Chapter XXXII
The Bennett-Dyer Correspondence--The Prophet's Discourse on the Subject of the Resurrection, and the Salvation of Children--Epistle of the Twelve to the Saints in England Concerning Their Emigration to America.
[Sidenote: Tax Controversy.]
Wednesday, March 2.--I read the proof of the Times and Seasons, as editor for the first time, No. 9, Vol. III, in which is the commencement of the Book of Abraham; [1] paid taxes to Mr. Bagby, in the general business office for county and state purposes, but refused to pay the taxes in the city and town of Commerce, as the demand was illegal, there being no such place known in law, the city and town of Commerce having been included in the city plat of Nauvoo, but continued by our enemies on the tax list for the purpose of getting more money from the Saints; I commenced a settlement with Gilbert Granger on the estate [Kirtland] of his father, Oliver Granger; and continued in my office till nine in the evening, having received a visit from General Dudley of Connecticut.
Thursday, 3.--I attended council in the general business office (over the store) at nine o'clock a. m.
[Sidenote: Attempted Settlement with Gilbert Granger.]
In the afternoon, continued the settlement with Gilbert Granger, but finally failed to effect anything, except to get Newel's note. [2] Granger refused to give up the papers to me, which he had received of his father, the same being Church property, although I presented him deeds, {543} mortgages and paper to the amount of some thousands against his father, more than he had against the Church.
I also wrote Hiram Barney, Esq., of New York, in reply to his letter of the 24th of January, offering him one hundred dollars per acre, for his twenty acres of land in this city, lying somewhere between the Hotchkiss purchase on the north, and Galland's purchase on the south, or to take an agency to sell the same.
[Sidenote: Book of Abraham Fac-simile.]
Friday, 4.--At my office exhibiting the Book of Abraham in the original to Brother Reuben Hedlock, so that he might take the size of the several plates or cuts, and prepare the blocks for the Times and Seasons; and also gave instruction concerning the arrangement of the writing on the large cut, [3] illustrating the principles of astronomy, with other general business.
Attended city council, and moved "that when property is sold at sheriff's, marshal's or constable's sale under ordinance of this city, the persons having their property sold shall have the privilege of redeeming the same, by paying the principal and fifteen per cent on principal, with cost and charges, within thirty days after sale."
Saturday, 5.--Attended the city council, and spoke at considerable length on the powers and privileges of our city charter; among other business of importance, the office of registrar of deeds was established in the city of Nauvoo, and I was chosen registrar by the city council.
Sunday 6.--I preached at Elder Orson Spencer's near the Temple.
Monday, 7.--At the general business office. Peter Melling, the Patriarch from England, brought to the office cash $13.47 1/2, and clothing $65 from Parley P. Pratt and Amos Fielding, of England; I transacted much general business and wrote the mayor as follows:
{544} Letter of the Prophet to John C. Bennett--on Bennett's Correspondence Anent Slavery.
Editor's Office, Nauvoo, Illinois, March 7, 1842.
General Bennett:
Respected Brother:--I have just been perusing your correspondence with Doctor Dyer, on the subject of American slavery, and the students of the Quincy Mission Institute, and it makes my blood boil within me to reflect upon the injustice, cruelty, and oppression of the rulers of the people. When will these things cease to be, and the Constitution and the laws again bear rule? I fear for my beloved country--mob violence, injustice and cruelty appear to be the darling attributes of Missouri, and no man taketh it to heart! O tempora! O mores! What think you should be done?
Your friend,
Joseph Smith.
Correspondence between Dr. C. V. Dyer and General J. C. Bennett. [4]
Chicago, January 3, 1842.
Dear Sir:--I am not sure that I am not indebted to you for your last letter, not having answered it, as I remember. But as I have been very sick during the long interval of my silence, you will readily excuse any apparent neglect on my part. I thank you for your paper sent me, the Times and Seasons, and have got much information from it, and since that, from other sources, in relation to the outrages committed upon the Latter-day Saints by the authorities as well as the people of the state of Missouri; and my blood boiled with indignation to see the whole Christian world--and the whole political world, too, look tamely on, and never raise a warning voice--a voice of expostulation, nor even giving the facts in the case! O what outrages will not be allowed or winked at by those in authority, and the people generally, if they happen to be inflicted upon those who bear an {545} unpopular name, espouse an unpopular cause, and are poor and obscure! It seems as if we had again fallen upon the middle ages, when the privileged classes could pour out their sympathies by the hour, and the very circumstantial and minute details of the loss of the life, or any other serious evil that befell one of their own number; but they could write [of] of hear without emotion, and even with satisfaction and joy, the history of the massacre of a thousand defenseless women and children, if they belonged to the common sort of people. Just read, for example, Madame de Sevigne's account in a letter to her daughter, dated "Aux Rochers," 30 Oct., 1675, in the second volume of De Toquerville's Democracy in America. What, my dear sir, do you think of the treatment which the subject of American slavery receives at the hands of the American press--amongst the people generally, and especially in the halls of Congress? What think you of the sentencing of three men from the Quincy Mission Institute in this state, a short time since, to twelve years confinement in the penitentiary of Missouri, for no crime at all, or only such as God would regard as a virtue? Please look into this matter, and see if you cannot join with the benevolent and fearless, and call the attention of the nation or the state, to these outrages of Missouri, I send you a paper, and mark one of the pieces for your perusal. Read it. I do not know whether you have examined the whole subject of American slavery; but if you have not, I beseech you to do so, and let me hear from you. Is it not sin? Yes. Then is it not right to repent of it? Yes. When? God allows not a moment. Is not repentance and abandonment of sin safe, so long as God commands, and stands ready to look after the consequences? Certainly so. Well, can any court, either state or national, rob me of liberty for twelve years (even against their own state laws), for acting precisely in accordance with the letter and spirit of the Constitution of the United States, and the precepts of Jesus Christ? Is it to be submitted to tamely, that three men shall be immured in a dungeon for twelve years, torn from their families and friends, and from society and usefulness, for barely teaching a fellow being how to go to a place where he may learn the sciences--have his own wages, aye, and his own person? Let me hear from you. Have we not a right to sympathize with each other?
I am, very sincerely, your friend and obedient servant,
Charles V. Dyer.
Gen. John C. Bennett.
Nauvoo, Hancock county, Illinois.
Nauvoo, Ill., January 20th, A. D. 1842.
