25. Persecutions of the Saints
1838
Clark's Fitness for His Job
General John B. Clark was a resident of Jackson County. So was General Samuel D. Lucas. Both assisted in driving the "Mormons" from that county in 1833. Governor Lilburn W. Boggs was also from Jackson, and aided in that expulsion. At that time he was lieutenant governor, and worked secretly. These three men hated the Latter-day Saints with a mortal hate. General Clark was not the ranking officer in the state militia in 1838, but Boggs knew, from former experiences, whom to depend upon to execute his dastardly job. Few of the other generals, though several of them disliked the "Mormons," could debase themselves enough to reach the level required to execute the governor's inhuman decree. Clark, who received the command, and Lucas who assisted him, were the two most fitted to carry out the order of extermination.
The Haun's Mill Massacre
There were a great many petty officers, and some sectarian priests, who could descend to any level. Human butchery, if "Mormons" were the victims, was to them but a recreation. Such a man was Col. William O. Jennings, of the state militia. Another was Captain Nehemiah Comstock, who served under Jennings. These "brave" men with an armed force of characters like themselves--all from the state troops--were assembled, at the close of the month of October, 1838, near a small settlement of the Saints at Haun's Mill, on Shoal Creek, about twelve miles due east of Far West. On the 28th day of that month, a Sunday, Jennings approached the settlement and proposed a treaty of peace. The members of the Church located there, who were quietly minding their own business, knew not, when they were at peace, why they should be called on to enter into such an agreement. However, knowing the status of affairs throughout upper Missouri, they gladly entered into such a treaty, and continued with their domestic affairs, feeling perfectly secure. In the meantime Col. Ashley had informed Col. Jennings of the governor's order of extermination. Thereupon Jennings and Nehemiah Comstock gathered their forces, about two hundred and forty men, and immediately started for Haun's Mill.
Monday, October 29, 1838, passed in peace and quiet. Tuesday the 30th was clear and pleasant, an Indian summer day. In the afternoon, the Saints were engaged in their daily pursuits, the men in the fields and the shops; the women attending to domestic duties, and the children playing on the banks of the creek. Suddenly Jennings and his force approached at full speed, riding upon the settlement. David Evans, perceiving their evil intentions, raised his hands as a sign of peace; but they heeded him not. Continuing their advance, they commenced to fire. The stricken people fled, seeking shelter and endeavoring to escape. Some fled into the thickets near their homes, and by this means escaped. For lack of time and want of a better protection, several of the men and boys rushed into the blacksmith shop. The cracks between the logs of the shop were so wide that the fiends on the outside could see their victims within. Surrounding the place, they poured volley after volley through the cracks with deadly effect. Several intended victims rushed from the shop amidst the fire of the mob; some escaped to the thicket; others were shot. Miss Mary Steadwell, while fleeing, was shot in the hand and fainted; falling over a log she remained protected by it. After the work of destruction was over, more than twenty musket balls were discovered in the log. Yet the executioners were principally seeking for the men, and let most of the women escape.
After completing all the execution possible on the outside of the shop, the ruffians pushed through the door and finished their bloody work. The terrible scene enacted there was one of the utmost brutality. It is told in the "History of Caldwell County," Missouri, with such excuses for the attack as the writers of such a history could employ. Nevertheless the diabolical deeds of these members of the state militia, are partly related as follows:
"Esq. Thomas McBride was an old soldier of the Revolution. He was lying wounded and helpless, his gun by his side. A militiaman named Rogers came up to him and demanded it. "Take it," said McBride. Rogers picked up the weapon, and finding that it was loaded, deliberately discharged it into the old man's breast. He then cut and hacked the old veteran's body with a rude sword, or corn knife, until it was frightfully mangled. Wm. Reynolds, a Livingston County man, killed the little boy Sardius Smith, 10 years of age. The lad had run into the blacksmith shop and crawled under the bellows for safety. Upon entering the shop the cruel militiaman discovered the cowering, trembling little fellow, and without even demanding his surrender, fired upon and killed him, and afterwards boasted of the atrocious deed to Charles R. Ross and others. He described, with fiendish glee, how the poor boy struggled in his dying agony, and justified his savage and inhuman conduct in killing a mere child by saying, 'Nits will make lice, and if he had lived he would have been a Mormon.'"
The names of those killed are as follows: Thomas McBride, Levi N. Merrick, Elias Benner, Josiah Fuller, Benjamin Lewis, Alexander Campbell, Warren Smith, George S. Richards, William Napier, Austin Hammer, Simeon Cox, Hiram Abbott, John York, John Lee, John Byers, Sardius Smith and Charles Merrick. Some of these were mere children. Many others were severely wounded but managed to escape with their lives, among them a boy, Alma Smith, who had the flesh of his hip shot away. He had the presence of mind to lie perfectly still and the fiends thought he was dead. Alma was miraculously healed through prayer and faith.
After this terrible work the murderers proceeded to rob the houses, wagons and tents, and left the widows and children who escaped destitute of the necessities of life. They even stripped the bodies of the slain, and carried off their booty, shouting in fiendish glee and boasting of their deeds of blood, as though they were deeds of valor, worthy of the greatest praise and honor.
Gathering of the Mob-Militia
The same day of the massacre at Haun's Mill, General Samuel D. Lucas, in command of two thousand men, arrived at Far West. With him were Brigadier Generals Doniphan, Parks, Graham and Wilson, the latter another ruffian. General Clark was at Chariton, under a forced march, with the governor's exterminating order and a force of about one thousand men.
As the troops approached Far West towards the evening of that day, they formed in double file about one half mile from the city. With a flag of truce they sent messengers to the city. They were met by Captain Morey, with a few other individuals, who desired to know what the gathering of the large armed force could mean, for as yet the "Mormon" people had not learned of the Boggs exterminating order. To their horror they were told that the body of troops were state militia, ordered there by the governor, to exterminate the people and burn the place. They demanded three persons in Far West, Adam Lightner, a non-"Mormon," John Cleminson, who had lost the faith, and his wife, to be brought to them. When these three came out, the messengers told them to leave Far West at once and save their lives, for they would be protected. The determination of the force of militia was to destroy Far West and kill the inhabitants. All three nobly said if the people were to be destroyed they would return and die with them. The officers immediately returned to the camp.
Charles C. Rich was then dispatched with a flag of truce toward the camp of militia to have an interview with Generals Atchison and Doniphan, who in the past had shown some sympathy for the "Mormons." On his way he was fired at by Captain Bogart. Nevertheless, he continued on his way and was granted the interview with Doniphan, who informed him that General Atchison had been "dismounted" a few miles back, by order of the governor, for being too merciful to the "Mormons." He then plead with Doniphan to use his influence to protect the city from an attack, at least until the following morning. Doniphan replied that the governor had ordered the extermination of the "Mormons," but his order had not arrived, and until it did there would be no attack upon the Saints. However, he could not vouch for the action of Cornelius Gilliam's company, which had just arrived, painted and decorated as Indians; their commander styling himself the "Delaware Chief." These savages spent the night in making hideous yells and other disturbances. When Charles C. Rich returned to Far West and reported, Col. George M. Hinkle, who commanded the forces at Far West, sent another messenger to the mob-militia to plead for the lives of the people. He returned without a satisfactory answer and reported that he had learned that several members of the Church had been captured by some of the troops, and had been brutally murdered, with no one to raise a voice in protest.
During the night the Saints made such temporary fortification as they were able and with grim determination prepared to fight the best they could to the last, being outnumbered more than five to one. Recruits were hourly joining the forces of their enemies. Among these came Col. Jennings and his band, fresh from the great "victory" at Haun's Mill. The Saints spent an anxious night in solemn supplication to the Lord. The women gathered such few loose articles as might be carried, and prepared for flight if the chance was offered them. Lyman Wight, with a small force, came from Adam-ondi-Ahman and succeeded in gaining Far West during the night.
The Siege of Far West
Early on the morning of the 31st, Col. Hinkle sent another messenger to General Doniphan. When he returned he stated that Doniphan had said that the governor's order had arrived and Lucas was preparing to carry it out. "He would be damned, if he would obey the order," was the report, "but Lucas could do as he pleased."
The army, while encamped, permitted no person to go out or come in the city. Those who attempted it were shot at. Corn fields were destroyed and cattle, sheep and hogs wantonly killed by members of the mob-militia.
Colonel Hinkle's Treachery
About eight o'clock Col. Hinkle sought another interview, this time with General Lucas, to learn if some compromise could not be arranged to avoid a battle. Lucas promised to meet him with a flag of truce at two o'clock. At the time appointed the interview was held. Hinkle, John Corrill, who had within the past few weeks become disaffected, William W. Phelps and a Captain Morrison, met with Lucas and his aids when the following propositions were presented to Col. Hinkle for acceptance in behalf of the "Mormons:"
"To give up their leaders to be tried and punished. "To make an appropriation of their property, all who had taken up arms, to the payment of their debts and indemnity for damage done by them. "That the balance should leave the state, and be protected out by the militia, but to be permitted to remain under protection until further orders were received from the Commander-in-Chief. "To give up the arms of every description, to be receipted for."
At least, these were the terms according to the report Lucas made to Governor Boggs. What else he may have said is not on record. To these terms Col. Hinkle agreed, but asked to be given until the next day to comply with them. Lucas consented to this on the condition that Joseph Smith, Sidney Rigdon, Lyman Wight, Parley P. Pratt and George W. Robinson be turned over to the camp of the militia as hostages. If in the morning Hinkle failed to comply with the terms, these men would be returned to Far West, and the attack should commence on the city. If he did comply, then these brethren, among others, should be retained as prisoners to be tried. Hinkle returned to Far West and reported to Joseph Smith that the officers of the state militia desired an interview with the brethren mentioned, hoping that the difficulties might be settled without carrying out the exterminating order. Said Parley P. Pratt: "We had no confidence in the word of a murderer and robber; but there was no alternative, but to put ourselves into the hands of such monsters, or to have the city sacked, and men, women and children massacred. We therefore commended ourselves to the Lord, and voluntarily surrendered." As they approached the camp in compliance with this order, General Lucas, with a guard of several hundred men, rode up, and with a haughty air ordered his men to surround the brethren. Colonel Hinkle was heard to say: "General, these are the prisoners I agreed to deliver up." The prisoners were then marched into the camp surrounded by several thousand savage looking soldiers. "These all set up a constant yell," says Brother Pratt, "like so many bloodhounds let loose upon their prey. . . . If the vision of the infernal regions could suddenly be opened to the mind, with thousands of malicious fiends, all clamoring, exulting, deriding, blaspheming, mocking, railing, raging and foaming like a troubled sea, then could some idea be formed of the hell which we had entered."
The prisoners were placed under a strong guard and forced to remain without shelter during the night in inclement winter weather. The guard blasphemed; mocked the Savior; demanded miracles and said: "Come, Smith, show us an angel; give us one of your revelations; show us a miracle; come, there is one of your brethren in camp whom we took prisoner yesterday in his own house, and knocked his brains out with his own rifle, which we found hanging over his fire place; he lies speechless and dying;[1] speak the word and heal him, and then we will all believe; or, if you are apostles or men of God deliver yourselves, and then we will be "Mormons."[2]
Condemned to be Shot
Thursday morning, November 1, 1838, Hyrum Smith and Amasa Lyman were brought by Col. Hinkle into the camp. That night a court martial was held, at which, besides the commanding officers of the mob-militia, Col. Hinkle, Judge Austin A. King, District Attorney Birch, and the Reverends Sashiel Woods, Bogart and several other priests, played a part. The prisoners were sentenced to be shot on the public square in Far West, Friday morning at 9 o'clock. This was, let it be said to their honor, over the protest of Generals Doniphan and Graham, and perhaps a few others. General Doniphan was given the order to carry out the execution. It was a most fortunate thing that he was selected, for he refused to obey the command. The order given him was as follows:
"Brigadier General Doniphan:
"Sir: You will take Joseph Smith and the other prisoners into the public square of Far West, and shoot them at 9 o'clock tomorrow morning."
"Samuel D. Lucas," "Major General Commanding."
General Doniphan replied to this order by saying to his superior:
"It is cold blooded murder. I will not obey your order. My brigade shall march for Liberty tomorrow morning at 8 o'clock; and if you execute these men, I will hold you responsible before an earthly tribunal, so help me God."
"A. W. Doniphan," "Brigadier General."
Although this was an act of insubordination, it frightened the criminal general and his willing aids. No charge was ever made against Doniphan, for they dared not make one.
Plundering of the Militia
Col. Hinkle, according to his agreement, marched the militia companies at Far West out of the city and grounded their arms, which were the private property of the men who held them. Then the mob force was let loose. They entered the city without restraint, on pretext of searching the homes for additional arms. They tore up floors; ruined furniture; destroyed property; whipped the men and forced them to sign deeds to their property at the point of the bayonet; and violated the chastity of women, until their victims died. About eighty men were taken prisoners and the people were ordered to leave the state, and were forbidden, under threat of death, to assemble more than three in a place. Notwithstanding all this, General Lucas reported to the governor how orderly and decorous were his troops.
Prisoners Taken to Independence
The prisoners after an earnest appeal, were permitted to visit their homes, under a strong guard, to obtain a change of clothing. They were, however, given strict command not to speak, or enter into conversation with the members of their families. When the Prophet visited his home the children clung to his garments. He requested the privilege of a private interview with his family, which was denied him. Hyrum Smith, whose wife less than two weeks later was confined,[3] drew attention to the condition in his home; but received in answer only gibes and insults. Parley P. Pratt underwent a similar scene, and in the anguish of his soul appealed to General Moses Wilson, who answered him with an exultant laugh, and a taunting reproach.
After these painful scenes, the prisoners were started for Independence, under a strong guard commanded by Generals Lucas and Wilson. On the way orders came from General Clark to have the prisoners sent to him, but this General Lucas was not willing to do. Clark, without question, wanted the honor of putting the prisoners to death. Through his vanity, Lucas wanted to exhibit them before their enemies in Jackson County, and pose as a great hero in triumph. Between the rivalry of the two, not forgetting the hand of the Lord which was over them, their lives were spared.[4]
Prisoners in Richmond
On the 3rd of November, 1838, the prisoners arrived in Jackson County and the next day were taken by order of General Lucas, to Independence. General Clark, however, would not permit them to stay, desiring to gain possession of them himself. Therefore, he sent Col. Sterling Price with instructions to have them removed immediately to Richmond, Ray County. They arrived in Richmond on the 9th, and were imprisoned in a vacant house. On their way they met General Clark, and asked him why they had been carried from their homes and what the charges were against them. Clark said he was not then able to determine, but would be prepared to tell in a short time. When they were confined Clark sent Price with two chains and padlocks and had the prisoners fastened together. The windows were then nailed down; the prisoners were searched and the only weapons they had (their pocket knives) were taken away. While this was going on armed guards stood with cocked guns pointed at them. Here the brethren were kept many days awaiting trial.
Rebuking the Guards
While incarcerated in this prison, the brethren were guarded by some of the vilest wretches that could be found, who spent their time in the presence of their prisoners relating their horrible deeds of wickedness. This thing continued for some time, when the Prophet, unable to stand it any longer, arose and rebuked them. The occurrence is graphically related by Elder Parley P. Pratt in the following words:
"During this time Elder Rigdon was taken very sick, from hardship and exposure, and finally lost his reason; but still he was kept in a miserable, noisy and cold room, and compelled to sleep on the floor with a chain and padlock round his ankle, and fastened to six others. Here he endured the constant noise and confusion of an unruly guard, the officer of which was Colonel Sterling Price, since governor of the State.
"These guards were composed generally of the most noisy, foul-mouthed, vulgar, disgraceful rabble that ever defiled the earth. . . . Mrs. Robinson, a young and delicate female, with her infant, came down to see her husband [George W. Robinson], and to comfort and take care of her father [Sidney Rigdon] in his sickness. When she first entered the room, amid the clank of chains and the rattle of weapons, and cast her eyes on her sick and dejected parent and sorrow-worn husband, she was speechless, and only gave vent to her feelings in a flood of tears. This faithful lady, with her little infant, continued by the side of her father till he recovered from his sickness, and till his fevered and disordered mind resumed its wonted powers.
"In one of those tedious nights we had lain as if in sleep till the hour of midnight had passed, and our ears and hearts had been pained, while we had listened for hours to the obscene jests, the horrid oaths, the dreadful blasphemies and filthy language of our guards, Colonel Price at their head, as they recounted to each other their deeds of rapine, murder, robbery, etc., which they had committed among the 'Mormons' while at Far West and vicinity. They even boasted of defiling by force wives, daughters, and virgins, and of shooting or dashing out the brains of men, women and children.
"I had listened till I became so disgusted, shocked, horrified, and so filled with the spirit of indignant justice that I could scarcely refrain from rising upon my feet and rebuking the guards; but had said nothing to Joseph, or any one else, although I lay next to him and knew he was awake. On a sudden he arose to his feet, and spoke in a voice of thunder, or as the roaring lion, uttering, as near as I can recollect, the following words:
"SILENCE, ye fiends of the infernal pit. In the name of Jesus Christ I rebuke you, and command you to be still. I will not live another minute and hear such language. Cease such talk, or you or I die THIS INSTANT!
Majesty in Chains
"He ceased to speak. He stood erect in terrible majesty. Chained, and without a weapon; calm, unruffled and dignified as an angel, he looked upon the quailing guards; whose weapons were lowered or dropped to the ground, whose knees smote together, and who, shrinking into a corner, or crouching at his feet, begged his pardon, and remained quiet till a change of guards.
"I have seen the ministers of justice, clothed in magisterial robes, and criminals arraigned before them, while life was suspended on a breath, in the courts of England; I have witnessed a Congress in solemn session to give laws to nations; I have tried to conceive of kings, of royal courts, of thrones and crowns; and of emperors assembled to decide the fate of kingdoms; but dignity and majesty have I seen but once, as it stood in chains, at midnight, in a dungeon in an obscure village of Missouri."[5]
General Clark at Far West
In the meantime (November 4), General Clark arrived at Far West with 1600 men, and 500 more on the outskirts of the city. He ordered General Lucas to send to Adam-ondi-Ahman and there take all the "Mormon" men prisoners and secure their property, till the best means could be adopted for paying damages due to the mob troubles. On the 5th, Clark ordered all the men at Far West to form in line, when the names of fifty-six were called and they were made prisoners to await trial for something which was not defined. On the 6th, he again gathered the male portion of the population and read to them a written address which he had prepared.
His Harangue
Feeling safe in the presence of so many helpless men, and flanked by his troops, he made bold to impress upon the brethren the enormity of their crimes. He read to them a number of stipulations to which they must comply. The first, second and third, to the effect that they must surrender their leading men, deliver their arms, and sign over their properties to defray expenses of the "war." This, he said, they had done. The fourth is here repeated:
"Another article yet remains for you to comply with, and that is, that you leave the state forthwith; and whatever may be your feelings concerning this, or whatever your innocence, it is nothing to me; General Lucas, who is equal in authority with me, has made this treaty with you--I approve of it--I should have done the same had I been here. I am therefore determined to see it fulfilled. The character of this state has suffered almost beyond redemption, from the character, conduct and influence that you have exerted, and we deem it an act of justice to restore her character to its former standing among the states, by every proper means.
"The orders of the governor to me were that you should be exterminated, and not allowed to remain in the state, and had your leaders not been given up, and the terms of the treaty complied with, before this, you and your families would have been destroyed and your houses in ashes.
"There is a discretionary power vested in my hands which I shall exercise in your favor for a season; for this lenity you are indebted to my clemency. I do not say that you shall go now, but you must not think of staying here another season or of putting in crops, for the moment you do this the citizens will be upon you. If I am called here again, in case of a non-compliance of a treaty made, do not think that I shall act any more as I have done--you need not expect any mercy, but extermination, for I am determined the governor's order shall be executed. As for your leaders, do not once think--do not imagine for a moment--do not let it enter your mind that they will be delivered, or that you will see their faces again, for their fate is fixed--their die is cast--their doom is sealed."
He then very graciously pleaded with them, and invoked the "Great Spirit, the unknown God," to make them sufficiently intelligent to break the chains of superstition, that they no longer worship man, and never again organize with bishops, presidents, etc., but to become like other men.
Trial in Daviess County
About this time Governor Boggs wrote General Clark to hold a military court in Daviess County, and try those "guilty of the late outrages, committed towards the inhabitants of said county." He was desirous of having the whole matter "settled completely, if possible" before the forces should be disbanded. "If the 'Mormons' are disposed," said Boggs, "voluntarily to leave the state, of course it would be advisable in you to promote that object, in any way deemed proper. The ringleaders of this rebellion, though, ought by no means to be permitted to escape the punishment they merit." General Robert Wilson was detailed to Daviess County to take possession of the prisoners. All the men in the town of Adam-ondi-Ahman were placed under arrest, and a court of inquiry instituted with the mobber Adam Black on the bench. Notwithstanding this, after three days of examination, Black acquitted them all. No one knew better than he of their innocence.
