claims upon them, their creditors making small or

no allowance for the disasters which had overtaken them. This was a

constant draft upon their resources and a great hindrance to the growth

of Nauvoo. Finally, as a means of protection against unreasonable,

importunate creditors, a number of the leading brethren, among them

the Prophet Joseph, took advantage of the bankrupt law. Under this law

any one owing a certain amount more than he was able to pay, made out

a schedule of his property and likewise of his debts, and placed both

in the hands of an assignee, who paid his creditors whatever percentage

of his debts his property amounted to; and the assignor could start

again without being compelled to pay any of the old claims held against

him previous to his declared insolvency. In whatever light this action

on the part of the brethren may appear at first sight, an examination

into all the circumstances will reveal the fact that as a means of

self-protection it became absolutely necessary. They were financially

down, and before they could rise to their feet, inexorable creditors

were upon them to take away their substance. If it is possible for an

individual or a company to be justified in taking advantage of the

bankrupt law, then the Mormon leaders were. There was no effort on the

part of those who took advantage of the bankrupt law to defraud their

creditors. To parties with whom Joseph had contracted for lands, he

wrote that he still considered his contracts with them as good; and in

the case of the Hotchkiss purchase he proposed to renew the contract.

This step placed the brethren beyond the power of their unjust

creditors, and necessity compelled the action.

Footnotes

1. Times and Seasons for December, 1841.

2. Those who would know more of this ancient record are referred to

the Pearl of Great Price where they will fund the translation of it;

and for a pretty full consideration of its claims to being a genuine

ancient record, and an inspired book, the reader is referred to "The

Divine Authenticity of the Book of Abraham," by Elder George Reynolds.

CHAPTER XXII.

SUSPICIONS OF TREACHERY.

AS early as January, 1842, Joseph, as lieutenant-general of the Legion,

issued orders for a general military parade and review of the Legion to

take place on the seventh of May following. A subsequent order, issued

in April, marking out the programme for the day's exercises, contained

the following clause:

At three o'clock p. m. the cohorts will separate and form in line

of battle, the brigadiers assume their respective commands, and

General Law's command [cavalry] will make a descent upon that of

General Rich's [cohort C, infantry] in order of sham battle.

The lieutenant-general had invited the consolidated staff of the Legion

to partake of a _repast militaire_ on the occasion, at his house.

On the morning of the day appointed for the drill and review two

thousand troops were in the field; and an immense concourse of

spectators, both of Saints and strangers. Such was the interests taken

in the movement of the people of Nauvoo, that a number of the prominent

men of the State within reach of the city attended the review. Judge

Stephen A. Douglass adjourned the circuit court, then in session

at the county seat, Carthage, in order to attend. As soon as the

lieutenant-general heard of the presence of Judge Douglass, he sent him

an invitation to attend the military dinner given at his house, which

the judge accepted.

It was a glorious day, passing off without noise or disorder; and even

the strangers expressed themselves as highly satisfied with what they

had witnessed. But even during the brightest days clouds will sometimes

drift across the sun's disc: so in the moments of man's supreme

happiness, it often occurs that shadows arise to alarm his fears, and

remind him how fleeting are the joys of this life--

Some drops of joy with draughts of ill between;

Some gleams of sunshine 'mid renewing storms,

are all that he may hope for. So was it with the principal founder

of Nauvoo on the day of the sham battle. When the respective cohorts

were drawn up in line of battle, facing each other, Major-General John

C. Bennett rode up to General Smith and asked him to lead the charge

of the first cohort, but Joseph declined. He next asked him to take

a position in the rear of the cavalry without his staff during the

engagement, but against this Captain A. P. Rockwood, the commander of

Joseph's life guard, objected, and Joseph with his staff chose his own

position.

Of this incident--and it is for this reason that I have referred to

this parade and sham battle--Joseph remarks:

If General Bennett's true feelings towards 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 to me on parade

that there was mischief 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 seventh of May, 1842, where my life might have

been forfeited and no man have known who did the deed?

This is about the first intimation that we have in any of The Church

records of John C. Bennett's disaffection towards Joseph or The Church.

Two years before he had come to Nauvoo--then Commerce--filled with that

fiery zeal "for the holy faith" which is only known to the newly-made

convert. He was a man of considerable learning and ability, and devoted

himself assiduously to bring to pass the prosperity of Nauvoo. He was

of great service to Joseph as a lieutenant, and the Prophet was wont

to say of him that he was about the first man he had about him who

could do exactly what he wanted done, the way it should be done, and

who would do it at once. In training the Legion and assisting in the

drafting of the Nauvoo and other charters, he had rendered invaluable

service; and had he possessed qualities of heart equal to those of his

mind, he was calculated to have been a valuable acquisition to the city

of Nauvoo. Nor am I willing to believe that his motives in uniting

himself with The Church were altogether evil, notwithstanding his life

previous to his joining The Church was immoral. I am quite willing to

believe that when he came to the Saints it was his determination to

reform and win for himself an honorable standing among his fellow-men;

but the evil habits he had contracted were too strong for his will, and

he sought the gratification of his lusts which led to his fall.

Soon after he settled at Nauvoo, he paid his addresses to a respectable

young lady of the city, and she, believing him to be an honorable man,

accepted them, and he promised to marry her. In the meantime, however,

Joseph had received information from the vicinity of Bennett's former

residence to the effect that the doctor was a wicked man, and that he

had a wife and several children in McConnellsville, Morgan County,

Ohio--a thing the doctor had kept concealed. Learning this, Joseph

persuaded him to discontinue his attentions to the young lady; but he

soon renewed them; whereupon Joseph threatened to expose him if he did

not desist, which, to all appearances, had the desired effect.

Being foiled in his advances toward this young lady, and finding that

Joseph stood like a lion in his path to prevent the accomplishment

of his evil designs and protect the unsuspecting, he drew around him

a covering of hypocrisy, carefully concealed his movements from the

Prophet, and proceeded to teach some women, who only knew him as an

honorable man, that promiscuous intercourse of the sexes was a doctrine

believed in by the Latter-day Saints, and that there was no harm in it.

In his first efforts he was unsuccessful; but in his subsequent advice,

in the same line, he told them that Joseph and others of The Church

authorities both sanctioned and practiced this wickedness, saying that

the Prophet only denounced such things so vehemently in public, because

of the prejudice of the people and the trouble it might create in his

own house. In this manner he succeeded in overcoming the scruples of

some of his dupes, and seduced several females. Nor did the evil end

here. Bennett induced other men to adopt his evil practices; among them

Francis M. and Chauncy L. Higbee. These men repeated the assertions

made by the doctor, and thus the evil spread, and the reputation of the

Prophet was being undermined.

But evils of this character cannot long be practiced without coming

to light, and Doctor Bennett, finding that his corruption was about

to be uncovered, began to prepare for the shock. When confronted with

positive evidence that it was known that he had a wife and family, and

that his seductions were also known, he attempted suicide by taking

poison, and resisted the administration of antidotes, but he was

rescued from this fate in spite of himself.

Before his evil course was known, arrangements were made to run the

doctor for representative from the district in which Nauvoo was

included, to the State legislature. But one day Joseph met the doctor

in the presence of Squire Wells, and addressed him in substance as

follows: "Doctor, I can sustain you no longer. Hyrum is against you,

the Twelve are against you, and if I do not come out against sin and

iniquity I shall myself be trodden under foot as a Prophet of God."

That sentence sounded the death knell to the standing of Dr. Bennett in

Nauvoo. Joseph had clung to him in the hope of reforming him, but that

could no longer be expected; and when the Prophet let go his hold upon

him, there was nothing could avert his downfall.

On the nineteenth of May Bennett resigned his position as mayor and

Joseph was elected to that office. On this occasion, and before the

whole city council, Joseph asked Doctor Bennett if he had anything

against him, to which the doctor replied:

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 if any one has said that I have

stated that General Joseph Smith has given me authority to hold

illicit intercourse with women he 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 intend to continue with you, and hope the time may come

when I may be restored to full confidence and 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 a true man.

_Joseph_--Will you please state definitely whether you know

anything against my character, either in public or private.

_Doctor Bennett_--I do not. In all my intercourse with General

Smith in public and in private he has been strictly virtuous.

In addition to this statement before the city council, Doctor Bennett

made affidavit before Squire Wells to the same effect as the above.

On the twenty-sixth of May, the case of Bennett came up in the Masonic

lodge, of which the doctor was a member, as were also nearly all

the principal men of Nauvoo. In the presence of one hundred of the

fraternity, he confessed his licentious practices, and acknowledged

that he was worthy of the severest chastisement, yet he pleaded for

mercy, and especially that he might not be published in the papers. So

deep, apparently, was his sorrow, that Joseph pleaded for mercy in his

behalf, and he was forgiven as a Mason; but previous to this, the First

Presidency of The Church, the Twelve and the Bishop had sent a formal

notice to him that they could not fellowship him as a member of The

Church, but they withheld the matter from publication, at his earnest

solicitation, because of his mother.

John C. Bennett, however, had fallen too far to recover from the

effects of his deep transgression. He suddenly left Nauvoo, and soon

afterward was found plotting with the enemies of the Saints for the

destruction of The Church. By this time the Masonic lodge found that he

was an expelled Mason, and had palmed himself off on the Nauvoo lodge

as a Mason in regular standing, consequently he was disfellowshiped

from the Nauvoo lodge, and was also cashiered by the court-martial of

the Nauvoo Legion; and thus plucked of all his glory, he was left to

wander as a vagabond and an outcast among men.

After he so suddenly left Nauvoo, he again said that the Prophet Joseph

had authorized and encouraged sexual wickedness, and when confronted

with his own affidavit, which declared Joseph to be a virtuous man, and

a teacher of righteousness, and upright both in his public and private

character, he claimed that he was under duress when he made that

affidavit. But Squire Wells, before whom he had qualified to make his

sworn statement, went before a justice of the peace, and made affidavit

that during the time that this development of his wickedness was going

on, and he making statements favorable to Joseph and The Church, that--

During all this time, if he (Doctor Bennett) was under duress or

fear, he must have had a good faculty of concealing it; for he was

at liberty to go and come when and where he pleased, so far as I am

capable of judging.