Dear Sir:--Yours of the 3rd inst., accompanied by the Genius of Liberty, containing the address of Alvin Stewart, Esq., is before me, {546} and I seize upon this, the first, opportunity to reply. You refer me to Madame de Sevigne's letter to her daughter, dated "Aux Rochers," 30th Oct., A. D. 1675, in the second volume of De Toquerville's Democracy in America; and ask me to examine the subject of American slavery. I have done so: I gave it a full and fair investigation years ago--I swore in my youth that my hands should never be bound nor my feet fettered, nor my tongue palsied--I am the friend of liberty, "Universal liberty," both civil and religious. I ever detested servile bondage. I wish to see the shackles fall from the feet of the oppressed, and the chains of slavery broken. I hate the oppressor's grasp, and the tyrant's rod; against them I set my brows like brass, and my face like steel; and my arm is nerved for the conflict. Let the sons of thunder speak, achieve victories before the cannon's mouth, and beard the lion in his den; till then the cry of the oppressed will not be heard; till then the wicked will not cease to trouble, nor the weary bondman be at rest. Great God, has it come to this--that the free citizens of the sovereign state of Illinois can be taken and immured within the walls of a Missouri penitentiary for twelve long years, for such a crime as God would regard as a virtue! simply for pointing bondsmen to a state of liberty and law! and no man take it to heart? Never, no never, no never! Let the friends of freedom arise and utter their voice, like the voice of ten thousand thunders--let them take every constitutional means to procure a redress of grievances--let there be a concerted effort, and the victory is ours. Let the broad banners of freedom be unfurled, and soon the prison doors will be opened, the captive set at liberty, and the oppressed go free. Missouri will then remember the unoffending Mormons in the days of their captivity and bondage--when murder and rapine were her darling attribute,--why, my heart is filled with indignation, and my blood boils within me, when I contemplate the vast injustice and cruelty which Missouri has meted out to that great philanthropist and devout Christian, General Joseph Smith, and his honest and faithful adherents--the Latter-day Saints, or Mormons; but the time has passed, and God will avenge their wrongs in His own good time. Dr. Dyer, put your hand upon your heart, and remember Zion. Just investigate the wrongs which our people have suffered in their unprecedented privations, the confiscation of their property, and the murder of their friends--the persecutions of the Waldenses in former ages were not to be compared to it, and history affords not a parallel. Now let us make a strong, concerted, and vigorous effort, for Universal Liberty, to every soul of man--civil, religious and political. With high considerations of respect and esteem, suffer me to subscribe myself,
Yours respectfully,
Charles V. Dyer, M. D. John C. Bennett.
{547} P. S. Gen. Smith informs me that there are white slaves in Missouri [5] (Mormons) in as abject servitude as the blacks, and we have, as yet, no means of redress! God grant that the day of righteous retribution may not be procrastinated.
J. C. B.
Letter of John C. Bennett to Joseph Smith--Anent the Dyer-Bennett Correspondence. [6]
Mayor's Office, City of Nauvoo, Illinois,
March 8, A. D., 1842.
Esteemed Friend:
Yours of the 7th inst. has been received, and I proceed to reply, without undue emotion or perturbation. You ask, "When will these things cease to be, and the Constitution and the laws again bear rule?" I reply--once that noble bird of Jove, our grand national emblem, soared aloft, bearing in her proud beak the words "Liberty and Law," and that man that had the temerity to ruffle her feathers, was made to feel the power of her talons; but a wily archer came, and with his venomed arrow dipped in Upas' richest sap, shot the flowing label from the eagle's bill--it fell inverted, and the bird was sick, and is--the label soon was trampled in the dust--the eagle bound and caged. The picture is now before you in bold relief. What think you should be done? The master spirits of the age must rise and break the cage, restore the label, unbind the bird, and let her tower unfettered in the air--then will the nation have repose, and the present minions of power hide their faces in the dust. Many of Missouri's noble sons detest her acts of cruelty and crime, and gladly would they wipe them from the escutcheon of her fame, and will; yes they will lend a helping hand--and all must help, for the time is at hand--and if man, rebellious, cowardly, faltering man, will not do the work, the thunderings of Sinai will wind up the scene--the blood of the murdered Mormons cries aloud for help, and the restoration of the inheritances of the Saints; and God has {548} heard the cry--and the moral battle must be fought, and the victory won, he who answers by fire will cause sword and flame to do their office, and again make the Constitution and the laws paramount to every other consideration--and I swear by the Lord God of Israel, that the sword shall not depart from my thigh, nor the buckler from my arm, until the trust is consummated, and the hydra-headed, fiery dragon slain. This done the proud southron will no longer boast of ill-gotten gain, or wash his hands in the blood of the innocent, or immure the freemen of the prairie State within Missouri's sullied, poisoned, deathly prison walls. Let us always take refuge under the broad folds of the Constitution and the laws, and fear no danger, for the day of vengeance will assuredly come when the Omnipotent hand of the Great God will effect the restitution of the trophies of the brigand victories of Missouri, and again place the Saints on high.
Yours respectfully,
John C. Bennett.
General Joseph Smith.
Tuesday, 8.--Recommenced translating from the Records of Abraham for the tenth number of the Times and Seasons, and was engaged at my office day and evening.
Wednesday, 9.--Examining copy for the Times and Seasons, presented by Messrs. Taylor and Bennett, and a variety of other business in my office, in the morning; in the afternoon continued the translation of the Book of Abraham, called at Bishop Knight's and Mr. Davis', with the recorder, and continued translating and revising, and reading letters in the evening, Sister Emma being present in the office.
I also wrote Edward Hunter, as follows--
Letter of the Prophet to Edward Hunter--Business Transactions.
Dear Sir:--I yesterday had the pleasure of receiving your letter of February 10. Am much pleased that you have effected a sale, and are so soon to be with us, &c.
I have purchased the lands you desired, and will use my influence to have the improvements made which you wish. Brother Weiler received your letter and says he will do what he can to have all done.
The eight hundred dollars for the Temple and Nauvoo House, I wish you to bring in goods, for which I will give you stock and credit as soon as received.
I wish you to invest as much money as you possibly can in goods, to {549} bring here, and I will purchase them of you when you come, if we can agree on terms; or you can have my new brick store to rent. I wish the business kept up by some one in the building, as it is a very fine house, and cost me a handsome amount to build it. Some eight or ten thousand dollars worth of goods would be an advantage to this place; therefore, if you or some of the brethren, would bring them on, I have no doubt but that I can arrange for them in some way to your or their advantage.
As to money matters here, the State Bank is down, and we cannot tell you what bank would be safe a month hence. I would say that gold and silver is the only safe money a man can keep these times, you can sell specie here for more premium than you have to give; therefore there would be no loss and it would be safe. The bank you deposit in might fail before you had time to draw out again.
I am now very busily engaged in translating, and therefore cannot give as much time to public matters as I could wish, but will nevertheless do what I can to forward your affairs. I will send you a memorandum of such goods as will suit this market.
Yours affectionately,
Joseph Smith.
