consider the advisability of compiling and publishing the numerous
revelations--professedly given by God to Joseph Smith--which had
hitherto been preserved only in manuscript form. The conference deemed
it proper, and even necessary, to publish these revelations; but a
discussion arose concerning the language in which they were expressed.
Joseph Smith was not a master of elegant English. His education had not
trained him in artistic expression. There were some men in the Church
far better educated than the Prophet. They criticized his language,
and thought, apparently, that the revelations ought to be revised and
couched in a more nearly correct, and certainly a more lofty, style.
Then the Prophet again declared that he had received divine direction
from God.
"And now I, the Lord," said the great I Am, "give unto you a testimony
of the truth of these commandments which are lying before you. Your
eyes have been upon my servant, Joseph Smith, Jr., and his language you
have known, and his imperfections you have known; and you have sought
in your hearts knowledge that you might express beyond his language;
this you also know. Now seek ye out of the book of commandments, even
the least that is among them, and appoint him that is the most wise
among you; if there be any among you that shall make one like unto it,
then ye are justified in saying that ye do not know that they are true;
but if ye cannot make one like unto it, ye are under condemnation if ye
do not bear record that they are true."[A]
[Footnote A: Doc. and Cov. 67:4-8.]
It was a daring revelation to give to a body of enlightened followers.
It was even a hazardous thing to throw such a gauntlet before men
like Oliver Cowdery, Sidney Rigdon and William E. M'Lellin. Think of
Joseph Smith--the poor son of an impoverished farmer, who had learned
in school little more than to read common print and to write his own
name--daring. William E. M'Lellin--who had taught school successfully
in five states of the Union, and who was noted for a ready flow
of good language--to write a single section like the least of the
revelations in the book of commandments! Was it unparalleled conceit
and presumption that prompted such fearlessness, or was it implicit
confidence in the unique quality of the revelations dictated by divine
inspiration? Would not so bold a declaration tempt even men of superior
wisdom to pit themselves against the reputed man of God? Certainly, one
man, at least, was brought low in the dust of humiliation because he
presumed to apply the test and write a revelation in the name of the
Lord.
"After the foregoing was received," writes the Prophet, "William
E. M'Lellin, as the wisest man, in his ow estimation, having more
learning than sense, endeavored to write a commandment like unto one
of the least of the Lord's, but failed; it was an awful responsibility
to write in the name of the Lord. The Elders and all present that
witnessed this vain attempt of a man to imitate the language of Jesus
Christ, renewed their faith in the fulness of the Gospel, and in the
truth of the commandments and revelations which the Lord had given
to the Church through my instrumentality; and the Elders signified a
willingness to bear testimony to their truth to all the world."[B]
[Footnote B: "History of the Church," Vol.]
Thus was the test applied in the lifetime of Joseph, and thus was his
declaration of divine inspiration vindicated. No one since the day of
William E. M'Lellin has seen fit to make an attempt like his. Yet, the
test was not for M'Lellin's day only. When the book of Doctrine and
Covenants was finally printed, in 1835, the revelation prescribing the
divinely appointed test was included as Section Sixty-seven. And the
section has retained its place from that day to this. Not a word has
been changed; not one element of the meaning has been altered. As a
test, it is just as applicable at present, and just as forceful, as in
the time of William E. M'Lellin. Any one who doubts may apply the test
today, tomorrow, or at any time; though, some one has very wisely said,
"it is a most dangerous thing to do."
As a revelation containing an applicable test, section sixty-seven
is, then, of especial interest and value to us. The value is evident
and important, even without making an actual application of the test.