Squire Wells further testifies in the same statement:

I was always personally friendly with him, after I became

acquainted with him. I never heard him say anything derogatory to

the character of Joseph Smith, until after he had been exposed by

said Smith on the public stand in Nauvoo.

So soon as it was learned that the doctor had left Nauvoo, and was

operating for the destruction of The Church, the whole case was

published in the Nauvoo papers, and his corruption made known to the

world. Those whom he had involved in his vile snares, both men and

women, were brought before the proper tribunals of The Church; some

of them were disfellowshiped, and others who sincerely repented were

forgiven.

The only description I have seen of Doctor 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 five feet nine inches high,

well formed, black hair sprinkled with grey, dark complexion, a rather

thin face, and black, restless eyes.

The fall of Doctor Bennett added another evidence to the fact that

neither natural nor acquired attainments, however brilliant they may

be, can secure one a safe standing in the Church of Jesus Christ of

Latter-day Saints, when not accompanied with righteousness of life.

Moreover, experience has proven that to brilliancy of intellect highly

cultivated, may be added inspired dreams, visions, the revelations

of God, and the visitation of angels--and yet, if the daily life and

conversation runs not hand in hand with righteousness, these things

furnish at best but an insecure foundation on which to stand.

CHAPTER XXIII.

ATTEMPTED ASSASSINATION OF GOVERNOR BOGGS.

It was rumored in Nauvoo about the middle of the month of May, 1842,

that ex-Governor Boggs, of Missouri, had been assassinated by an

unknown hand, at his residence in Independence, Jackson County,

Missouri. The ex-governor, however, did not die from the wounds he

received, but recovered in the course of several days. The assault

made upon him by his enemy, whoever he might be, occurred on the sixth

of May, in the year above named. He was seated in a room by himself,

when some person discharged a pistol loaded with buckshot, through the

adjoining window. Three of the shot took effect in his head--one of

which, it was said, penetrated his brain. His son, hearing the shot,

burst into the room and found him in a helpless condition. The pistol

from which the shot was fired was found under the window, and there,

too, were the footprints of the would-be assassin.

No sooner was the news of the affair heard than speculation was rife

as to the parties who had perpetrated the deed; and in consequence of

the infamous part taken by Boggs in driving the Saints from the State

of Missouri, during the period that he was governor, it was not long

before "Joe Smith and the Mormons" were accused of the deed. The Quincy

_Whig_, in its issue of May 21st, said:

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 violent means. Hence, there is plenty of

foundation for rumor.

To this statement the Prophet Joseph wrote a reply and sent it to the

editor of the _Whig_, Mr. Bartlett:

DEAR SIR--In your paper of the 21st inst., [May] 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 [1] not through

my instrumentality. My hands are clean and my heart pure, from the

blood of all men.

As soon as Boggs recovered sufficiently, he went before Samuel Weston,

a justice of the peace at Independence, and one of the characters

that some of my readers of "The Missouri Persecutions" will remember

as taking part in driving the Saints from their homes in Jackson

County--before him Boggs made affidavit that he had reason to believe,

from evidence and information then in his possession, that "Joseph

Smith, the Mormon Prophet, was accessory before the fact of the

intended murder," and therefore applied to Thomas Reynolds, governor

of Missouri, to make a demand on the governor of Illinois, to deliver

Joseph Smith up to some person authorized to receive him on behalf of

the State of Missouri, to be dealt with according to law.

Governor Reynolds promptly granted the request and made the demand on

the governor of Illinois for the surrender of Joseph to one E. R. Ford,

who was appointed the agent of Missouri to receive him. In making the

demand, Governor Reynolds said:

Whereas it appears * * * that one Joseph Smith is a fugitive from

justice, charged with being accessory before the fact, to an

assault with intent to kill, made by one O. P. Rockwell, on Lilburn

W. Boggs, in this State [Missouri]; and is represented to the

executive department of this State as having fled to the State of

Illinois; Now, therefore, I, * * * do by these presents demand the

surrender and delivering of the said Joseph Smith, etc., etc.

We have given this extract for the requisition _verbatim_, because, in

the first place, the affidavit of Boggs, upon the strength of which

Governor Reynolds made his demand for the surrender of Joseph Smith,

does not claim that he was a fugitive from justice, or that he had

fled from the State of Missouri to Illinois; but on the contrary, the

affidavit says that he was a "citizen or resident of Illinois," hence

the statement of fact in the affidavit was not sufficient to justify

the demand for Joseph Smith to be surrendered to Missouri. A person

resident in a State may not be delivered up to the authorities of

another State for alleged offenses, unless it is represented that he

has fled from the State making the demand for his surrender, to escape

from justice. This charge was not made by Boggs in his affidavit,

which was Governor Reynolds' only authority for making the demand.

But in what Boggs failed, Governor Reynolds made up; and upon his own

responsibility, charged in his demand on Illinois that Joseph Smith was

"a fugitive from justice," and had "fled to Illinois;" a statement that

was at once untrue, and wholly gratuitous on the part of the executive

of Missouri, and proves him to be a willing persecutor of the innocent.

Secondly, it was this assumption on the part of Reynolds that did much

towards making the demand on Illinois void. But more of this anon.

Governor Carlin, of Illinois, respected the demand of Missouri, and

issued a warrant for the arrest of O. P. Rockwell as principal and

Joseph Smith as accessory before the fact, in an assault with intent

to kill, upon ex-Governor Boggs. The papers were placed in the hands

of the deputy sheriff of Adams County, who, with two assistants, at

once repaired to Nauvoo, and on the eighth of August, 1842, arrested

the above named parties. There was no evasion of the officers, but the

municipal court of Nauvoo, at once, on the application of the parties

arrested, issued a writ of _habeas corpus_, requiring the officers

having the prisoners in charge, to bring them before that tribunal, in

order that the legality of the warrant under which they were arrested

might be tested. This the sheriff refused to do, as he claimed that

the municipal court had no jurisdiction in the case, but he left the

prisoners in the care of the city marshal, without, however, leaving

the original writ upon which alone they could be held; and the deputy

sheriff and his assistants returned to Quincy; the prisoners being

turned loose to go about their business.

During the absence of the deputy sheriff, Joseph had secured a writ of

_habeas corpus_ from the master in chancery, as it was questionable if

the municipal court of Nauvoo had the authority to issue such writs in

cases arising under the laws of the State or the United States. [2] The

officers returned from Quincy on the tenth, but in the interim it had

been decided by Joseph and his friends, that the best thing for himself

and Rockwell to do under the excitement of public sentiment then

existing was to keep out of the way for a season; so that the officers

were unable to find them on their return.

Joseph crossed the river and stayed at his uncle John's house for a

few days, in the settlement called Zarahemla; but on the night of the

eleventh of August, he met by appointment his brother Hyrum, Rockwell,

his wife Emma and several other friends at the south point of the

island that stands midway in the river between Nauvoo and Montrose.

It had been rumored that the governor of Iowa had also issued a warrant

for the arrest of Joseph and Rockwell, where-upon it was decided that

it would be better for them to remain on the Illinois side of the

river. Subsequent events, however, proved that this rumor was a false

one. Joseph was rowed up the river by a Brother Dunham to a point

near the home of a Brother Derby. Rockwell had been set ashore and

had proceeded to the same point on foot, where he built a fire on the

bank of the river, that Dunham might know where to land. At Derby's,

the Prophet remained in hiding for some time, and Rockwell went east,

remaining for several months in Pennsylvania and New Jersey.

From his place of concealment, Joseph directed the movements of the

people at Nauvoo, and managed his own business through faithful agents,

who met with him occasionally. Emma spent considerable of her time with

him, and beguiled the loneliness of those weary hours of inactivity

that he, whose life is the synonym for activity, had to endure.

During those days of exile, one gets a glimpse of the Prophet's private

life and character, that in part explains the mystery of his power and

influence over his friends and his people:--it was his unbounded love

for them. Speaking of the meeting with his friends in the night at the

island, in the account he gives of it in the Book of the Law of the

Lord, he says:

How glorious were my feelings when I met that faithful and friendly

band, on the night of the eleventh [of August], on the island at

the mouth of the slough between Zarahemla and Nauvoo. With what

unspeakable delight, and what transports of joy swelled my bosom,

when I took by the hand, on that night, my beloved Emma--she that

was my wife, even the wife of my youth, and choice of my heart.

Many were the vibrations of my mind when I contemplated for a

moment the many scenes we had been called to pass through, the

fatigues and the toils, the sorrows and sufferings, and the joys

and the consolations, from time to time, which had strewed our

paths and crowned our board. Oh, what a commingling of thoughts

filled my mind for the moment!--and again she is here, even in the

seventh trouble--undaunted, firm and unwavering--unchangeable,

affectionate Emma!

Of his brother Hyrum on the same occasion he says:

There was Brother Hyrum, who next took me by the hand--a natural

brother. Thought I to myself, Brother Hyrum, what a faithful heart

you have got! Oh, may the Eternal Jehovah crown eternal blessings

upon your head, as a reward for the care you have had for my soul!

Oh, how many are the sorrows we have shared together! and again

we find ourselves shackled by the unrelenting hand of oppression.

Hyrum, thy name shall be written in the Book of the Law of the

Lord, for those who come after to look upon, that they may pattern

after thy works. [3]

So he goes on to call the faithful by their names and record their

deeds of love manifested towards himself, and pronounces his blessings

upon them; and if, as one of old said, "We know that we have passed

from death unto life because we love the brethren"--surely Joseph Smith

possessed that witness--he loved his brethren better than his life!

Some of the brethren proposed that Joseph should go up to the pine

woods of Wisconsin, where a number of the brethren were engaged

in getting out timber for the Temple and Nauvoo House, until the

excitement should subside in Illinois. Of this proposition, Joseph said

in a letter to Emma:

My mind will eternally revolt at every suggestion of that kind. * *

* My safety is with you if you want to have it so. * * * If I go to

the pine country, you shall go along with me, and the children; and

if you and the children go not with me, I don't go. I do not wish

to exile myself for the sake of my own life. I would rather fight

it out. It is for your sakes therefore that I would do such a thing.

