_All that want to draw away a party from the Church after them, let
them do it if they can, but they will not prosper_.[A]
[Footnote A: From Brigham Young's speech, at a special Conference in
Nauvoo, August 8th, 1844, the conference being convened to consider
the claims of Sidney Rigdon to be the Guardian of the Church.--_Mill.
Star_, Vol. XXV, p. 216.]
When the Prophet Joseph Smith fell a martyr at Carthage, Illinois, on
the 27th of June, 1844, the Church of Jesus Christ of Latter-day
Saints was deprived of its President. As that was a condition which
had never existed before in this dispensation, and one that the church
had not anticipated, the question very naturally arose: Upon what
person or quorum devolved the responsibility of leadership--of
Presidency? It is a matter of astonishment that so many arose as
claimants for the position; but it reveals the vanity and weakness of
human nature which in its love of power looks clear beyond the
responsibilities in the case, and seeks only for that position which
exalts its possessor above his fellows.
Among the many who claimed to be the legal successor to the prophet
Joseph, and, indeed, the first, was Sidney Rigdon, the only remaining
counselor in the First Presidency. Hyrum Smith, the other counselor to
the prophet, had nobly suffered martyrdom with him at Carthage. At the
time of the martyrdom of Presidents Joseph and Hyrum Smith, Sidney
Rigdon was living at Pittsburg, Pennsylvania, presiding over the
branch of the church and preaching the gospel at that place. He had
removed from Nauvoo to Pittsburg, in opposition to a revelation from
God which required him to make his home in Nauvoo, and stand in his
office and calling of counselor and spokesman to the prophet
Joseph.[A]
[Footnote A: The revelation was given 19th January, 1841.--Doc. and
Cov., Sec. cxxiv 103-106.]
The truth is that from the expulsion of the saints from Missouri in
1838-9, Sidney Rigdon had been of but little service either to the
church or to the prophet as a counselor. He was a man of admitted
ability as an orator, but lacked discretion; a man of fervid
imagination, but of inferior judgment; ambitious of place and honor,
but without that steadiness of purpose and other qualities of soul
which in time secure them. In the early years of the church he
suffered much for the cause of God, but he also complained much;
especially was this the case in respect to the hardships he endured in
Missouri; and subsequently of his poverty and illness at Nauvoo. This
habit of complaining doubtless did much to deprive him of the spirit
of the Lord; for at times it bordered upon blasphemy. More than once
he was heard to say that Jesus Christ was a fool in suffering as
compared with himself! Having lost, in part at least, the spirit of
the Lord, his interest in the church and its work waned, and after the
settlement at Nauvoo he was seldom seen in the councils of the
priesthood. Moreover, it was known that he was in sympathy and even in
communication with some of the avowed enemies of Joseph, among others
with that arch traitor, John C. Bennett, who was plotting the
overthrow of both Joseph and the church. It was doubtless these
considerations which led Joseph to make an effort to get rid of Sidney
Rigdon as counselor, at the October conference in 1843.
On that occasion the prophet represented to the church that such had
been the course of Sidney Rigdon that he considered it no longer his
duty to sustain him as his counselor. Hyrum Smith, however, pleaded
the cause of his fellow counselor, and so strongly urged the saints to
deal mercifully with Sidney Rigdon, that when the question of
sustaining him was presented to the conference, the saints voted in
his favor. "I have thrown him off my shoulders, and you have again put
him on me," said Joseph. "You may carry him, but I will not." And so
confident was he that Sidney Rigdon would continue to fail in the
performance of his duty, that he ordained Elder Amasa Lyman to succeed
him, both as counselor and spokesman. "Some of the Elders did not
understand how Elder Lyman could be ordained to succeed Elder Rigdon,
as the church had voted to try him another year. Elder Joseph Smith
was requested to give an explanation. 'Why,' said he, 'by the same
rule that Samuel anointed David to be king over Israel, while Saul was
yet crowned. Please read the 16th chapter of I Samuel.' Elder Smith's
explanation, though short, proved a quietus to all their rising
conjectures."[A]
[Footnote A: Tract on Sidney Rigdon, by Jedediah M. Grant, pp. 15,
16.]