The Charges Against Joseph Smith and Companions
General Clark spent some time searching the laws to find some authority by which the Prophet and companions could be tried for treason by court martial. He even sent to Fort Leavenworth seeking such information, which could not be found. It caused him extreme annoyance that no law could be invoked to try private citizens by military code when there was no war. He knew some charges would have to be preferred against the accused, so he wrote the governor saying he had, on November 10, 1838, made out charges against the prisoners and had called Judge Austin A. King to try them as a committing court. He also suggested that they be tried by court martial, especially, said he, should Joseph Smith be so tried, but he could not discover authority for such procedure, and requested the opinion of the attorney general on that point. "There being no civil officers in Caldwell," he said, "I have to use the military to get witnesses from there, which I do without reserve." The civil officers in Caldwell, being "Mormons" had all been cast into jail, and of course were not available. He closed his epistle by saying the accused brethren were guilty of "treason, murder, arson, burglary, robbery, larceny, and perjury." The reply he received was to turn the prisoners over to the civil law, which order hurt him very much, for he hoped to have the pleasure of attending to their execution, after a military trial. In fact, he and Lucas had on several occasions set the date of execution, but the hand of the Lord was always over the afflicted brethren.
The Trial
Monday, November 12, 1838, Judge King sent out armed men to obtain witnesses, some of whom came and testified willingly to falsehoods; others came reluctantly. Among the witnesses who testified against the brethren were: Dr. Sampson Avard, originator of the "Danites," who, later, was excommunicated from the Church for the offense; John Corrill, George M. Hinkle, Reed Peck, John Cleminson, Burr Riggs, William W. Phelps, John Whitmer, and others who formerly belonged to the Church. The testimony of the prosecution continued until the 18th. Then the court called for witnesses for the defense; forty or more names were given, and the Reverend-Captain Rogart was dispatched with a company of militia to get them. He got them and brought them, not to the court, but to prison, and confined them there. During the week, the judge taunted the brethren because no witnesses appeared in their defense. Other names were given, and the same reverend-captain was sent for them. He did not find many, for the witnesses, learning what had happened to their fellows, could not be found. The few he did discover he also brought and cast behind the bars. In this manner the mock trial proceeded from day to day. On the 24th, twenty-three of the defendants were released, and by the 28th all the others were acquitted or admitted to bail, excepting the following: Joseph Smith, Sidney Rigdon, Hyrum Smith, Lyman Wight, Caleb Baldwin and Alexander McRae, who were ordered to be taken to Liberty, Clay County, and there committed to stand trial on the various charges named; Parley P. Pratt, Morris Phelps, Luman Gibbs, Darwin Chase and Norman Shearer, who were taken to Richmond Jail, there also to await trial for the same "crimes."
Nature of the Testimony
Some of the witnesses testified that the Church was a temporal kingdom, which would, according to the teachings of its leaders, eventually "fill the whole earth and subdue all other kingdoms." The seventh chapter of Daniel was referred to several times. The brethren were asked by the judge if they believed in Daniel's prophecy and when they answered in the affirmative, Judge King turning to his clerk said: "Write that down; it is a strong point for treason." The defendants' attorneys, Doniphan and Rees, protested saying, "Judge, you had better make the Bible treason." These attorneys advised their clients not to make any defense or attempt to furnish other witnesses, for it was useless. Doniphan observed that if a cohort of angels were to come down, and declare the prisoners innocent, it would all be the same, for Judge King had determined from the beginning to cast them into prison.
Malinda Porter, Delia F. Pine, Nancy Rigdon, Jonathan W. Barlow, Thoret Parson, Ezra Chipman and Arza Judd, Jr., volunteered to testify for the defense, but were prevented from giving testimony favorable to the accused at the point of the bayonet.
November 29, 1838, Joseph Smith and fellow prisoners were committed to the keeping of the sheriff of Clay County, who took them to Liberty and cast them in prison. Parley P. Pratt and fellows were likewise retained in Richmond, and thus ended this "trial" before Judge King.
Notes
1. This was a brother named Carey, who had been beaten over the head until his brains oozed out. He died shortly afterwards, having been exposed in that condition without shelter, all afternoon and night.
2. Autobiography of Parley P. Pratt, p. 204.
3. During these trying scenes, November 13, 1838, while Hyrum Smith, with the Prophet and the other prisoners, were incarcerated, Joseph Fielding Smith, who afterwards became President of the Church of Jesus Christ of Latter-day Saints, was born at Far West. When he was but a few days old, members of this mob-militia entered the home, ransacked it, and turned the bedding, on which the infant lay, upside down, smothering him until his life was apparently gone when he was discovered.
4. Parley P. Pratt declared that General Wilson made the following statement: "It was repeatedly insinuated, by the other officers and troops, that we should hang you prisoners on the first tree we came to on the way to Independence. But I'll be d--d if anybody shall hurt you. We just intend to exhibit you in Independence, and let the people look at you, and see what a d--d set of fine fellows you are. And, more particularly, to keep you from that old bigot of a general, Clark, and his troops, from down county, who are so stuffed with lies and prejudice, that they would shoot you down in a moment."
5. Autobiography of Parley P. Pratt, pages 228-9.
26. The Expulsion from Missouri
1838-1839
The Case Before the Legislature
In December, 1838, the Legislature of Missouri met. Governor Boggs laid before that body the information in his hands relative to the difficulty with the Latter-day Saints. This information was woefully lacking in the matter of the petitions and documents sent to him in defense of the Saints. On the 10th of that month Brigham Young, Heber C. Kimball, John Taylor and other brethren petitioned the legislature, setting forth their side of the case. This petition was presented to David R. Atchison and others, December 17. The following day Mr. Turner, from a joint committee, presented before the senate a report of findings, based on the governor's information. This report stated that the evidence was "not authenticated," and was confined chiefly to investigation of criminal charges against individuals under arrest; the evidence was ex parte; and without aid of further evidence, the committee could not form a satisfactory opinion in relation to the material points. For these reasons, and because "it would be a direct interference with the administration of justice, the committee reported that this document ought not to be published, with the sanction of the legislature." December 19, the petition of the brethren was presented by John Corrill, who had but recently departed from the Church. It was read in profound silence, but at the close of the reading, the house was in an uproar. A Mr. Childs, of Jackson County, denounced the petition saying there was not a word of truth in it. Mr. Ashley, of Livingstone County, denounced the "Mormons" as did also Mr. Young, of Lafayette. Ashley was one of the murderers at Haun's Mill, and even boasted of that slaughter before the house. Mr. Redman, of Howard County, and Mr. Gyer, of St. Louis, and a few other members, demanded a full investigation, for they believed there was truth in the petition, and the actions of those members in opposing an investigation was because they feared their evil deeds might be brought to light. The result of it all was that the petition was laid on the table, "until the 4th day of July next,"--Independence day. January 16, 1839, Mr. Turner introduced in the senate a bill "to provide for the investigation of the late disturbances in this state." The bill passed the senate, but when it came to the house (Feb. 4) it followed the petition and was laid on the table, also to be taken up on Independence day. Many considered this an approval of the wrongs committed on the "Mormons" in Missouri. David R. Atchison and a few others vigorously protested against such criminal action, but found themselves in the minority, for the motion prevailed by a majority of eleven votes.
Legislative Appropriations
In December, the legislature of Missouri appropriated two thousand dollars "to be distributed among the people of Daviess and Caldwell Counties." The "good" people of Daviess were very "generous" and felt that they could do without their portion of this appropriation, and let it be given to the people of Caldwell. They could well afford to do such a thing, for they had robbed the "Mormon" people of nearly all they possessed. They had ransacked their homes and carried off their household furniture and goods, and otherwise enriched themselves at the expense of the Saints who had dwelt among them. This sum, so it was pretended, was distributed among the people in Caldwell. Judge Cameron and others attended to the "distribution." The way they did it was to drive off the hogs belonging to the "Mormons" and shoot them, and without further bleeding, cut them up and deliver them to the Saints, at four or five cents a pound. They also "gave them a few calicos," and the "sweepings of an old store," charging them an extra price for the goods, and thus was the "munificient" sum of two thousand dollars distributed among the "Mormons." Later the same legislature appropriated two hundred thousand dollars to pay the troops for their work in driving the "Mormons" from the state. In this manner were law and justice administered in Missouri in the years 1838 and 1839.
Extent of "Mormon" Losses
The total value of the property destroyed in Missouri, which belonged to the Saints, is beyond our knowledge. It was estimated to be not less than two million dollars, from the time they first settled in that state until their expulsion. About twelve hundred members of the Church were driven from Jackson County in 1833, and all their property was lost to them. When again they were forced to leave Clay County, though they went peaceably at the request of the other citizens, they left behind them a vast amount of property for which no remuneration was ever received. When they were expelled from the state in the winter of 1838-9, the Saints numbered between twelve and fifteen thousand souls. All their property, except the little they were able to gather hastily and carry with them, was either destroyed or stolen by their enemies. In the appeal made to Congress and the President of the United States, in 1839, the amount of their losses was estimated at two million dollars. Claims against Missouri for the losses were presented to Congress in the sum of $1,381,044.00, and this represented only 491 individuals; many others who lost property, entered no claims for damages against that state.
In addition to this loss of property, the Prophet Joseph paid in lawyers' fees, for the defense of the people and himself, against the unhallowed persecutions of their enemies, about fifty thousand dollars; with very little benefit in return. And for all this, the generous state of Missouri, for a show before the world of their charity and kindness toward the people they had robbed, could afford to appropriate the magnificent sum of two thousand dollars! And what of the blood of men, women and children which had been shed by these human fiends?
In Liberty Prison
After the mock trial in Richmond, Joseph Smith and his five companions were imprisoned in Liberty, Clay County, for a period of six months. Here they suffered, during that time, many untold hardships. Much of the time they were bound in chains. Their food was often not fit to eat, and never wholesome or prepared with the thought of proper nourishment. Several times poison was administered to them in their food, which made them sick nigh unto death, and only the promised blessings of the Lord saved them. Their bed was on the floor, or on the flat side of a hewn white oak log, and in this manner they were forced to suffer. Is it any wonder that they cried in the anguish of their souls unto the Lord, for relief from such inhuman treatment?
Epistles From Prison
The Lord did not forsake them. While they were confined, the brethren wrote a number of communications to the Saints. Occasionally their friends were privileged to visit them, but always in the presence of a strong and heavily armed guard. Letters with words of comfort were occasionally received, and in this way their spirits were buoyed up, which enabled them to stand their trials. On March 25, 1839, an epistle of special import was written from the prison to the Saints scattered abroad, and to the bishop, Edward Partridge, in particular. This epistle portrayed many of their grievances and expressed their love and fellowship for the Saints. Above all this, however, they poured out their souls to the Lord asking for relief, and wondering why they were so severely punished. The Lord gave them answer which comforted them and built them up in hope. They also received encouragement, and assurance of their delivery from bonds, which was soon to come to pass.[1]
Release of Sidney Rigdon
The Prophet wrote in his Journal that January 1, 1839, "dawned upon us as prisoners of hope, but not as sons of liberty. O Columbia, Columbia! How thou art fallen! 'The land of the free, the home of the brave!' 'The asylum of the oppressed'--oppressing thy noblest sons, in a loathsome dungeon, without any provocation, only that they have claimed to worship the God of their fathers according to his own word, and the dictates of their own consciences." Elder Parley P. Pratt and his companions in tribulation were still held in bondage in their doleful prison in Richmond. The brethren appealed to the supreme court in Missouri for a writ of habeas corpus. Twice their petition was denied. They also petitioned the judges of the county for like privileges, and sent a memorial to the legislature asking that they be granted a fair and impartial trial before an unprejudiced judge in some other circuit, where they might have hope of justice, which could not be obtained from Judge King. Finally, in the latter part of February, 1839, they prevailed on Judge Turnham, one of the county judges, who granted their request after some reluctance. The judge was afraid of the mob, for the threats were made by the members of the banditti, that if any judge, jury or court of any kind, should free the prisoners they would be killed. Great threatenings were made at the time of this trial, and the brethren would have been liberated, only for the blundering, wilfully or ignorantly, of their lawyers. Sidney Rigdon, who had suffered terribly because of exposure and the ill-treatment he had received, he being much older and less able to endure than the other brethren, was released by the action of the judge, at this time. Through a kindness on the part of the sheriff, Samuel Hadley, and the jailer, Samuel Tillery, he was let out of prison in the night, for fear of the mob, and told to make his way out of the state as soon as he could. Even as it was, he was pursued by a body of armed men; but having a good start made his way to Quincy, Illinois.
Departure for Daviess
The refusal on the part of the courts and officials to grant a final trial--for it should be remembered the brethren were being held on a preliminary hearing all these months--and the threatenings of numerous enemies caused the brethren to determine on making their escape if possible. Once they tried and failed. Again the opportunity presented itself, and the Lord indicated to them that if they were united they could gain their freedom, but the stubbornness of Lyman Wight defeated their purpose. The latter part of March, Elders Heber C. Kimball and Theodore Turley went to Jefferson City with necessary papers, to see the governor, but he was absent. However, they saw the secretary of state, who appeared astonished at the action of Judge King, and who wrote the judge a letter. They also saw the supreme court judges, but due to the blundering of their attorney, Doniphan, they were unable to obtain a writ of habeas corpus. They returned to Liberty on the 30th of March. April 4, they had an interview with Judge Austin A. King, who was angry to think they had been to see the governor. King said he could have done all that they desired, and would have signed their petition if he had been approached, for all the prisoners, but Joseph Smith, "and he was not fit to live." Fearing that the brethren might obtain a change of venue, Judge King hurried off with them, April 6, 1839, to Daviess County, where he hoped to continue his persecution. Perhaps he hoped they would be murdered, for a band of fifty men in Daviess County, on learning that the prisoners were coming, took an oath that they would neither eat nor drink until they had murdered the Prophet. The prisoners arrived at Gallatin, April 8, and the following day the examination of witnesses commenced before the grand jury, over which Judge King acted as the presiding judge. Judge Birch, the county judge, who previously assisted in the prosecution of the brethren, was associated with him. Both judges and jury were drunk while the case proceeded, and the men of the jury were members of the raiding party of Haun's Mill. They served on the jury during the day and as guards at night, and in their drunken debauchery boasted of their many crimes. On the 11th of April, they brought in a "true bill" against the prisoners for "murder, treason, burglary, arson, larceny, theft and stealing."
A Change of Venue
On April 15, 1839, the brethren obtained from Judge Birch a change of venue from Daviess to Boone County, and a mittimus was made out by him without date, name or place. The prisoners were fitted out with a two-horse wagon, necessary horses, and four men besides the sheriff, to guard them to Boone County. The prisoners numbered five, as follows: Joseph Smith, Hyrum Smith, Lyman Wight, Caleb Baldwin, and Alexander McRae. They started from Gallatin in the afternoon and went as far as Diahman, where they camped for the night at Judge Morin's. The next day they went about twenty miles where a jug of whiskey was procured, and all of the guards, save one, got drank and went to bed. The sheriff showed the prisoners the mittimus and said to them that Judge Birch told him never to carry them to Boone County, and never to show the mittimus, and, the sheriff said: "I shall take a good drink of whiskey and go to bed, and you may do as you are a mind to."
The Escape
The prisoners bought from the guards two of the horses, paying for one with clothing, and giving their note for the other. After four of the guards had retired and were asleep in drunken slumber, the fifth helped them to saddle the horses and started them on their way. Two of the brethren mounted and three went on foot, changing places from time to time. Said Hyrum Smith, "we took our change of venue for the state of Illinois, and in the course of nine or ten days arrived at Quincy, Adams County." They found their families in good health, but in a state of poverty due to their persecutions and expulsion from Missouri's soil.
A "Concocted Plan"
Samuel Tillery, the jailer at Liberty, told the prisoners that the persecutions against the Saints was a "concocted plan," framed by the various officers who took part in it, from the governor down. It was first planned in the fore part of the year 1838, but was not fully carried out until the militia was sent down against the Saints in Caldwell and Daviess Counties. "But," said Tillery, shortly before the removal of the brethren to Daviess County from Liberty Prison, "you need not be concerned, for the governor has laid a plan for your release." He also said that the governor was now ashamed enough of the whole transaction, and would be glad to set the prisoners at liberty, if he dared to do it. Without question the conspirators became alarmed. They did not plan the escape of the Prophet and associates because of any repentance, or remorse of conscience, but because of the fear of public sentiment, without as well as within the state. Knowledge of the dastardly actions of the officers of Missouri, who were pledged by oath to uphold and honor their constitution, which grants liberty to all citizens[2] in their religious worship, spread abroad into other commonwealths. The citizens of western Illinois received the exiled Saints with open arms, and invited them to make their homes among them. The governor of Iowa, Robert Lucas, wrote and spoke in a vehement manner in opposition to the treatment the "Mormon" people received in Missouri. He invited the Saints to make their homes within the borders of the territory of Iowa. All these things had their effect on the assassins in Missouri, and caused them to fear and tremble. Governor Boggs, himself, became sick of the reproach brought upon the state, and reached the point where he would have gladly released Joseph Smith and his fellow prisoners, but feared that such an action would properly be interpreted as an acknowledgment of his unlawful course. He preferred to have it so arranged that they could escape and appear before the world as fugitives from justice.
Escape of Parley P. Pratt
At the time Joseph Smith and his companions were sent to Liberty, Elders Parley P. Pratt, Morris Phelps, Luman Gibbs, Norman Shearer and Darwin Chase, were sent to Richmond, to await trial on the same charges. Here they suffered many untold hardships and deprivations in their dungeon, until April 24, 1839, a period of six months, when they were taken before the grand jury in Ray County, for a hearing of their case. The same notorious Judge Austin A. King presided at the deliberations of this body. Norman Shearer and Darwin Chase, who were only boys, were released, and King Follett, an aged man, was added to the list of prisoners. A change of venue having been granted them, the brethren were taken to Columbia, Boone County, and again cast into prison. In the meantime Luman Gibbs apostatized, hoping to gain his liberty, but the crafty officers, although they treated him with improved consideration, still kept him in prison to act as a spy on his former brethren. July 4, 1839, Elders Pratt, Phelps and Follett, assisted on the outside by Orson Pratt and a young man named John W. Clark, a brother-in-law of Elder Phelps, escaped in a very thrilling and novel manner. Elder Follett was re-captured, but the other two made their way, after many hardships and difficulties, to Illinois and the presence of their families. Elder Follett was again cast into prison and bound in chains, but in course of a month or two was dismissed, no charge having been proved against him.
Departure of the Exiles
With all three members of the First Presidency in prison, the burden of removing the Saints from Missouri was placed on the shoulders of President Brigham Young, of the council of the apostles. A public meeting was held at Far West, January 26, 1839, and a committee composed of the following brethren was selected to draft resolutions and consider means for the removal of the Saints from Missouri: Brigham Young, Heber C. Kimball, John Taylor, Alanson Ripley, Theodore Turley, John Smith and Don Carlos Smith. This committee went to work gathering such means as could be obtained, and devising plans for the removal of the poor. Later a committee on removal was appointed with the following members: William Huntington, chairman; Charles Bird, Alanson Ripley, Theodore Turley, Daniel Shearer, Shadrack Roundy and Jonathan H. Hale. During the winter months the exodus began, and many of the Saints gathered at Quincy, Illinois, where they received a kindly welcome. Due to their extreme poverty--for they had been robbed and plundered--many of the members of the Church were unable to get away before the spring of 1839. April arrived, and the vicious mobocrats met in council on the 6th, and determined that all the "Mormons" should be out of Caldwell County by the 12th of that month. All available teams were secured, and help was solicited from the members of the Church who were already in Illinois, and the remaining Saints at Far West began their journey from Missouri. Thirty families were removed into Tenney's Grove, twenty-five miles from Far West, by the 14th of April, on their way to Quincy. Most of the committee remained at Far West until the last. President Brigham Young was forced to leave about the middle of February, to save his life from the angry Missourians who sought it. From the Illinois side he directed the location of the Saints.
Thursday, April 18, 1839, Elder Heber C. Kimball notified the members of the committee on removal to wind up their affairs at once, and be off, for their lives were in grave danger. An armed force went to the home of Theodore Turley to shoot him; similar action was taken against other members of the committee, and a number of mobbers tried to kill Heber C. Kimball in the streets of Far West. The members of the Church had now departed; many went by way of Richmond and the Missouri River to Quincy. The members of the committee who still remained, were given one hour to get out of the place. Hurriedly gathering up such articles as they could take with them, they departed. The mobbers then commenced to loot the homes, which had not already been looted of all they contained.
Governor Boggs and his aids had gained a great victory; the Latter-day Saints had either been exterminated, or driven from the borders of Missouri, according to his order. Only those remained who were incarcerated, and the day of their deliverance was near at hand.
Fulfilment of Prophecy
A revelation was given July 8, 1838, calling John Taylor, John E. Page, Wilford Woodruff and Willard Richards to the apostleship. John Taylor and John E. Page were ordained under the hands of Brigham Young and Heber C. Kimball at a meeting held in Far West, December 19, 1838. In this revelation (Doc. and Cov., Sec. 118) the apostles were commanded to take their leave of the Saints from the temple lot in Far West on the 26th day of April, 1839. April had arrived and the Saints were scattered, likewise the members of the council of the apostles. On the 5th day of April, Samuel Bogart, the mobber, with John Whitmer and a few other apostates, came to the room occupied by the committee on removal and read this revelation to Theodore Turley. With much laughter and assurance that it could not be fulfilled, they called on him to renounce Joseph Smith, which now he must do as a rational man. The apostates said: "The twelve are now scattered all over creation; let them come here if they dare; if they do, they will be murdered. As that revelation cannot be fulfilled, you will now give up your faith." Turley jumped up and said: "In the name of God that revelation will be fulfilled." They laughed him to scorn. John Whitmer hung his head in shame. In the course of the conversation Turley asked John Whitmer if his testimony regarding the Book of Mormon was true, and Whitmer answered: "I now say, I handled those plates; there were fine engravings on both sides. I handled them;" and he then described how they were hung, and then he said, "They were shown to me by a supernatural power."