Let us suppose for a moment that Joseph Smith was never at any time
divinely inspired--that he was nothing better than an unscrupulous
impostor. It must be conceded then that he was a man of remarkable
ability, though his education was limited. The Book of Mormon alone
is a monumental work. In all its pages, from the lesser plates of
Nephi, from Mormon's abridgment of the greater plates, from the record
of Zeniff, from the story of Jared and his brother, and from other
interpolated parts, to the end, there is not a single contradiction,
not a single absurd doctrine or conclusion. On the other hand, the
book shows a steady growth and development of the story; it reveals a
philosophic system of theology; it displays perfect harmony between it
and the Holy Bible. Again, in the many revelations contained in the
book of Doctrine and Covenants, there are no contradictory statements,
there is no obscuration of the doctrine of the Christ, there is no
confusion in the duties of officers or members. On the contrary,
the book is so clear that the whole Church is built up after its
directions. There is no essential point of Church doctrine that was not
revealed by Joseph Smith; there is no point of Church organization or
discipline that was not provided for by Joseph Smith. Certainly then,
if he were an impostor, he must have been a man of clear insight, of
remarkable analytical power, of wonderful executive ability.
Now, if an impostor possessed the capability of successfully producing
a work so complicated as the Book of Mormon, and of foisting upon the
world a system of philosophy so nearly perfect as "Mormonism," and
further, of effecting a Church organization far more perfect than that
of the German army,--is it credible that he would throw into the face
of the world a test of his labors so simple, and yet so infallible, as
that contained in section sixty-seven of the Doctrine and Covenants?
Consider again the fact that Joseph Smith was an unlettered man, that
he had little skill in literary art. Remember further, that many of
his followers, in his own day, were far more highly gifted in the
way of the world than he. Would he then dare these men of superior
literary ability to write a single revelation equal to the least of
his? Remember also that we of today have better educational advantages
than even the most favorably situated of Joseph's day. Would then
an impostor, so farsighted as Joseph Smith seems to have been, have
left on record a challenge for all succeeding generations to write
a single revelation equal to the least of his? Would not, rather,
an intelligent impostor refrain from calling undue attention to his
purported revelations? Would he not certainly exercise the utmost care
not to prescribe any test whereby those revelations might be detected
as false? And if by chance some foolish test had been allowed to creep
into the would-be sacred word, would not the impostor or his friends
eagerly seize the first opportunity to expunge that test, and even the
whole revelation in which it was contained? Certainly, a man who had
planned his work so well as Joseph Smith--were he an impostor--planned
his, would not be guilty of so gross an oversight as to leave among his
printed revelations so easy a test as that in section sixty-seven.
The conclusion of the whole matter has, of course, been long
self-evident. We are grateful to Joseph Smith for fearlessly giving
the unbelieving world a test that may be applied to his work at any
time. But the fair-minded man will see that an application of the
test is unnecessary. The very fearlessness of Joseph's assertion that
no uninspired man can write a revelation equal to the least of his,
is evidence of his good faith and of his divine assurance. No mere
impostor would dare place so unqualified a challenge before all the
world.
XXIII.
THE TESTIMONY OF MARTYRDOM.
Thursday, the twenty-seventh of June, 1844, was a day of gloom for the
Church of Jesus Christ of Latter-day Saints. Less than a quarter of a
century had passed since the boy-prophet, Joseph Smith, had seen his
first vision in the Sacred Grove. Scarce twenty-one years had passed
since the angel, Moroni, had first appeared to him. Only fourteen
years had passed since the Church of Jesus Christ of Latter-day Saints
had been organized. Yet, during those few years, how much had been
accomplished! And during those few years, too, how severe had been the
persecution to which the Prophet and his followers had been subjected!
Since the day that he had first divulged the fact that he had seen a
vision, the Prophet had known hardly a moment of peace. He had been
evilly spoken of even by those who had been numbered among his friends.