Notwithstanding all his fair promises of amendment, Sidney Rigdon
continued neglectful of his high duties, and if for a time his
old-time enthusiasm revived--as it seemed to at the April conference
following, it was as the flickering flame of a tallow dip, only--not
the steady rays of the ever-shining sun. He longed to return to the
east; and notwithstanding the word of the Lord commanding him to make
his home at Nauvoo, he frequently talked with Joseph about going to
Pittsburg to live, and finally obtained his consent to go there, and
take his family with him. He was instructed to preach, write and build
up the church in that city.
Such was the standing and course of the man who after the martyrdom of
the prophet Joseph was the first to claim the right to lead the
church! He made all haste to Nauvoo, and ignoring the members of the
quorum of the Twelve who were in the city--Elders Willard Richards,
John Taylor, and Parley P. Pratt--he conferred with Elder William
Marks, president of the Stake of Nauvoo, and at once began agitating
the question of appointing a "Guardian" to the church. He arrived in
Nauvoo on Saturday, the 3rd of August; next day he harangued the
saints who assembled in the grove near the temple, upon the necessity
of appointing a "Guardian" to build up the church to the martyred
prophet, and in the afternoon meeting urged William Marks to make a
special appointment for the saints to assemble on the following
Tuesday for that purpose. Elder Marks was in sympathy with Sidney
Rigdon, but for some reason he refused to make the appointment for
Tuesday, but made it for Thursday, the 8th of August. This was a most
fortunate circumstance, since a sufficient number of the Twelve to
make a majority of that quorum arrived on the evening of the 6th, and,
of course, they were in time to be present at the meeting to be held
on the 8th. The day previous to that meeting, however, the Twelve
called a meeting of the high council and high priests, before which
they called on Sidney Rigdon to make a statement of his purposes and
relate the revelation he claimed to have received at Pittsburg, which
prompted his journey to Nauvoo. In substance he replied that the
object of his visit was to offer himself to the saints as a
"Guardian;" that it had been shown to him in vision at Pittsburg, that
the church must be built up to Joseph the martyr; that all the
blessings the saints could receive would come through their late
prophet; that no man could be a successor to Joseph; that the church
was not disorganized, though the head was gone; that he had been
commanded to come to Nauvoo and see that the church was governed
properly, and propose himself to be a "Guardian" to the people.[A]
[Footnote A: Hist. Joseph Smith, _Mill. Star_, Vol. XXV, 215.]
To this Elder Brigham Young replied:
I do not care who leads this Church, even though it were Ann Lee;
but one thing I must know, and that is what God says about it. I
have the keys and the means of obtaining the mind of God on the
subject. . . . Joseph conferred upon our heads all the keys and
powers belonging to the apostleship which he himself held before
he was taken away, and no man nor set of men can get between
Joseph and the Twelve in this world or in the world to come. How
often has Joseph said to the Twelve, I have laid the foundation
and you must build thereon, for upon your shoulders the kingdom
rests.[A]
[Footnote A: History of Joseph Smith, _Mill. Star_, Vol. XXV., 215.]
The next day was the one appointed by Sidney Rigdon for the church to
assemble and choose a "Guardian." The attendance was large, as intense
interest had been awakened upon the subject to be considered. Sidney
Rigdon addressed the assembly, setting forth his claim to the
"Guardianship" of the church. He had full opportunity to present his
case, and for an hour and a half spoke without interruption; but
despite his reputation as an orator, he failed to convince the saints
that he was sent of God.
As soon as Sidney Rigdon closed his speech, Elder Brigham Young arose
and made a few remarks. It was on that occasion that he was
transfigured before the people, so that through him the saints heard
the voice and felt the presence of their departed leader. George Q.