Thursday, 10.--Gave instructions concerning a deed to Stephen Markham, Shadrack Roundy, and Hiram Clark, and letter of attorney from Miss Smith to Edward Hunter, and did a great variety of business; rode out; and in the evening attended trial at Brother Hyrum's office, the City of Nauvoo versus Amos Davis, for indecent and abusive language about me while at Mr. Davis' the day previous. The charges were clearly substantiated by the testimony of Dr. Foster, Mr. and Mrs. Hibbard, and others. Mr. Davis was found guilty by the jury, and by the municipal court, bound over to keep the peace six months, under $100 bond; after which I retired to the printing office with Emma, and supped with the Twelve and their wives, who were spending the evening with Sister Hyde.
Friday, 11.
Extract from the Legion Minutes.
The Nauvoo Legion was on parade, commanded by Lieutenant-General Joseph Smith in person. Several of the Twelve Apostles rode in {550} the general staff as Chaplains. The line was formed at ten o'clock, a. m., and soon the Legion marched from their usual place of parade, below the Temple, to Water-street, in front of General Smith's house, where the troops were inspected, and after a recess marched west on the bank of the river, and taking a circuitous route, resumed their usual post on the parade ground, and closed the day in good order and with good feelings, and to the full satisfaction of the Commander-in-Chief.
Extract of High Council Minutes.
In the evening President Smith attended the trial of Elder Francis Gladden Bishop, at his (the president's) house. Elder Bishop appeared before the High Council of Nauvoo on complaint of having received, written, and published or taught certain "revelations" and doctrines not consistent with the Doctrine and Covenants of the Church. Mr. Bishop refusing to present the written "revelation" the Mayor, (John C. Bennett) issued his warrant and brought them before the council, when parts of the same were read by Mr. Bishop himself to council, the whole mass of which appeared to be the extreme of folly, nonsense, absurdity, falsehood and bombastic egotism--so much so as to keep the Saints laughing, when not overcome by sorrow and shame. President Joseph explained the nature of the case and gave a very clear elucidation of the tendency of such prophets and prophesyings, and gave Mr. Bishop over to the buffetings of Satan until he shall learn wisdom. After a few appropriate observations from Patriarch Hyrum and some of the council, the council voted unanimously that Francis Gladden Bishop be removed from the fellowship of the Church; President Joseph having previously committed the "revelation" above referred to, to the flames.
Saturday, 12.--I presided over a court-martial of the officers of the Nauvoo Legion at my own house, for the purpose of deciding upon the rank and station of the several officers, and the more perfect organization of the Legion.
Sunday, 13.--I was with my family.
Monday, 14.--Transacted a great variety of business at the office.
Tuesday, 15.--I officiated as grand chaplain at the installation of the Nauvoo Lodge of Free Masons, at the Grove near the Temple. Grand Master Jonas, of Columbus, being present, a large number of people assembled {551} on the occasion. The day was exceedingly fine; all things were done in order, and universal satisfaction was manifested. In the evening I received the first degree in Free Masonry in the Nauvoo Lodge, assembled in my general business office.
Some time previous to this [March 15th] Sister Elizabeth Morgan died at London without medical aid, after calling for the Elders, &c., which created much excitement, and a coroner's inquest was called by Mr. Baker, who brought in a verdict of "natural death."
The Prophet Becomes Editor of the Times and Seasons.
This paper commences my editorial career: I alone stand responsible for it, and shall do for all papers [i. e. Nos. of the Times and Seasons,] having my signature henceforward. I am not responsible for the publication or arrangement of the former paper; the matter did not come under my supervision.
Joseph Smith.
We extract the following from the New York Tribune:
Honor Among Thieves.
"The paymaster of the Missouri Militia, called out to put down the Mormons some two years since, was supplied with money some time since, and started for Western Missouri, but has not yet arrived there. It is feared he has taken the Saline slope."
We are not surprised that persons who could wantonly, barbarously, and without shadow of law, drive fifteen thousand men, women and children from their homes, should have among them a man who was so lost to every sense of justice, as to run away with the wages for this infamous deed; it is not very difficult for men who can blow out the brains of children; who can shoot down and hew to pieces our ancient veterans who fought in defense of our country, and delivered it from the oppressor's grasp; who could deliberately and in cold blood, murder men and rob them of their boots, watches, &c., and whilst their victims were yet weltering in their blood, and grappling with death, proceed to rob the widows' houses. Men who can deliberately do this, and steal nearly all the horses, cattle, sheep, hogs, and property of a whole community, and drive them from their homes en masse, in an {552} inclement season of the year, will not find many qualms of conscience in stealing the pay of his brother thieves, and taking the "Saline slope." The very idea of Government paying these men for their bloody deeds, must cause the sons of liberty to blush, and to hang their harps upon the willow, and make the blood of every patriot run chill.
The proceedings of that state have been so barbarous and inhuman that our indignation is aroused when we reflect upon the scene. We are here reminded of one of the patriotic deeds of the government of that state, who after they had robbed us of everything we had in the world, and taken from us many hundred thousand dollars' worth of property, had their sympathies so far touched (alias their good name) that they voted two thousand dollars to the relief of the "suffering Mormons," and choosing two or three of her noblest sons, to carry their heavenly boon, these angels of salvation came in the plentitude of their mercy and in the dignity of their office to Far West. To do what? To feed its hungry and clothe its naked with the $2,000? Verily nay! but to go into Daviess county and steal the Mormons' hogs (which they were prohibited themselves from obtaining under penalty of death) to distribute among the destitute, and to sell where they could obtain the money. These hogs thus obtained were shot down in their blood and not otherwise bled; they were filthy to a degree. These, the Mormons' own hogs, and a few goods, the sweepings of an old store in Liberty, were what these patriotic and noble-minded men gave to the "poor Mormons," and then circulated to the world how sympathetic, benevolent, kind and merciful the Legislature of the State of Missouri was, in giving two thousand dollars to the "suffering Mormons." Surely "the tender mercies of the wicked are cruel."
Wednesday, March 16.--I was with the Masonic Lodge and rose to the sublime degree.
Thursday, 17.--The High Council withdrew the hand of fellowship from Elder Oliver Olney for setting himself up as a prophet, and took his license.
[Sidenote: Origin of the Female Relief Society.]
I assisted in commencing the organization of "The Female Relief Society of Nauvoo" in the Lodge Room. Sister Emma Smith, President, and Sister Elizabeth Ann Whitney and Sarah M. Cleveland, Counselors. I gave much instruction, read in the New Testament, and Book of Doctrine and Covenants, concerning the Elect Lady, and showed that the elect meant to be elected to a certain work, &c., and {553} that the revelation was then fulfilled by Sister Emma's election to the Presidency of the Society, she having previously been ordained to expound the Scriptures. Emma was blessed, and her counselors were ordained by Elder John Taylor.