The 26th day of April arrived, and so also did the apostles at the temple lot in Far West. Early that morning, these brethren and a few of the Saints assembled at the temple lot, and proceeded to transact the business of their mission as they were commanded, according to the following minutes:
"At a conference held at Far West by the twelve, high priests, elders, and priests, on the 26th day of April, 1839, the following resolution was adopted:
"Resolved: That the following persons be no more fellowshiped in the Church of Jesus Christ of Latter-day Saints, but excommunicated from the same, viz.: Isaac Russell, Mary Russell, John Goodson and wife, Jacob Scott, Sen., and wife, Isaac Scott, Jacob Scott, Jun., Ann Scott, Sister Walton, Robert Walton, Sister Cavanaugh, Ann Wanless, William Dawson, Jun., William Dawson, Sen., and wife, George Nelson, Joseph Nelson, and wife, and mother, William Warnock and wife, Jonathan Maynard, Nelson Maynard, George Miller, John Griggs and wife, Luman Gibbs, Simeon Gardner, and Freeborn Gardner.[3]
"The council then proceeded to the building spot of the Lord's House; when the following business was transacted: Part of a hymn was sung, on the mission of the twelve.
"Elder Alpheus Cutler, the master workman of the house, then recommenced laying the foundation of the Lord's House, agreeably to the revelation, by rolling up a large stone near the southeast corner.
"The following of the twelve were present: Brigham Young, Heber C. Kimball, Orson Pratt, John E. Page, and John Taylor, who proceeded to ordain Wilford Woodruff and George A. Smith, who had been previously nominated by the First Presidency, accepted by the twelve, and acknowledged by the Church, to the office of apostles and members of the quorum of the twelve, to fill the places of those who had fallen. Darwin Chase and Norman Shearer, who had just been liberated from Richmond prison, where they had been confined for the cause of Jesus Christ, were then ordained to the office of the seventies."
After vocal prayer by each of the members of the council of the twelve, and singing, the apostles took their leave of the Saints there assembled, and departed for Illinois, and later for their mission to Great Britain. And thus closed the history of the Latter-day Saints in Missouri until some future day.
Notes
1. The prayer and the answer the Lord gave the Prophet are found in sections 121, 122, 123, of the Doctrine and Covenants.
2. The Constitution of Missouri read as follows:
Article 4. That all men have a natural and indefeasible right to worship Almighty God according to the dictates of their own consciences; and that no man can be compelled to erect, support, or attend any place of worship, or to maintain any minister of the Gospel, or teacher of religion; that no human authority can control or interfere with the rights of conscience; that no person can ever be hurt, molested, or restrained in his religious professions, or sentiments, if he do not disturb others in their religious worship.
Article 5. That no person, on account of his religious opinions, can be rendered ineligible to any office of trust or profit under this state; that no preference can ever be given by law, to any sect or mode of worship.
3. At a conference held in Quincy, Illinois, March 17, 1839, George M. Hinkle, Sampson Avard, John Corrill, Reed Peck, Frederick G. Williams, Thomas B. Marsh, Burr Riggs and several others were excommunicated from the Church.
Part Four
The Nauvoo Period
27. The Founding of Nauvoo
1839-1840
Seeking a New Home
In January, 1839, the threats of the mob, and their violence, became so severe that the Saints at Far West were forced to flee from Missouri. In November, 1838, those members of the Church residing at Adam-ondi-Ahman had been driven from their homes, and General Clark, in his abusive harangue at Far West, told the people they must not think of remaining another season. Should they attempt to put in crops he would extend no mercy, and extermination at his hands would be their doom.
The exodus was carried on as rapidly as circumstances would permit. Even in the inclement weather of the winter months the vanguard made their way eastward as far as Quincy, Illinois. Here they were met with a kindly welcome by the citizens of that place. Just where the Saints would locate was an indefinite problem, and the Prophet, still held in prison, could give them very little help. He advised them to locate in some friendly territory between Far West and Kirtland, where they might dwell in peace. It is likely that many of the refugees from Missouri, who started on their eastward journey expected to work their way back to the former settlements of the Saints in Ohio; but the hospitable treatment they received and the suggestions from the people of western Illinois, caused them to stop at Quincy. In fact, they could do little else in their stricken condition, and a kind word and a hand outstretched with relief, were most welcome. In Quincy an organization known as the Democratic Association extended every kindness to the exiles, and proffered to help them in their distress. Several meetings of this society were held, in which other citizens of Quincy took a part, in February and March of 1839. Sympathy was expressed for the "Mormons" and steps were taken to allay the prejudice of the misguided residents of Quincy, who felt an opposition to the Saints. At one of these meetings the "Mormons" were invited to attend, and Sidney Rigdon and others related the persecutions in Missouri, which account fell on sympathetic ears. Through this organization material assistance was given the Saints, and employment for many was provided. The organization voiced its disapproval of the evil treatment accorded the exiles while in Missouri, in the following resolutions:
"Resolved, that we regard the rights of conscience as natural and inalienable, and the most sacred guaranteed by the Constitution of our free government.
"Resolved, that we regard the acts of all mobs as flagrant violations of law; and those who compose them, individually responsible, both to the laws of God and man, for every depredation committed upon the property, rights, or life of any citizen.
"Resolved, that the inhabitants upon the western frontier of the state of Missouri, in their late persecutions of the class of people denominated 'Mormons,' have violated the sacred rights of conscience, and every law of justice and humanity.
"Resolved, that the governor of Missouri, in refusing protection to this class of people, when pressed upon by a heartless mob, and turning upon them a band of unprincipled militia, with orders encouraging their extermination, has brought a lasting disgrace upon the state over which he presides."
The Saints also were kindly received by Governor Thomas Carlin and United States Senator Richard M. Young, and many other prominent citizens of western Illinois.
In a communication to the Quincy Argus, Elder John Taylor expressed the gratitude of the "Mormon" people, and said they felt under peculiar obligations to the citizens of Quincy; but he warned them against imposition on the part of any who may pretend to belong to the community of Latter-day Saints, but who were not--either those who never belonged to the Church, or those who, for cause, had been expelled.
While the sympathies of these good people were, without question, given in sincerity, nevertheless there was more or less selfishness connected with their action. It is quite evident, from events to follow, that they expected to obtain some political and business advantages, out of the kindness extended to these destitute and stricken refugees, who sought a haven of peace and rest within the borders of the state. The expulsion from Missouri occurred shortly before one of the most intense presidential elections, and a residence within the State of Illinois for six months gave the citizens a right to vote. The politicians on both sides lost no opportunity to seek the advantage which the "Mormon" vote would bring; and the "Mormons," too heavily engaged with thoughts of recent persecutions, and hopes of building communities where they could dwell in perfect peace, failed to comprehend the situation in which they were being placed. By siding with one faction, it was bound to alienate the other, and thus cause bitterness of feeling which might not be overcome. In course of time such proved to be the case.
Committee to Locate Lands
While the Saints were gathering at Quincy, committees were appointed to seek out suitable places for permanent settlement. A meeting was held in February, 1839, to consider the proposition of purchasing about twenty thousand acres, at two dollars an acre, between the Des Moines and Missouri Rivers, on what were called half-breed lands. Other sites were also considered from time to time, but no definite action was taken until the arrival of Joseph Smith at Quincy, from his long confinement in Liberty prison. Elder Israel Barlow, on his flight from Missouri, made his way to the northeast and arrived in a destitute condition near the mouth of the Des Moines River. There he was kindly received and related the sad experiences of the Latter-day Saints. He made the acquaintance of Dr. Isaac Galland, who owned considerable property both in Iowa and Illinois, a short distance farther north. Mr. Galland resided at a place called Commerce, in Hancock County, Illinois, about fifty miles up the Mississippi from Quincy and lying on the bank of the river.
Commerce
Mr. Galland in a communication to David W. Rodgers, suggested that the Saints locate in Iowa, which was a territory; for he thought they would be more likely to receive protection from mobs under the jurisdiction of the United States, than they would in a state of the Union, "where murder, rapine and robbery are admirable (!) traits in the character of a demagogue; and where the greatest villains often reach the highest offices." He also wrote to Governor Robert Lucas of Iowa, who had known the "Mormon" people in Ohio, and who spoke very highly of them as good citizens. However, when the Prophet arrived at Quincy in April, he purchased from Hugh White a farm of one hundred and thirty-five acres, for the sum of five thousand dollars; also another farm from Dr. Isaac Galland lying west of the White purchase, for nine thousand dollars. This property, which was located in the vicinity of Commerce was secured on long time notes. To these farms the destitute Saints commenced to gather, also to the little town of Montrose on the Iowa side of the river.
Joseph Smith Moves to Commerce
Friday, May 10, 1839, President Joseph Smith took up his residence in a small log house on the bank of the Mississippi, on the White purchase, one mile south of Commerce. The first house built by any of the Saints in that part was raised by Theodore Turley, in June, 1839. When the purchase was made of the White and Galland property, Commerce consisted of one stone house, three frame and two block houses, three of which were log cabins. Between Commerce and David Hibbard's place on the south front of the river there were four houses, three of which were log cabins, and into one of these the Prophet moved. The place was virtually a wilderness. The land was covered with trees and bushes, and much of it, in the lower parts near the river, was so wet that travel by team was impossible, and on foot, most difficult. Notwithstanding the unhealthful condition, the Prophet felt that by draining the land, and through the blessing of the Lord, the place could be made a pleasant habitation for the Saints, and he decided to build a city there. There was inspiration in this decision, for this was an excellent site for the building of a city, when the unfavorable conditions of the lowlands were removed. The Mississippi makes a half circle around the place, giving three fronts on the river. The ground gradually rises from the river front for a distance of about one mile to the common level of the prairie lands which extend beyond. A more beautiful site could not be imagined.
The City of Nauvoo
The name "Commerce" was soon changed to "The City of Nauvoo." This word is of Hebrew origin, and "signifies a beautiful situation, or place," says the Prophet, "carrying with it, also, the idea of rest; and is truly descriptive of the most delightful location. It is situated on the east bank of the Mississippi River, at the head of the Des Moines Rapids, in Hancock County, bounded on the east by an extensive prairie of surpassing beauty, and on the north, west and south, by the Mississippi." Nauvoo is about one hundred and ninety miles up the river from St. Louis, and nearly the same distance from Chicago, towards the west.
Other Sites Chosen
Other lands were also purchased, for the gathering of the Saints, all on easy terms. Additional property adjoining that obtained from White and Galland was obtained from David Hibbard, Daniel H. Wells, Hiram Kimball, Horace R. Hotchkiss and others, which later became a portion of the city of Nauvoo. Across the river on the Iowa side, extensive holdings also were obtained. The village of Nashville, in Lee County, with twenty thousand acres adjoining, were purchased; also other lands opposite Nauvoo. Here the Prophet instructed the Saints that a city should be built, to be called Zarahemla. A number of members of the Church had located here when the Saints were driven from Missouri, and it appeared to be a suitable location for a permanent settlement of the people.
Stakes of Zion Organized
At the general conference held at Commerce, October 5-7, 1839, two stakes of Zion were organized, one at Commerce, with William Marks as president, and one in Iowa, with John Smith as president. Later a number of other stakes were organized in Quincy, Lima, Columbus and Geneva, Illinois, but they did not continue very long.[1] The idea seemed to be that the Latter-day Saints should spread out over considerable territory, and form organizations in various parts of the country, but this plan was abandoned, and the Saints scattered abroad were commanded by revelation in January, 1841, to gather to Hancock County, Illinois, and to Lee County, Iowa, and to build up the settlements in these parts occupied by the members of the Church. This was, the presidency wrote, "agreeable to the order of heaven." Consequently, the Saints began to immigrate to Nauvoo, and the city grew rapidly by such additions. About one year after the location of the site, Nauvoo had a population of over three thousand souls, and six years later, at the time of the great western exodus, about twenty thousand. The stake at Zarahemla was later discontinued, but John Smith remained there to preside over the Saints in Iowa.
Miraculous Healing of the Sick
Due to the unhealthful condition of the place when the people first arrived at Commerce, many were taken sick with malaria fever, and were nigh unto death. Some of the refugees were sheltered only by tents and wagon covers, for there had been little time, and less means, by which houses, even of logs, could be built. On the morning of July 22, 1839, the Prophet arose from his own bed of sickness and being filled with the Spirit of the Lord, he went forth along the river bank healing all who were afflicted. Among the number were Henry G. Sherwood and Benjamin Brown, who appeared in a dying condition. He later crossed over the river to Montrose and healed Brigham Young and a number of other brethren of the twelve, and took them along with him to assist him in this ministry. What took place in Iowa is thus related by Elder Wilford Woodruff:
"After healing all the sick upon the bank of the river as far as the stone house, he called upon Elder Kimball and some others to accompany him across the river to visit the sick at Montrose. Many of the Saints were living at the old military barracks. Among the number were several of the twelve. On his arrival, the first house he visited was that occupied by Elder Brigham Young, the president of the quorum of the twelve, who lay sick. Joseph healed him, then he arose and accompanied the Prophet on his visit to others who were in the same condition. They visited Elder W. Woodruff, also Elders Orson Pratt and John Taylor, all of whom were living in Montrose. They also accompanied him. The next place they visited was the home of Elijah Fordham, who was supposed to be about breathing his last. When the company entered the room the Prophet of God walked up to the dying man, and took hold of his right hand and spoke to him; but Brother Fordham was unable to speak, his eyes were set in his head like glass, and he seemed entirely unconscious of all around him. Joseph held his hand and looked into his eyes in silence for a length of time. A change in the countenance of Brother Fordham was soon perceptible to all present. His sight returned, and upon Joseph asking him if he knew him, he, in a low whisper, answered, 'Yes.' Joseph asked him if he had faith to be healed. He answered, 'I fear it is too late; if you had come sooner I think I would have been healed.' The Prophet said, 'Do you believe in Jesus Christ?' He answered in a feeble voice, 'I do.' Joseph then stood erect, still holding his hand in silence several moments; then he spoke in a very loud voice, saying: 'Brother Fordham, I command you in the name of Jesus Christ to arise from this bed and be made whole.' His voice was like the voice of God, and not of man. It seemed as though the house shook to its very foundations. Brother Fordham arose from his bed and was immediately made whole. His feet were bound in poultices, which he kicked off, then putting on his clothes, he ate a bowl of bread and milk, and followed the Prophet into the street."
In this manner the Prophet and the brethren passed from house to house, healing the sick and recalling them from the mouth of the tomb. It was on this occasion that a man, not a member of the Church, seeing the mighty miracles which were performed, begged the Prophet to go with him and heal two of his children who were very sick. The Prophet could not go, but said he would send some one to heal them. Taking from his pocket a silk handkerchief he handed it to Elder Wilford Woodruff and requested him to go and heal the children. He told Elder Woodruff to wipe the faces of the children with the handkerchief, and they should be healed. This he did and they were healed. "As long as you keep that handkerchief," said Joseph to Brother Woodruff, as he sent him on his way, "it shall remain a league between you and me."
Incorporation of the City of Nauvoo
Nauvoo was incorporated in December, 1840. On the 16th day of that month Governor Thomas Carlin signed the bill. Stephen A. Douglas was secretary of state; and Abraham Lincoln, a member of the legislature, had favored the bill. The boundaries of the city were defined, with ample provision for expansion. The city council was to consist of a mayor, four aldermen and nine councilors. The election was to take place on the first Monday in February, 1841.
A Liberal Charter
The charter of the city was one of most liberal powers. It was all--yes, even more--than the Saints, so long harassed by mobs, had hoped to receive. It contained twenty-eight sections and was bounded in its limitations only by the Constitution of the United States and that of the state of Illinois. All the powers "conferred on the city council of the city of Springfield" were granted to the city of Nauvoo. The Mayor and Aldermen were given all the powers of justices of the peace, both in civil and criminal cases, arising under the laws of the state. A municipal court was provided composed of the mayor as chief justice, and the aldermen as associates. This court had power to grant writs of habeas corpus under all cases arising under the ordinances of the city council, and trial by jury was guaranteed before twelve men.
The University of Nauvoo
The city council was authorized to establish and organize the "University of the City of Nauvoo," for "the teaching of the arts, sciences and learned professions." This institution was to be under the management of a board of trustees, consisting of a chancellor, registrar and twenty-three regents. These trustees were to be appointed by the city council, and they were empowered with all the "privileges for the advancement of the cause of education which appertain to the trustees of any other college or university of this state."
The Nauvoo Legion
Another provision granted the city council the power to "organize the inhabitants of said city, subject to military duty, into a body of independent military men, to be called the 'Nauvoo Legion,' the court martial of which shall be composed of the commissioned officers of said legion, and constitute the law-making department, with full power and authority to make, ordain, establish, and execute all such laws and ordinances as may be considered necessary for the benefit, government, and regulation of said legion; provided said court martial shall pass no law or act, repugnant to, or inconsistent with the Constitution of the United States, or of this State; and provided also that the officers of the legion shall be commissioned by the governor of the State." This legion was to perform the same amount of military duty as other bodies of the regular militia, and to be subject to the call of the mayor in executing the laws and ordinances of the city, and the governor for public defense.
Election of Municipal Officers
On the day appointed the election was held and John C. Bennett, who had taken a most active part in the securing of the charter, was elected mayor. The aldermen were William Marks, president of the stake, Samuel H. Smith, Newel K. Whitney and Daniel H. Wells, the latter at that time, not a member of the Church. The counselors were, Joseph Smith, Hyrum Smith, Sidney Rigdon, Charles C. Rich, John T. Barnett, Wilson Law, John P. Greene, Don Carlos Smith, and Vinson Knight. The council appointed Henry G. Sherwood, marshall; James Sloan, recorder; Robert B. Thompson, treasurer; James Robinson, assessor; and Austin Cowles, supervisor of streets. When the Nauvoo Legion was organized, Joseph Smith was elected lieutenant general, which position he held until his death.
Character of the Mayor
John C. Bennett, the first mayor of Nauvoo, came to that place near the close of the year 1840. He was born in Massachusetts in 1804; practiced medicine in Ohio and later in Illinois. He first heard of the Latter-day Saints during their persecutions in Missouri, and in the summer of 1840 corresponded with the Prophet, expressing great sympathy for the Saints, and disapproval of the evil treatment they had received. At the time of his writing he was quartermaster-general of the state of Illinois, and had previously served as "brigadier general of the Invincible Dragoons," in the state militia. After coming to Nauvoo he joined the Church and was the most active agent in securing the city charter. He was a man of some ability, with many human weaknesses, and was bombastic and self-important. We must give him credit for sincerity of purpose in joining the Church although, without question, he was seeking worldly fame; but through later immoral conduct he became most bitter in his feelings, and an arch-traitor to the cause. His inaugural address, delivered February 3, 1841, contains many worthy sentiments, but expressed in a spirit of pedantry which spoiled much of the good effect.
Freedom for All
The first act passed by the city council of Nauvoo, was a resolution presented by Joseph Smith thanking the governor, the council of revision and the legislature of the state of Illinois, "for their unparalleled liberality" for the powers which the charter conferred. Later, but among the first ordinances introduced, was one assuring protection to Catholics, Presbyterians, Methodists, Baptists, Latter-day Saints, and all other religious organizations. As the ordinance read, they were to have, "free toleration and equal privileges in this city, and should any person be guilty of ridiculing and abusing, or otherwise deprecating another, in consequence of his religion, or of disturbing or interrupting any religious meeting within the limits of this city, he shall, on conviction before the mayor or municipal court, be considered a disturber of the public peace, and fined in any sum not to exceed five hundred dollars, or imprisonment not exceeding six months." In various other ways were the liberties and personal rights of the citizens safeguarded against the acts of rowdies, mobbers, and disturbers of the peace.
Notes
1. See table of stakes in appendix.
28. Foreign Missionary Labors
1839-1841
The Foreign Mission of the Twelve
On the 26th day of April, 1839, a majority of the apostles took their leave of the Saints at Far West--then a hostile land--to go forth and declare the everlasting Gospel "over the great waters" as they had been commanded. The families of these brave men had been recently and ruthlessly banished from their homes, and were on their journey seeking shelter and a friendly habitation. It required the greatest courage and the highest quality of faith for men to go forth across the ocean to a foreign country to preach the Gospel without purse or scrip, leaving their families in poverty, homeless, destitute, and ill. Yet this was the test to which these brethren were put at this time. They did not fail, but manfully and nobly took up their cross and started on their missions. Other brethren, of the seventies, just as faithful, accompanied them on their journey to the foreign field.