Cannon, who was present on that occasion, says:
If Joseph had risen from the dead and again spoken in their
hearing, the effect could not have been more startling than it was
to many present at that meeting; it was the voice of Joseph
himself; and not only was it the voice of Joseph which was heard,
but it seemed in the eyes of the people as if it were the very
person of Joseph which stood before them. A more wonderful and
miraculous event than was wrought that day in the presence of that
congregation we never heard of.[A]
[Footnote A: Life of Brigham Young (Tullidge) p. 115. Continuing the
subject President Cannon says: "The Lord gave his people a testimony
that left no room for doubt as to who was the man chosen to lead them.
They both saw and heard with their natural eyes and ears, and then the
words which were uttered came, accompanied by the convincing power of
God, to their hearts, and they were filled with the Spirit and with
great joy. There had been gloom, and in some hearts probably, doubt
and uncertainty; but now it was plain to all that here was the man
upon whom the Lord had bestowed the necessary authority to act in
their midst in Joseph's stead. On that occasion Brigham Young seemed
to be transformed, and a change such as that we read of in the
Scriptures as happening to the Prophet Elisha, when Elijah was
translated in his presence, seemed to have taken place with him. The
mantle of the Prophet Joseph had been left for Brigham Young. . . . .
The people said one to another: 'The Spirit of Joseph rests on
Brigham;' they knew that he was the man chosen to lead them, and they
honored him accordingly. . . . . As far as our observation went (we
were only a boy at the time), the people were divided into three
classes from the time of the death of Joseph up to this meeting of
which we speak. One class felt clearly and understandingly that
President Brigham Young was the man whose right it was to preside, he
being the President of the Twelve Apostles, and that body being,
through the death of Joseph and Hyrum, the presiding quorum of the
Church. Another class were not quite clear as to who would be called
to preside; but they felt very certain that Sidney Rigdon was not the
man. They did not believe that God would choose a coward and traitor
to lead his people, to both of which characters they believed Rigdon
had a claim. The third class, and we think its members were few, was
composed of those who had no clear views one way or the other. They
were undecided in their feelings. . . . . With very few exceptions,
then, the people returned to their homes from that meeting filled with
great rejoicing. All uncertainty and anxiety were removed. They had
heard the voice of the Shepherd and they knew it."]
In the journal of Elder Wm. C. Staines, of that date, the following
statement is recorded:
Brigham Young said--"I will tell you who your leaders or guardians
will be. The Twelve--I at their head!' This was with a voice like
the voice of the prophet Joseph. I thought it was he, and so did
thousands who heard it. This was very satisfactory to the people,
and a vote was taken to sustain the Twelve in their office, which,
with a few dissenting voices, was passed."
President Wilford Woodruff, describing the event, says:
When Brigham Young arose and commenced speaking, as has been
said,[A] if I had not seen him with my own eyes, there is no one
that could have convinced me that it was not Joseph Smith; and
anyone can testify to this who was acquainted with these two men.
[Footnote A: The above remark of President Woodruff's is taken from a
testimony of his following a discourse on the subject of Priesthood
and the Right of Succession, delivered by the writer of this
pamphlet.--See _Deseret Evening News_, March 12th, 1892.]
The remarks of Elder Young, during which he was transfigured before
the people, closed the forenoon meeting. When in the afternoon the
church again assembled and Elder Young addressed them at some length
on the subject of appointing a leader for the church, representing the
claims of the Twelve as the quorum having the right to act in the
absence of the late prophet-president. Following are some quotations
from a summary of his speech taken down at the time:
For the first time in my life, for the first time in your lives,
for the first time in the kingdom of God, in the nineteenth
century, without a prophet at our head, do I step forth to act in
my calling in connection with the quorum of the Twelve, as
Apostles of Jesus Christ unto this generation--Apostles whom God
has called by revelation through the prophet Joseph, who are
ordained and anointed to bear off the keys of the kingdom of God
in all the world.