Friday, 18 and Saturday 19.--At home and at my office engaged in business, temporal and spiritual.
Sunday, 20.--I preached to a large assembly in the grove, near the Temple on the west. The body of a deceased child of Mr. Windsor P. Lyon being before the assembly, changed my design in the order of my remarks.
[The following is a brief synopsis of the Prophet's remarks, by Elder Wilford Woodruff:]
The Prophet's Sermon on Life and Death; the Resurrection and the Salvation of Children.
President Smith read the 14th chapter of Revelation, and said--We have again the warning voice sounded in our midst, which shows the uncertainty of human life; and in my leisure moments I have meditated upon the subject, and asked the question, why it is that infants, innocent children, are taken away from us, especially those that seem to be the most intelligent and interesting. The strongest reasons that present themselves to my mind are these: This world is a very wicked world; and it is a proverb that the "world grows weaker and wiser;" if that is the case, the world grows more wicked and corrupt. In the earlier ages of the world a righteous man, and a man of God and of intelligence, had a better chance to do good, to be believed and received than at the present day: but in these days such a man is much opposed and persecuted by most of the inhabitants of the earth, and he has much sorrow to pass through here. The Lord takes many away, even in infancy, that they may escape the envy of man, and the sorrows and evils of this present world; they were too pure, too lovely, to live on earth; therefore, if rightly considered, instead of mourning we have reason to rejoice as they are delivered from evil, and we shall soon have them again.
What chance is there for infidelity when we are parting with our friends almost daily? None at all. The infidel will grasp at every straw for help until death stares him in the face, and then his infidelity takes its flight, for the realities of the eternal world are resting upon him in mighty power; and when every earthly support and prop fails him, he {554} then sensibly feels the eternal truths of the immortality of the soul. We should take warning and not wait for the death-bed to repent, as we see the infant taken away by death, so may the youth and middle aged, as well as the infant be suddenly called into eternity. Let this, then, prove as a warning to all not to procrastinate repentance, or wait till a deathbed for it is the will of God that man should repent and serve Him in health, and in the strength and power of his mind, in order to secure His blessing, and not wait until he is called to die.
The doctrine of baptizing children, or sprinkling them, or they must welter in hell, is a doctrine not true, not supported in Holy Writ, and is not consistent with the character of God. All children are redeemed by the blood of Jesus Christ, and the moment that children leave this world, they are taken to the bosom of Abraham. The only difference between the old and young dying is, one lives longer in heaven and eternal light and glory than the other, and is freed a little sooner from this miserable, wicked world. Notwithstanding all this glory, we for a moment lose sight of it, and mourn the loss, but we do not mourn as those without hope.
My intention was to have spoken on the subject of baptism, but having a case of death before us, I thought proper to refer to that subject. I will now, however say a few words upon baptism, as I intended.
God has made certain decrees which are fixed and immovable: for instance,--God set the sun, the moon, and the stars in the heavens, and gave them their laws, conditions and bounds, which they cannot pass, except by His commandments; they all move in perfect harmony in their sphere and order, and are as lights, wonders and signs unto us. The sea also has its bounds which it cannot pass. God has set many signs on the earth, as well as in the heavens; for instance, the oak of the forest, the fruit of the tree, the herb of the field--all bear a sign that seed hath been planted there; for it is a decree of the Lord that every tree, plant, and herb bearing seed should bring forth of its kind, and cannot come forth after any other law or principle. Upon the same principle do I contend that baptism is a sign ordained of God, for the believer in Christ to take upon himself in order to enter into the kingdom of God, "for except ye are born of water and of the Spirit ye cannot enter into the kingdom of God," said the Savior. It is a sign and a commandment which God has set for man to enter into His kingdom. Those who seek to enter in any other way will seek in vain; for God will not receive them, neither will the angels acknowledge their works as accepted, for they have not obeyed the ordinances, nor attended to the signs which God ordained for the salvation of man, to prepare him for, and give him a title to, a celestial glory; and God had decreed that all who will not {555} obey His voice shall not escape the damnation of hell. What is the damnation of hell? To go with that society who have not obeyed His commands.
Baptism is a sign to God, to angels, and to heaven that we do the will of God, and there is no other way beneath the heavens whereby God hath ordained for man to come to Him to be saved, and enter into the kingdom of God, except faith in Jesus Christ, repentance, and baptism for the remission of sins, and any other course is in vain; then you have the promise of the gift of the Holy Ghost.
What is the sign of the healing of the sick? The laying on of hands is the sign or way marked out by James, and the custom of the ancient Saints as ordered by the Lord, and we cannot obtain the blessing by pursuing any other course except the way marked out by the Lord. What if we should attempt to get the gift of the Holy Ghost through any other means except the signs or way which God hath appointed--would we obtain it? Certainly not; all other means would fail. The Lord says do so and so, and I will bless you.
There are certain key words and signs belonging to the Priesthood which must be observed in order to obtain the blessing. The sign of Peter was to repent and be baptized for the remission of sins, with the promise of the gift of the Holy Ghost; and in no other way is the gift of the Holy Ghost obtained.
There is a difference between the Holy Ghost and the gift of the Holy Ghost. Cornelius received the Holy Ghost before he was baptized, which was the convincing power of God unto him of the truth of the Gospel, but he could not receive the gift of the Holy Ghost until after he was baptized. Had he not taken this sign or ordinance upon him, the Holy Ghost which convinced him of the truth of God, would have left him. Until he obeyed these ordinances and received the gift of the Holy Ghost, by the laying on of hands, according to the order of God, he could not have healed the sick or commanded an evil spirit to come out of a man, and it obey him; for the spirits might say unto him, as they did to the sons of Sceva: "Paul we know and Jesus we know, but who are ye?" It mattereth not whether we live long or short on the earth after we come to a knowledge of these principles and obey them unto the end. I know that all men will be damned if they do not come in the way which He hath opened, and this is the way marked out by the word of the Lord.
As concerning the resurrection, I will merely say that all men will come from the grave as they lie down, whether old or young; there will not be "added unto their stature one cubit," neither taken from it; all will be raised by the power of God, having spirit in their bodies, and not blood. Children will be enthroned in the presence of God and the {556} Lamb with bodies of the same stature [7] that they had on earth, having been redeemed by the blood of the Lamb; they will there enjoy the fullness of that light, glory and intelligence, which is prepared in the celestial kingdom. "Blessed are the dead who die in the Lord, for they rest from their labors and their works do follow them."
The speaker, before closing, called upon the assembly before him to humble themselves in faith before God, and in mighty prayer and {557} fasting to call upon the name of the Lord, until the elements were purified over our heads, and the earth sanctified under our feet, that the inhabitants of this city may escape the power of disease and pestilence, and the destroyer that rideth upon the face of the earth, and that the Holy Spirit of God may rest upon this vast multitude.