He had been haled before courts of law near half a hundred times on
the foresworn oaths of men who themselves should have been condemned
by law. He had been thrown vilely into prison, and had endured all
the indignities of the common felon. He had been hounded from cover
to cover, as the fated stag is hunted by unleashed dogs. His devoted
followers had been ruthlessly driven from their homes to build anew
in the wilderness and in the desert. Always, however, the courts had
been forced to admit, that, while the Prophet and his friends were
compelled to pay much more than a reasonable penalty for the offenses
of which they were accused, yet they were in every case perforce
dismissed as innocent. Not a single charge could be sustained against
them. But now, at last, the malignant hatred of his enemies prevailed
against the Prophet. On Thursday, the twenty-seventh of June, 1844, the
Prophet Joseph Smith, and his brother, the patriarch, Hyrum Smith, were
brutally mobbed and shot to death, in the upper room of the old jail,
at Carthage, Illinois.
No more flagrant act of mob-violence can be shown in the history of
the modern religious world than this which brought Joseph Smith to a
brutal and untimely death. It would not be appropriate, however, to
take up here a detailed, critical study of the events that led up to
the martyrdom. We need to know the sad story only in its outlines. On
Friday, the seventh of June, 1844, there appeared in Nauvoo the first
and only number of a weekly periodical called the _Nauvoo Expositor_.
The _Expositor_ had been founded, according to its own prospectus,[A]
for the avowed purpose, amongst others, of advocating, through its
columns, "the unconditional repeal of the Nauvoo city charter," and
of instigating the people of Nauvoo and adjacent parts to unite in
persecuting the Prophet Joseph Smith and his friends. The first and
only number of the _Nauvoo Expositor_ was true to the promises of the
prospectus.
[Footnote A: "History of the Church," Vol. VI, pp. 443, 444.]
It is needless to say that the people of Nauvoo resented the vicious
slanders published in the _Expositor_. They resented, moreover, the
unrighteous purposes for which it was founded. The matter of this new
periodical, the _Nauvoo Expositor_, was brought to the attention of
the city council of Nauvoo. After several days' careful investigation,
the council passed an ordinance declaring the _Nauvoo Expositor_ a
nuisance, and issued an order to the mayor, Joseph Smith, to have the
nuisance abated. On the night of Monday, June tenth, 1844, the city
marshal, accompanied by the major-general of the Nauvoo Legion and
the members of the Legion, carried the press, the type, the printed
paper, and the fixtures of the _Nauvoo Expositor_, into the street and
destroyed them.
This summary action of the city council of Nauvoo against the _Nauvoo
Expositor_ was the beginning of the final trouble that led to the
martyrdom of the Prophet Joseph Smith. There was raised such a hue and
cry by the apostate publishers of the short-lived _Nauvoo Expositor_,
that the whole state of Illinois was roused to attention. Mass-meetings
were held in which the action of the city council of Nauvoo was
denounced. Joseph Smith was arrested for riot. His case was heard
before a non-Mormon justice. On June twelfth, he was acquitted. But
the enemies of the Prophet had become thoroughly aroused. They banded
themselves together, and determined to do him to death. He was arrested
a second time for the _Expositor_ affair, and was again acquitted. But
the disturbance continued to grow worse. The spirit of mobocracy took
possession of the defamers of the Prophet. They began to clamor for
his blood, and for the blood of those that should dare to remain loyal
to him. Their frenzy had grown to such uncontrollable proportions that
nothing short of the shedding of blood could satisfy them. The _Nauvoo
Expositor_, though dead, was bringing to pass the very results for
which it was first given life.
It was with the affair reduced thus to utter hopelessness, that the
Prophet decided finally to try to save the situation by taking himself
away from the seat of trouble. It was the evening of Saturday, June
twenty-second, 1844. The Prophet had met with several men in an
upper room of his house. The subject of discussion was naturally the
serious difficulties that had grown out of the destruction of the
_Nauvoo Expositor_--an act that had been twice justified by properly
constituted courts of law.
"Brethren," said the Prophet, "here is a letter from the Governor which
I wish to have read."
The letter was read.
Then the Prophet spoke again, sorrowfully, "There is no mercy--no mercy
here."
"No," replied his brother Hyrum; "Just as sure as we fall into their
hands we are dead men."
"Yes," said Joseph; "what shall we do, Brother Hyrum ?"
And Hyrum answered, "I don't know."