. . . . If any man thinks he has influence among this people, to
lead away a party, let him try it, and he will find out that there
is power with the Apostles, which will carry them off victorious
through all the world, and build up and defend the church and
kingdom of God.
. . . If the people want President Rigdon to lead them, they may
have him; but I say unto you that the quorum of the Twelve have
the keys of the kingdom of God in all the world. The Twelve are
appointed by the finger of God. Here is Brigham, have his knees
ever faltered? have his lips ever quivered? Here is Heber,[A] and
the rest of the Twelve, an independent body, who have the keys of
the priesthood--the keys of the kingdom of God--to deliver to all
the world; this is true, so help me God. They stand next to
Joseph, and are as the First Presidency of the Church.
[Footnote A: Heber C. Kimball.]
. . . . You must not appoint any man at our head; if you should,
the Twelve must ordain him. You cannot appoint a man at our head;
but if you do want any other man or men to lead you, take them,
and we will go our way to build up the kingdom in all the world,
. . . . Brother Joseph, the prophet, has laid the foundation for a
grand work, and we will build upon it; you have never seen the
quorums built one upon another. There is an almighty foundation
laid, and we can build a kingdom such as there never was in the
world: we can build a kingdom faster than Satan can kill the
saints off.
. . . . Now, if you want Sidney Rigdon or Wm. Law[A] to lead you,
or anybody else, you are welcome to them; but I tell you, in the
name of the Lord, that no man can put another between the Twelve
and the prophet Joseph. Why? Because Joseph was their file leader,
and he has committed into their hands the keys of the kingdom in
this last dispensation, for all the world; don't put a thread
between the priesthood and God.[B]
[Footnote A: Wm. Law had been a counselor to the Prophet Joseph, but
was found in transgression and apostasy, had been excommunicated, and
was among those who brought about the martyrdom at Carthage.]
[Footnote B: _Mill. Star_, Vol. XXV., pp. 216, 231-2, 3.]
Elder Amasa Lyman spoke in support of the Twelve; and then Sidney
Rigdon was granted the privilege of speaking; he declined personally,
but called on Elder W. W. Phelps to speak in his behalf. Elder Phelps
while evidently sympathizing with Elder Rigdon, supported the claims
of the Twelve. After further discussion Elder Young arose to put the
question as to whether the church would sustain the Twelve or Sidney
Rigdon:
I do not ask you to take my counsel or advice alone, but every one
of you act for yourselves; but if Brother Rigdon is the person you
want to lead you, vote for him, but not unless you intend to
follow him and support him as you did Joseph. . . . . And I would
say the same for the Twelve, don't make a covenant to support them
unless you intend to abide by their counsel. . . . . . I want
every man, before he enters into a covenant, to know what he is
going to do; but we want to know if this people will support the
priesthood in the name of Israel's God. If you say you will, do
so.[A]
[Footnote A: _Mill. Star_, Vol. XXV,. p. 264.]
Elder Young was then about to put the question to the assembled
quorums as to whether they wanted Elder Rigdon for a leader, when, at
the request of the latter, the question on supporting the Twelve as
the presiding quorum in the church was first put in the following
manner:
"Do the Church want and is it their only desire to sustain the
Twelve as the First Presidency of this people? . . . . . If the
Church want the Twelve to stand as the head, the First Presidency
of the Church, and at the head of this kingdom in all the world,
stand next to Joseph, walk up into their calling, and hold the
keys of this kingdom--every man, every woman, every quorum is now
put in order, and you are now the sole controllers of it--all that
are in favor of this in all the congregation of the Saints,
manifest it by holding up the right hand. (There was a universal
vote.) If there are any of the contrary mind--every man and every
woman who does not want the Twelve to preside, lift up your hands
in like manner. (No hands up.) This supersedes the other
question,[A] and trying it by quorums."[B]
[Footnote A: That is, whether the church wanted to have Sidney Rigdon
for a "guardian" or leader.]