At the close of the meeting, President Smith said he should attend to the ordinance of baptism in the river, near his house, at two o'clock, and at the appointed hour, the bank of the Mississippi was lined with a multitude of people, and President Joseph Smith went into the river and baptized eighty persons for the remission of their sins, and what added joy to the scene was, that the first person baptized was M. L. D. Wasson, a nephew of Mrs. Emma Smith--the first of her kindred that has embraced the fullness of the Gospel.
At the close of this interesting scene, the administrator lifted up his hands towards heaven, and implored the blessing of God to rest upon the people; and truly the Spirit of God did rest upon the multitude, to the joy and consolation of our hearts.
After baptism, the congregation again repaired to the grove, near the Temple, to attend to the ordinance of confirmation, and, notwithstanding President Smith had spoken in the open air to the people, and stood in the water and baptized about eighty persons, about fifty of those baptized received their confirmation under his hands in the after part of the day.
While this was progressing, great numbers were being baptized in the font.
{558} After this, I baptized a large number in the font myself.
An Epistle of the Twelve to the Church of Jesus Christ of Latter-day Saints in its Various Branches and Conferences in Europe. Greeting:
Beloved Brethren.--We feel it our privilege and a duty we owe to the great and glorious cause in which we have enlisted, to communicate to you at this time, some principles which if carried into effect, will facilitate the gathering of the Saints, and tend to ameliorate the condition of those who are struggling with poverty and distress, in this day when the usual means of support seem to be cut short to the laboring classes, through the depression that everywhere prevails in the general business mart of the civilized world. Our situation is such in these last days, and our salvation spiritually is so connected with our salvation temporally, that if one fail, the other necessarily must be seriously affected, if not wholly destroyed. God has made us social beings; He has endowed us with capacities for enjoying each other's society, and it is our duty to bring those powers and privileges into exercise, so far as we can, and for this it is our duty to strive by all lawful and expedient measures within our reach.
While we remain in this state of existence, we need food and raiment, habitations and society, and without these our enjoyments must be greatly limited, and the real object of our existence diminished, if not wholly destroyed. Though the Saints should possess all the common gifts of the Spirit of God, and yet remain destitute of those comforts so much needed for the sustenance of their bodies, they would be comparatively miserable; but when they arrive at that state of perfection, and are clothed upon with the more special gifts and power of increasing the widow's oil and meal, or if receiving their food from the ravens, like Elijah, they will not need to bestow so much attention on every trifle of the passing moments, as they now do; and until that period arrives they will recollect that to be in the exercise of the fullness of spiritual blessings they must be watchful and careful to provide things honest in the sight of all men for the sustenance and comfort of all these frail, perishable bodies. That we may be instruments in the hands of God of thus promoting your present and future temporal and spiritual welfare, we write you at the present time.
Many of you are desirous of emigrating to this country, and many have not the means to accomplish their wishes, and if we can assist you by our prayers and our counsels to accomplish the desires of your hearts in this thing, so far we will rejoice and be satisfied. You not only wish to emigrate to this section of the earth, but you desire also to have some laudable means of comfortable subsistence after you arrive {559} here, and this also is important. How then, shall these things be accomplished and your souls be satisfied? We answer, by united understanding and concert of action.
You all, or most of you, have trades or different kinds of business, with which you have been long familiarized, and in which you would like to continue for the purpose of procuring a subsistence; and a great proportion of your occupation is such that no employment can be had in this city or vicinity; for instance: there are no cotton manufactories established here, and many of you know no other business. You want to come here, and when here, want to continue your labors in your accustomed branches of business; but you have no means to get here, and when here there are no factories, and yet factories are needed here, and there would be a ready market for all the fabrics which could be manufactured.
Now comes the concert of action; if the Church will arise unitedly; if the brethren will individually feel that the great work of the Lord is depending on themselves as instruments to assist in carrying it forward; and will unite all their means, faith and energy, in one grand mass, all that you desire can speedily be accomplished. A short time only will elapse before you yourselves will be astonished at the result, and you will feel that your desires are more than realized.
While the Saints are united, no power on the earth, or under the earth can prevail against them; but while each one acts for himself, many, very many, are in danger of being overthrown. God has promised all things to those who love Him and keep His commandments; then why be afraid that one should get a little more than another, or that one should gain, for a little moment, what another might lose; when Jesus has promised that the faithful shall be one with Him, as He is one with the Father, and shall possess all things in the due time of the Lord; not by stealth, not by force, not by the sword, but by the gift of the Father, through faithfulness to His commands; and the more they shall suffer, while they work in righteousness on the earth, the greater will be their reward, the more glorious their kingdom, the more extended their power, when they shall arrive in the celestial paradise.
Knowing and feeling these things as we do, and having respect unto the recompense of reward to be revealed hereafter, regardless of all necessary privation and labor to accomplish what our Master has given us to do, and desiring not to possess the kingdom alone, but that all the honest in heart should be united with us in the great and glorious work of building up Zion and her stakes, we will call upon you, dear brethren, to unite with us, all with one accord, to do what? To do the very things you desire should be done; to convey you to the place where you are, and then put you in possession of all the means {560} you may need for your support; so that you may enjoy the fullness of the blessings belonging to the sons and daughters of Zion's King.
Had we means we would not ask your aid; we would gladly send the ships of Tarshish to bear you across the great waters, we would bring you to our homes, to our firesides; we would provide you habitations, lands and food, when you arrive among us. Our hearts are large enough to do all this, and a great deal more; but we have not the means; we have to labor for our own subsistence, as well as attend to those things which are laid upon us of the Lord, and which concern the whole Church as much as ourselves.
It is not the will of heaven that any one should be put in possession of all things without striving for them. Where much is given, much is required; and he who has but one talent, must be as diligent in the use thereof as he that has ten, or he will lose his talent and his blessing; and it becometh him who hath but one, five or ten, to use them in the most economical manner possible, or he will not have enough to bring him hither; and that he who hath five pounds may have enough and to spare to him who hath but one, or in other words to help the brethren to accomplish with a little what otherwise would require much more than they can command, is the object of this Epistle.
Had we the means we would send vessels of our own, laden with flour, meats, fruits, and all sea stores necessary for the comfort of the brethren on the water, so that they would have nothing more to do than go on shipboard, and land at New Orleans; from thence we would take them on our steamers, and bring them to this place, for this is the best place for the Saints to stop at for the present.
There may be other places where individuals might have the prospect of adding at once, more rapidly to their pecuniary interest, than they could here; but we can only say, it is the will of the Lord that the Saints build Nauvoo, and settle therein or in the vicinity; and we know assuredly that those who give heed to every word that proceedeth out of the mouth of the Lord, will be richer eventually--and not far distant--than those who may seem to prosper more by following their own inclinations.