Then suddenly, with the light of inspiration brightening his
countenance, the Prophet exclaimed, "The way is open. It is clear to my
mind what to do. All they want is Hyrum and myself; then tell everybody
to go about their business, and not to collect in groups, but to
scatter about. There is no doubt they will come here and search for us.
Let them search; they will not harm you in person or property, and not
even a hair of your head. We will cross the river tonight, and go away
to the West."
The plan seemed to be good. It was accepted by the men assembled. The
Prophet gave several instructions for carrying the plan into effect.
Then he recorded, as the last words in his own simple, direct narrative
of his life these words: "I told Stephen Markham that if I and Hyrum
were ever taken again we should be massacred, or I was not a prophet of
God. I want Hyrum to live to avenge my blood, but he is determined not
to leave me."[B]
[Footnote B: "History of the Church," Vol. VI, pp. 545, 546.]
With this complete appreciation of the seriousness of the situation,
and with this sentence of death passed upon his own head, in case he
should ever again be taken by the mob, Joseph Smith set out with his
brother, Hyrum, for the Rocky Mountains.[C] Had he been permitted to
go he might possibly have lived many years more to bless his people.
But undoubtedly his days's work was done. He was called now to bear
testimony to his great life-work with his blood. Joseph and Hyrum,
with a few friends, had proceeded only as far as Montrose, Iowa, when
messengers reached them from the wife of the Prophet. The people had
become alarmed in the absence of their leader. They entreated him to
return to them. They expressed their fears that if he did not return to
Nauvoo-and, of course, to imprisonment--the city would be guarded by
troops till he was found, "if it took three years to do it." Several
of the brethren assembled at Montrose joined, too, in the plea that he
should return. They accused him of cowardice, saying that it was now as
in the fable: when the wolves came the shepherd fled from the flock,
and left the sheep to be devoured.
[Footnote C: "History of the Church," Vol. VI, p. 547. The thought
of going to the Rocky Mountains was not a new one with the Prophet
Joseph Smith. Nearly two years before this, in August, 1842, he made
the following entry in his journal:--"I prophesied [at Montrose,
Iowa, while conversing with several brethren] that the saints would
continue to suffer much affliction and would be driven to the Rocky
Mountains, many would apostatize, others would be put to death by our
persecutors, or lose their lives in consequence of exposure or disease;
and some of you will live to go and assist in making settlements, and
build cities and see the saints become a mighty people in the midst
of the Rocky Mountains." In February and March, 1844, a company was
actually organized to explore the Rocky Mountain region, and Congress
was memorialized to assist in the exploration of the West. When, a
few months later, it became necessary for the Prophet to seek a place
of refuge, it was but natural that he should turn his eyes in the
direction of his great prediction.]
The Prophet, it need not be said, was sorely hurt. "If my life is of no
value to my friends," said he, "it is of none to myself."
Thereupon he turned to Porter Rockwell, and asked, "What shall I do?"
Rockwell answered, "You are the oldest, and ought to know best; and as
you make your bed, I will lie with you."
Still perturbed in mind, the Prophet turned to Hyrum and asked,
"Brother Hyrum, you are the oldest, what shall we do?"
And Hyrum counseled, "Let us go back and give ourselves up, and see the
thing out."
It was a serious step to take. This was a question of life and death.
The Prophet considered the counsel awhile, then said, "If you go back I
will go with you, but we shall be butchered."
"No, no," cried Hyrum; "let us go back and put our trust in God, and we
shall not be harmed. The Lord is in it. If we live or have to die, we
will be reconciled to our fate."
These were brave words. They revealed the fearless heart of the
trustful man of God. But Joseph was not deceived. He knew that if he
returned to Nauvoo, he should be slain. Yet, after considering the
question again for awhile, he turned to Reynolds Cahoon and instructed
him to have a boat ready that evening to take them back over the river.
The Prophet had decided to return to his fate.
Perhaps nothing is more striking in the events of the next few days
than the Prophet's foreknowledge that he was going to a violent death.