This plan, however, was abandoned.

Footnotes

1. It was then supposed that Boggs was dead. It was not until several

days later that the news of his recovery reached Nauvoo or Quincy.

2. I say "questionable" as representing the views of the Prophet's

friends. As a matter of fact, in my judgment, there could be no

question about the municipal court having no such power. And if the

letter of the Nauvoo charter justified the idea that the municipal

court possessed any such power to interrupt the process of the State

and United States courts, it was a manifest defect in the wording of

the charter, a solecism that would render that part of the charter void.

3. Some years before this, in December, 1835, Joseph said of Hyrum: "I

could pray in my heart that all men were like my brother Hyrum, who

possesses the mildness of a lamb, and the integrity of a Job, and in

short, the meekness and humility of Christ; and I love him with that

love that is stronger than death, for I never had occasion to rebuke

him, nor he me."--Mill. Star, vol. VX. P. 521.

CHAPTER XXIV.

THE PROPHET'S TRIAL AT SPRINGFIELD--MISSOURI AGAIN THWARTED.

It appears that Joseph had resolved to submit no longer to the

injustice he had suffered from the hands of the people of Missouri. It

was rumored that the officers on leaving Nauvoo, breathed out threats

of returning with sufficient force to search every house in the city

and vicinity; and Sheriff Ford, the agent of Missouri, threatened to

bring a mob against the Mormons, if necessary to arrest the Prophet.

Hearing these rumors, Joseph exchanged several letters with William

Law, who had been recently elected major-general of the Legion, _vice_

John C. Bennett, cashiered; in which he admonished him to have all

things in readiness to protect the people in their rights, and not for

one moment to submit to the outrages that were threatened.

"You will see, therefore," said he, in a letter written on the

fourteenth of August, to Law, "that the peace of the city of Nauvoo

is kept, let who will, endeavor to disturb it. You will also see that

whenever any mob force or violence is used, on any citizen thereof,

or that belongeth thereunto, you will see that force or violence

is immediately dispersed, and brought to punishment, or meet it,

and contest it at the point of the sword, with firm, undaunted and

unyielding valor; and let them know that the spirit of old Seventy-six,

and of George Washington yet lives, and is contained in the bosoms and

blood of the children of the fathers thereof. If there are any threats

in the city, let legal steps be taken against them; and let no man,

woman or child be intimidated, nor suffer it to be done. Nevertheless,

as I said in the first place, we will take every measure that lays

in our power, and make every sacrifice that God or man could require

at our hands, to preserve the peace and safety of the people without

collision."

To these sentiments there was a willing response of acquiescence on

the part of the major-general, and he pledged himself to faithfully

carry out Joseph's orders, provided the emergency for doing so should

arise. After a little, however, the excitement began to subside; and

as Joseph's hiding place at Derby's was discovered by a young man

who suddenly came upon him and his kind host while they were walking

out in the woods for exercise, the Prophet moved quietly into the

city, staying first at the house of one friend a day or two, and then

removing to that of another.

In the meantime the case was plainly placed before Governor Carlin;

and the course that Joseph had taken fully vindicated by letters

written to him by Emma his wife, who displayed no mean ability in

the correspondence she opened up with the governor, which so nearly

concerned the peace of her family. She directed the attention of the

governor to the fact that Joseph had not been in the State of Missouri

for some three or four years--that if her husband had been accessory

before the fact, to the assault upon ex-Governor Boggs, the crime, if

committed at all--which she stoutly averred was not the case--was done

in Illinois, and there was no law to drag a man from a State where the

crime was committed, into a State where it had not been committed, for

trial; and as her husband had not been in the State of Missouri for

several years previous to the assault on Boggs, he could not have fled

from the justice of that State, and therefore ought not to be given up

under the fugitive-from-justice law.

Letters from many prominent citizens of Nauvoo were also sent to the

governor; and the Female Relief Society called his attention to the

threat of mob violence and invasion from Missouri, and asked that

sufficient military protection might be given to insure the peace and

safety of Nauvoo. All these things the governor treated lightly, and

claimed that the only excitement that existed was with the Mormon

people at Nauvoo, and nowhere else; and there was no need, he insisted,

of taking the precautions hinted at by the people; though when talking

on another subject he unwittingly remarked that persons were offering

their services every day either in person or by letter, and held

themselves in readiness to go against the Saints whenever he should

call upon them; but he never had the least idea of calling on the

militia, neither had he thought it necessary. He maintained that the

proper thing for Joseph to do was to give himself up to the authorities

of Missouri for trial, and he had no doubt that he would be acquitted.

Judge Ralston asked him how he thought Mr. Smith would go through

the midst of his enemies without being subject to violence; and how

after his acquittal, he would be able to return to Illinois. To that

proposition the governor could give no satisfactory answer, but made

light of the whole matter. And in spite of all the protests sent in

by the people of Nauvoo, he made a proclamation that as Joseph Smith

and O. P. Rockwell had resisted the laws, by refusing to go with the

officers who had them in custody, and had made their escape, he offered

a reward of two hundred dollars for each or either of those "fugitives

from justice." Governor Reynolds also offered a reward for their

arrest, three hundred dollars for each one or either of them.

Joseph continued to remain in the city and moved about cautiously,

attending to his business. A tide of popular prejudice had set in of

such proportions that it seemed that it would overwhelm the Saints.

It had been created largely through the misrepresentations of John C.

Bennett, and Joseph at once determined to counteract it if possible.

He ordered that a special conference be called to meet on the 29th of

August, to appoint Elders of The Church to go through the State of

Illinois and the east to flood the country with the truth in relation

to Bennett's character. The conference was called, and in the interim

documents and affidavits were prepared that the brethren might be

armed with proofs in relation to the facts respecting Bennett and his

misrepresentations.

The conference convened on the day appointed and Hyrum Smith addressed

them on the mission that many of them were expected to take. At the

conclusion of his remarks, Joseph suddenly stepped into the stand

to the great joy of his people, many of whom thought he had gone

to Washington, and others to Europe. His appearance created great

cheerfulness and animation among the people. Joseph, naturally

impulsive, was overjoyed to again stand before the Saints. He addressed

them in more than his usual spirited manner and called upon the

brethren to go through the States taking documents with them, "to show

to the world the corrupt and oppressive conduct of Boggs, Carlin and

others, that the public might have the truth laid before them." In

response to this call to sustain the Prophet's character, three hundred

and eighty Elders volunteered their services, and announced their

willingness to go immediately.

For several days after the conference the Prophet continued about home,

but it being revealed to him that his enemies were again on the move

to take him; he found it necessary to drop out of sight. It was during

this time of hiding that he wrote those instructions respecting baptism

for the dead, contained in the 127th and 128th sections of the Book of

Doctrine and Covenants.

But notwithstanding his enemies were on the watch for him, he now and

then visited his home; and on the occasion of paying one of these

visits to his family he nearly fell into the hands of the officers. He

was at dinner with his family at the "Mansion," when Deputy Sheriff

Pitman, of Adams County, and an assistant suddenly presented themselves

at the door. Fortunately John Boynton, who was present, saw them first

and went to the door to meet them. They asked him if Joseph Smith was

present, to which he gave an evasive answer, saying that he had seen

Joseph that morning, but did not say he had seen him since. During this

conversation the Prophet stepped out of the back door, ran through the

corn in his garden and so to the house of Bishop N. K. Whitney. Emma

now engaged the sheriff in conversation. He said he wanted to search

the house. She asked if he had a search warrant, to which he answered

in the negative; but insisted on searching the house nevertheless, and

as she knew that Joseph had escaped, she did not refuse. Of course the

search was fruitless.

It was reported that a party of fifteen left Quincy with the sheriff

the day before, and that they rode all night expecting to reach Nauvoo

before daylight, surround the "Mansion," and capture Joseph. But in the

night they got scattered and did not meet again, nor did Sheriff Pitman

reach Nauvoo until about noon, when he made the effort above detailed.

About the first of October, Elder Rigdon and Elias Higbee were in

Carthage, and from a conversation with Judge Douglass, they learned

that Governor Carlin had purposely issued an illegal writ for the

arrest of Joseph, thinking he would go to Carthage to be acquitted on

_habeas corpus_ proceedings before Judge Douglass; when an officer of

the State would be present with a legal writ and serve it upon him

immediately, and thus drag him to Missouri. The plot, however, was

discovered in time to thwart it, and Joseph, in company with Elder John

Taylor, Wilson Law and John D. Parker, left Nauvoo for the home of

Elder Taylor's father, about a day and a half's ride from Nauvoo, and

there the Prophet remained for about a week.

Meantime, through Major Warren, master in chancery, Joseph's case

was presented to Justice Butterfield, of Chicago, and United States

attorney for the district of Illinois. He wrote out an elaborate review

of the case in which he claimed that Joseph could be released on a writ

of _habeas corpus_; that he would have the right to prove that he was

not in Missouri at the time the alleged crime was committed--that of

necessity, if he was guilty of the crime with which he was charged, he

must have committed it in Illinois, and therefore was not a fugitive

from justice--and the governor of Illinois had no right to surrender

him to the authorities of Missouri as such. Mr. Butterfield contended

that a warrant for the action of the governor of a State, in delivering

up a person to the authorities of another State, was found in that

clause of the Constitution which says:

A person charged in any State with treason, felony or other crime,

who shall flee from justice, and be found in another State,

shall, on demand of the executive authority of the State from

which he fled, be delivered up, to be removed to the State having

jurisdiction of the crime. (Constitution, Article 4; Section 2.)

Mr. Butterfield insisted that it was unnecessary to inquire into the

laws that had been enacted by Congress on the subject, since:

Congress has just so much power and no more than is expressly given

by the said clause in the Constitution.

"What persons, then," he inquires, "can be surrendered up by the

governor of one State to the governor of another?"