Brethren, we wish not to control you or your means; it is not for our peace or interest; nay, rather, it is a source of labor, trouble and anxiety to have ought to do with the pecuniary business of the Church, which we would gladly avoid, could we do it, and do our duty--could we do it, and the things desired be accomplished, and we stand guiltless where God hath placed us--and for this reason we desire to make such arrangements as will most tend to leave the business in your own hands, or in the hands of those whom you shall select; men of your own acquaintance, in whom you can repose confidence that they will execute {561} their trust in righteousness. And that our plans may be understood by you, and carried into execution, we have sent unto you our beloved brother, Elder John Snyder, the bearer of this Epistle, and other Epistles also, previously written by us to you; and we beseech you, brethren, to receive him as a servant of the Most High, authorized according to the order of the kingdom of heaven, and assist him by all lawful means in your power, to execute the mission entrusted to him; for great events depend upon his success; but to none will they be greater than to yourselves.
Our authority for thus sending Brother Snyder to you, is found in the "Book of the Law of the Lord," page 36, as follows--
"Nauvoo, December 22, 1841. The word of the Lord came unto Joseph the Seer; verily thus saith the Lord--Let my servant John Snyder take a mission to the Eastern continent, unto all the conferences now sitting in that region, and let him carry a package of epistles that shall be written by my servants the Twelve, making known unto the Saints their duties concerning the building of my houses, which I have appointed unto you, saith the Lord, that they may bring their gold, and their silver, and their precious stones, and the box tree, and the fir tree, and all fine wood to beautify the place of my sanctuary, saith the Lord, and let him return speedily, with all means which shall be put into his hands: even so. Amen."
In this revelation, the brethren will discover their duty in relation to the building of the Temple of the Lord in Nauvoo, and the Nauvoo House; and we call upon them with united cry to give heed unto the things written, and help to build the houses which God has commanded, so that Brother Snyder may speedily return with means to strengthen the hands of the laborers, and adorn and beautify the Tabernacle of Jehovah.
Brethren, while you are thus preparing to send up your offerings to this place, if you will act in concert with our well beloved brother, Elder Parley P. Pratt, and the regularly constituted authorities of the Church in England; and collect as great an amount of cotton, linen, and woollen goods, silks, cutlery, and hardware, &c., even all the varieties of goods which might be useful in this country, and which can be obtained by the brethren in this time of monied scarcity, and forward the same to us by Brother Snyder, or your own agent, in company with him, or otherwise, and at other times, we will pay you for those goods, in lands, in or out of the city, in houses, cattle, and such kind of property as you may need; and with those goods we will purchase lands, &c., flour, meat, and all things necessary for a sea voyage, which can be had cheaper here than in England, and charter ships, and forward the same to England, or such places as emigration may require, and bring back {562} in return a ship load of emigrants, at a cheaper rate than they can now emigrate; while, at the same time, those who remain can continue to collect and forward merchandize as before, which will give us the means of continuing our purchases here, of keeping ships passing and repassing, and of building manufacturing establishments ready for the brethren when they arrive in our midst.
While the great depression of the moneyed institutions continues as it now is, the people are compelled to resort to all laudable measures to effect those exchanges of property which are necessary to accomplish their designs in removing from one place to another, and from one kingdom to another; and by a faithful execution of the plans proposed above, much, very much, may be effected in emigration without the aid of cash, or with very little, at the most; and goods may be obtained to advantage for houses and lands which the brethren may have to dispose of, and in payment of debts due them, when it would be impossible for them to sell for cash at any price, or get their pay for debts due them even at a great discount, and thus thousands and tens of thousands may be made to rejoice in this land of plenty, while, were it not for a concert of action, they might remain where they are for years, or never have the opportunity of appearing among us on this side the great waters, until the morning of the first resurrection.
But, brethren, we want to see you here. We long to see all here who want to be here, and none others, for we desire the increase of those who love God and work righteousness, that Zion's cords may be lengthened, and her stakes strengthened; though the country is free to all who will abide her laws, and we have no disposition to cast out any from our midst who will submit thereto.
For many particulars in relation to the times and course of emigration, and many other important items connected with the general and particular interest of the Church, we would refer you to our former epistles, as to enter into a particular and minute detail of all items referred to in this epistle, would be impossible. Brother Snyder will enter into the subject more minutely, and with the assistance of the presidency among you, will unfold the same, so that no one need misunderstand.
The brethren need not suppose that this thing is of our own imagination, simply; or that the result thereof, if fully carried into execution, will be of doubtful character. We have been guided by the Spirit of the Lord in our deliberations concerning the matter; and have been instructed by the Prophet of the Most High, even Joseph, the Seer and Revelator, for the Church, whose instructions to us are as the voice of the Lord, and whose admonitions we ever regard as true and faithful, and worthy the confidence of al who profess the Gospel of Jesus Christ.
{563} We have been with him in prosperity and adversity, in sickness and health, in public and private, in all situations where men may reasonably associate with each other, and know that his words are true, his teachings sacred, his character unsullied among men of truth, and that he is what the Church acknowledge him to be, a man of God, and the spokesman of the Most High unto His people; and we bear this testimony unto the world, calling on all the honest in heart to uphold him by their faith and prayers, that he may live long, enjoy much, and accomplish great things for the kingdom which he has been the honored instrument of establishing on the earth in these last days, even that he may lead a great multitude into the celestial kingdom.
That the Saints may enjoy the teachings of the Prophet; those teachings which can be had only at this place, so that they may go on from knowledge to knowledge even to perfection, they want to come up hither; and that the plans before suggested may by facilitated, let some individuals with capital come immediately and build factories--individuals who have the means, understand the business, and are capable of superintending the concerns thereof.
There is every natural advantage at this place for facilitating such an order of things; water, wood, and coal in abundance, and it only wants the hand of the laborer to bring them forth in form suited to their several uses; and, while the gold and the silver are secreted by the hands of unprincipled speculators, let us go forward and accomplish without gold or silver, that which might be more easily and expeditiously done with it.
Let the brethren ever remember the admonitions we have so often given, that Zion is not to be built up without labor, fatigue, and trial of the faith of many; that when John saw the great company on Mount Zion, he saw those who had come up through great tribulation; he also saw those who had endured great tribulation after they had arrived, and before the kingdom was completed.
The Saints of this day are of the number John saw, and those--and those only who are willing to endure tribulation, as good soldiers, without murmuring--will eventually find their names enrolled in the Lamb's Book of Life, and obtain an inheritance in the holy city.