No sooner was the main body of the Saints located in Iowa and Illinois, out of the reach of mobs, than most of the members of the council of the twelve started on their way to the British Isles. On the 2nd day of July, 1839, the presidency met with the apostles, and some others who were to accompany them, and gave them instructions pertaining to their labors. On this occasion many important items on doctrine, the Priesthood, and the deportment of missionaries in the field, were discussed. In the course of his instructions President Joseph Smith taught them to beware of self-sufficiency, and to observe charity and wisdom and to exercise the principle of mercy; for if we forgive our brother, or even an enemy, before he repent or ask forgiveness, our heavenly Father will be equally merciful unto us. He further instructed them that they were not sent out to be taught, but to teach, and to be honest, open and frank, in all intercourse with mankind. He closed his instructions with the following words:
"I will give you one of the keys of the mysteries of the kingdom. It is an eternal principle, that has existed with God from all eternity: That man who rises up to condemn others, finding fault with the Church, saying they are out of the way, while he himself is righteous, then know assuredly, that that man is in the high road to apostasy and if he does not repent will apostatize, as God lives. The principle is as correct as the one that Jesus put forth in saying that he who seeketh a sign is an adulterous person; and that principle is eternal, undeviating, and firm as the pillars of heaven; for whenever you see a man seeking after a sign, you may set it down that he is an adulterous man."
Items on Priesthood
About this time he also instructed the brethren on various matters of Priesthood, from which the following excerpts are taken:
"The Priesthood was first given to Adam; he obtained the First Presidency, and held the keys of it from generation to generation. He obtained it in the creation, before the world was formed. . . . He is Michael the Archangel, spoken of in the scriptures. Then to Noah, who is Gabriel; he stands next in authority to Adam in the Priesthood; he was called of God to this office, and was the father of all living in his day, and to him was given the dominion. These men held keys first on earth, and then in heaven.
"The Priesthood is an everlasting principle, and existed with God from eternity, and will to eternity, without beginning of days or end of years. The keys have to be brought from heaven whenever the Gospel is sent. When they are revealed from heaven, it is by Adam's authority.
"Daniel in his seventh chapter speaks of the Ancient of Days; he means the oldest man, our father, Adam, Michael; he will call his children together and hold a council with them to prepare them for the coming of the Son of Man. He (Adam) is the father of the human family, and presides over the spirits of all men and all that have had the keys must stand before him in this grand council. This may take place before some of us leave this stage of action. The Son of Man stands before him, and there is given him glory and dominion. Adam delivers up his stewardship to Christ, that which was delivered to him as holding the keys of the universe, but retains his standing as head of the human family. . . .
"The keys were first given to him and by him to others. He will have to give an account of his stewardship, and they to him.
"The Priesthood is everlasting. The Savior, Moses, and Elias, gave the keys to Peter, James and John, on the mount, when they were transfigured before him. . . .
"Christ is the Great High Priest, Adam next."[1]
Epistle of the Twelve
After receiving their charge from the First Presidency, before their departure for their fields of labor, the members of the council of the twelve, wrote an epistle to the elders of the Church, the churches scattered abroad, and all the Saints, giving them instruction: and encouragement in their afflictions. To the Saints they said:
"We wish to stimulate all the brethren to faithfulness; you have been, tried, you are now being tried; and those trials, if you are not watchful, will corrode the minds, and produce unpleasant feelings; but recollect that now is the time of trial; soon the victory will be ours. Now may be a day of lamentation--then will be a day of rejoicing. Now may be a day of sorrow--but by and by we shall see the Lord; our sorrow will be turned into joy, and our joy no man taketh from us."
To the elders they said:
"God has called you to an important office. He has laid upon you an onerous duty. He has called you to an holy calling, even to be the priests of the Most High God, messengers to the nations of the earth; and upon your diligence, your perseverance and faithfulness, the soundness of the doctrines which you preach, the moral precepts that you advance and practice, and upon the sound principles that you inculcate, while you hold that Priesthood, hang the destinies of the human family. You are the men that God has called to spread forth his kingdom. He has committed the care of souls to your charge, and when you received this Priesthood, you became the legates of heaven; and the Great God demands it of you, that you should be faithful; and inasmuch as you are not, you will not be chosen; but it will be said unto you, 'Stand by and let a more honorable man than thou art take thy place and receive thy crown.'"
The Missionaries Depart
At a meeting held in Commerce, Sunday, July 7, 1839, Elders Brigham Young, John Taylor, John E. Page, Wilford Woodruff and Orson Hyde, made their farewell remarks before their departure on their foreign mission. The following day Elders Taylor and Woodruff took up their journey toward their field of labor. Sunday, July 28, Elder Parley P. Pratt, who had arrived in Commerce on the 10th from his long confinement in Missouri prisons, made his farewell talk; so also did his brother Orson, who had assisted Parley in his escape. August 29, Elders Parley P. Pratt, Orson Pratt and Hiram Clark left Commerce on their missionary journey, and they were followed September 18, by President Brigham Young and Elder Heber C. Kimball. Elders George A. Smith, Reuben Hedlock and Theodore Turley, left three days later. William Smith, of the council of the twelve, failed to go. Willard Richards, not yet ordained an apostle, was in England where he had remained since the opening of the mission. Elders Orson Hyde and John E. Page were shortly afterwards set apart for a mission to Palestine to dedicate the land for the return of the Jews, and there was one vacancy in the council caused by the death of David W. Patten, which was not filled until April, 1841, when Lyman Wight was chosen.
Circumstances under which these brethren departed were extremely distressing, as may be well imagined. Elder Heber C. Kimball thus reports the departure of President Brigham Young and himself on their missionary journey:
"September 14, President Brigham Young left his home at Montrose to start on the mission to England. He was so sick that he was unable to go to the Mississippi, a distance of thirty rods, without assistance. After he had crossed the river he rode behind Israel Barlow on his horse to my house, where he continued sick until the 18th. He left his wife sick with a babe only three weeks old, and all his other children were sick and unable to wait upon each other. Not one soul of them was able to go to the well for a pail of water, and they were without a second suit to their backs, for the mob in Missouri had taken nearly all he had. On the 17th Sister Mary Ann Young got a boy to carry her up in his wagon to my house, that she might nurse and comfort Brother Brigham to the hour of starting.
"September 18, Charles Hubbard sent his boy with a wagon and a span of horses to my house; our trunks were put into the wagon by some brethren; I went to my bed and shook hands with my wife who was then shaking with a chill, having two children lying sick by her side; I embraced her and my children, and bade them farewell. My only well child was little Heber P., and it was with difficulty he could carry a couple of quarts of water at a time, to assist in quenching their thirst.
"It was with difficulty we got into the wagon, and started down the hill about ten rods; it appeared to me as though my very inmost parts would melt within me at leaving my family in such a condition, as it were almost in the arms of death. I felt as though I could not endure it. I asked the teamster to stop, and said to Brother Brigham, 'This is pretty tough, isn't it; let's rise up and give them a cheer.' We arose, and swinging our hats three times over our heads, shouted: 'Hurrah, Hurrah for Israel.' Vilate, hearing the noise, arose from her bed and came to the door. She had a smile on her face. Vilate and Mary Ann Young cried out to us: 'Goodby, God bless you.' We returned the compliment, and then told the driver to go ahead. After this I felt a spirit of joy and gratitude, having had the satisfaction of seeing my wife standing upon her feet, instead of leaving her in bed, knowing well that I should not see them again for two or three years" ("Life of Heber C. Kimball," p. 275).
The conditions of some of the other brethren were little better. Elders George A. Smith and companions upset their wagons in the soft ground before they got out of sight of the village of Commerce, and Elders Smith and Turley were so weak they could not get up, and Brother Hedlock had to lift them into the wagon again. Soon after, as they were on their way, some gentlemen passing them asked who had been robbing the burying ground; so miserable did they appear.[2] After passing through many hardships, traveling without purse or scrip, the Lord coming to their assistance many times in a miraculous way, these brethren finally reached their destination. Elders John Taylor, Wilford Woodruff and Theodore Turley arrived in Liverpool, January 11, 1840, and were followed by President Brigham Young, Heber C. Kimball, Parley P. Pratt, Orson Pratt, George A. Smith and Reuben Hedlock, who arrived April 6, after a stormy passage of twenty-eight days. At the time of sailing, President Young and Elder Kimball were still in poor health, and Elder George A. Smith was suffering extremely with ague. It was impossible for the brethren journeying on this mission to go together in a body, and inadvisable. Due to sickness they were detained many days, yet they pursued their course as rapidly as circumstances would permit. As President Young and party left the New York harbor, the shore resounded by the voices of the assembled Saints who had come to bid them farewell on their journey. They unitedly sang: "The Gallant Ship is under Way," composed by Elder William W. Phelps.
Ordination of Willard Richards
The first council meeting of the apostles on foreign soil was held in Preston, England, April 14, 1840, at the house of Elder Willard Richards, who on this occasion was ordained to the apostleship by President Brigham Young, and under the hands of all the brethren of the council who were present. Other business was transacted and the brethren assigned to fields of labor. On this occasion Brigham Young was also unanimously sustained by the brethren of the twelve as the president of that council. There were present: President Brigham Young, Heber C. Kimball, Parley P. Pratt, Orson Pratt, John Taylor, Wilford Woodruff, George A. Smith and Willard Richards.
The Millennial Star
A general conference of all the Saints in the British Isles was held in Preston the following day, April 15, 1840, at which there were present, or represented, the following: elders, 36; priests, 45; teachers, 36: deacons, 11; members, 1686, all contained in 34 branches which had been raised up since the opening of that mission by Elder Kimball and companions in 1837. At this conference it was decided to publish a hymn book, and a monthly periodical under the direction and superintendency of the twelve, for the benefit and information of the members of the Church. The next day, in a council meeting of the apostles, Parley P. Pratt was chosen to edit the monthly periodical which was to be called "The Latter-day Saints' Millennial Star," which soon made its appearance and has been issued continuously ever since. The committee selected to prepare for printing a book of hymns was Brigham Young, Parley P. Pratt and John Taylor.
British Copyright of the Book of Mormon
It was also decided, agreeable to the counsel of the First Presidency previously obtained, that copyright of the Book of Mormon and of the Doctrine and Covenants be secured in England; and that editions of these books be printed. The first number of the Millennial Star was issued in Manchester, in pamphlet form of twenty-four pages, Wednesday, May 27, 1840. Later the place of publication was transferred to Liverpool, which became the headquarters for most of the publications of the Church, until comparatively recent years.
The First Patriarch in England
Under the labors of the twelve and their missionary companions, branches of the Church had sprung up in various parts of England, and the population of the Church was now growing rapidly. At another council meeting of the twelve, held April 16, 1840, it was decided that a patriarch be ordained, and the honor fell to the lot of Elder Peter Melling, a most worthy man, who was ordained in Preston the following day. Early in 1841, John Albiston was also ordained to this sacred calling.
Individual Labors of the Twelve
Elders John Taylor, Wilford Woodruff and-Theodore Turley, the first of the missionaries to arrive in England, met in a special council Friday, January 17, 1840, with Joseph Fielding and Willard Richards of the presidency of the British Mission, and decided on their fields of labor. It was agreed that Elders Taylor and Fielding should go to Liverpool; Elder Hiram Clark, to Manchester, with Elder William Clayton; and Brother Richards to labor where the Spirit should direct. In Liverpool Elders Taylor and Fielding raised up a branch of about thirty members before the arrival from America of the other brethren of the twelve. This number rapidly increased and at the beginning of the year 1841, numbered more than two hundred souls. In March, 1842, the headquarters of the mission were transferred to Liverpool.
In Herefordshire
In the Potteries of Staffordshire, Elders Woodruff and Turley found a fruitful field. Elder Woodruff labored in Burslem, Hanley, Stoke, Lane End and the Potteries from the 22nd of January, 1840, to the 2nd of March, preaching every night in the week, and two or three times on the Sabbath day, and the people flocked to hear his words and many were baptized. While preaching on the Sabbath, March 1, which was the anniversary of his birth, the Lord manifested to him that he was to leave that part of the country and go to the south. Acting on the impression from the Spirit, he left on the 3rd of March and continued his journey to the farming communities of Herefordshire and stopped at the home of Mr. John Benbow, at Castle Frome, Ledbury. Mr. Benbow was a wealthy farmer, cultivating some three hundred acres of land. Elder Woodruff presented himself to this gentleman as a missionary from America and an elder of the Church of Jesus Christ of Latter-day Saints, who had been sent to preach the Gospel to him and his household and all the inhabitants of the land. Mr. Benbow rejoiced in the statements of Elder Woodruff, and informed him that there were in that place six hundred persons and more, who had broken off from the Methodists and had taken the name of "United Brethren." They had forty-five preachers and a number of meeting houses that were duly licensed according to the law of the land. They were searching for light and truth. Losing no time, on the morning of the 5th, Brother Woodruff stated he would like to begin his labors by preaching to the people. There was a large hall in the mansion of Mr. Benbow, which was available for that purpose, and the people were invited to come and hear the new message, from the new world across the sea. The people of the neighborhood deserted their ministers and came to hear this strange preacher, who, in the course of a short time, baptized over six hundred persons in that place. At the meeting held on March 8, a constable, sent through complaint of the parish rector, came to arrest him for "preaching to the people." Elder Woodruff said he had a license to preach as well as the rector, and if the constable would take a chair and sit beside him until the close of the meeting he would be at his service. He then launched forth on a discourse treating the first principles of the Gospel, and at the close of the meeting opened the door for baptism, and several came forward to be baptized; among the number were four preachers and the constable, who said, "Mr. Woodruff, I would like to be baptized." The constable went to the rector and told him that if he wanted Mr. Woodruff arrested, he must go himself and serve the writ, for he had heard him preach the only true Gospel sermon he had ever heard. The rector then sent two clerks of the Church of England as spies, and they were both baptized. The ministers and rectors of the Church of England then sent a petition to the Archbishop of Canterbury, to request Parliament to pass a law prohibiting the "Mormons" from preaching in the British nation, stating that they had baptized fifteen hundred persons, many of whom were members of the Church of England. But the Archbishop, knowing well that the laws of England permitted religious freedom, replied that the petitioners, if they had the worth of souls at heart as much as they valued ground where hares, foxes and hounds ran, they would not lose so many of their flock.
The other brethren also met with remarkable success. The field was ripe, ready for the harvest, and thousands of the house of Israel were soon gathered into the fold. At a conference of the Church in the British Isles held in October, 1840, there was reported a Church membership of about 4,000 souls, and in the meantime a number had emigrated to the United States.
The First Emigration to the United States
In June, 1840, a company of forty Saints sailed in the ship Britannia from Liverpool for New York, being the first Saints to leave England for Zion.
The Mission to Palestine
At the general conference of the Church held in Nauvoo, Hancock County, April 6-8, 1840, Elder Orson Hyde, who had not departed for England with the other apostles, was appointed to take a mission to Palestine to dedicate there the land for the gathering of the Jews. Elder John E. Page, who had also tarried at home, was called to accompany him. While addressing the congregation on the 6th, Elder Hyde remarked that it had been prophesied, some years before, that he had a great work to perform among the Jews; and that he had recently been moved by the Spirit of the Lord to visit that people, and gather all the information he could find respecting their movements, hopes and aspirations, and communicate them to the Church. He expressed the desire to visit the Jews in New York, London and Amsterdam, on his way to the field of his appointment. It was moved and carried that he proceed at once on his mission and that Elder John E. Page be given proper credentials and accompany him. On the 15th of April, Elder Hyde left Nauvoo for Jerusalem. Working his way across the country to New York, he sailed, after some delays, for Liverpool, on his way to Palestine, Saturday, February 13, 1841. He traveled alone, as Elder John E. Page had failed to make the journey.
Other Missionary Appointments
Other missionary appointments to foreign fields were made in these early days. In July, 1840, William Barrett, a boy seventeen years of age, was ordained an elder by Elders George A. Smith and Alfred Cordon, in Hanley, Staffordshire, England, and set apart to take a mission to Australia, to be the first missionary to that country. In August, following, Elder William Donaldson, of the British army, having been assigned to the field in India, was also blessed and set apart to labor for the Church in that land. The following year, at the conference of the Church, Elder Harrison Sagers was called to go to Jamaica; Elder Joseph Ball, to South America; Elder Simeon Carter to Germany; and Elder Arza Adams to Canada, where the Gospel had previously been preached.
The Return of the Apostles
On the 20th day of April, 1841, President Brigham Young and Elders Heber C. Kimball, Orson Pratt, John Taylor, Wilford Woodruff, George A. Smith and Willard Richards, with a company of Saints left Liverpool on the ship Rochester, for New York. Parley P. Pratt continued in England to edit the Millennial Star and preside over the mission. After a period of one month upon the water they arrived safely in New York, and continuing their journey arrived in Nauvoo, July 1, 1841. Some eighteen or twenty months before, these brethren had left Nauvoo, poverty-stricken, afflicted and sorrowful of heart. Now they returned rejoicing and with gladness of heart, bearing the fruit of their labors. They started on their way without money, and returned with none. Yet, during their labors abroad, they had published an edition of five thousand copies of the Book of Mormon; and an edition of three thousand copies of the Hymn Book; over fifty thousand tracts and pamphlets; had established a permanent magazine, the Millennial Star; organized an emigration agency for the gathering of the Saints to Zion, and had been instrumental in the hands of the Lord in bringing thousands of the children of the House of Israel to a knowledge of the everlasting Gospel. Truly it was a marvelous work, worthy of all commendation.
The Prophet's Comments
Commenting on the labors of these members of the council of the apostles, the Prophet said:
"All the quorum of the Twelve Apostles who were expected here this season, with the exception of Elders Willard Richards and Wilford Woodruff, have arrived. We have listened to the accounts which they give of their success, and the prosperity of the work of the Lord in Great Britain with pleasure. They certainly have been the instruments in the hands of God of accomplishing much, and must have the satisfaction of knowing that they have done their duty. Perhaps no men ever undertook such an important mission under such peculiarly distressing and unpropitious circumstances. Most of them when they left this place, nearly two years ago, were worn down with sickness and disease, or were taken sick on the road. Several of their families were also afflicted and needed their aid and support. But, knowing that they had been called by the God of Heaven to preach the Gospel to other nations, they conferred not with flesh and blood, but obedient to the heavenly mandate, without purse or scrip, they commenced a journey of five thousand miles entirely dependent on the providence of that God who had called them to such a holy calling. While journeying to the seaboard they were brought into many trying circumstances; after a short recovery from severe sickness, they would be taken with a relapse, and have to stop among strangers, without money and without friends. Their lives were several times despaired of, and they have taken each other by the hand, expecting it would be the last time they should behold one another in the flesh. However, notwithstanding their afflictions and trials, the Lord always interposed in their behalf, and did not suffer them to sink in the arms of death. Some way or other was made for their escape--friends rose up when they most needed them and relieved their necessities; and thus they were enabled to pursue their journey and rejoice in the Holy One of Israel. They truly 'went forth weeping, bearing precious seed,' but have returned with rejoicing, bearing their sheaves with them" (Documentary History of the Church, vol. 4: 390).
Notes
1. Documentary History of the Church, vol. 3:385-8.
2. Another incident worthy to relate is the following statement by Elder Wilford Woodruff:
"Inasmuch as the devil had been thwarted in a measure by the twelve going to Far West and returning without harm, it seemed as though the destroyer was determined to make some other attempt upon us to hinder us from performing our missions; for as soon as any one of the apostles began to prepare for starting he was smitten with chills and fever, or sickness of some kind. . . .
"On the 25th of July, I was attacked with chills and fever, for the first time in my life; this I had every other day, and whenever attacked I was laid prostrate. My wife, Phoebe, was also taken down with the chills and fever, as were quite a number of the twelve. . . .
"Although feeble, I walked to the banks of the Mississippi River; there President Young took me in a canoe and paddled me across the river. When we landed, I lay down on a side of sole leather, by the post office, to rest. Brother Joseph, the Prophet of God, came along and looked at me. 'Well, Brother Woodruff,' said he, 'you have started upon your mission.' 'Yes,' said I, 'but I feel and look more like a subject for the dissecting room than a missionary.' Joseph replied: 'What did you say that for? Get up, and go along; all will be right with you. . . .
"Soon a brother came along with a wagon, and took us (Elders Taylor and Woodruff) in. As we were driving through the place, we came to Parley P. Pratt, who was stripped to his shirt and pants, with his head and feet bare. He was hewing a log, preparatory to building a cabin. He said: 'Brother Woodruff, I have no money, but I have an empty purse, which I will give you.' He brought it to me, and I thanked him for it. We went a few rods further and met Brother Heber C. Kimball, in the same condition, also hewing a log to build a cabin. He said: 'As Parley has given you a purse, I have got a dollar I will give you to put in it.' He gave me both a dollar and a blessing" (Wilford Woodruff--His Life and Labors, p. 108).
Chapter 29
Appeal to Washington for Redress--Further Missouri Persecutions
1839-1840
Importuning for Redress
Having appealed in vain to the courts, the governor and the legislature of Missouri, the Saints now determined to "importune for redress and redemption at the feet of the President." This course the Lord commanded them to take. It was his will that the national government should have the privilege of correcting the wrongs of the Latter-day Saints, or share in the responsibility of their persecutions, should they also turn a deaf ear to the appeal of thousands of citizens, who had been banished from their homes.[1] The Constitution guarantees that "the citizens of each state shall be entitled to all the privileges and immunities of citizens of the several states." This great privilege had been denied the Latter-day Saints by the officers of the State of Missouri.