First: He must be a person charged with treason, felony or other

crime. It is sufficient if he be charged with the commission of

crime, either by indictment found or by affidavit. Second: He

must be a person who shall flee from justice, and be found in

another State. It is not sufficient to satisfy this branch of the

Constitution, that he should be "charged" with having fled from

justice. Unless he has actually fled from the State, where the

offense was committed, into another State, the governor of this

State has no jurisdiction over his person and cannot deliver him up.

Mr. Butterfield reviewed the subject of _habeas corpus_ writs and their

operations both in England and the United States, and quoted a number

of cases from the courts of New York, and the action of the executives

of the several States to support the principles he contended for, and

concluded his communication in these words:

I would advise that Mr. Smith procure respectable and sufficient

affidavits to prove beyond all question that he was in this State

[Illinois] and not in Missouri at the time the crime with which he

was charged was committed, and upon these affidavits, apply to the

governor to countermand the warrant he has issued for his arrest.

If he should refuse so to do, I am already of the opinion that,

upon that state of facts, the supreme court will discharge him upon

_habeas corpus_.

Joseph acted upon this advice, and sent agents with all the necessary

papers to Springfield and applied to Governor Ford--Carlin's term

of office in the meantime having expired--to revoke the writ and

proclamation of ex-Governor Carlin for his arrest. The supreme court

being in session, Governor Ford submitted the petition and all the

papers pertaining thereto for their opinion, and they were unanimous in

their belief that the Missouri writ was illegal, but were divided as

to whether it would be proper for the present executive to interfere

with the official acts of his predecessor, and therefore Governor Ford

refused to interfere; but said, in a personal letter addressed to the

Prophet:

I can only advise that you submit to the laws and have a judicial

investigation of your rights. If it should become necessary, for

this purpose to repair to Springfield, I do not believe that there

will be any disposition to use illegal violence towards you; and

I would feel it my duty in your case, as in the case of any other

person, to protect you with any necessary amount of force, from mob

violence whilst asserting your rights before the courts, going to

and returning.

This reply was endorsed by Mr. Butterfield and James Adams, in whom

Joseph had great confidence; and in conformity with the advice, Joseph

was arrested by Wilson Law, on Carlin's proclamation. Application was

made at Carthage for a writ of _habeas corpus_ to go before the court

at Springfield. No writ could be obtained at the court in Carthage,

as the clerk had been elected to the State senate; but an order for

such writ was issued on the master in chancery, and with that document

Joseph, in the company of his brother Hyrum, John Taylor and others,

and in charge of Wilson Law, started for Springfield, where they

arrived in the afternoon of the thirtieth of December, 1842.

Judge Pope had continued his court two or three days in order to give

Joseph's case a hearing, and in the first interview the judge had

with him, agreed to try the case on its merits, and not dismiss it on

any technicality. The deputy sheriff of Adams County was present, but

refused at first to say whether he had the original writ or not; but

finally King, his associate, admitted he had it.

Fearing that it was the object of these men to hold the original writ

until after proceedings had concluded on the arrest made by virtue

of Governor Carlin's proclamation, and thus create more trouble, a

petition was made to Governor Ford to issue a new writ, that the case

might come up on its merits, which was granted, and Joseph was arrested

by Mr. Maxey, and a writ of _habeas corpus_ was issued by the court;

but as several days must elapse before a hearing could be had, Joseph

was placed under $4,000 bonds, Wilson Law and General James Adams being

his bondsmen.

At last the day of trial came on and the attorney-general of the State

made the following objection to the jurisdiction of the court:

1. The arrest and detention of Smith, was not under or by color of

authority of the United States, or of any officer of the United

States, but under and by color of authority of the State of

Illinois, by the officer of the State of Illinois.

2. When a fugitive from justice is arrested by authority of the

governor of any State, upon the requisition of the governor of

another State, the courts of justice, neither State nor Federal,

have any authority or jurisdiction to inquire into facts behind the

writ.

These points were ably argued _pro_ and _con_ by Mr. Butterfield for

the defense, and the attorney-general for the State. After giving a

patient hearing, the court gave its opinion, saying in relation to the

first objection, that, "The warrant on its face purports to be issued

in pursuance of the Constitution and laws of the United States, as well

as of the State of Illinois;" and therefore the court had jurisdiction.

"The matter in hand," said Judge Pope, "presents a case arising under

the second section of article IV of the Constitution of the United

States, and an act of Congress of February 12th, 1793, to carry it into

effect. The Constitution says: 'The judicial power shall extend to all

cases in law or equity arising under this Constitution, the laws of the

United States, and treaties made, and which shall be made under their

authority.'"

Therefore, on that line of reasoning, the judge concluded the court had

jurisdiction. As to the second objection--the right of the court to

inquire into facts behind the writ--the judge held it unnecessary to

decide that point, as Smith was entitled to his discharge, for defect

in the affidavit on which the demand for his surrender to Missouri was

made. To justify the demand for his arrest the affidavit should have

shown, "First, that Smith committed a crime; second, that he committed

it in Missouri. And it must also appear 'that Smith had fled from

Missouri.'" None of these things the affidavit of Boggs did, and the

judge held that it was defective for those reasons, and added:

The court can alone regard the facts set forth in the affidavit

of Boggs as having any legal existence. The mis-recitals and

over-statements in the requisition and warrant are not supported by

oath and cannot be received as evidence to deprive a citizen of his

liberty, and transport him to a foreign State for trial. For these

reasons, Smith must be discharged.

And Joseph had scored another victory over his old enemies in Missouri.

CHAPTER XXV.

INCIDENTS OF THE TRIAL AND ACQUITTAL.

DURING the trial, excitement at times ran high and threatened to break

out into acts of violence. When Joseph first made his way through the

throng about the court-house, some one in the crowd recognized him,

and exclaimed: "There goes Smith now!" "Yes," said another, "and a

fine looking man he is, too." "And as damned a rascal as ever lived!"

put in a third. Hyrum Smith, overhearing the last remark said: "And

a good many ditto!" "Yes," said the person addressed, "ditto, ditto,

G--d d--n you, and every one that takes his part is as d--d a rascal

as he is." "I am that man;" shouted Wilson Law, "and I'll take his

part!" Whereupon both parties prepared for a fight; but Mr. Prentice,

the marshal, interfered and quelled the disturbance; and the excitement

soon quieted down.

During the progress of the trial the Prophet had good opportunity of

associating with some of the leading men of the State, among them the

judges of the supreme court, and Governor Ford, who ventured to caution

the Prophet to have nothing to do with electioneering in political

contests; a thing, the Prophet said in reply, he had never done.

Governor Ford also told him that he had a requisition from the governor

of Missouri for the arrest of himself and others on the old charge of

treason, arson, etc., but he happened to know that the charges were

dead. The State legislature was also in session and consequently there

was a general gathering of the principal men of Illinois, and the

Prophet extended largely his circle of acquaintances among them.

The time occupied by the trial kept Joseph and his party over one

Sunday in Springfield, and the use of the hall of representatives was

tendered him in which to hold religious services. The use of the hall

was accepted and Orson Hyde preached in the forenoon, and Elder John

Taylor in the afternoon; the services being largely attended by members

of the legislature.

It required several days to make the journey from Springfield to

Nauvoo, and the Prophet's party suffered no little from the extreme

coldness of the weather. The news of Joseph's triumph had preceded

him, and as his party approached the city, of which he was the chief

founder, the people turned out almost _en masse_ to bid him welcome

to his home; and though there was little or none of the pomp and

circumstance and splendor that attend the welcome of a king by his

subjects, yet never did king receive more hearty or sincere welcome

from his people than did Joseph from the citizens of Nauvoo.

The day following his return home the Prophet issued invitations to the

Twelve Apostles and their wives and other leading citizens to attend

a feast at his house in honor of his release from his enemies. The

Twelve at the same time issued a proclamation inviting the Saints in

Nauvoo to unite with them in dedicating Tuesday, the seventeenth of

January, 1843, as "a day of humiliation, fasting, praise, prayer and

thanksgiving before the Great Eloheim," because of the deliverance

He had wrought out for His servant. The Bishops were instructed to

provide suitable places in their respective wards for the people to

meet in, and one or more of the brethren who had been with Joseph at

Springfield, would be present to relate what had happened.

Although to relate here the circumstances that befell the man who was

accused as the chief actor in the assault upon ex-Governor Boggs--O.

P. Rockwell--takes us beyond many events of which we desire to speak,

we think it proper to record how, after spending several months in

the eastern States, he returned to St. Louis where he was recognized

by Elias Parker, who made affidavit that he was the O. P. Rockwell

advertised for in the papers, and on the fourth of March, 1843, was

arrested by Mr. Fox, and taken to Independence for trial. Rockwell

wrote from his prison in Independence to Bishop N. K. Whitney, for

bail, which was fixed at five thousand dollars; but as the court in

Missouri would only take some responsible person resident in Missouri,

bail could not be secured for him.

I have not the space to give a detailed account of all Rockwell's

adventures and sufferings during his weary imprisonment of nearly eight

months. He suffered much cruelty in prison life, and when his case

came before the grand jury there wasn't sufficient evidence to justify

an indictment against him. But in the meantime he had made an effort

to escape, and was held on a charge of jail-breaking, for which, when

he came to be tried, he was sentenced to five minutes' imprisonment,

though they kept him for several hours while an effort was made to

trump up new charges against him.

One incident occurred during Rockwell's imprisonment that we can not

pass without notice. Sheriff Reynolds made an effort to induce him to

go to Nauvoo, and as the Prophet Joseph had great confidence in him,

Reynolds' proposition was that he should drive Joseph in a carriage

outside of Nauvoo, where the Missourians could capture him; and then,

as to himself, he could either remain in Illinois, return to Missouri

or go where he pleased. "You only deliver Joe Smith into our hands,"

said Reynolds, "and name your pile." "I will see you all damned first,

and then I won't," replied Rockwell.

After meeting with many adventures he arrived in Nauvoo on an evening

when there was a social party in progress at the Prophet's house.