To all those who are desirous of sharing in the poverty and sufferings incident to new countries and the children of the kingdom, we would say, come up hither, and help us to bear the burden, and you shall share the riches, glory and honors of the kingdom. And those who are not willing to suffer afflictions, losses, crosses, and disappointments with the people of God, may as well stay away and be destroyed, as to come here and perish, for perish they must who cannot abide a celestial law, and endure to the end in all meekness, patience, and faithfulness.
{564} Inasmuch as Elder Levi Richards has asked for counsel, we would recommend him to return to Nauvoo, as soon as circumstances shall permit.
Praying that you may be blessed with wisdom, intelligence, and perseverance, in every good word and work, so that you may accomplish your desires, and help to roll on the great work in which you have enlisted, we subscribe ourselves your brethren and fellow laborers in the kingdom of patience. Amen.
Brigham Young, President.
Heber C. Kimball,
William Smith,
Orson Pratt,
John E. Page,
Lyman Wight,
Wilford Woodruff,
John Taylor,
Geo. A. Smith.
Willard Richards, Clerk.
City of Nauvoo, Hancock County, Illinois, March 20, 1842.
Footnotes:
1. No. 9 of the Times and Seasons was evidently not published on time, since it is supposed to have been published on March the first, and here is an account of the proofs being read on the second of March.
2. This refers doubtless to Bishop Newel K. Whitney.
3. This refers to Fac-simile No. 2, p. 521, which was published in the Times and Seasons in double page size.
4. The correspondence between Dr. Dyer, Chicago, and Dr. John C. Bennett, referred to in the Prophet's letter above, is thought to be of sufficient importance to be inserted in the body of the History, though heretofore, when the history of the Prophet has been published, it has been omitted. The case of the three men from the Quincy Mission Institute being imprisoned for twelve years; in the Missouri penitentiary "for no crime at all, or only as such us God would regard as a virtue"--"for barely teaching a fellow being," as Dr. Dyer naively put it, "how to go to a place where he may learn the sciences, have his own wages, aye, and his own person." This case was one in which the three men had violated some local law of the state of Missouri against encouraging slaves to leave their masters for the purpose of going into free states as the national fugitive slave law was not then in existence, and was not enacted until 1850.
5. The "slaves" here referred to are explained in an editorial note in the Times and Seasons in which the above correspondence appears (Vol. III, No. 10) to mean children of Mormon parentage still in Missouri--"the children of murdered parents; others of Mormon parents now in this city"--Nauvoo. The charge of their being "slaves" is far-fetched and was made only because of the severe stress of feeling experienced by the Saints when contemplating things that related to Missouri, and some allowance must be made for the bombast, bragadocio and hypocrisy of John C. Bennett.
6. Because of its bearing upon the character of John C. Bennett, as also to complete this Dyer-Bennett correspondence, the letter of John C. Bennett to the Prophet in answer to the note of the latter, introducing this whole correspondence, the following communication is inserted.
7. It must be remembered that the above report of the Prophet's remarks, as also the report of the King Follett sermon (preached in April, 1844, and which will appear in Volume V of this history), where the same matter of infants being enthroned in power while remaining of the same stature as when on earth, and at the time of their death, is mentioned--were reported in long hand and from memory, so that they are very likely to contain inaccuracies and convey wrong impressions. This matter of children after the resurrection remaining of the same stature as at their death is well known to be such an error. The writer of this note distinctly remembers to have heard the late President Wilford Woodruff, who reported the above sermon, say, that the Prophet corrected the impression that had been made by his King Follett sermon, that children and infants would remain fixed in the stature of their infancy and childhood in and after the resurrection. President Woodruff very emphatically said on the occasion of the subject being agitated about 1888-9, that the prophet taught subsequently to his King Follett sermon that children while resurrected in the stature at which they died would develope to the full stature of men and women after the resurrection; and that the contrary impression created by the report of the Prophet's King Follett sermon was due to a misunderstanding of his remarks and erroneous reporting. In addition to this personal recollection of the writer as to the testimony of the late President Wilford Woodruff, the following testimony of Elder Joseph Horne and his wife, M. Isabella Horne, on the same subject is important. The statements here copied were delivered in the presence of President Angus M. Cannon, of the Salt Lake Stake of Zion, and Elder Arthur Winter, at the residence of Brother Horne, in Salt Lake City, on November 19, 1896, and were reported stenographically by Arthur Winter, the Church official reporter.
Sister M. Isabella Horne said:
"In conversation with the Prophet Joseph Smith once in Nauvoo, the subject of children in the resurrection was broached. I believe it was in Sister Leonora Cannon Taylor's house. She had just lost one of her children, and I had also lost one previously. The Prophet wanted to comfort us, and he told us that we should receive those children in the morning of the resurrection just as we laid them down, in purity and innocence, and we should nourish and care for them as their mothers. He said that children would be raised in the resurrection just as they were laid down, and that they would obtain all the intelligence necessary to occupy thrones, principalities and powers. The idea that I got from what he said was that the children would grow and develop in the Millennium, and that the mothers would have the pleasure of training and caring for them, which they had been deprived of in this life.
"This was sometime after the King Follett funeral, at which I was present."
Brother Joseph Horne said:
"I heard the Prophet Joseph Smith say that mothers should receive their children just as they laid them down, and that they would have the privilege of doing for them what they could not do here, the Prophet remarked: "How would you know them if you did not receive them as you laid them down?" I also got the idea that children would grow and develop after the resurrection, and that the mothers would care for them and train them."
"We hereby certify that the foregoing is a full, true and correct account of the statements made by Joseph and M. Isabella Horne on the subject mentioned."
Angus M. Cannon.
Arthur Winter.
We have read the foregoing, and certify that it is correct.
Joseph Horne.
M. Isabella Horne.
In the Improvement Era for June, 1904, President Joseph F. Smith in an editorial on the Resurrection said:
"The body will come forth as it is laid to rest, for there is no growth or development in the grave. As it is laid down, so will it arise, and changes to perfection will come by the law of restitution. But the spirit will continue to expand and develop, and the body, after the resurrection will develop to the full stature of man."
This may be accepted as the doctrine of the Church in respect to the resurrection of children and their future development to the full stature of men and women; and it is alike conformable to that which will be regarded as both reasonable and desirable.
{565}
Chapter XXXIII
A Mason's Estimate of Nauvoo and the Prophet--Organization of the Female Relief Society--"Try the Spirits"--The Prophet's Editorial.
Monday, March 21, 1842.--I commenced a settlement with William Marks, who had loaned money and property to the Church at various times.
Tuesday, 22.--I was at the general business office through the day, and at home in the evening.
The following is from the Advocate, printed at Columbus, the residence of Grand Master [i. e. grand master mason] Jonas:
Nauvoo and the Mormons.