President Sidney Rigdon arrived in Quincy, Illinois, after his release from prison, in March, 1839, and was at that time very zealous for the punishment of Missouri for the violation of the constitutional rights of the Saints while in that state. He devised a plan, on an elaborate scale, for the impeachment of Missouri before the other states and the general government. He proposed to have the governors of the several states present before their respective legislative bodies the matter of Missouri's abdication of republican government, and at the same time have presented to the President of the United States and Congress a petition for redress of the wrongs inflicted upon the Saints. Governor Carlin of Illinois encouraged him in this desire and promised to aid in the work. Governor Robert Lucas of Iowa also lent some assistance to the plan. The latter issued letters of introduction to President Martin Van Buren and Governor Shannon of Ohio, conveying the information that President Rigdon expected to visit Washington as the representative of the "Mormon" people to seek an investigation into the causes for the expulsion of the Saints from Missouri. However, nothing came of this rather impractical plan.
The Prophet's Appeal to the People
About this same time (April, 1839) the Prophet made an appeal to the citizens of the United States in the following language:
"I ask the citizens of this Republic whether such a state of things is to be suffered to pass unnoticed, and the hearts of widows, orphans, and patriots to be broken, and their wrongs left without redress? No! I invoke the genius of our Constitution. I appeal to the patriotism of Americans to stop this unlawful and unholy procedure; and pray that God may defend this nation from the dreadful effects of such outrages.
"Is there no virtue in the body politic? Will not the people rise up in their majesty, and with that promptitude and zeal which are so characteristic of them, discountenance such proceedings, by bringing the offenders to that punishment which they so richly deserve, and save the nation from that disgrace and ultimate ruin, which otherwise must inevitably fall upon it?"[2]
A Delegation Appointed to Visit Washington
At a conference of the Church held in Quincy in May, 1839, President Rigdon was formally appointed to carry the message of grievances to Washington, and Elder Lyman Wight was appointed to collect the necessary affidavits from those injured, to be presented at Washington. President Rigdon made no great effort to get away on this mission, and as time passed his ardor cooled and his desire to fill his appointment lessened. At the October Conference, held at Commerce, President Joseph Smith, who had arrived in Illinois during the summer, and Judge Elias Higbee were also chosen to go to Washington as well as Sidney Rigdon, to importune for redress. On the 29th of October, these three delegates left Commerce in a carriage driven by Orrin Porter Rockwell, with the intention of laying before Congress the grievances of the Saints while in Missouri. At Quincy they were joined by Dr. Robert D. Foster who accompanied them on their way to administer to Sidney Rigdon, who was ill. At Springfield Judge James Adams took the Prophet to his home and treated him with every consideration as though he had been his own son. After an eventful journey the Prophet and Judge Higbee arrived in Washington, November 28, 1839. They did considerable preaching on the way and were forced to leave Sidney Rigdon in Ohio because of his sickness; Orrin P. Rockwell and Dr. Robert D. Foster remained with him.
Interview with the President
The first step taken by the Prophet and Judge Higbee after securing a boarding place was to call on the President of the United States, Martin Van Buren. This was the following day, November 29. They proceeded to the house of the President, which they state they found to be a very large and splendid palace, decorated with all the fineries and elegance of this world. After some preliminary arrangements they were ushered into the presence of Mr. Van Buren. They handed him some of their letters of introduction which stated the object of their visit and as soon as the President read one of them, he looked up with a frown and said: "What can I do? I can do nothing for you! If I do anything, I shall come in contact with the whole state of Missouri." The delegates were not to be denied a hearing without some effort, so they pressed the matter of their case with considerable vigor. The result was that President Van Buren promised to reconsider what he had said, and expressed deep sympathy with the Saints on account of their suffering.
The Petition before Congress
Following the interview with the President the brethren spent some time hunting up senators and representatives with whom they might converse and receive a hearing. They found the delegation from Illinois friendly, and were able to make a number of friends among the honorable gentlemen in Washington. A meeting was held with the congressional delegation from Illinois, for the purpose of considering the best means for getting their business before Congress. Mr. Robinson, of the delegation, offered some opposition against the Saints presenting any claims against Missouri to be liquidated by the United States, on the ground that the Saints should make their appeal to the judiciary of Missouri and the state officials, where the wrongs were committed. The Prophet opposed such a stand with great vigor, explaining that every effort had already been made to get the governor of Missouri and the courts to consider their claims, but without result. Mr. Robinson then said this was his first impression of the matter, but he would take it under consideration. The following day another meeting was held and it was decided that a petition should be drawn up to be presented to Congress, and Senator Richard M. Young, of Illinois, promised to present it in the United States Senate. They were advised that all facts presented should be authenticated by affidavits, so word was sent to the Saints in Illinois to prepare immediately such necessary information as would be required.[3] The petition was duly presented to the judiciary committee. It covered the outrages against the members of the Church from the expulsion from Jackson County, in 1833, to the banishment from the state in 1838-39. The dastardly course of Governor Boggs in aiding the enemies of the Saints and his exterminating order received proper consideration. The concluding paragraphs of this petition are as follows:
"For these wrongs, the 'Mormons' ought to have some redress: yet how and where shall they seek and obtain it? Your constitution guarantees to every citizen, even the humblest, the enjoyment of life, liberty, and property. It promises to all, religious freedom, the right to all to worship God beneath their own vine and fig tree, according to the dictates of their conscience. It guarantees to all the citizens of the several states the right to become citizens of any one of the states, and to enjoy all the rights and immunities of the citizens of the state of his adoption. Yet of all these rights have the 'Mormons' been deprived. They have, without a cause, without a trial, been deprived of life, liberty and property. They have been persecuted for their religious opinions. They have been driven from the state of Missouri, at the point of the bayonet, and prevented from enjoying and exercising the rights of citizens of the state of Missouri. It is the theory of our laws, that for the protection of every legal right, there is provided a legal remedy. What then, we would respectfully ask, is the remedy of the 'Mormons'? Shall they apply to the legislature of the state of Missouri for redress? They have done so. They have petitioned, and these petitions have been treated with silence and contempt. Shall they apply to the federal courts? They were, at the time of the injury, citizens of the state of Missouri. Shall they apply to the court of the state of Missouri? Whom shall they sue? The order for their destruction, then extermination, was granted by the executive of the state of Missouri. Is not this a plea of justification for the loss of individuals, done in pursuance of that order? If not, before whom shall the 'Mormons' institute a trial? Shall they summon a jury of the individuals who composed the mob? An appeal to them were in vain. They dare not go to Missouri to institute a suit; their lives would be in danger.
"For ourselves we see no redress, unless it is awarded by the Congress of the United States. And here we make our appeal as American Citizens, as Christians, and as Men--believing that the high sense of justice which exists in your honorable body, will not allow such oppression to be practiced upon any portion of the citizens of this vast republic with impunity; but that some measures which your wisdom may dictate, may be taken, so that the great body of people who have been thus abused, may have redress for the wrongs which they have suffered. And to your decision they look with confidence; hoping it may be such as shall tend to dry up the tears of the widow and orphan, and again place in situations of peace, those who have been driven from their homes, and have had to wade through scenes of sorrow and distress.
"And your Memorialists, as in duty bound, will ever pray."
The Prophet's Interview with President Van Buren
While the Prophet was waiting for the action of Congress, he visited several branches of the Church in Pennsylvania, New Jersey and other parts, returning to Washington the fore part of February. During this time he had another interview with President Martin Van Buren and one with John C. Calhoun, and he records the following in his journal:
"During my stay I had an interview with Martin Van Buren, the President, who treated me very insolently, and it was with great reluctance he listened to our message, which, when he had heard, he said: 'Gentlemen, your cause is just, but I can do nothing for you;' and 'If I take up for you I shall lose the vote of Missouri.' His whole course went to show that he was an office-seeker, that self-aggrandizement was his ruling passion, and that justice and righteousness were no part of his composition. I found him such a man as I could not conscientiously support at the head of our noble Republic. I also had an interview with Mr. John C. Calhoun, whose conduct towards me very ill became his station. I became satisfied there was little use for me to tarry, to press the just claims of the Saints on the consideration of the President and Congress, and stayed but a few days, taking passage in company with Porter Rockwell and Dr. Foster on the railroad and stages back to Dayton, Ohio" (Documentary History of the Church, vol. 4:80).
The Action of Congress
Judge Elias Higbee remained in Washington during the time the petition was before Congress. He met on several occasions with the judiciary committee, which had the matter in hand. The members from Missouri offered considerable opposition, as naturally might be supposed, to the charges made against the officials of that state. They did all in their power to prevent any consideration of the petition. Many false statements and charges were made which Judge Higbee was able to refute. On the 26th of February, he wrote the Prophet as follows: "I am just informed by General Wall (the chairman of the committee), before whom, or to whom, our business is referred, that the decision is against us, or in other words unfavorable, that they believe redress can only be had in Missouri, the courts and the legislature." On the 4th of March, 1840, President Joseph Smith arrived in Nauvoo. The same day the senate committee made its report. After setting forth some of the items in the petition the committee said:
"The petition is drawn up at great length, and sets forth, with feeling and eloquence, the wrongs of which they complain; justifies their own conduct, and aggravates that of those whom they call their persecutors, and concludes by saying they see no redress, unless it be obtained of the Congress of the United States, to whom they make their solemn, last appeal, as American citizens, as Christians, and as men; to which decision they say they will submit.
"The committee have examined the case presented by the petition, and heard the views urged by their agent, with care and attention; and after full examination and consideration, unanimously concur in the opinion--
"That the case presented for their investigation is not such a one as will justify or authorize any interposition by this government.
"The wrongs complained of are not alleged to be committed by any of the officers of the United States, or under the authority of its government in any manner whatever. The allegations in the petition relate to the acts of its citizens, and inhabitants and authorities of the State of Missouri, of which state the petitioners were at the time citizens, or inhabitants.
"The grievances complained of in the petition are alleged to have been done within the territory of the State of Missouri. The committee, under these circumstances, have not considered themselves justified in inquiring into the truth or falsehood of the facts charged in the petition. If they are true, the petitioners must seek relief in the courts of judication of the State of Missouri, or of the United States, which has the appropriate jurisdiction to administer full and adequate redress for the wrongs complained of, and doubtless will do so fairly and impartially; or the petitioners may, if they see proper, apply to the justice and magnanimity of the State of Missouri--an appeal which the committee feel justified in believing will never be made in vain by the injured or oppressed.
"It can never be presumed that a state either wants the power or lacks the disposition to redress the wrongs of its own citizens, committed within her own territory, whether they proceed from the lawless acts of her officers or of any other persons. The committee therefore report that they recommend the passage of the following resolution:
"Resolved, That the committee on the judiciary be discharged from further consideration of the memorial in this case; and that the memorialists have leave to withdraw the papers which accompany their memorial" (Documentary History of the Church, vol. 4:90-2).
Compliance with the Word of the Lord
The Senate, of course, adopted this resolution, and this brought to an end the appeal of the Latter-day Saints for redress of their wrongs while in Missouri.[4] The Saints had the satisfaction of knowing they had complied with the command of the Lord, wherein he instructed them to appeal for redress, first at the feet of the judge, then the governor and then the President of the United States. The matter was now to be left in the hand of the Great Judge who had promised, under the circumstances as they had developed, to "come forth out of his hiding place, and in his fury vex the nation" (Doc. and Cov. 101:89).
The Resolutions of the April Conference
At the general conference of the Church held April 6-8, 1840, a set of resolutions were adopted approving of the labors of the Church committee who visited Washington, and condemning the action of the senate in the rejection of the consideration of the wrongs of the Saints. Some of the items in which the resolutions disagree with the action of Congress are as follows: The failure to consider the petition was subversive to the rights of a free people, and justly called for the disapprobation of all the supporters and lovers of good government. The judiciary committee stated in their report, "that our memorial aggravates the case of our oppressors," and at the same time they said they had "not examined into the truth or falsehood of the facts mentioned." This was deemed by the petitioners a great insult to their "good sense, better judgment and intelligence," when numerous affidavits were laid before the committee to prove that the Saints could go into the State of Missouri only in opposition to the exterminating order of the governor, and at the risk of their lives. Moreover, that exterminating order was before the committee for consideration, it was a direct infraction of the Constitution of the United States. The failure of the committee to investigate the actions of the governor and other officers of Missouri, was "turning a deaf ear to the cries of widows, orphans, and innocent blood, which had been shed," and was "no less than seconding the proceedings of that murderous clan, whose deeds are recorded in heaven, and justly call down upon their heads the righteous judgments of an offended God." The thanks of the Saints were extended to Governors Lucas of Iowa, and Carlin of Illinois, for their sympathy and aid, also to the citizens of Illinois for their kind, liberal and generous conduct. The delegates were instructed to continue their endeavors to obtain redress, and the resolutions closed with the following appeal: "And if all hopes of obtaining satisfaction for the injuries done us be entirely blasted, that they (the delegates) then appeal our case to the Court of Heaven, believing that the Great Jehovah, who rules over the destiny of nations, and who notices the falling sparrows, will undoubtedly redress our wrongs, and ere long avenge us of our adversaries."[5]
Return of the Prodigals
At the general conference held in April, 1840, Frederick G. Williams, who had been excommunicated by the action of the conference of the Church at Quincy, March 17, 1839, along with Thomas B. Marsh, George M. Hinkle and others, presented himself on the stand, and humbly asked forgiveness for his conduct while in Missouri. He expressed his determination to do the will of the Lord in the future, for he had a knowledge of the divinity of the work. His case was presented to the people by President Hyrum Smith, and he was received back into fellowship by the unanimous vote of the conference. From this time on he remained true to the Church and his brethren, until his death in Quincy October 10, 1842.
In the following June William W. Phelps wrote to the Prophet from Dayton, Ohio, confessing his sins and begging for reinstatement in the Church. "I am," said he, "as the prodigal son, though I never doubt or disbelieve the fulness of the Gospel. I have been greatly abused and humbled, and I blessed the God of Israel when I lately read your prophetic blessing on my head, as follows: 'The Lord will chasten him because he taketh honor to himself, and when his soul is greatly humbled he will forsake the evil. Then shall the light of the Lord break forth upon him as at noonday and in him shall be no darkness.' I have seen the folly of my way, and I tremble at the gulf I have passed. So it is, and why I know not. I prayed, and God answered; but what could I do? Says I, 'I will repent and live and ask my old brethren to forgive me, and though they chasten me to death, yet I will die with them, for their God is my God. . . . I have not walked along with my friends according to my holy anointing. I ask forgiveness in the name of Jesus Christ of all the Saints, for I will do right, God helping me.'"
The Prophet answered him saying his case had been presented to the Saints and an expression of their feelings was unanimously given that he should be received back into the Church.
Death of Bishop Partridge
Bishop Edward Partridge died Wednesday, May 27, 1840, in Nauvoo, in the forty-sixth year of his age. He was the first bishop of the Church, having been called to that position by revelation in 1831. He was born in Berkshire County, Massachusetts, August 27, 1793. His daughter Harriet Pamela, aged nineteen years, preceded her father to the grave by eleven days. They were victims of the Missouri persecutions, and were among those who suffered privations and exposure in the mobbings and expulsion in the winter of 1838-9. Others who likewise laid down their lives about this time were John Young, father of President Brigham Young, Seymour Brunson and James Mulholland, the Prophet's secretary. Each of these brethren died shortly after the settlement of the Saints in Illinois. John Young was a veteran of the Revolution. He had been driven from his home in Missouri and died in his seventy-seventh year, a martyr to his religion, for his death was caused by his sufferings in the cruel persecution. Seymour Brunson died August 10, 1840. He was a man of strong character, and had taken an active part in the Church almost from the beginning, serving in various councils. He it was who entered charges against Oliver Cowdery and David Whitmer at the time of their excommunication. He died in his forty-first year and was at the time a member of the high council in the Nauvoo Stake. James Mulholland died in November, 1839, aged thirty-five years. He was a man of excellent education and was a faithful elder in the Church.
Death of Patriarch Joseph Smith
Another victim of Missouri persecution was the Patriarch Joseph Smith, who died in Nauvoo, September 14, 1840. He was the first person who received the Prophet's testimony after the appearance of the angel, and was always true to the mission of his son. He moved to Kirtland in 1831, where he was ordained patriarch and an assistant counselor to the Prophet in the Presidency of the High Priesthood, December 18, 1833. He served as a member of the first high council in 1834. During the persecutions in Kirtland, in 1837, he was made a prisoner by the apostate enemies of the Church, but gained his liberty and made his way to Far West in 1838. From here he was again driven by enemies under the exterminating order of the infamous Lilburn W. Boggs. In midwinter he made his way to Quincy, and later in the spring of 1839, to Commerce, where he made his home. He was six feet two inches tall, and well proportioned. His ordinary weight was about two hundred pounds. He was a very strong, active man, but the exposure he suffered during the expulsion from Missouri, brought on consumption, from which he died. His funeral services were held September 15, 1840, Elder Robert B. Thompson delivering the discourse.
More Trouble from Missouri
The action of Congress and the President of the United States, in refusing to consider the complaint, had its effect for evil on the Missourians. Their hatred, great as it was against the Latter-day Saints, was augmented by the presentation of the petition of the Saints to the general government. They seemed to chafe under the exposures to the world of their evil deeds. The action of Congress also made them bold in their desire to continue their persecutions of the Saints. If the President of the United States could refuse to give ear to the appeal of the thousands who had been so wilfully and maliciously wronged; and if Congress could advise that the proper place for redress was back in Missouri, and that, too, at the hands of the very officials who had so wickedly and unconstitutionally expelled, robbed, and murdered the Saints, what was there for Missourians to fear? Was not this evidence that the "Mormons," everywhere hated, were the common prey of their mortal enemies? It is true they had driven the Saints to the confines of another state, but it was a matter of little moment to cross that border and drag them back again for further abuse. Especially so, if they could enter into collusion with the officers of the other states which they hoped to do, and which they did.
Kidnapping of Alanson Brown and Others
On the 7th day of July, 1840, Alanson Brown, Benjamin Boyce, Noah Rodgers and James Allred, were surrounded by an armed force of mobbers, in Hancock County, Illinois, who asked them if they were "Mormons." When they said they were, the mobbers with many vile oaths declared that they were sworn to kill "all the damned 'Mormons' that they could find." The brethren were forced across the river to a small town in Lewis County, Missouri, called Tully, where they were kept under guard until about eleven o'clock at night. Then Alanson Brown and Benjamin Boyce were taken out to the woods with ropes around their necks. Boyce inquired what they intended to do and was answered by the mobbers that they were going to kill them and "make catfish bait" of them. The two brethren were then separated. Boyce was stripped and tied to a tree and whipped with gads until his body was mangled from his shoulders to his knees. In the meantime Brown had been hung by the neck until life appeared to be gone, then the ruffians cut him down, revived him, and returned to Tully with them both. They then placed ropes on the necks of Allred and Rodgers and took them out to the woods, where they stripped them of their clothing and made many threats against their lives. Rodgers was badly beaten, as Boyce had been, but for some reason the fiends refrained from whipping Allred. These brethren were then returned to Tully and confined in the same room with the other two brethren. Brown and Allred were liberated some days later, but Boyce and Rodgers were confined in irons until the 21st day of August, when, through the blessings of the Lord, they made their escape.
Memorial to Governor Carlin
A mass meeting of the citizens of Nauvoo was held July 13, 1840, at which a committee consisting of Isaac Galland, Robert B. Thompson, Sidney Rigdon and Daniel H. Wells, drew up resolutions of protest against the treatment accorded the four men who were kidnapped, which were adopted. The citizens then memorialized Governor Carlin, petitioning him to take steps to have released the four men who were then held prisoners in Missouri, and have punished the perpetrators of the crime. Daniel H. Wells and George Miller waited upon the governor and laid the case before him. As they recited the story of the cruelties, the governor's wife, who was present, was moved to tears, and the governor promised to take the matter in hand. However, his friendship for the Saints had greatly cooled and no action was ever taken by Governor Carlin to release the prisoners, or to bring to justice the perpetrators of the crime.
Missouri's Requisition for the Prophet
The next move on the part of Missouri was a requisition made on Governor Carlin of Illinois, by Governor Lilburn W. Boggs, of Missouri, in September, 1840, for Joseph Smith, Sidney Rigdon, Lyman Wight, Parley P. Pratt, Caleb Baldwin and Alanson Brown, as fugitives from justice. This came after a silence of nearly two years, and was the outgrowth of the action taken by Congress. Governor Carlin complied with this unnatural, illegal and absurd request. When the sheriff came to serve his papers none of the brethren were found at home. Thus matters rested until the summer of 1841. On the 4th day of June, 1841, the Prophet called at the residence of Governor Carlin and had an interview with him and was treated very kindly. A few hours after his departure the governor sent the sheriff of Adams County, Thomas King, with a posse, and an officer from Missouri, to arrest him and deliver him up to the authorities of Missouri. They found the Prophet about twenty-eight miles south of Nauvoo. Some of the posse, on discovering the spirit of the officer from Missouri, returned to their homes in disgust. The party returned to Quincy where the Prophet obtained a writ of habeas corpus, and Judge Stephen A. Douglas, who providentially happened to be in Quincy, promised to give a hearing at Monmouth, Warren County, the following week. The news of the Prophet's arrest soon spread and a rescuing party was formed to prevent the Prophet being carried to Missouri, if that attempt should be made. He returned to Nauvoo in the custody of the sheriff, whom he entertained at his own house and waited on him, the sheriff, being sick. June 7, Sheriff King and the Prophet, accompanied by a number of citizens from Nauvoo, left for Monmouth, seventy-five miles distant, where the trial commenced on the 9th, and concluded the following day. Attorney O. H. Browning, of the defense, made an eloquent plea closing his remarks in the following words:
"Yes, my eyes have beheld the blood-stained traces of innocent women and children, in the dreary winter, who had traveled hundreds of miles barefoot, through frost and snow, to seek a refuge from their savage pursuers. 'Twas a scene of horror sufficient to enlist sympathy from an adamantine heart. And shall this unfortunate man, whom their fury has seen proper to select for sacrifice, be driven into such a savage land and none dare to enlist in the cause of justice? If there was no other voice under heaven ever to be heard in this cause, gladly would I stand alone, and proudly spend my last breath in defense of an oppressed American citizen."