[Footnote B: The quorums had been arranged to vote separately and in
their order, but when Elder Young put the question on accepting the
Twelve to preside over the church, the question was put to all the
quorums and the whole congregation at once. And since the vote to
sustain the Twelve was unanimous, there was no need of putting the
question on the acceptance of Sidney Rigdon either to the quorums or
the people.--The facts in the text are quoted from the history of the
prophet Joseph, _Mill. Star_, Vol. XXV., p. 264.]
This disposed of Sidney Rigdon. He had full opportunity to present his
case before the church. The saints had full opportunity and liberty to
vote for him had they wanted him for their leader; but they rejected
him and sustained the Twelve.
I have been careful to deal with this case of Sidney Rigdon's in so
great detail, for the reason that it exhibits in operation a very
important principle, viz., that of "common consent" or the "voice of
the people" in electing their leaders. I use the word "elect"
advisedly, for though the manner of electing the officers of the
church is by indirect means--by popular acceptance--the elective
principle is nevertheless operative, since men proposed for office
cannot act unless the people vote to sustain them.[A] The law of the
church in this matter is:
[Footnote A: The elective principle is not only carried out by direct
means, it may be carried on by indirect means--it is just as much a
fact under the form of popular acceptance as of popular
choice.--_Cuizot_.]
No person is to be ordained to any office in this Church, where
there is a regularly organized branch of the same, without the
vote of that Church.[A]
[Footnote A: Doc. and Cov., sec. xx, 65.]
This law applies to the First Presidency as well as to the humblest
officer in the church:
Of the Melchisedek Priesthood, three presiding High Priests,
chosen by the body, appointed and ordained to that office, and
upheld by the confidence, faith and prayer of the Church, from a
quorum of the Presidency of the Church.[A]
[Footnote A: Doc. and Cov. sec. cvii, 22.]
It is not enough that the men constituting the First Presidency of the
church be "appointed and ordained to that office;" they must also be
"chosen by the body" and "upheld by the confidence, faith and prayer
of the church." President Brigham Young on this subject says:
Joseph presided over the Church by the voice of the people. . . .
Does a man's being a Prophet in this Church prove that he shall be
the President of it? I answer, no. A man may be a prophet, seer
and revelator, and it may have nothing to do with his being
President of the Church. Suffice it to say that Joseph was the
President of the Church, so long as he lived. The people chose to
have it so. He always filled that responsible station by the voice
of the people. . . . . The keys of the priesthood were committed
to Joseph to build up the kingdom of God on the earth, and were
not to be taken from him in time or in eternity; but when he was
called to preside over the Church, it was by the voice of the
people, though he held the keys of the priesthood independent of
their voice.[A]
[Footnote A: Journal of Discourses, Vol. I, p. 133.]
But, mark you, he did not hold the power to preside over them contrary
to their voices, that is, contrary to their consent. President Taylor
says:
It is by the voice of God and the voice of the people that our
present President [Brigham Young] obtained his authority. He
obtained his authority first from God, and secondly from the
people; and if a man possesses five grains of common sense, when
he has the privilege of voting for or against a man, he will not
vote for a man who will oppress the people; he will vote according
to the dictates of his conscience; for this is the right and duty
of this people in the choice of their President and other leading
officers of the kingdom of God.[A]
[Footnote A: Journal of Discourses, Vol. I, p. 229.]
Thus in ecclesiastical as in civil government it is true that
governments derive their just powers from the consent of the governed.
We shall have occasion in the course of our argument, to recur to this
principle and its importance in respect to the subject treated in this
writing.