In the midst of the festivities Joseph observed a rough-looking man

with long hair falling down over his shoulders, staggering among his

guests as if intoxicated, and the suspicion arose at once that he was

a Missourian. Joseph quietly spoke to the captain of police who was

present, and told him to put the stranger out. A struggle ensued, and

during its progress the Prophet had a full view of the man's face, and

at once recognized his devoted friend O. P. Rockwell. It is needless to

say he was given a hearty welcome or that the story of his adventures

among the Missourians contributed no little to the enjoyment of the

evening, though some portions of his narrative were so burdened with

accounts of his sufferings and the cruelties practiced towards him,

that they were calculated to produce sorrow rather than joy. But these

feelings were banished by the fact that he was now delivered out of

them all, and honorably discharged in fulfillment of the prophecy

uttered by Joseph shortly after he heard of Rockwell's arrest in St.

Louis, nearly a year before. The party which had been so rudely yet so

pleasantly interrupted, proceeded, no one enjoying it more than the

"long-haired stranger."

A few days, only, after the departure from Springfield of the Prophet

and his party, John C. Bennett arrived there. The measures he then

set on foot, and which produced, ultimately, what very nearly became

serious results, may be judged from the following letter addressed to

Sidney Rigdon and Orson Pratt, under date of January 10, 1843:

DEAR FRIENDS--It is a long time since I have written to you, and

I should now much desire to see you; but I leave tonight for

Missouri, to meet the messenger charged with the arrest of Joseph

Smith, Hyrum Smith, Lyman Wight and others, for murder, burglary,

treason, etc., etc., and who will be demanded in a few days on new

indictments found by a grand jury of a called court on the original

evidence, and in relation to which a _nolle prosequi_ was entered

by the district attorney.

New proceedings have been gotten up on the old charges, and no

_habeas corpus_ can then save them. We shall try Smith on the

Boggs case, when we get him into Missouri. The war goes bravely

on; and although Smith thinks he is now safe, the enemy is near,

even at the door. He has awoke the wrong passenger. The governor

will relinquish Joe up at once on the new requisition. There is

but one opinion on the case, and that is, nothing can save Joe on

the new requisition and demand, predicated on the old charges on

the institution of new writs. He must go to Missouri; but he will

not be harmed if he is not guilty; but he is a murderer, and must

suffer the penalty of the law. Enough on this subject.

I hope that both of your amiable families are well, and you will

please to give to them all my best respects. I hope to see you

soon. When the officer arrives I shall be near at hand. I shall see

you all again. Please write me at Independence immediately.

This letter was handed by Orson Pratt to Joseph, and was read by him

to Sidney Rigdon and the company which gathered at the Nauvoo Mansion

to celebrate the Prophet's release by a feast, to the discomfiture

of Sidney Rigdon, who of course was averse to having it known that

he held any correspondence with Bennett. The action of Orson Pratt

in this matter paved the way for his return to his position in The

Church, for he had been suspended from his quorum in the Priesthood,

having been led to oppose the counsels and falsely accuse the Prophet,

in consequence of the misrepresentations and malicious schemes of

John C. Bennett. But after the above incident, he was re-baptized by

the Prophet and received back into the quorum of the Apostles in full

confidence and fellowship.

Meantime Nauvoo was growing. At this period--the winter of 1843--her

inhabitants are variously computed from twelve to sixteen thousand.

Her public buildings, chiefly the Temple and the Nauvoo House, were

progressing rapidly. More pretentious buildings were being erected, and

new additions to the original town plat were made, and the city, early

in December, 1842, had been divided, ecclesiastically, into ten wards,

and Bishops were appointed by the High Council to preside over each.

The city council was active in passing ordinances to meet the growing

necessities of a rapidly increasing population, looking especially

to the cleanliness, health and morality of the city. In February,

1843, Joseph was elected a second time to be mayor, and all things

considered, Nauvoo was rapidly approaching the high water mark of her

prosperity.

CHAPTER XXVI.

DOCTRINAL DEVELOPMENT AT NAUVOO--INTERPRETATION OF THE SCRIPTURES.

AFTER the effort of the Prophet's enemies to drag him into Missouri

on the charge of being an accessory before the fact in an attempt

upon the life of ex-Governor Boggs, Nauvoo was granted a blessed

season of peace, lasting from January, 1843, to the month of June

following. It is well to note the circumstance, for Nauvoo had few such

periods. Peace is essential to the growth of cities. Commerce flees

from strife; and trade sinks into decay where conflicts distract the

people. Nauvoo was favorably located and no city in the inland-West

gave better promise of becoming an important center of domestic

commerce, manufactures, and inland and river trade. With peace it

could easily have become the rival of St. Louis or Chicago; and Kansas

City and Omaha as outfitting points for the great West might scarcely

have been known. In addition to being a center of trade, manufactures

and domestic commerce, the presence of the Church of Jesus Christ of

Latter-day Saints would have made it a shrine, a gathering place for

the faithful from all parts of the world, and an educational center

also; for already the charters were secured and the faculty chosen

for a great university; and the keen interest which the Prophet and

his followers had ever manifested in education gave every promise

that Nauvoo in time would be one of the prominent centers of higher

education in the United States.

The peace essential to this material and educational growth, however,

was not granted to Nauvoo. Sectarian bitterness against the religion of

the Prophet and his followers was too deep-rooted; political jealousy

was too strong; and hence strife, plots, threats of violence, actual

violence, rumors of invasions from Missouri, hints of assistance from

mobs in Illinois, the frequent arrest of the founder of the city,

the false reports that went abroad concerning its inhabitants--all

combined to blight the growth which otherwise might have been hoped

for from Nauvoo's favorable position and early development. But this

lull referred to in that all but incessant storm which beat upon the

uncovered head of Joseph Smith from the time he announced to the

world a revelation from God until this period of grace--from January,

1843, to the June following--was employed by him to good advantage

in the matter of the doctrinal development of The Church. It was in

this period that he unfolded the doctrines which most distinguish The

Church, which under God he had founded, from the sectarian churches

founded by men. Unfortunately we do not have _verbatim_ reports of

his discourses during this period. Most of them were reported in

long-hand by Willard Richards, his confidential friend and secretary,

and Wilford Woodruff, one of the Twelve Apostles and noted among other

things for daily journalizing events passing under his observation.

But these reports are not _verbatim_, and there doubtless exist many

verbal inaccuracies, and often the impression of the idea left upon the

mind of the reporter rather than the idea itself. But notwithstanding

some verbal inaccuracies that may exist, and even the statement of the

impression of ideas for the ideas themselves, still these long-hand

reports of the discourses of the Prophet, stand among the most valued

documents of our annals.

Without strict regard to the chronological order in which occur his

discourses, conversations, letters, and revelations quoted in the

following pages of the chapters devoted to doctrinal subjects, I wish

to present the substance of his teachings within the period named.

THE FUNCTIONS OF THE PRIESTHOOD TO BLESS.

To Orson Hyde, one of the Twelve, somewhat given to prophesying

calamities and speaking with severity to those slow to receive his

words, the Prophet took occasion to say in a council meeting of the

Twelve:

I told Elder Hyde that when he spoke in the name of the Lord, it

should prove true; but he must not curse the people--rather bless

them.

A remark which at once recognizes the power of that Priesthood held by

Orson Hyde--even though he curse the people--but he more especially

points out the fact that the chief function of that Priesthood is to

bless and not curse.

THE SCRIPTURES AND THEIR INTERPRETATION.

Occasionally the Prophet expounded the Scriptures, and in this he

was most happy: not so much on account of his knowledge of ancient

languages--though that knowledge, when his opportunities for acquiring

it are taken into account, was surprisingly extensive--as from that

divine inspiration which so mightily rested upon him at times. Of the

Bible itself the Prophet said:

I believe the Bible as it read when it came from the pen of the

original writers. Ignorant translators, careless transcribers, or

designing and corrupt priests have committed many errors.

As an example of the errors which had crept into the holy record he put

in contrast the following:

It repented the Lord that he had made man on the earth.--Genesis v:

6.

God is not a man, that he should lie; neither the son of man that

he should repent.--Numbers xxiii: 19.

His exegesis, which at once harmonizes the conflicting passages, and

satisfies the understanding, is as follows:

It ought to read: It repented _Noah_ that God had made man. This I

believe, and then the other quotation [meaning the second] stands

fair. If any man will prove to me by one passage of holy writ one

item I believe to be false, I will renounce and disclaim it as far

as I have promulgated it.

In like manner he set the following passage right, Hebrews VI: 1-6.

The first principles of the Gospel, as I believe, are, _Faith,

Repentance, Baptism_ for the remission of sins, with the promise

of the _Holy Ghost_. Look at Hebrews VI: 1, for contradictions!

"Therefore _leaving_ the principles of the doctrine of Christ, let

us go on unto perfection." If a man _leaves_ the principles of the

doctrine of Christ, how can he be saved in the principles? This is

a contradiction. * * * I will render it as it should be: "Therefore

_not_ leaving the principles of the doctrine of Christ, let us go

on unto perfection, not laying again the foundation of repentance

from dead works, and of faith towards God," etc.

In like manner he pointed out a solecism in the Lord's prayer. It reads

in our common version:

_Lead_ us not into temptation, but deliver us from evil, for thine

is the kingdom, the power, etc.

In contrast with this may be placed the statement of James:

Let no man say when he is tempted, I am tempted of God: for God

cannot be tempted with evil, _neither tempteth he any man_.--James

1: 13.

Then why pray to God the Father--

And lead us not into temptation?

The Prophet's exegesis was:

The passage should read: And _leave_ us not--or, suffer us not to

be led, into temptation, for thine is the kingdom, etc.

Again, in a public discourse he dealt with the following passage:

Among those that are born of women, there hath not arisen a greater

prophet than John the Baptist: nevertheless, he that is _least_ in

the kingdom of heaven is greater than he.