The Decision of Judge Douglas
Judge Douglas gave the following decision: That the writ, being once returned to the executive by the sheriff of Hancock County, was dead, and stood in the same relationship as any other writ which might issue from the circuit court, and consequently the defendant could not be held in custody on that writ. On the question whether or not evidence was admissible, he would not pass, but would take under advisement, but on the other point, the defendant must be dismissed. Once again the Prophet Joseph had been freed from the clutches of the inhuman officials of Missouri.
Notes
1. Doc. and Cov. 101:76-89.
2. Documentary History of the Church, vol. 3:332.
3. The Saints' petition to Congress is found on pages 24-38 of the Documentary History of the Church, vol. 4. The affidavits are also found in the same volume, pages 52-73. These should be carefully considered.
4. For the reason why the Saints did not accept the advice of the committee and appeal to the Federal Courts, see article by Elder B. H. Roberts, in the introduction to the Documentary History of the Church, vol. 4, under the caption "The Appeal of the Church to the National Government for Redress of Wrongs Suffered in Missouri."
5. The day of retribution came, at least in part, during the Civil War. For this account see the introduction of Documentary History of the Church, vol. 3, under the caption "Retribution," by B. H. Roberts.
30. The Nauvoo Temple and Ordinances Therein--Important Events
1840-1842
The House of the Lord
In the various gathering places of the Saints from the days of Kirtland the Lord commanded that temples to his name should be built. In Jackson County and Far West, they were prevented from building temples by their enemies, who drove them from their homes. At the conference of the Church held in October, 1840, President Joseph Smith spoke of the necessity of building a "house of the Lord" in Nauvoo. Reynolds Cahoon, Elias Higbee and Alpheus Cutler were appointed a committee to build such a house. On motion it was also resolved that a commencement be made ten days from that date (Oct. 3, 1840) "and that every tenth day he appropriated for the building of the temple." Early in January, 1841, the First Presidency issued a proclamation to the Saints scattered abroad, in which they stated that "the temple of the Lord is in progress of erection here, where the Saints will come to worship the God of their fathers, according to the order of his house and the powers of the Holy Priesthood, and will be so constructed as to enable all the functions of the Priesthood to be duly exercised, and where instructions from the Most High will be received."
The Revelation of January 19, 1841
A very important revelation was received January 19, 1841, dealing with various subjects, but particularly with the building of the temple and the ordinances to be performed therein. The Lord declared that the prayers of the Prophet were acceptable to him, and he was called upon to make a solemn proclamation of the Gospel to "all the kings of the world, to the four corners thereof; to the honorable President-elect, and the high-minded governors of the nation . . . and to all the nations of the earth." It was to be written in the spirit of meekness, yet of warning, for he was "about to call on them to give heed to the light and glory of Zion, for the set time has come to favor her." The Lord would visit the mighty and the rulers of the earth in the day of his visitation. Therefore, said he, "Awake, O kings of the earth! Come ye, O, come ye, with your gold and your silver, to the help of my people, to the house of the daughters of Zion."
The Saints to Come from Afar
The Saints were also commanded to come from afar. Messengers were to be chosen and sent unto them saying: "Come ye, with all your gold, and your silver, and your precious stones, and with all your antiquities; and with all who have knowledge of antiquities, that will come, may come, and bring the box tree, and the fir tree, and the pine tree, together with all the precious trees of the earth; and with iron, with copper, and with brass, and with zinc, and your precious things of the earth, and build a house to my name for the Most High to dwell therein."
Fulness of the Priesthood
"For there is not a place," said the Lord, "found on earth where he may come and restore again that which was lost unto you, or which he hath taken away, even the fulness of the Priesthood," which fulness can only be obtained in the house of the Lord.
The Kirtland Temple and its Mission
This declaration from the Lord would indicate that the purpose for which the Kirtland Temple was erected was now fulfilled, and its mission completed; and this was indeed the case. The Kirtland Temple served temporarily only. It was built because a house was necessary where the Lord could come and restore the various keys of former dispensations, that the Dispensation of the Fulness of Times might be made complete. In the Kirtland Temple the Lord gave a partial endowment, but not in the fulness, that the apostles and others might be endowed with necessary power to go forth "to prune the vineyard for the last time." But the great object was the restoration of the keys of former dispensations. When these were bestowed, then greater light was revealed, and the full purpose of temples and ordinance work therein was made known. It then became necessary that a house of the Lord should be built that would be perfect in all its parts, which was not the case in the structure of the Kirtland Temple. That edifice, although one of the most important ever erected by the Church, was not a complete structure as temples are understood through increased revelation. In it there were no provisions for the salvation of the dead; it had not a baptismal font--a fundamental part of the perfect temple--and therefore, since it had filled the measure of its creation, the Lord declared in the revelation of January, 1841, that there was not a house on the earth where he could come to bestow the fulness of the Priesthood and introduce the essential ordinances for the salvation of both the living and the dead. Moroni, John the Baptist, Peter, James and John, all came before there was a temple; but their coming was necessary that the foundation might be laid and the Church established. The Lord has made provision that in the sacred grove, the forest, and on the mountain top, such keys may be bestowed, when there is no temple erected to his name, and in the poverty of the people. Otherwise such keys are to be received only in the temple reared to his holy name.
Baptism for the Dead
The doctrine of baptism for the dead was first made known to the Saints in a discourse by the Prophet at the funeral of Elder Seymour Brunson, August 10, 1840. This doctrine was not understood by him until after the restoration of the keys and the Priesthood of Elijah in the Kirtland Temple, although it had been referred to since the night of the first appearance of Moroni. In this revelation of January, 1841, the Lord revealed greater light regarding this wonderful principle. It was here made known that this ordinance was to be performed in the temple of the Lord. A baptismal font for this purpose was to be placed in the basement of the temple, "as a simile of the grave," and was commanded to be in a place underneath where the living are wont to assemble, to show forth the living and the dead; and that all things may have their likeness, and that they may accord one with another; that which is earthly conforming to that which is heavenly" (Doc. and Cov. Sec. 128:13).
In an epistle to the Twelve Apostles, who were at the time in Europe, President Joseph Smith, October 19, 1840, made the following statement:
"I presume the doctrine of 'baptism for the dead' has ere this reached your ears, and may have raised some inquiries in your minds respecting the same. I cannot in this letter give you all the information you may desire on the subject; but aside from knowledge independent of the Bible, I would say that it was certainly practiced by the ancient churches; and St. Paul endeavors to prove the doctrine of the resurrection from the same, and says, 'Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?'
"I first mentioned the doctrine in public when preaching the funeral sermon of Brother Seymour Brunson; and have since then given general instructions in the Church on the subject. The Saints have the privilege of being baptized for those of their relatives who are dead, whom they believe would have embraced the Gospel, if they had been privileged with hearing it, and who have received the Gospel in the spirit, through the instrumentality of those who have been commissioned to preach to them while in prison."
The Rite Performed in the River
After this doctrine was revealed the Lord granted the Saints the privilege of performing the ordinance of baptism for the dead in the Mississippi River, until such time as a font could be prepared in the basement of the temple. When a temporary font was prepared, and long before the temple was completed, this privilege of baptizing for the dead in any other place than the temple was discontinued by commandment of the Lord. So important was this work in behalf of the salvation of the worthy dead, that the Lord declared that the living could not be made perfect without them, and, when the opportunity presented itself, should the members of the Church fail to perform the ordinance for their dead, the Lord said he would reject them, for the dead were to be saved by the same principles which would save the living.
Things Hid from the Foundation of the World
Not only was the ordinance of baptism for the dead to be performed in the temple, but the Lord promised to reveal many things "which have been kept hid from before the foundation of the world, things that pertain to the Dispensation of the Fulness of Times." Here the keys of the Holy Priesthood were to be received, for such were ordained to be obtained in temples that the Saints may receive honor and glory, both the living and, by proxy, the dead, even those blessings by which they should be crowned with honor, immortality and eternal life.
The Nauvoo House
Another house was also to be built in Nauvoo. This was the Nauvoo House, a place for the boarding of strangers. Joseph Smith, Sidney Rigdon, Hyrum Smith, and many others were called upon to "pay stock" for themselves and their seed after them "from generation to generation," in this house. It was to be a place where the "weary traveler may find health and safety while he shall contemplate the word of the Lord; and the corner stone [stake] I have appointed for Zion," said the Lord. Those who took stock were not to pay less than fifty dollars, and not more than fifteen thousand dollars for any one man.
The Calling of Hyrum Smith
Another important commandment in this revelation was the appointment of Hyrum Smith, to act as patriarch in the office which had been held by his father, and also his ordination to be a "prophet, seer and revelator" unto the Church, as well as Joseph Smith. The Lord had pointed out several years before, when Joseph Smith, Sen., was called to be the patriarch of the Church, that this office was his by right of lineage, and descended from father to son, and was the right based on faithfulness of the first born. At the time of Hyrum Smith's call, he was serving as second counselor in the First Presidency, a place he was called to occupy after the transgression of Frederick G. Williams. The revelation relating to this appointment reads as follows:
"And again, verily I say unto you, let my servant William [Law] be appointed, ordained, and anointed, as a counselor unto my servant Joseph [Smith] in the room of my servant Hyrum, that my servant Hyrum may take the office of Priesthood and Patriarch, which was appointed unto him by his father, by blessing and also by right.
"That from henceforth he shall hold the keys of the patriarchal blessing upon the heads of all my people;
"That whoever he blesses shall be blessed, and whoever he curses shall be cursed; that whatsoever he shall bind on earth shall be bound in heaven; and whatsoever he shall loose on earth shall be loosed in heaven.
"And from this time forth I appoint unto him that he may be a prophet, and a seer and a revelator unto my Church, as well as my servant Joseph.
"That he may act in concert also with my servant Joseph, and that he shall receive counsel from my servant Joseph, who shall show unto him the keys whereby he may ask and receive, and be crowned with the same blessing, and glory, and honor, and Priesthood, and gifts of the Priesthood, that once were put upon him that was my servant Oliver Cowdery;
"That my servant Hyrum may bear record of the things which I shall show unto him, that his name may be had in honorable remembrance from generation to generation, forever and ever."
Oliver Cowdery's Blessing Transferred to Hyrum Smith
Oliver Cowdery, as we have learned, stood with the Prophet Joseph Smith in holding the keys of the kingdom. He was associated with Joseph Smith in all his ordinations and in the bestowal of keys from the heavens from the beginning. It was Oliver Cowdery, not Sidney Rigdon or Frederick G. Williams, who knelt with the Prophet Joseph at the altar in the Kirtland Temple, April 3, 1836, when the Savior, Moses, Elias, Elijah, and perhaps other ancient prophets, came and conferred with them, bestowing keys, Priesthood and authority of former dispensations that all things might be complete and perfect in the Dispensation of the Fulness of Times. All these blessings Oliver Cowdery would have held throughout eternity, if he had remained faithful and true to his calling; but he fell away, and therefore the Lord bestowed these gifts, blessings, and powers of presidency, upon the head of Hyrum Smith, the faithful brother of the Prophet Joseph, of whom the Lord also said in this revelation: "And again, verily I say unto you, blessed is my servant Hyrum Smith, for I, the Lord, love him because of the integrity of his heart, and because he loveth that which is right before me."
Sunday, January 24, 1841, Hyrum Smith received the ordination to these holy callings under the hands of President Joseph Smith. On the same occasion George Miller was ordained a bishop in the place of Edward Partridge, deceased.
Laying Corner Stones of the Temple
April 6, 1841, which was the eleventh anniversary of the organization of the Church, the corner stones of the Nauvoo Temple were laid. Early in the morning fourteen companies of the Nauvoo Legion, and two military companies from across the river in Iowa, assembled and were conducted to the grounds assigned for the general review. During the forenoon, various military maneuvers were conducted. It was an impressive scene. At twelve o'clock the procession arrived at the temple grounds and the ceremonies of laying the corner stones were commenced. President Sidney Rigdon addressed the assembly at some length after which the architects, under the direction of the First Presidency, lowered the south-east corner stone to its place, and the Prophet said:
"This principal corner stone in representation of the First Presidency, is now duly laid in honor of the Great God; and may it there remain until the whole fabric is completed; and may the same be accomplished speedily; that the Saints may have a place to worship God, and the Son of Man have where to lay his head."
Adjournment was taken for one hour and after the people reassembled the three other corner stones were laid in the following order: the south-west, the north-west and the north-east, after which the services were closed.
Order of Temple Building
The Prophet later gave instructions pertaining to the order of the laying of corner stones of temples as follows:
"If the strict order of the Priesthood were carried out in the building of Temples, the first stone would be laid at the south-east corner, by the First Presidency of the Church. The south-west corner should be laid next; the third, or north-west corner, next; and the fourth, or northeast corner, last. The First Presidency should lay the southeast corner stone and dictate who are the proper persons to lay the other corner stones.
"If a temple is built at a distance, and the First Presidency are not present, then the quorum of the Twelve Apostles are the persons to dictate the order for that temple; and in the absence of the Twelve Apostles, then the presidency of the stake will lay the south-east corner stone; the Melchizedek Priesthood laying the corner stones on the east side of the temple, and the Lesser Priesthood those on the west side."
Baptisms in the River Discontinued
At the conference of the Church held in Nauvoo, October 2nd to 5th, 1841, the Prophet made this announcement: "There shall be no more baptisms for the dead, until the ordinance can be attended to in the Lord's House; and the Church shall not hold another General Conference, until they can meet in said house. For thus saith the Lord!" The reason for this announcement was that the temple had progressed so far that the font in the basement had been prepared for this ordinance, therefore, baptisms for the dead could no longer be performed in the river.
Dedication of the Font in the Temple
One month later, November 8, 1841, the baptismal font in the temple was dedicated. President Brigham Young was spokesman. The font is described as being situated in the center of the basement room, under the main hall of the temple. It was constructed of pine timber, and put together of staves tongued and grooved, oval shaped, sixteen feet long east and west, and twelve feet wide, seven feet high from the foundation, the basin four feet deep, the moulding of the cap and base were formed of beautiful carved work. It stood upon twelve oxen, four on each side, and two at each end, their heads, shoulders, and fore legs projecting out from under the font. The oxen and ornamental mouldings were carved by Elder Elijah Fordham, which took him eight months to finish. This font was replaced later by a permanent font which was more durable.
First Baptisms in the Temple
Sunday, November 21, 1841, the twelve met in council at President Brigham Young's house, and at four o'clock they repaired to the baptismal font in the temple, where President Brigham Young, Elders Heber C. Kimball and John Taylor baptized about forty persons for their dead. Elders Willard Richards, Wilford Woodruff and George A. Smith, confirmed them. These were the first baptisms for the dead in the font in the Lord's House. From this time forth, as long as the Saints remained in Nauvoo, baptisms for the dead were performed in the temple.
Death of Don Carlos Smith
Sunday, August 7, 1841, Don Carlos Smith, the youngest brother of the Prophet, died in Nauvoo. He was only twenty-six years of age, and was one of the first to receive the testimony of the Prophet. He received the Priesthood when but fourteen years of age, and in 1836 was made president of the high priests' quorum. He was on a mission in Tennessee and Kentucky in 1838. During his absence in the midst of winter his wife was driven from her home which was burned, and she was forced to wade Grand River with her two little children. In Kirtland he labored in the office of Oliver Cowdery and learned the art of printing. In the flight of his father's family from Missouri in the winter of 1839, he took charge, and saw them removed to Quincy, Illinois. In June, 1839, he commenced making preparations for printing the Times and Seasons, a periodical published in Nauvoo. The press and type had been rescued by Elias Smith, Hyrum Clark and others, from Dawson's yard in Far West, where it had been buried the night that place was besieged by the mob-militia under General Lucas. The Times and Seasons was issued by Don Carlos Smith and Ebenezer Robinson, the first number appearing in November, 1839. At the time of his death the editors were Don Carlos Smith and Robert B. Thompson. Don Carlos was six feet four inches tall, was very straight, strong and active. The Prophet said of him: "I never knew any fault in him; I never saw the first immoral act, or the first irreligious or ignoble disposition in the child from the time he was born until the time of his death. He was a lovely, a good-natured, a kind-hearted, and a virtuous and faithful, upright child; and where his soul goes, let mine go also."
Death of Robert B. Thompson
Three weeks later, Robert Brashel Thompson, general Church recorder, died at his residence in Nauvoo, in the thirtieth year of his age. As already stated, he was associate editor of the Times and Seasons, and had been engaged in writing for the Prophet and for the Church, and was a colonel in the Nauvoo Legion. In 1837, he married Mercy Rachel Fielding, sister of Mary Fielding Smith, wife of the Patriarch Hyrum Smith. He and his associate Don Carlos Smith, both fell victims to the unhealthful conditions which prevailed in Nauvoo at the time of its settlement.
Dedication of Palestine
Early Sunday morning, October 24, 1841, Elder Orson Hyde, of the council of the twelve, ascended the Mount of Olives and dedicated by prayer the land of Palestine for the gathering of the Jews. He was appointed to this mission at the April conference in 1840. Elder John E. Page was also appointed to go with him, but lost the spirit of his mission before he reached the eastern border of the United States, and failed to cross the water, leaving Elder Hyde to make the journey alone. After passing through many difficulties and privations Elder Hyde arrived in Jerusalem in October, 1841. He prayed "for the gathering together of Judah's scattered remnants," according to the predictions of the holy prophets; for the building of Jerusalem again after it has been trodden down by the Gentiles so long; and for rearing a temple to the name of the Lord. "Grant, therefore," he prayed, "O Lord, in the name of thy well-beloved Son, Jesus Christ, to remove the barrenness and sterility of this land, and let springs of living water break forth to water its thirsty soil. Let the vine and olive produce in their strength, and the fig tree bloom and flourish. Let the land become abundantly fruitful and possessed by its rightful heirs; let it again flow with plenty to feed the returning prodigals who come home with a spirit of grace and supplication. Upon it let the clouds distill virtue and richness, and let the fields smile with plenty. Let the flocks and the herds greatly increase and multiply upon the mountains and the hills; and let thy great kindness conquer and subdue the unbelief of thy people. Do thou take from them their stony heart, and give them a heart of flesh; and may the sun of thy favor dispel the cold mists of darkness which have beclouded their atmosphere. Incline them to gather in upon this land according to thy word. Let them come like clouds and like doves to their windows. Let the large ships of the nations bring them from the distant isles; and let kings become their nursing fathers, and queens with motherly fondness wipe the tear of sorrow from their eye."
In this manner Elder Hyde prayed upon the Mount of Olives, dedicating the land for the return of the remnant of Judah from the four corners of the earth. He also erected a pile of stones as a witness according to the ancient custom, on the top of the Mount of Olives, and another on the top of Mount Moriah, where the ancient temple stood.
Orson Hyde of the House of Judah
Elder Orson Hyde was of the house of Judah. It was therefore very proper that he, as one of the apostles of the Lord in this last dispensation, should be sent to bless the land for the gathering of the Jews. At one time, nearly ten years before, the following blessing was pronounced upon him: "In due time thou shalt go to Jerusalem, the land of thy fathers, and be a watchman unto the house of Israel; and by thy hand shall the Most High do a work, which shall prepare the way and greatly facilitate the gathering of that people."[1]
The Book of Abraham
During the month of March the Prophet prepared for publication his translation of the Book of Abraham, which he commenced to translate while residing at Kirtland. Due to the persecutions and drivings of the Saints this matter could not be attended to before this time, but the manuscript had been carefully preserved, and was now published for the benefit of the Church and all the world. This work together with the Book of Moses, has since been received among the standard works of the Church.
The Wentworth Letter
At the request of Mr. John Wentworth, editor of the Chicago Democrat, the Prophet prepared an article for publication giving a brief history of the Church. This history was published in the Times and Seasons, March 1, 1842. Mr. Wentworth stated that he wished to furnish the information to a Mr. Bastow who was writing a history of New Hampshire. This article is one of the earliest documents giving a consecutive account of the history of the Church. It is concise and comprehensive, yet covers only a few pages. The most important feature in this paper is the publication therein, for the first time, of the Articles of Faith. These articles, thirteen in number, were given by inspiration, and form a simple, comprehensive declaration of many doctrines of the Church, which have since been accepted by the vote of the Church as a standard epitome of belief. They are as follows:
"We believe in God the Eternal Father, and in His Son Jesus Christ, and in the Holy Ghost.