On the way from Montrose to the river he fell behind the company
with Porter Rockwell. Those in advance shouted to them to hurry. But
Joseph answered, "It is of no use to hurry, for we are going back to
be slaughtered." At five-thirty the company re-crossed the river and
entered again the city of Nauvoo.
Early on Monday, June twenty-fourth, the Prophet and his company
started for Carthage, Illinois. When the company reached the Nauvoo
Temple, the Prophet paused. He looked with admiration at the Temple,
then at the city of Nauvoo, the Beautiful, nestling in the bend of the
river below them. The beautiful morning view seemed to affect him. He
became again oppressed with the foreknowledge of certain death. "This
is the loveliest place and the best people under the heavens," he
cried; "little do they know the trials that await them." And as the
company passed out of the city limits, the Prophet called on Daniel H.
Wells. "Squire Wells," said the Prophet, on parting, "I wish you to
cherish my memory, and not think me the worst man in the world either."
Four miles west of Carthage, the Prophet's company met Captain Dunn,
who had been sent to take possession of the arms of the Nauvoo Legion,
with sixty mounted militia. Some of the Prophet's associates seemed to
become alarmed at the sight of the soldiers. But Joseph quieted their
fears with the rather doubtful comfort, "Do not be alarmed, brethren,
for they cannot do more to you than the enemies of truth did to the
ancient Saints--they can only kill the body." And only a few moments
later, he made the startling statement, "I am going like a lamb to the
slaughter, but I am calm as a summer's morning. I have a conscience
void of offense toward God and toward all men. If they take my life, I
shall die an innocent man, and my blood shall cry from the ground for
vengeance, and it shall be said of me, 'He was murdered in cold blood
!'"[D]
[Footnote D: "History of the Church," Vol. VI, p. 555.]
And that there was real cause for anxiety was proved by the testimony
of Abram C. Hodge. While the arms of the Nauvoo Legion were being
collected at Nauvoo for Capt. Dunn, Hodge had been sent to Carthage by
Hyrum Smith, to learn what was the situation there. At Carthage, Hodge
met a Rev. Mr. Dodge, a friend of Hyrum's. He warned Hodge that if
Joseph and Hyrum came to Carthage they would be killed. Hodge also met
Hamilton, the innkeeper, who pointed out the Carthage Greys and said,
"Hodge, there are the boys that will settle you Mormons." Returning
from Carthage, Hodge met the Prophet and his friends. Hodge reported
what he had heard at Carthage, and said, "Brother Hyrum, you are now
clear, and if it was my duty to counsel you, I would say, do not go
another foot, for they say they will kill you, if you go to Carthage."
But Hyrum and Joseph were both possessed of a splendid courage. There
was only one thing now to do to save Nauvoo from massacre by a lawless
mob. The Prophet and his brother continued fearlessly on their way to
Carthage--into the very arms of death. Indeed, perhaps equally striking
with the Prophet's foreknowledge of certain death was his unflinching
courage in facing that death. It was just a little before midnight, on
the twenty-fourth of June, that the company reached Carthage, and put
up at Hamilton's tavern. The temper of the mob-militia assembled at
Carthage was displayed by the outcries of the Carthage Greys and the
general mob while the Prophet and his friends were passing the public
square.
"Where is the damned prophet?"
"Stand away, you McDonough boys, and let us shoot the damned Mormons."
"Clear the way and let us have a view of Joe Smith, the prophet of God.
He has seen the last of Nauvoo. We'll use him up now, and kill all the
damned Mormons."
If the mob had hoped to daunt the noble spirit of the Prophet by this
manifestation of insatiable, bloodthirsty hatred, they were sorely
disappointed. Joseph Smith continued calmly, fearlessly on his way. He
knew that he was going like a lamb to the slaughter; but his spirit
was, as he had said, calm as a summer's morning. There was no thought
of fear in his heart. There was no thought of wavering there. He had
set his hand to the plow; he did not look back.