Taking up the first part of the question, viz: the greatness of John,

he thus expounded it:

Firstly, he [John] was trusted with a divine mission of preparing

the way before the face of the Lord. Whoever had such a trust

committed to him before or since? No man. Secondly, he was

intrusted with the important mission, and it was required at his

hands to baptize the Son of Man. Whoever had the honor of doing

that? Whoever had so great a privilege and glory? Whoever led the

Son of God into the waters of baptism, and had the privilege of

beholding the Holy Ghost descend in the form of a dove, or rather

in the sign of a dove, in witness of that administration? * * *

Thirdly, John at that time was the only legal administrator in the

affairs of the kingdom there was then on earth and holding the

keys of power. The Jews had to obey his instructions or be damned

by their own laws, and Christ Himself fulfilled all righteousness

in becoming obedient to the law which He had given to Moses on the

mount, and thereby magnified it and made it honorable, instead of

destroying it. The son of Zachariah wrested the keys, the kingdom,

the power, the glory, from the Jews, by the holy anointing and

decree of heaven; and these three reasons constitute him the

greatest Prophet born of women.

Taking up the second part of the subject--"He that is least in the

kingdom of heaven is greater than he," [i. e., greater than John]--it

was made easy to understand in the following manner:

How was the least in the kingdom of heaven greater than he [John]?

In reply, I ask who did Jesus have reference to as being the least?

Jesus was looked upon as having the _least_ claim in all God's

kingdom, and was _least_ entitled to their credulity as a Prophet,

as though he had said: "He that is _considered_ the least among

you, is greater than John--that is myself."

Explaining the matter of interpretation itself, he said:

What is the rule of interpretation? Just no interpretation at

all. Understand it precisely as it reads. I have a key by which I

understand the Scriptures. I inquire, what was the question which

drew out the answer or caused Jesus to utter the parable? * * * To

ascertain its meaning, we must dig to the root and ascertain what

it was that drew the saying out of Jesus.

While this was said especially in relation to the parable of the

prodigal son, it may well be given a wider application; and it will

be found a great aid in arriving at the truth of many supposedly hard

sayings of the Scriptures. But while this key or rule of interpretation

was doubtless of great service to the Prophet in his study of the

scriptures, he was helped in another and a more important way to

understand them; to understand them in a manner which I cannot explain

better than by quoting a passage with which he dealt at an earlier

date than the period with which I am now dealing, but which is of

such moment and helps to illustrate the work we find him doing at

Nauvoo during this interim of peace, that we can well afford to stop

and consider it. As early as 1831 the Prophet with Sidney Rigdon set

about the task of bringing forth a new and inspired translation of the

Bible. Their work extended also into the year 1832. On the 16th day

of February of that year, they came, in the course of their work, to

the twenty-ninth verse of the fifth chapter of John's Gospel, speaking

of the resurrection of the dead, concerning those who shall hear the

voice of the Son of Man, and shall come forth, and which in our common

version stands:

And shall come forth; they that have done good, unto the

resurrection of life; and they that have done evil, unto the

resurrection of damnation.

But to the Prophet it was given:

* * * And shall come forth: they who have done good in the

resurrection of the just, and they who have done evil, in the

resurrection of the unjust.

Then follows upon this rendering of the passage by the Spirit, a

revelation concerning the future state of man and the different degrees

of glory which he will inherit, the like of which is not to be found

elsewhere in all that is written among the children of men; and which,

in part, I quote. Reverting to the passage as given by the Spirit, the

Prophet says:

Now this caused us to marvel, for it was given unto us of the

Spirit; and while we meditated upon these things, the Lord touched

the eyes of our understandings and they were opened, and the glory

of God shone round about;

THE VISION OF THE SON'S GLORY.

And we beheld the glory of the Son, on the right hand of the

Father, and received of his fullness;

And saw the holy angels, and they who are sanctified before his

throne, worshiping God, and the Lamb, who worship him for ever and

ever.

And now, after the many testimonies which have been given of him,

this is the testimony last of all, which we give of him, that he

lives;

For we saw him, even on the right hand of God, and we heard the

voice bearing record that he is the Only Begotten of the Father--

That by him and through him, and of him the worlds are and were

created, and the inhabitants thereof are begotten sons and

daughters unto God.

THE FALL OF LUCIFER.

And this we saw also, and bear record, that an angel of God who was

in authority in the presence of God, who rebelled against the Only

Begotten Son, whom the Father loved, and who was in the bosom of

the Father--was thrust down from the presence of God and the Son,

And was called Perdition, for the heavens wept over him--he was

Lucifer, a son of the morning.

And we beheld, and lo, he is fallen! is fallen! even a son of the

morning.

And while we were yet in the Spirit, the Lord commanded us

that we should write the vision, for we beheld Satan, that old

serpent--even the devil--who rebelled against God, and sought to

take the kingdom of our God, and his Christ,

Wherefore he maketh war with the saints of God, and encompasses

them round about.

And we saw a vision of the sufferings of those with whom he made

war and overcame, for thus came the voice of the Lord unto us.

Thus saith the Lord, concerning all those who know my power, and

have been made partakers thereof, and suffered themselves, through

the power of the devil, to be overcome, and to deny the truth and

defy my power--

They are they who are the sons of perdition, of whom I say that it

had been better for them never to have been born,

For they are vessels of wrath, doomed to suffer the wrath of God,

with the devil and his angels in eternity;

Concerning whom I have said there is no forgiveness in this world

nor in the world to come,

Having denied the Holy Spirit after having received it, and having

denied the Only Begotten Son of the Father--having crucified him

unto themselves, and put him to an open shame.

These are they who shall go away into the lake of fire and

brimstone, with the devil and his angels,

And the only ones on whom the second death shall have any power;

Yea, verily, the only ones who shall not be redeemed in the due

time of the Lord, after the sufferings of his wrath;

For all the rest shall be brought forth by the resurrection of the

dead, through the triumph and the glory of the Lamb, who was slain,

who was in the bosom of the Father before the worlds were made.

And this is the gospel, the glad tidings which the voice out of the

heavens bore record unto us,

That he came into the world, even Jesus, to be crucified for the

world, and to bear the sins of the world, and to sanctify the

world, and to cleanse it from all unrighteousness;

That through him all might be saved whom the Father had put into

his power and made by him,

Who glorifies the Father, and saves all the works of his hands,

except those sons of perdition, who deny the Son after the Father

has revealed him;

Wherefore, he saves all except them they shall go away into

everlasting punishment, which is endless punishment, which is

eternal punishment, to reign with the devil and his angels in

eternity, where their worm dieth not, and the fire is not quenched,

which is their torment;

And the end thereof, neither the place thereof, nor their torment,

no man knows,

Neither was it revealed, neither is, neither will be revealed unto

man, except to them who are made partakers thereof:

Nevertheless I, the Lord, show it by vision unto many, but

straightway shut it up again;

Wherefore the end, the width, the height, the depth, and the misery

thereof, they understand not, neither any man except them who are

ordained unto this condemnation.

And we heard the voice, saying, Write the vision, for lo! this is

the end of the vision of the sufferings of the ungodly!

OF THOSE WHO INHERIT THE CELESTIAL GLORY.

And again, we bear record, for we saw and heard, and this is the

testimony of the gospel of Christ, concerning them who come forth

in the resurrection of the just;

They are they who received the testimony of Jesus, and believed

on his name and were baptized after the manner of his burial,

being buried in the water in his name, and this according to the

commandment which he has given,

That by keeping the commandments they might be washed and cleansed

from all their sins, and receive the Holy Spirit by the laying on

of the hands of him who is ordained and scaled unto this power,

And who overcome by faith, and are sealed by the Holy Spirit of

promise, which the Father sheds forth upon all those who are just

and true.

They are they who are the church of the first born.

They are they into whose hands the Father has given all things--

They are they who are Priests and Kings, who have received of his

fullness, and of his glory,

And are Priests of the Most High, after the order of Melchisedek,

which was after the order of Enoch, which was after the order of

the Only Begotten Son;

Wherefore, as it is written, they are Gods, even the sons of God--

Wherefore all things are theirs, whether life or death, or things

present, or things to come, all are theirs and they are Christ's

and Christ is God's;

And they shall overcome all things;

Wherefore let no man glory in man, but rather let him glory in God,

who shall subdue all enemies under his feet--

These shall dwell in the presence of God and his Christ for ever

and ever.

These are they whom he shall bring with him, when he shall come in

the clouds of heaven, to reign on the earth over his people.

These are they who shall have part in the first resurrection.

These are they who shall come forth in the resurrection of the just.

These are they who are come unto Mount Zion, and unto the city of

the living God, the heavenly place, the holiest of all.

These are they who have come to an innumerable company of angels,

to the general assembly and church of Enoch, and of the first born.

These are they whose names are written in heaven, where God and

Christ are the judge of all.

These are they who are just men made perfect through Jesus the

mediator of the new covenant, who wrought out this perfect

atonement through the shedding of his own blood.

These are they whose bodies are celestial, whose glory is that of

the sun, even the glory of God, the highest of all, whose glory the

sun of the firmament is written of as being typical.

THOSE OF THE TERRESTRIAL GLORY.

And again, we saw the terrestrial world, and behold and lo, these

are they who are of the terrestrial, whose glory differs from that

of the church of the first born, who have received the fullness of

the Father, even as that of the moon differs from the sun in the

firmament.

Behold, these are they who died without law,

And also they who are the spirits of men kept in prison, whom the

Son visited, and preached the gospel unto them, that they might be

judged according to men in the flesh,

Who received not the testimony of Jesus in the flesh, but

afterwards received it.

These are they who are honorable men of the earth, who were blinded

by the craftiness of men.

These are they who receive of his glory, but not of his fullness.

These are they who receive of the presence of the Son, but not of

the fullness of the Father;

Wherefore they are bodies terrestrial, and not bodies celestial,

and differ in glory as the moon differs from the sun.

These are they who are not valiant in the testimony of Jesus;

wherefore they obtain not the crown over the kingdom of our God.

And now this is the end of the vision which we saw of the

terrestrial, that the Lord commanded us to write while we were yet

in the Spirit.

THOSE WHO INHERIT THE TELESTIAL GLORY.

And again, we saw the glory of the telestial, which glory is that

of the lesser, even as the glory of the stars differs from that of

the glory of the moon in the firmament.

These are they who received not the gospel of Christ, neither the

testimony of Jesus.

These are they who deny not the Holy Spirit.

These are they who are thrust down to hell.

These are they who shall not be redeemed from the devil, until the

last resurrection, until the Lord, even Christ the Lamb shall have

finished his work.