"We believe that men will be punished for their own sins, and not for Adam's transgression.
"We believe that through the atonement of Christ all mankind may be saved by obedience to the laws and ordinances of the gospel.
"We believe that these ordinances are 1st: Faith in the Lord Jesus Christ; 2nd: Repentance; 3rd: Baptism by immersion for the remission of sins; 4th: Laying on of hands for the gift of the Holy Ghost.
"We believe that a man must be called of God by 'prophecy and by the laying on of hands' by those who are in authority, to preach the gospel and administer in the ordinances thereof.
"We believe in the same organization that existed in the primitive church, namely, Apostles, Prophets, Pastors, Teachers, Evangelists, etc.
"We believe in the gift of tongues, prophecy, revelations, visions, healing, interpretations of tongues, etc.
"We believe the Bible to be the word of God as far as it is translated correctly; we also believe the Book of Mormon to be the word of God.
"We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the kingdom of God.
"We believe in the literal gathering of Israel and in the restoration of the Ten Tribes; that Zion will be built upon this continent; that Christ will reign personally upon the earth, and that the earth will be renewed and receive its paradisiacal glory.
"We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where or what they may.
"We believe in being subject to kings, presidents, rulers and magistrates, in obeying, honoring and sustaining the law.
"We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed we may say that we follow the admonition of Paul, 'We believe all things, we hope all things,' we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely or of good report, or praiseworthy, we seek after these things."
Organization of the Relief Society
March 17, 1842, "The Female Relief Society of Nauvoo" was organized by the Prophet Joseph Smith. Emma Smith was chosen president with Elizabeth Ann Whitney and Sarah M. Cleveland, as counselors. The purpose of the society is to furnish the sisters of the Church an organization through which they could actively foster the welfare of the members. The duty of the society was stated to be to aid the poor, nurse the sick and afflicted, and in a general way, under the direction and guidance of the bishop, to engage in true charitable work in behalf of all whose necessities require assistance. This was the first organization of women in the world, so far as history records. It is in keeping with the genius of the Gospel, for the Lord provides duties and labors for all the members of the Church, both men and women, wherein service may be rendered for the temporal as well as the spiritual salvation of mankind.
Inauguration of Endowments
In the revelation of January 19, 1841, the Lord promised to reveal to Joseph Smith all things pertaining to the temple and the Priesthood thereof, which revelation and knowledge were necessary before the temple was erected. Wednesday, May 4, 1842, the Prophet met with his brother, Patriarch Hyrum Smith, President Brigham Young, Elders Heber C. Kimball, Willard Richards, James Adams of Springfield, Bishops Newel K. Whitney and George Miller, and instructed them in the principles and orders of the Priesthood that belong to the temple of the Lord. He made known to them the doctrines of washings and anointings and communications spoken of in the revelation. In this council, which was held in the upper room over his store, Joseph Smith also instructed these brethren in "all those plans and principles by which any one is enabled to secure the fulness of those blessings which have been prepared for the Church of the First Born." These same blessings, the Prophet stated, would in due time be given in the temple to all the Saints who were worthy to receive them. This was the introduction of the temple ceremonies in their fulness in this dispensation, as they apply to the living and to the dead. From time to time after this, these instructions (Documentary History of the Church, vol. 5:1-2) were repeated and the other members of the council of the twelve and their wives, and a few others, received their endowments under the direction of the Prophet Joseph Smith, as he was commanded to make these things known. The members of the Church at large, however, were required to wait until such time as these ordinances could be performed in the temple, the place designated by the Lord for such instructions and ordinance work to be given.
Notes
1. The evidence of the divine power accompanying the dedication of the land of Palestine is seen in the wonderful changes which have come over that land in recent years, and also in the changed attitude of the Jews, in relation to their return and also their belief in Jesus Christ. Nephi prophesied as follows regarding the restoration of the Jews: "And it shall come to pass that the Jews which are scattered also shall begin to believe in Christ; and they shall begin to gather in upon the face of the land; and as many as shall believe in Christ shall also become a delightsome people" (2 Nephi 30:7). The Savior also referred to this in his instruction to the Nephites: "And I will remember the covenant which I have made with my people; and I have covenanted with them that I would gather them together in mine own due time, that I would give unto them again the land of their fathers for their inheritance, which is the land of Jerusalem, which is the promised land unto them forever, saith the Father. And it shall come to pass that the time cometh, when the fulness of my gospel shall be preached unto them: and they shall believe in me, that I am Jesus Christ, the Son of God, and shall pray unto the Father in my name." (3 Nephi 20:29-30).
At the time of the dedication of Palestine the feeling expressed by the Jews towards Jesus Christ was most bitter. This condition is stated by Dr. Isadore Singer, as follows: "When I was a boy, had my father who was a very pious man, heard the name of Jesus uttered from the pulpit of our synagogue, he and every other man in the congregation would have left the building and the rabbi would have been dismissed at once.
"Now it is not strange in many synagogues to hear sermons preached eulogistic of this Jesus, and nobody thinks of protesting--in fact, we are all glad to claim Jesus as one of our people." Compare the letter of Rabbi Landau, Documentary History of the Church, vol. 3:356.
In 1891, Baron Maurice de Hirch founded the Jewish Colonization Association. The "Lovers of Zion" Association was commenced about 1878, and was supported by Baron Edmund de Rothschild. The Zionist Federation was organized in 1896, and was strongly promulgated by Theodore Herzl of Vienna, Baron de Rothschild and many other renowned Jews. All of these organizations were formed to aid in the colonization of the Jews in Palestine. The first congress of the Zionist Federation was held in Basel, Switzerland, in 1897, where the old nationalistic sentiment was revived, and organizations were established for the gathering of the Jews.
At the Zionist Congress held in London in 1901, Professor R. Gothell, president of the federation, said: "It is time the nations understood our motives. Our purpose is gradually to colonize Palestine. We political Zionists desire a charter from the Sultan authorizing us to settle in our Holy Land, and we ask the powers to approve and protect this charter."
A few years ago the firm of Funk and Wagnalls published an edition of Dr. George Croley's work: "Tarry Thou Till I Come," and in the introduction Dr. Funk said: "It has been believed by many from the earliest ages of the Christian era that among the signs of Christ's coming would be the recognition of him by the Jews as one sent of the Father; and that they would then be restored to the Father's favor." Dr. Funk also collected a number of expressions from leading Jews, their belief in regard to the Savior, which were published in Dr. Croley's work. Some of them are as follows:
Rabbi Henry Berkowits: "This Jew, Jesus, is the greatest, noblest rabbi of them all."
Morris Jastrow: "From the historic point of view, Jesus is to be regarded as a direct successor of the Hebrew prophets. His teachings are synonymous with the highest spiritual aspirations of the human race."
Jacob H. Schiff: "We Jews honor and revere Jesus of Nazareth as we do our own prophets who preceded him."
The Savior said to his disciples in relation to the destruction of Jerusalem: "And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled" (Luke 21:24). The indication that this time of restitution is at hand is seen in the results coming out of the capture of Palestine by General Allenby in December, 1917, during the Great War. Since that time the Holy Land has been under the control of the British nation, and Dr. Herbert Samuel, an orthodox Jew, has been sent there as governor of the land. This is the first time since before the fall of Jerusalem (70 A. D.), which was predicted by the Savior, that a ruler from the house of Judah has presided in that land. It is an event of great significance.
31. Joseph Smith Accused as Accessory to Assault on Boggs
1842
Perfidy of John C. Bennett
Doctor John C. Bennett came to Nauvoo in August, 1841, and joined the Church. Through his zealous activity in assisting to procure the Nauvoo Charter, he was honored by the citizens in the first election, by being chosen mayor of Nauvoo. He also rose to prominence in the councils of the Church, and appeared to be a firm believer in the Gospel, and a staunch friend to President Joseph Smith. Not many months later, however, through immoral conduct, he lost the spirit of the Gospel, and likewise his love for President Joseph Smith. His case is an illustration of the truth, that the Spirit of the Lord will not dwell in an unholy tabernacle. When men transgress the Holy Spirit withdraws, and the light in them turns to darkness. The first intimation that all was not well with Dr. Bennett was made manifest to the Prophet May 7, 1842, after a drill and sham battle by the Nauvoo Legion. This event had been under preparation since the previous January, and it was the intention of all to make it a grand success. In the forenoon of that day there was a parade of the legion, some twenty-six companies, comprising about two thousand troops. Judge Stephen A. Douglas, who was holding court at Carthage, adjourned, and with some leading attorneys, went to Nauvoo to witness the military maneuvers of the legion. While there he was the guest of President Joseph Smith. The day passed harmoniously without confusion. A large company of spectators and distinguished strangers had assembled to witness the sham battle.
Dr. Bennett who was major general of the legion requested President Smith as lieutenant general to take command of the first cohort during the sham battle. But this the Prophet declined to do. Bennett next requested him to take his station in the rear of the cavalry without his staff, while the engagement was going on; but Captain Albert P. Rockwood of the Prophet's body guard would not consent, and kept close by his leader's side, who chose his own position. The Spirit of the Lord whispered to Joseph Smith that all was not well, and after the day's celebration was over he said, "If General Bennett's true feelings toward me are not made manifest to the world in a very short time, then it may be possible that the gentle breathings of that Spirit which whispered to me on parade, that there was mischief concealed in that sham battle, were false; a short time will determine the point. Let John C. Bennett answer at the day of judgment: Why did you request me to command one of the cohorts, and also to take my position without my staff, during the sham battle, on the 7th of May, 1842, where my life might have been the forfeit, and no man have known who did the deed?"
Bennett's Resignation
Ten days later, Dr. Bennett resigned his office as mayor of Nauvoo having been accused of immorality. The same day he went before Alderman Daniel H. Wells, who was not a member of the Church, and made affidavit to the effect that he had never been taught anything in the least contrary to the principles of the Gospel, and the strictest morality in both word and deed, by Joseph Smith. On the 19th, the city council met and elected Joseph Smith to fill Bennett's unexpired term as mayor of Nauvoo. Before the council on this occasion, Bennett was accused with having said Joseph Smith taught him to practice immorality. He replied, that "those who made such a statement were infernal liars," for Joseph Smith had always taught him to be virtuous. He then pled to be forgiven of his wrong doing, and said he hoped yet to prove by repentance his worthiness to fellowship in the Church. For the sake of his mother, he prayed that his evil practices might not be exposed. In this apparently repentant spirit he appeared before nearly one hundred brethren and cried like a child, stating, "that he was worthy of the severest chastisement." The brethren thought him sincere and the Prophet in mercy pled in his behalf. In a very short time, it was discovered that not only had Bennett been guilty of immoral practices, but he had taught others to be like himself, placing the responsibility for such teachings on the shoulders of the Prophet. The result was that others had to be handled for their fellowship. For this cause, and a defiant spirit, Chauncey L. Higbee, was excommunicated. Others, on confession of their wrong doing, and repentance, were forgiven.
J. C. Bennett Leaves Nauvoo
Notwithstanding the mercy extended to Bennett by the brethren some time during the month of June, he left Nauvoo, breathing out threatenings against the Prophet and the Church. He made the statement "that he had withdrawn from the fellowship of the Saints because they were not worthy of his society." He then entered into correspondence with the enemies of Joseph Smith in Missouri, endeavoring to stir them up to continue their persecutions against him. This made it necessary that a public statement be made in regard to the immoral practices of Dr. Bennett. This document which was signed by the Prophet contained a supporting affidavit, bearing the signatures of the aldermen and councilors of the city of Nauvoo. Bennett later published a book, The History of the Saints, which represented to be an exposÈ of "Mormonism." The work was so filled with corrupt expressions, such as would naturally come from so vile a source, that it only created a spirit of disgust in those who read it, and it proved to be a failure.
Shooting of Ex-Governor Boggs
On the 6th day of May, 1842, ex-Governor Lilburn W. Boggs was shot while sitting alone in a room of his residence in Independence. He was badly wounded and for several days his life was in the balance, but he soon recovered.
President Smith Accused as an Accessory
July 20, 1842, Boggs went before Samuel Weston, justice of the peace in Independence, and made affidavit that Orrin Porter Rockwell, a resident of Illinois, had done the shooting. He applied to Governor Carlin in his affidavit, for the surrender of Rockwell "according to law." Subsequently he made another affidavit in which he said he had "good reason to believe, from evidence and information now in his possession, that Joseph Smith, commonly called 'the "Mormon" Prophet,' was accessory before the fact of the intended murder, and that the said Joseph Smith is a citizen or resident of the state of Illinois." He applied to Governor Thomas Reynolds of Missouri, for a demand on Governor Carlin of Illinois, to deliver up Joseph Smith, to be dealt with according to law. Governor Reynolds very willingly granted the request, and appointed Edward R. Ford agent to receive the Prophet. In the requisition, Governor Reynolds stated "Joseph Smith is a fugitive from justice, charged with being accessory before the fact, to an assault with the 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." He therefore demanded the surrender of the Prophet on these grounds. Boggs had not accused Joseph Smith of being a fugitive, or with fleeing from Missouri; this charge was added by Reynolds. No doubt his reason was that he knew Missouri could have no claim upon Joseph Smith without making it appear that he had committed the alleged crime within Missouri and fled from her borders.
The foundation for this accusation was perhaps based on the rumor circulated at the time, and printed in the Quincy Whig, that Joseph Smith had prophesied that Boggs would die a violent death. As soon as the Prophet heard of this rumor he took occasion to deny it publicly saying that he had made no such statement. Nevertheless, it gave occasion for an accusation, and it appears evident that Boggs and his fellow conspirators thought it an opportunity, and an excuse, to get the Prophet within their clutches, where they might kill him "according to law."
Governor Carlin's Action
Governor Carlin of Illinois, appeared to be a party to this conspiracy. He had, at least, become embittered against President Joseph Smith, and was very willing to accede to the demand from Missouri. He was thoroughly acquainted with the law and knew perfectly well that the Prophet was in Nauvoo on the 6th day of May, 1842, consequently was not subject to the requisition of Governor Reynolds of Missouri. He knew that President Smith was not a fugitive from justice; and, even if the false and malicious charge had been true, he knew the Prophet was entitled to a fair and legal trial in Illinois, not Missouri. Yet he would yield to this unlawful and unrighteous demand against his knowledge of these facts.
The Rocky Mountain Prophecy
On Saturday, August 6, 1842, President Joseph Smith passed over the river to Montrose, in company with General James Adams, Colonel Brewer, Hyrum Smith and a number of others, and witnessed the installation of the officers of the Rising Sun Lodge of Masons, by General Adams, deputy grand master of Illinois. While General Adams was giving instructions to the master-elect, Joseph Smith had a conversation with a number of the brethren who were resting in the shade of the building. His topic was the persecutions of the Saints in Missouri, and the constant annoyance which had followed them since coming to Illinois and Iowa. In the course of his conversation the Prophet uttered a prophecy which he recorded in his journal as follows:
"I prophesied 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 them would 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."
Arrest of President Smith
The governor of Illinois honored the demand of the Missourians, and on the 8th day of August, 1842, President Joseph Smith and Orrin P. Rockwell were both taken into custody by the deputy sheriff of Adams County, on a warrant issued by the governor. The prisoners demanded the right of habeas corpus, and the court of Nauvoo issued a writ demanding that the bodies of the two accused men be brought before that court. The deputy sheriff and his aids refused to recognize the jurisdiction of the court, and returned to Governor Carlin for further instructions, leaving the Prophet and Rockwell in the hands of the marshal of Nauvoo. The marshal had no papers by which they could be held, so permitted them to go about their business.
The Prophet's Comments on His Arrest
Commenting on his arrest, the Prophet said:
"I have yet to learn by what rule of right I was arrested to be transported to Missouri for a trial of the kind stated. 'An accessory to an assault with intent to kill,' does not come under the provision of the fugitive act, when the person charged has not been out of Illinois. An accessory before the fact to manslaughter is something of an anomaly. The isolated affidavit of ex-Governor Boggs is no more than any other man's, and the constitution says, that no person shall be liable to be transported out of the state for an offense committed within the same. The whole is another Missouri farce."
Expecting the return of the deputy sheriff, President Smith secured a writ of habeas corpus from the master in chancery for the district of Illinois, fearing that the court of Nauvoo might be deemed without jurisdiction or authority. Two days later when the officers returned, President Smith and Rockwell were not at home. The deputy sheriff made many threats and tried to intimidate the brethren at Nauvoo, but failing in this, when questioned, he admitted that the course the governor had taken was unjustifiable and illegal.
President Joseph Smith in Retirement
Because of the excitement which prevailed and the fear that they would be unlawfully dragged to Missouri, Joseph and O. P. Rockwell retired to seclusion. While in retirement the Prophet kept in touch with affairs in Nauvoo and wrote to the Saints from time to time. It was while thus confined that he wrote the important letters which now appear as sections 127 and 128 in the Doctrine and Covenants, on baptism for the dead.
Threats of Mob Vengeance
When the officers failed to find President Smith and Orrin Porter Rockwell, they were enraged and threatened to return with a sufficient force to search every house in Nauvoo. Ford, the officer from Missouri, declared that he would come with a mob from Missouri and take the Prophet by force. Hearing of these reports, President Smith wrote to Wilson Law, major general of the Nauvoo Legion, advising him to take necessary steps to protect the citizens of Nauvoo against any such attack. In his communication he said he had come to the conclusion that he would never suffer himself to fall into the hands of the Missourians alive, if he could help it. To surrender to the officers of Illinois meant the same thing, for Governor Carlin had joined hands with Missouri, taking unlawful steps to send him to that state. "I am determined, therefore," the Prophet said, "to keep out of their hands, and thwart their designs, if possible."
Emma Smith Appeals to Governor Carlin
August 17, 1842, Emma Smith wrote a pathetic appeal to Governor Carlin pleading the cause of her husband and the Latter-day Saints, and requesting that he rescind his order to turn President Smith over to his enemies in Missouri. She set forth in a clear, logical manner the fact that the decision to deliver him to the authorities in Missouri was contrary to law. That if he had been guilty of any crime it must have been committed in Illinois, and the pursuit of President Smith was a continuation of the old mob spirit and persecution which had followed the Saints during all the years of their sojourn in Missouri. Others also appealed to the governor, reminding him of the many threats that were made against the citizens of Nauvoo, by John C. Bennett, Edward R. Ford and others. His reply to all of these was that he could not conceive of an attack of violence upon the citizens, and there was "no excitement anywhere but in Nauvoo, amongst the Mormons themselves." There was no apprehension of trouble in other places, so far as he was able to ascertain. At the same time he confessed in conversation, that "persons were offering their services every day, either in person or by letter, and held themselves in readiness to go against the Mormons" whenever he should call upon them. Judge Ralston, who was present when the governor read Emma Smith's letter, asked him how he thought Mr. Smith could go through the midst of his enemies, without violence being used towards him; and, if acquitted, how was he to get back? The governor was unable to make satisfactory reply.
Answering Emma Smith's letter, the governor said he had been "prompted by a strict sense of duty," and in discharge of that duty, had "studiously pursued that course least likely to produce excitement and alarm." He hoped that Joseph Smith would submit to the laws and that justice might be done. At the same time he said the Constitution and the laws of the United States required him to take the course he did regarding Joseph Smith as a fugitive from justice. Yet he was perfectly aware that President Smith was not a fugitive in any sense of the term. He further suggested that if "he is innocent of any crime, and the proceedings are illegal, it would be the more easy for him to procure an acquittal," and he felt that Missouri would grant the "utmost latitude" in his defense. It was clear that he had no friendly disposition towards the President of the Church.
A Ruse to Capture President Smith
In the meantime President Joseph Smith returned to Nauvoo and in a meeting of a special conference August 29, addressed the Saints. Some of the Saints thought he had gone to Washington, others that he had gone to Europe, however, he had been in Nauvoo most of the time. Sunday, October 2, 1842, word came from Quincy, that Governor Carlin had offered a reward of two hundred dollars for the capture of Joseph Smith and the same amount for O. P. Rockwell. The Quincy Whig also stated that Governor Reynolds of Missouri, had offered a reward of three hundred dollars for each of the brethren. President Sidney Rigdon, who had been in conversation at Carthage with Judge Stephen A. Douglas, concerning Governor Carlin's proceedings, informed William Clayton that he had learned that the governor had purposely issued an illegal writ, expecting President Joseph Smith would be drawn by it to Carthage to be acquitted before Judge Douglas on habeas corpus proceedings. As soon as this was done a legal writ would be served and he would be carried away to Missouri. Elder Elias Higbee confirmed President Rigdon's report, adding thereto that many Missourians were coming to unite with the militia of Illinois, voluntarily, at their own expense. If President Smith should fail to go to Carthage they would come in force to Nauvoo and search the city. Receiving this knowledge, the Prophet concluded again to leave home for a season, and thus defeat the plans of Governor Carlin and his aids.