It may be interesting to the reader to know that Sidney Rigdon himself
outwardly seemed to acquiesce in the decision of the church with
regard to himself. The Sunday following the meeting above described he
addressed the saints for a long time, blessed them in the name of the
Lord; telling them emphatically that he was with the Twelve. He wished
to know the mind of the church in relation to his returning to
Pittsburg, they said, "go in peace."[A] Yet all the while he was thus
seemingly accepting the decision of the church and seeking its
counsel, secretly he was holding meetings with men of questionable
integrity in the church, telling them that it was revealed to him
before leaving Pittsburg that the church would reject him; but,
nevertheless, he was the proper person to lead the church--to be its
Guardian; for to that position he had been called of God, and held
keys of authority higher than any ever conferred upon the Prophet
Joseph--the keys of David which, according to his representations,
gave him the power to open and no man could shut; to shut and no man
could open; and the power to organize armies for the destruction of
the Gentiles. In fact his fervid imagination pictured himself a great
military chieftain, by whose prowess all the enemies of God were to be
subdued. He secretly ordained men to be prophets, priests and kings to
the Gentiles. He also chose and appointed military officers to take
command of the armies that were to be raised ere long to fight the
battles of the great God. Meantime, while he in public had spoken of
the virtues and honor of the martyred prophets, Joseph and Hyrum, in
the highest terms, in his secret meetings he began to cast reflections
upon their conduct, and hint at the existence of grave iniquity among
the Twelve and in the church.
[Footnote A: Pamphlet on Sidney Rigdon, by Elder J. M. Grant, p. 18.]
As soon as the Twelve learned of these proceedings on the part of
Elder Rigdon, they called upon him to explain by what authority he
held secret meetings and ordained men to the aforesaid offices. He
sought to evade the question, but finding that he was dealing with men
not to be trifled with he at last confessed to both holding the
meetings and ordaining the officers. His brethren sought to convince
him of his error, but at this point he refused to be corrected. The
quorum of the Twelve, with the presiding bishop of the church, held a
council meeting to consider his conduct, and concluded to demand Elder
Rigdon's license. He refused to surrender it, saying that he had not
received it from the Twelve and he would not give it up to them. He
was then cited before the council of the church which has a right to
try a president of the high priesthood, viz., the presiding bishop of
the church assisted by twelve high priests.[A]
[Footnote A: And inasmuch as a president of the high priesthood shall
transgress, he shall be had in remembrance before the common council
of the church, who shall be assisted by twelve counselors of the high
priesthood; and their decision upon his head shall be an end of
controversy concerning him.--Doc. and Cov., sec. cvii, 82, 83.]
He refused to appear before this council, and therefore, after giving
him due notice and an opportunity to appear and defend himself, the
council convened in the presence of a large congregation of the saints
on the 8th of September, 1844, and proceeded to hear evidence in the
case. The evidence established the insubordination of Elder Rigdon and
the irregularity of his course, and a motion that he be excommunicated
from the church until he repented was carried both by the council
composed of the bishop and the twelve high priests, and also by the
great congregation of the saints. Ten only, and they of Rigdon's
following, voting in the negative.[A]
[Footnote A: See the minutes of Sidney Rigdon's trial in Grant's
pamphlet on Sidney Rigdon, pp. 19 to 37.]
After his excommunication he made an attempt at organizing a church,
choosing twelve apostles, etc., but his efforts amounted to but
little. He soon retired from Nauvoo to Pittsburg, Pennsylvania, which
he established as his headquarters. He sent missionaries to many
branches of the church to represent his claims to the Presidency, but
they succeeded in getting only slight support and that for the most
part from among those weak in the faith. His church, never strong
either in numbers or prominent men, soon crumbled into decay; Sidney
Rigdon himself sank out of sight and in 1876 he died in obscurity in
Alleghany county, state of New York.
The fate of Sidney Rigdon and the fate of the organization which he
founded prove the prophetic character of the words of Brigham Young:
_All that want to draw away a party from the church after them,
let them do it if they can, but they will not prosper_.