These are they who receive not of his fullness in the eternal

world, but of the Holy Spirit through the ministration of the

terrestrial;

And the terrestrial through the ministration of the celestial;

And also the telestial receive it of the administering of angels

who are appointed to minister for them, or who are appointed to be

ministering spirits for them, for they shall be heirs of salvation.

SUMMARY OF THE GREAT VISION.

And thus we saw in the heavenly vision, the glory of the telestial,

which surpasses all understanding,

And no man knows it except him to whom God has revealed it.

And thus we saw the glory of the terrestrial, which excels in all

things the glory of the telestial, even in glory, and in power, and

in might, and in dominion.

And thus we saw the glory of the celestial, which excels in all

things--where God, even the Father, reigns upon his throne for ever

and ever;

Before whose throne all things bow in humble reverence and give him

glory for ever and ever.

They who dwell in his presence are the church of the first born,

and they see as they are seen, and know as they are known, having

received of his fullness and of his grace;

And he makes them equal in power, and in might, and in dominion.

And the glory of the celestial is one, even as the glory of the sun

is one.

And the glory of the terrestrial is one, even as the glory of the

moon is one.

And the glory of the telestial is one, even as the glory of the

stars is one, for as one star differs from another star in glory,

even so differs one from another in glory in the telestial world;

For these are they who are of Paul, and of Apollos, and of Cephas.

These are they who say they are some of one and some of

another--some of Christ and some of John, and some of Moses, and

some of Elias, and some of Esaias, and some of Isaiah, and some of

Enoch;

But receive not the gospel, neither the testimony of Jesus, neither

the prophets, neither the everlasting covenant.

Last of all, these all are they who will not be gathered with the

saints, to be caught up unto the church of the first born, and

received into the cloud.

These are they who are liars, and sorcerers, and adulterers, and

whoremongers, and whosoever loves and makes a lie.

These are they who suffer the wrath of God on the earth.

These are they who suffer the vengeance of eternal fire.

These are they who are cast down to hell and suffer the wrath of

Almighty God, until the fullness of times when Christ shall have

subdued all enemies under his feet, and shall have perfected his

work,

When he shall deliver up the kingdom, and present it unto the

Father spotless, saying--I have overcome and have trodden the

wine-press alone, even the wine-press of the fierceness of the

wrath of Almighty God.

Then shall he be crowned with the crown of his glory, to sit on the

throne of his power to reign for ever and ever.

But behold, and lo, we saw the glory and the inhabitants of the

telestial world, that they were as innumerable as the stars in the

firmament of heaven, or as the sand upon the sea shore,

And heard the voice of the Lord, saying--these all shall bow the

knee, and every tongue shall confess to him who sits upon the

throne for ever and ever;

For they shall be judged according to their works, and every man

shall receive according to his own works, his own dominion, in the

mansions which are prepared,

And they shall be servants of the Most High, but where God and

Christ dwell they cannot come, worlds without end.

This is the end of the vision which we saw, which we were commanded

to write while we were yet in the Spirit.

But great and marvelous are the works of the Lord, and the

mysteries of his kingdom which he showed unto us, which surpasses

all understanding in glory, and in might, and in dominion,

Which he commanded us we should not write while we were yet in the

Spirit, and are not lawful for man to utter;

Neither is man capable to make them known, for they are only to

be seen and understood by the power of the Holy Spirit, which God

bestows on those who love him, and purify themselves before him;

To whom he grants this privilege of seeing and knowing for

themselves;

That through the power and manifestation of the Spirit, while in

the flesh, they may be able to bear his presence in the world of

glory.

And to God and the Lamb be glory, and honor, and dominion for ever

and ever. Amen.

CHAPTER XXVII.

DOCTRINAL DEVELOPMENT AT NAUVOO--THE KINGDOM OF GOD AND THE

RESURRECTION.

IT should be remembered that the preaching of Alexander Campbell,

the founder of the "Church of the Disciples," or "Christians," had a

widespread influence in the western States of the Union, including

Illinois. Among other things taught by him in his public ministry was

that the baptism of John was not identical with Christian baptism, and

that the Kingdom of God was not set up in the earth until after the Son

of God was glorified and the day of Pentecost was come. It was perhaps

because of the very extended acceptance of these views throughout the

West which led the Prophet to make the following comprehensive remarks

about the baptism of John and the Kingdom of God.

OF JOHN'S BAPTISM.

Some say the Kingdom of God was not set up until the day of

Pentecost, and that John did not preach the baptism of repentance

for the remission of sins; but I say, in the name of the Lord, that

the Kingdom of God was set up on the earth from the days of Adam

to the present time. * * * As touching the Gospel and baptism that

John preached, I would say that John came preaching the Gospel

for the remission of sins; he had his authority from God, and the

oracles of God were with him, and the Kingdom of God for a season

seemed to rest with John alone. * * * John was a priest after the

order of Aaron and had the keys of that Priesthood, and came forth

preaching repentance and baptism for the remission of sins, but at

the same time cries out, "There cometh one after me more mighty

than I, the latchet of whose shoes I am not worthy to unloose;" and

Christ came according to the words of John, and he was greater than

John, because He held the keys of the Melchisedek Priesthood and

Kingdom of God, and had before revealed the Priesthood to Moses;

yet Christ was baptized by John to fulfill all righteousness. *

* * [John] preached the same Gospel and baptism that Jesus and

the Apostles preached after him. The endowment was to prepare the

disciples for their mission unto the world.

OF THE KINGDOM OF GOD.

Whenever there has been a righteous man on earth unto whom God

revealed His word and gave power and authority to administer in

His name, and where there is a priest of God--a minister who has

power and authority from God to administer in the ordinances of the

Gospel and officiate in the Priesthood of God--there is the Kingdom

of God; and in consequence of rejecting the Gospel of Jesus Christ

and the Prophets whom God had sent, the judgments of God have

rested upon peoples, cities and nations, in various ages of the

world, which was the case with the cities of Sodom and Gomorrah,

which were destroyed for rejecting the Prophets. * * * Whenever men

can find out the will of God, and find an administrator legally

authorized from God, there is the Kingdom of God; but where these

are not, the Kingdom of God is not. All the ordinances, systems

and administrations on the earth are of no use to the children of

men, unless they are ordained and authorized of God; for nothing

will save a man but a legal administration; for none other will be

acknowledged either by God or angels. * * *

* * * Some say the Kingdom of God was not set up until the day of

Pentecost, and that John did not preach the baptism of repentance

for the remission of sins; but I say, in the name of the Lord, that

the Kingdom of God was set up on the earth from the days of Adam

to the present time. * * * Now I will give my testimony. I care

not for man. I speak boldly and faithfully, and with authority.

How is it with the Kingdom of God? Where did the Kingdom of God

begin? Where there is no Kingdom of God, there is no salvation.

What constitutes the Kingdom of God? Where there is a Prophet, a

Priest, or a righteous man unto whom God gives His oracles, there

is the Kingdom of God; and where the oracles of God are not, there

the Kingdom of God is not. In these remarks I have no allusion

to the kingdoms of the earth. We will keep the laws of the land;

we do not speak against them; we never have, and we can hardly

make mention of the State of Missouri, of our persecutions there,

etc., but what the cry goes forth that we are guilty of larceny,

burglary, arson, treason, murder, etc., etc., which is false. We

speak of the Kingdom of God on the earth, not the kingdoms of men.

* * * But, says one, the Kingdom of God could not be set up in the

days of John, for John said the Kingdom was at hand. But I would

ask if it could be any nearer to them than to be in the hands of

John? The people need not wait for the day of Pentecost to find the

Kingdom of God, for John had it with him, and he came forth from

the wilderness, crying out "Repent ye, for the Kingdom of Heaven is

nigh at hand," as much as to say, "Out here I have got the Kingdom

of God, and I am coming after you; and if you don't receive it, you

will be damned," and the Scriptures represent that all Jerusalem

went out unto John's baptism. There was a legal administrator, and

those that were baptized were subjects for a king; and also the

laws and oracles of God were there, therefore the Kingdom of God

was there, for no man could have better authority to administer

than John, and our Savior submitted to that authority Himself by

being baptized by John, therefore the Kingdom of God was set up on

the earth even in the days of John.

* * * Again, he says, "Except ye are born of the water and of the

Spirit, ye cannot enter into the Kingdom of God; and though the

heavens and earth should pass away, my words should not pass away."

If a man is born of water and of the Spirit, he can get into the

Kingdom of God. It is evident the Kingdom of God was on earth, and

John prepared subjects for the Kingdom, by preaching to them and

baptizing them, and he prepared the way before the Savior, or came

as a forerunner, and prepared subjects for the preaching of Christ,

and Christ preached through Jerusalem on the same ground where John

had preached, and when the Apostles were raised up, they worked

in Jerusalem and Jesus commanded them to tarry there until they

were endowed with power from on high. Had they not work to do in

Jerusalem? They did work and prepared a people for the Pentecost.

The Kingdom of God was with them before the day of Pentecost, as

well as afterwards.

It is evident from all this that, speaking broadly, with the Prophet

the Kingdom of God was the government of God on earth and in

heaven--whether that government was manifested through the authority

of a single individual or a complete system of ecclesiastical or

national government. This is, however, speaking broadly, not to say

loosely; and in the same manner that the subject is spoken of in holy

scripture where the phrases _Kingdom of God, Kingdom of Heaven, the

Church of Christ, Church of God, the Church_, etc., are often used

interchangeably and indiscriminately to represent in a general way

that divine institution which God in whole or in part from time to

time establishes to help man in the matter of his salvation. But it is

proper for the reader to know that Joseph Smith when speaking strictly

recognized a distinction between "The Church of Jesus Christ" and the

"Kingdom of God." And not only a distinction but a separation of one

from the other. The Kingdom of God according to his teaching is to be

a political institution that shall hold sway over all the earth; to

which all other governments will be subordinate and by which they will

be dominated. Of this Kingdom Christ is the King; for He is to reign

"King of Kings" as well as "Lord of Lords." While all governments are

to be in subjection to the Kingdom of God, it does not follow that all

its members will be of one religious faith. The Kingdom of God is not

necessarily made up exclusively of members of the Church of Christ. In

fact the Prophet taught that men not members of The Church could be,

not only members of that Kingdom, but also officers within it. It is

to grant the widest religious toleration, though exacting homage and

loyalty to its great Head, to its institutions, and obedience to its

laws.