Justin Butterfield's Legal Opinion
While all these trials and tribulations were going on, the case of President Joseph Smith had been presented to United States District Attorney Justin Butterfield, of Chicago, by the master in chancery, Major Warren. Mr. Butterfield wrote to Sidney Rigdon, October 10, 1842, an elaborate opinion on the case. The salient points in his opinion are as follows: If it could be proved that Joseph Smith had not fled from Missouri since the commission of the crime of which he was accused, and that he was not in that state at that time, then the governor of Illinois had no power to surrender him to Missouri. According to the Constitution, a man to be a fugitive, "must be a person who shall flee from justice and be found in another state." The defendant has the right to show that the process upon which he was arrested was obtained by false pretense, that it is untrue that he fled from Missouri to evade being brought to justice there, for the crime of which he is charged. The affidavit of Boggs is not conclusive and may be rebutted; the defendant has the right to show the affidavit false. The affidavit of Boggs "on its face was not sufficient to authorize the arrest of Smith." The opinion concluded with the following advice:
"I would advise that Mr. Smith procure respectable and sufficient affidavits to prove beyond all question, that he was in the state (Illinois) and not in Missouri, at the time the crime with which he is 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 to do so, I am clearly of the opinion that, upon the above state of facts, the supreme court will discharge him upon habeas corpus."
Governor Carlin's attitude being unfavorable, no further action was taken until December, when the term of Carlin expired. On the 8th of that month Thomas Ford was inaugurated as the chief executive of Illinois. Immediately affidavits were obtained to prove beyond controversy that President Joseph Smith was in the state of Illinois on the 6th day of May, 1842, the day of the shooting of ex-Governor Boggs, but Governor Ford refused to interfere with the action of his predecessor. The supreme court being in session, he passed the case with all the papers up to them for a decision. The judges held that the writ was illegal, but were divided as to whether or not Ford should interfere. The governor thereupon addressed President Joseph Smith, December 17, 1842, stating that he had submitted the case to the supreme court of Illinois. The governor then said:
"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 a 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."
The Prophet Receives Advice
Justin Butterfield, in a letter from Springfield of the same date, advised the Prophet to accept the suggestion of Governor Ford. He said the judges of the supreme court were unanimous in the opinion that he would be entitled to a discharge under a habeas corpus writ. Therefore he advised President Smith to go to Springfield without delay, for he had the right to bring the case before the United States court, which was then in session. "I will stand by you," he said, "and see you safely delivered from your arrest."
Another letter was received from Judge James Adams, who greatly loved the Prophet. He said:
"My Son: It is useless for me to detail facts that the bearer can tell. But I will say that it appears to my judgment that you had best make no delay in coming before the court at this place for a discharge under a habeas corpus."
Joseph Smith Surrenders for Trial
Acting on this advice, President Smith prepared to go to Springfield. December 26, he was arrested by General Wilson Law on the proclamation of Governor Carlin. The next day in the custody of Wilson Law and a number of his closest friends, he commenced his journey. On the way they obtained a writ of habeas corpus from the master in chancery at Carthage. On the 30th, he arrived at the home of Judge James Adams, in Springfield. The next day, to save delay, and possible legal complications, Governor Ford was petitioned for another writ that the case might be tried thereon and it was issued. At half-past eleven President Smith went before Judge Pope, where Mr. Butterfield presented all the papers in the case and asked for habeas corpus, because the accusation was false, which was granted. The Prophet was then placed under bail in the sum of four thousand dollars. Judge Adams and Wilson Law went bail for him, and his case was set for Monday morning, January 2, 1843.
The Trial
A postponement of the trial was taken until the following Wednesday. When the case came before the court, the attorney general, Josiah Lamborn, moved to dismiss the proceedings, objecting to the jurisdiction of the court. He was overruled and the trial proceeded. On the 5th day of January, 1843, Judge Pope rendered a lengthy decision,[1] discharging the Prophet on the grounds that he was entitled to his discharge for defect in the affidavit on which the demand for his surrender to Missouri was made. "To authorize the arrest in this case," the opinion said, "the affidavit should have stated distinctly--1st, that Smith had committed a crime; 2nd, that he committed it in Missouri. It must appear that he fled from Missouri to authorize the governor of Missouri to demand him, as none other than the governor of the state from which he fled can make the demand. He could not have fled from justice unless he committed a crime, which does not appear. It must appear that the crime was committed in Missouri, to warrant the governor of Illinois in ordering him to be sent to Missouri for trial."
On these grounds an order was entered discharging the prisoner from arrest. Once again Missouri, persecutor of saints and prophets, was defeated; but her thirst for their blood was not satisfied.
Bennett's Letter to Sidney Rigdon and Orson Pratt
January 10, 1843, John C. Bennett sent a communication from Springfield to Sidney Rigdon, and addressed to Rigdon and Orson Pratt, in which he states that he was leaving for Missouri to confer with the messenger charged with the arrest of Joseph Smith, Hyrum Smith, Lyman Wight, and others, who would be demanded in a few days on the old charge of "murder, burglary, treason, etc." This was on the new indictments found by the grand jury and based on the original evidence. He said: "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." Moreover, he stated that they had the assurance that the governor of Illinois would acknowledge the new demand. "There is but one opinion on the case," he wrote, "and that is, nothing can save Joe on a new requisition and demand predicated on the old charges on the institution of new writs. He must go to Missouri; but he shall not be harmed if he is not guilty; but he is a murderer, and must suffer the penalty of the law." A postscript requested that Sidney Rigdon hand the letter to Orson Pratt. After reading it, Sidney Rigdon did as he was requested, but Orson Pratt immediately took the letter to President Joseph Smith and informed him that he was not in league with such a character as Bennett. Bennett wrote to these men knowing that at the time they were both lukewarm towards the work, and that Orson Pratt, for disobedience, had been handled for his fellowship. Following this episode, Orson Pratt was received back in the fellowship of the Church. For some time previous to this incident, Sidney Rigdon had failed to magnify his calling and had gone contrary to counsel. When confronted with the letter from Bennett he denied having had any correspondence with him.
Rejoicing in Nauvoo
When President Smith returned to Nauvoo, from his trial, there was great rejoicing. Tuesday, January 17, 1843, was set apart by the apostles as a "day of humiliation, fasting, praise, prayer and thanksgiving" before the Lord. Many public meetings were held throughout the city. One public gathering of this kind was held at the home of President Joseph Smith. The following day a party of invited guests assembled at his home to celebrate his deliverance from his enemies. The day passed very pleasantly; many interesting anecdotes were related, and what added interest to the occasion was the fact that it was the fifteenth anniversary of the Prophet's wedding day.
Notes
1. For the full decision, which should be read see Documentary History of the Church, vol. 5:223-231. See also pages 233-244 for papers on the trial.
32. Doctrinal Development and Prophecy
1843
A Brief Period of Peace
At the beginning of the year 1843, peace reigned in Nauvoo; for a time the Saints remained undisturbed, and the Prophet had a breathing spell of freedom. Yet there were ripples on the surface of the water. President Joseph Smith had been delivered from his enemies in Missouri. The persecutors of the Church had been defeated; but were still determined to pursue their evil course. The Missourians were in league with the enemies of the Prophet in Illinois, with a relentless determination to bring him to his death.
This brief period of peace gave the Prophet an opportunity to instruct the Saints in various duties and doctrines and more fully to establish the order and authority of the Priesthood. The building of the temple progressed; increased light was thrown on the subject of salvation for the dead, and the Saints were impressed with the wonderful importance and responsibility connected with their obligations in relation to their fathers. Important revelations were received. The number of inhabitants in Nauvoo rapidly increased, and there was a time of prosperity and general rejoicing. But such a condition was not destined to continue very long. The clouds of malicious hatred were to be seen in the distance, and soon the storm of bitter persecution was to break forth once again in redoubled fury. Traitors within, and enemies without, were to join hands for the destruction of the Prophet.
President Joseph Smith's Intimation of Death
President Smith evidently understood that this spell of peace and prosperity would not last. With constant pleading he urged the Saints to increase their labors on the temple, and they responded with hearty good will. In his prophecy, August 6, 1842, he declared to his brethren that he was not destined to go with them to the Rocky Mountains; yet they failed to comprehend his meaning. On several occasions he intimated in his remarks that his enemies would not be satisfied with anything short of his life, and then they would pursue others. He spoke to the Saints at a meeting in the unfinished temple, January 22, 1843, taking for his text, "The Setting up of the Kingdom of God." In the course of his discourse he said: "I shall not be sacrificed until my time comes; then I shall be offered freely. All flesh is as grass, and a governor is no better than other men; when he dies he is a bag of dust. I thank God for preserving me from my enemies. I have no enemies but for the truth's sake. I have no desire but to do all men good. I feel to pray for all men. We don't ask any people to throw away any good they have got; we only ask them to come and get more. They would then see eye to eye, and the blessings of God would be poured out upon the people, which is the desire of my whole soul. Amen."
Doctrinal Development
Early in January, 1843, in discoursing on the kingdom of God, the Prophet said: "Some say the kingdom of God was not set up on the earth until the day of Pentecost, and John the Baptist did not preach the baptism for 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. . . . 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 relation to the Gospel and baptism preached by John, he said: "John came preaching the Gospel for the remission of sins. He had his authority from God, and the oracles of God were with him." Speaking of the sign of the Holy Ghost, he stated: "The Holy Ghost is a personage, and in the form of a personage. It does not confine itself to the form of a dove, but in the sign of a dove. The Holy Ghost cannot be transformed into the form of a dove; but the sign of a dove was given to John to signify the truth of the deed [baptism of Christ], as the dove is an emblem or token of truth and innocence." In February he received a revelation embodying the following principle: There are two kinds of beings in heaven; angels, who are resurrected personages, having bodies of flesh and bones; and spirits of just men made perfect who are not yet resurrected, but inherit the same glory. In April, 1843, he gave instructions at Ramus, as follows: "When the Savior shall appear, we shall see him as he is. We shall see that he is a man like ourselves and that 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." The reckoning of God's time, angel's time and man's time is according to the planet on which they reside. All angels who minister on this earth, have belonged to it. Angels reside in the presence of God on a globe like a sea of glass and fire, where all things for their glory are manifest. The place where God dwells is a great Urim and Thummim. This earth, in its sanctified and immortal state, will be like unto crystal and will be a Urim and Thummim to the inhabitants who dwell thereon, whereby all things pertaining to an inferior kingdom, or all kingdoms of a lower order, will be manifest to those who dwell on it. The white stone mentioned in Revelation 2:17 will become a Urim and Thummim to each individual who receives one, through which things of a higher order will be made known. Again, he taught that all principles of intelligence we attain unto in this life, will rise with us in the resurrection. The Father has a body of flesh and bones as has the Son, Jesus Christ, also, but the Holy Ghost is a personage of Spirit. During the time of the trial at Springfield, in answer to questions, he said: "Christ and the resurrected Saints will reign over the earth during the thousand years. They will not probably dwell upon the earth, but will visit it when they please, or when it is necessary to govern it. There will be wicked men on the earth during the thousand years. The heathen nations who will not come up to worship will be visited with the judgments of God." In this manner, in conversations, discourses and writings, the Prophet taught the people.
Attempt to Repeal the Nauvoo Charter
When Governor Thomas Ford delivered his inaugural address in December, 1842, he recommended modification of the Nauvoo charter, on the grounds that many objections had been raised because of exceptional powers, which had been granted. Yet these powers had proved beneficial to the Saints, and where righteous government was administered, as it was in Nauvoo, such a charter proved to be a blessing. In the hands of despots such privileges might have been abused. When the charter was granted, the prophet said: "The city charter of Nauvoo is of my own plan and device. I concocted it for the salvation of the Church, and on principles so broad, that every honest man might dwell secure under its protective influence without distinction of sect or party." A bill was presented in the legislature to repeal certain sections of the charter shortly after that body convened. The enemies of the Saints endeavored to repeal much more than had at first been contemplated, and take from the charter many provisions like those found in the charters of the other cities in Illinois. This attempt was made purposely to hurt the "Mormons," by restricting their rights. The bill passed the house in March with a vote of 58 to 33. When it reached the senate it was tabled. The time for the repeal had not arrived.
A General Missionary Call
At the conference of the Church in April, 1843, a general missionary movement was contemplated. President Joseph Smith, in the course of his remarks, advised that the elders when they went forth as missionaries, should preach repentance and the things they were sent to preach. "Declare the first principles," he said, "and let mysteries alone, lest you be overthrown. Never meddle with the visions of beasts and subjects you do not understand." Following the general conference a special conference convened April 10, and continued through the 12th, presided over by the apostles. At this conference elders were chosen and their appointments given for various mission fields in Canada and the several states, excepting blighted Missouri. On the 11th of May, following, Addison Pratt, Noah Rogers, Benjamin B. Grouard and Knowlton F. Hanks, were selected to go on missions to the Pacific isles; Dan Jones, to Wales; James Sloan, to Ireland; John Cairnes and Samuel James to England, with Reuben Hedlock, who was appointed to preside in Great Britain with Hiram Clark and Thomas Ward, who were in England, as his assistants.
Eternity of the Marriage Covenant
While at Ramus, May 16 and 17, 1843, the Prophet made the following declaration:
"In the celestial glory there are three heavens or degrees; and in order to obtain the highest, a man must enter in to this order of the Priesthood (meaning the new and everlasting covenant of marriage); and if he does not, he cannot obtain it.
"He may enter into the other, but that is the end of his kingdom; he cannot have an increase.
"Salvation means a man's being placed beyond the power of all his enemies.
"The more sure word of prophecy (mentioned by Peter) means a man's knowing that he is sealed up unto eternal life, by revelation and the spirit of prophecy, through the power of the Holy Priesthood.
"It is impossible for a man to be saved in ignorance.
"There is no such thing as immaterial matter. All spirit is matter, but it is more fine or pure, and can only be discerned by purer eyes.
"We cannot see it; but when our bodies are purified we shall see that it is all matter."
The New and Everlasting Covenant
A revelation dealing with the subject of marriage for eternity, or celestial marriage as it is known, was reduced to writing July 12, 1843 (Doc. and Cov. Sec. 132). It had been revealed to the Prophet a long time before this date, but had not been recorded or publicly announced. In it the Lord defines the "new and everlasting covenant." In a number of revelations previously given the new and everlasting covenant is mentioned, and various principles of the Gospel are spoken of as new and everlasting covenants. Thus, in the Lord's Preface to the Book of Doctrine and Covenants, he says he gave commandments to Joseph Smith, that his "everlasting covenant might be established; that the fulness of the Gospel might be proclaimed." Immediately after the organization of the Church, he declared that baptism is a "new and an everlasting covenant, even that which was from the beginning," and in a revelation given October 25, 1831 (Doc. and Cov. Sec. 66), the everlasting covenant is defined as the fulness of the Gospel, "sent forth unto the children of men, that they might have life and be made partakers of the glories which are to be revealed." But the full meaning and significance of the "new and everlasting covenant," was not revealed until the Prophet received this revelation (Doc. and Cov. Sec. 132), in which it is defined as follows:
"For behold, I reveal unto you a new and an everlasting covenant; and if ye abide not that covenant, then are ye damned; for no one can reject this covenant and be permitted to enter into my glory. For all who will have a blessing at my hands shall abide the law which was appointed for that blessing, and the conditions thereof, as were instituted from before the foundation of the world."
This reference has bearing on the new covenant of celestial marriage, or marriage for eternity, spoken of by President Joseph Smith at Ramus in May, 1843. Then the Lord defines the law of the new and everlasting covenant, which embraces all other covenants and principles belonging to the Gospel:
"And as pertaining to the new and everlasting covenant, it was instituted for the fulness of my glory; and he that receiveth a fulness thereof must and shall abide the law, or he shall be damned, saith the Lord God.
"And verily I say unto you, that the conditions of this law are these: All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made and entered into and sealed by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity, and that too most holy, by revelation and commandment through the medium of mine anointed, whom I have appointed on the earth to hold this power (and I have appointed unto my servant Joseph to hold this power in the last days, and there is never but one on the earth at a time on whom this power and the keys of this priesthood are conferred), are of no efficacy, virtue, or force in and after the resurrection from the dead; for all contracts that are not made unto this end have an end when men are dead."
Conversely, then, all contracts entered into in this life, and sealed by this authority, are binding and of force after the resurrection, as the revelation further on declares:
"Behold, mine house is a house of order, saith the Lord, and not a house of confusion. Will I accept of an offering, saith the Lord, that is not made in my name? Or will I receive at your hands that which I have not appointed? And will I appoint unto you, saith the Lord, except it be by law, even as I and my Father ordained unto you, before the world was? I am the Lord thy God; and I give unto you this commandment--that no man shall come unto the Father but by me or by my word, which is my law, saith the Lord. And everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, that are not by me or by my word, saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the Lord your God. For whatsoever things remain are by me; and whatsoever things are not by me shall be shaken and destroyed."
Revealed by Elijah
The keys of this wonderful and impressive doctrine were restored when Elijah conferred his Priesthood. The mission of Elijah in this dispensation, as prophesied of by Malachi, was to restore the sealing, or binding power, through which covenants and contracts, as here described by the Lord, are approved and ratified in the heavens. Referring to this subject, President Joseph Smith remarked in one of his discourses:
"Elijah was the last prophet that held the keys of the Priesthood. . . . It is true that the Savior had authority and power to bestow this blessing; but the sons of Levi were too prejudiced. 'And I will send Elijah the Prophet before the great and terrible day of the Lord,' etc. Why send Elijah? Because he holds the keys of the authority to administer in all the ordinances of the Priesthood; and without the authority is given, the ordinances could not be administered in righteousness."
Again:
"The spirit, power, and calling of Elijah is, that ye have power to hold the key of the revelation, ordinances, oracles, powers and endowments of the fulness of the Melchizedek Priesthood and of the kingdom of God on the earth; and to receive, obtain and perform all the ordinances belonging to the kingdom of God, even unto the turning of the hearts of the fathers unto the children, and the hearts of the children unto the fathers, even those who are in heaven. . . . What is this office and work of Elijah? It is one of the greatest and most important subjects that God has revealed. He should send Elijah to seal the children to the fathers, and the fathers to the children."
In the Temple these Blessings are Obtained
In the temple of the Lord these sealing blessings may be obtained. Only in the days of poverty, when there is no temple, can they be received elsewhere. The Prophet added further instruction to this subject in a discourse, Sunday, June 11, 1843, wherein he said:
"One of the ordinances of the house of the Lord is baptism for the dead. God decreed before the foundation of the world that that ordinance should be administered in a font prepared for that purpose in the house of the Lord.
"If a man gets a fulness of the Priesthood of God, he has to get it in the same way that Jesus Christ obtained it, and that was by keeping all the commandments and obeying all the ordinances of the house of the Lord. . . .
"All men who become heirs of God and joint-heirs with Jesus Christ, will have to receive the fulness of the ordinances of his kingdom; and those who will not receive all the ordinances will come short of the fulness of that glory, if they do not lose the whole" (Documentary History of the Church, vol. 5:423).
Plural Marriage
This revelation, dated July 12, 1843, also contains the doctrine of plural wives. This doctrine was made known to the Prophet as early as the summer of 1831, and by him was taught to a few others, but it was not practiced until the Lord commanded it. Secrecy was imposed by the Lord until such time as he saw fit for its introduction. When the Prophet was commanded to practice this principle, he hesitated and deferred taking action for some time. To do so was one of the greatest trials of his life. He knew the doctrine was in conflict with the traditions and teachings of the world and would arouse increased persecution; moreover, his own prejudices were in opposition to the doctrine. However, the Lord had commanded him and he must act.
In Nauvoo the doctrine was revealed to many of the leading brethren, and wives were sealed to some of them by President Joseph Smith, and to others, under his direction. However, it was not until 1852, after the Saints had come to Utah, that the revelation was published to the world.
The Douglas Prophecy
On the return from Ramus, where the doctrine of the eternity of marriage was taught to a number of brethren, President Joseph Smith and his scribe, William Clayton, paid a visit to Judge Stephen A. Douglas, at Carthage, where he was holding court. On invitation they dined with Judge Douglas, and after dinner he requested President Smith to relate the history of the persecutions of the Saints while in Missouri. This he did in some detail, covering a period of about three hours. He also gave an account of his visit to Washington, with Judge Elias Higbee and Sidney Rigdon, in 1839, and their treatment by President Martin Van Buren, Henry Clay, John C. Calhoun and others. Judge Douglas listened with the closest attention and deprecated the conduct of Governor Boggs and his aides in Missouri. He said that any people who would do as the Missourians had done to the Latter-day Saints ought to be brought to judgment and punished.
President Smith, in concluding the conversation, uttered the following prophecy which was recorded in the journal of his secretary, William Clayton, under date of the event, May 18, 1843:
"Judge, you will aspire to the presidency of the United States; and if ever you turn your hand against me or the Latter-day Saints, you will feel the weight of the hand of the Almighty upon you; and you will live to see and know that I have testified the truth to you; for the conversation of this day will stick to you through life."[1]
Notes
1. Stephen A. Douglas lived to see the fulfilment of this prophecy. He did aspire to the presidency of the United States. He did raise his voice against the Latter-day Saints in a speech delivered in Springfield, Illinois, June 12, 1857. The speech was published in the "Missouri Republican." While Mr. Douglas had more reason to expect to be elected than any other candidate, he was overwhelmingly defeated, and Abraham Lincoln was elected President of the United States.
For full particulars in relation to this subject, the reader is referred to the History of the Mormon Church, chapter 46, by Elder B. H. Roberts.