On the other hand the Church of Christ is purely an ecclesiastical

organization, comprising within its membership only those who have

embraced the Gospel of Jesus Christ; who inwardly have accepted its

principles in their faith, and outwardly have received the rites and

ceremonies it prescribes. Of this Church Jesus Christ is the Head,

since He is to be "Lord of Lords" as well as "King of Kings." The

Church is peculiarly Christ's. It bears His name. It is composed of

members who, while not behind others in doing Him homage, as the head

of the Kingdom of God, accept Him as more than the King of Kings--they

accept Him as Lord--as Lord of Lords, as Redeemer--Savior--God. But

the Church of Christ, precious as it is; beloved by its great Head;

in the harmony of its truth, perfect; in the beauty of its holiness,

passing all praise; in its power of salvation, absolute--yet the

Church of Christ will doubtless stand under the protecting aegis of

the Kingdom of God in common with other systems of religion, enjoying

only such rights as will be common to all. And while the Church of

Christ will enjoy to the full her privileges, promulgate her faith

without let or hindrance, make known the truth she holds and her

saving grace and power, and manage her own affairs--yet she will not

usurp the prerogative of the Kingdom of God, nor interfere with those

outside the pale of her jurisdiction--outside of her membership. Such,

in substance, was the teaching of the Prophet on this subject. Not

publicly, or at least not very publicly; but he taught the foregoing

in the counsels of the Priesthood as many testify, and effected an

organization as a nucleus of the Kingdom above referred to of which

some who were not in The Church were members.

It will be understood, then, that what I have quoted from the Prophet's

discourses on the subject of the Kingdom of God is spoken broadly; in

a sense which recognizes the Kingdom of God simply as the government

of God on earth or in heaven; and whether represented by a single

individual holding divine authority, or a regular system of government;

and which, loosely, may be and is applied to the Church of Christ, or

some part thereof.

THE GLORIOUS COMING OF THE SON OF GOD.

It was this year, 1843, that the speculations of William Miller fixed

upon for the glorious coming of the Son of God, to reign with His

Saints on the earth for a thousand years. Though Mr. Miller was but a

religious enthusiast, yet his teachings and his deductions from the

prophecies of Daniel and John the Revelator created no little stir

throughout the United States, and many thousands of people were looking

for the appearing of the Lord Jesus Christ, expecting the resurrection

of the dead to begin, and the promised reign of righteousness to

follow. The agitation concerning this great event naturally led to

many inquiries being submitted to the Prophet concerning it, and he

did not hesitate to boldly cross the statements of Mr. Miller on the

subject, and contradict his deductions based upon the predictions of

the prophets. Joseph Smith stood at the head of the Dispensation of

the Fullness of Times, and he knew too well the then present status

of the work of God to be deceived into believing that the time for

the coming of the Son of God had arrived. The great preliminary work

which is to precede that great event had not been accomplished, and

until that work was done the Prophet knew that Jesus would not come in

the clouds of heaven in power and great glory. It was reported in the

Chicago _Express_ that one Hyrum Redding had actually seen the promised

sign of the coming of the Son of Man, concerning which Joseph in a

communication to the _Times and Seasons_ said:

Mr. Redding may have seen a wonderful appearance in the clouds

one morning about sunrise, (which is nothing very uncommon in the

winter season,) he has not seen the sign of the Son of Man, as

foretold by Jesus; neither has any man, nor will any man, until

after the sun has been darkened and the moon bathed in blood;

for the Lord hath not shown me any such sign; and as the prophet

saith, so it must be: "Surely the Lord God will do nothing, but He

revealeth His secret unto His servants the prophets." (See Amos,

III, 7.) Therefore hear this, O earth. The Lord will not come

to reign over the righteous, in this world, in 1843, nor until

everything for the Bridegroom is ready.

Referring again to the subject, some time later, he said, in a public

discourse--

I was once praying very earnestly to know the time of the coming of

the Son of Man, when I heard a voice repeat the following: "Joseph,

my son, if thou livest until thou art eighty-five years old, thou

shalt see the face of the Son of Man; therefore let this suffice,

and trouble me no more on this matter." I was left thus without

being able to decide whether this coming referred to the beginning

of the millennium or to some previous appearing, or whether I should

die and thus see His face. I believe that the coming of the Son of

Man will not be any sooner than that time.

On still another occasion the Prophet said:

Were I going to prophesy I would say the end will not come in 1844,

5 or 6, or in forty years. There are those of the rising generation

who shall not taste death until Christ comes. I was once praying

earnestly upon this subject, and a voice said unto me, "My son, if

thou livest until thou art eighty-five years of age, thou shalt see

the face of the Son of Man." I was left to draw my own conclusion

concerning this: and I took the liberty to conclude that if I did

live to that time, He would make His appearance. But I do not say

whether He will make His appearance or I shall go where He is.

I prophesy in the name of the Lord God, and let it be written,

The Son of Man will not come in the clouds of heaven till I am

eighty-five years old. [He] then read the fourteenth chapter of

Revelations, 6th and 7th verses: "And I saw another angel fly in

the midst of heaven, having the everlasting gospel to preach unto

them that dwell on the earth, and to every nation, and kindred,

and tongue, and people, saying with a loud voice, Fear God and

give glory to him for the hour of his judgment is come." And Hosea

6th chapter, after two days, etc.,--2,520 years; which brings it

to 1890. The coming of the Son of Man never will be--never can be

till the judgments spoken of for this hour are poured out; which

judgments are commenced. Paul says: "Ye are children of the light

and not of the darkness, that that day should overtake you as

a thief in the night." It is not the design of the Almighty to

come upon the earth and crush it, and grind it to powder, but He

will reveal it to His servants the prophets. Judah must return,

Jerusalem must be rebuilt, and the Temple, and water come out from

under the Temple, and the waters of the Dead Sea be healed. It

will take some time to build the walls of the city and the Temple,

etc., and all this must be done before the Son of Man will make His

appearance. There will be wars and rumors of wars, signs in the

heaven above and on the earth beneath, the sun turned into darkness

and the moon to blood, earthquakes in divers places, the seas

heaving beyond their bounds; there will appear one grand sign of

the Son of Man in Heaven. But what will the world do? They will say

it is a comet, a planet, etc. But the Son of Man will come as the

sign of the coming of the Son of Man which will be as the light of

the morning cometh [coming] out of the east.

I would again remind the reader that these reports of remarks and

discourses of the Prophet's are imperfect, having been written in

long-hand, and in part from memory and therefore really are only

synopses of what was said. I call attention to this at this point

because the imperfections in construction of the above are very

apparent, so also the fact that the report in this case is very much

abbreviated. Still the substance--the great facts concerning the work

to precede the coming of the Son of Man, and the prediction that the

Son of Man will not come until that work is performed, are all there,

and that is the important thing.

Of the appearance of the Savior when He does come, the Prophet said;

When the Savior shall appear, we shall see Him as He is. We shall

see that He is a man like ourselves, and the same sociality which

exists among us here will exist among us there, only it will be

coupled with eternal glory, which glory we do not now enjoy.

OF THE RESURRECTION.

No less interesting were the Prophet's teaching on the subject of the

resurrection of the dead. To a remark of Elder Orson Pratt's to the

effect that a man's body changes every seven years, the Prophet replied:

There is no fundamental principle belonging to a human system that

ever goes into another in this world or in the world to come. I

care not what the theories of men are. We have the testimony that

God will raise us up, and He has the power to do it. If any one

supposes that any part of our bodies, that is, the fundamental

parts thereof, ever goes into another body he is mistaken.

Speaking of the desirability of an honorable burial, and of living and

dying among friends in connection with the resurrection, the Prophet

said at the funeral services held in honor of Lorenzo D. Barnes, who

had died while on a mission to England:

I believe those who have buried their dead here, their condition

is enviable. Look at Jacob and Joseph in Egypt, how they required

their friends to bury them in the tomb of their fathers. See the

expense which attended the embalming and the going up of the great

company to the burial. It has always been considered a great

calamity not to obtain an honorable burial; and one of the greatest

curses the ancient prophets could put on any man was that he should

go without a burial. * * * * * *

* * * I would esteem it one of the greatest blessings if I am

going to be afflicted in this world, to have my lot cast, where

I can find brothers and friends all around me. But this is not

the thing I referred to: it is to have the privilege of having

our dead buried on the land where God has appointed to gather His

Saints together, and where there will be none but Saints, where

they may have the privilege of laying their bodies where the Son

of Man will make His appearance, and where they may hear the sound

of the trump that shall call them forth to behold Him, that in the

morn of the resurrection they may come forth in a body, and come

up out of their graves and strike hands immediately in eternal

glory and felicity, rather than be scattered thousands of miles

apart. There is something good and sacred to me in this thing. The

place where a man is buried is sacred to me. This subject is made

mention of in the Book of Mormon and the Scriptures. Even to the

aborigines of this land, the burying places of their fathers are

more sacred than anything else. When I heard of the death of our

beloved Brother Barnes, it would not have affected me so much if

I had the opportunity of burying him in the land of Zion. * * * I

have said, Father, I desire to die here among the Saints. But if

this is not Thy will, and I go hence and die, wilt Thou find some

kind friend and bring my body back, and gather my friends who have

fallen in foreign lands, and bring them up hither, that we may all

lie together. * * * * * * * *

* * * If tomorrow I shall be called to lie in yonder tomb, in the

morning of the resurrection let me strike hands with my father,

and cry, "My father, father!" and he will say, "My son, my son!"

as soon as the rocks rend and before we come out of our graves.

And may we contemplate these things so? Yes, if we learn how to

live and how to die. When we lie down we contemplate how we may

rise up in the morning: and it is pleasing for friends to lie down

together, locked in the arms of love, to sleep and wake in each

others' embrace and renew their conversation. * * *