Mr. Editor.--Having recently had occasion to visit the city of Nauvoo, I cannot permit the opportunity to pass without expressing the agreeable disappointment that awaited me there. I had supposed, from what I had previously heard, that I should witness an impoverished, ignorant and bigotted population, completely priest-ridden, and tyrannized over by Joseph Smith, the great prophet of these people.
On the contrary, to my surprise, I saw a people apparently happy, prosperous and intelligent. Every man appeared to be employed in some business or occupation. I saw no idleness, no intemperance, no noise, no riot--all appeared to be contented, with no desire to trouble themselves with anything except their own affairs. With the religion of these people I have nothing to do; if they can be satisfied with the doctrines of their new revelation, they have a right to be so. The Constitution of the country guarantees to them the right of worshiping God according to the dictates of their own conscience, and if that can be so easily satisfied, why should we who differ from them complain?
But I protest against the slanders and persecutions that are continually heaped upon these people. I could see no disposition on their part to be otherwise than a peaceable and law-abiding people, and all they ask of the country is to permit them to live under the protection of the {566} laws, and to be made amenable for their violations. They may have among them bad and desperate characters, and what community has not? But I am satisfied the Mormon people, as a body, will never be the aggressors or violators of the law.
While at Nauvoo I had a fine opportunity of seeing the people in a body. There was a Masonic celebration, and the Grand Master of the state was present for the purpose of publicly installing the officers of a new lodge. An immense number of persons assembled on the occasion, variously estimated from five to ten thousand persons, and never in my life did I witness a better-dressed or a more orderly and well-behaved assemblage; not a drunken or disorderly person to be seen, and the display of taste and beauty among the females could not well be surpassed anywhere.
During my stay of three days, I became well acquainted with their principal men, and more particularly with their Prophet, the celebrated "Old Joe Smith." I found them hospitable, polite, well-informed and liberal. With Joseph Smith, the hospitality of whose house I kindly received, I was well pleased; of course on the subject of religion, we widely differed, but he appeared to be quite as willing to permit me to enjoy my right of opinion, as I think we all ought to be to let the Mormons enjoy theirs; but instead of the ignorant and tyrannical upstart, judge my surprise at finding him a sensible, intelligent, companionable and gentlemanly man. In frequent conversations with him he gave me every information that I desired, and appeared to be only pleased at being able to do so. He appears to be much respected by all the people about him, and has their entire confidence. He is a fine looking man about thirty-six years of age, and has an interesting family.
The incorporated limits of Nauvoo contains, it is said, about seven thousand persons; the buildings are generally small and much scattered. The Temple and Nauvoo House, now building, will probably, in beauty of design, extent and durability, excel any public building in the state, and will both be enclosed before winter.
From all I saw and heard, I am led to believe that, before many years, the city of Nauvoo will be the largest and most beautiful city of the west, provided the Mormons are unmolested in the peaceable enjoyment of their rights and privileges, and why they should be troubled while acting as good citizens, I cannot imagine; and I hope and trust that the people of Illinois have no disposition to disturb unoffending people who have no disposition but to live peaceably under the laws of the country, and to worship God under their own vine and fig tree.--An Observer, Adams County.
Extract from a Letter from Elder E. P. Maginn, Salem, Massachusetts.
I am on a visit to assist Elder Erastus Snow in his successful and {567} extended field of labor in this branch. Sixty-five have been obedient to the faith of the Gospel, and hundreds of others almost persuaded. In Boston near forty have obeyed through the faithful labors of Elder Freeman Nickerson. I have been absent from Peterborough two weeks; have preached three or four times in Boston, Salem, Marblehead, Chelsea, &c., and purpose returning to Peterborough next Sunday, where I have been laboring with good success, thirty-six have obeyed since last fall; at New Salem, Massachusetts, thirty-five to forty have obeyed since August last; Leverett, eighteen or twenty; Gilsum, New Hampshire, twenty to thirty. I have preached from one to three times every day, and cannot fill one in twenty of the calls for preaching; there is the greatest excitement in this country that I ever beheld during my travels since I left Nauvoo--a period of near three years, in which I have traveled through eighteen states and British provinces.
Wednesday, 23.--In council with Heber C. Kimball, Willard Richards and others at my office.
[Sidenote: Organization of the Relief Society.]
Thursday, 24.--I attended by request, the Female Relief Society, whose object is the relief of the poor, the destitute, the widow and the orphan, and for the exercise of all benevolent purposes. Its organization was completed this day. Mrs. Emma Smith takes the presidential chair; Mrs. Elizabeth Ann Whitney and Sarah M. Cleveland are her counselors; Mrs. Elvira Cole is treasurer, and our well-known and talented poetess, Miss Eliza R. Snow, secretary. There was a very numerous attendance at the organization of the society, and also at the subsequent meetings, of some of our most intelligent, humane, philanthropic and respectable ladies; and we are well assured from a knowledge of those pure principles of benevolence that flow spontaneously from their humane and philanthropic bosoms, that with the resources they will have at command, they will fly to the relief of the stranger; they will pour in oil and wine to the wounded heart of the distressed; they will dry up the tears of the orphan and make the widow's heart to rejoice.
[Sidenote: Character of the Mormon Women.]
Our women have always been signalized for their acts of benevolence and kindness; but the cruel usage that they {568} received from the barbarians of Missouri, has hitherto prevented their extending the hand of charity in a conspicuous manner; yet in the midst of their persecution, when the bread has been torn from their helpless offspring by their cruel oppressors, they have always been ready to open their doors to the weary traveler, to divide their scant pittance with the hungry, and from their robbed and impoverished wardrobes, to divide with the more needy and destitute; and now that they are living upon a more genial soil, and among a less barbarous people, and possess facilities that they have not heretofore enjoyed, we feel convinced that with their concentrated efforts, the condition of the suffering poor, of the stranger and the fatherless will be ameliorated.
We had the privilege of being present at their organization, and were much pleased with their modus operandi, and the good order that prevailed. They are strictly parliamentary in their proceedings.
An earthquake at Falmouth this morning.
Friday, 25.--Attending to a variety of business; counseling, &c.
[Sidenote: Mission of John Snyder.]
Saturday, 26.--Elder John Snyder received his final instructions from the President, and received his blessing from Elder Brigham Young, with the laying on of the hands of President Joseph Smith, John E. Page and Willard Richards, and started for England this day.
Sunday, 27.--After speaking to the Saints for some time on the subject of baptism for the dead, I baptized one hundred and seven individuals.
[The following brief extract is from Elder Woodruff's journal.]
Synopsis of the Prophet's Sermon on Baptism for the Dead.
This was an interesting day. A large assembly met in the grove near the Temple. Brother Amasa Lyman addressed the people in a very {569} interesting manner. He was followed by Joseph, the Seer, who made some highly edifying and instructive remarks concerning baptism for the dead. He said the Bible supported the doctrine, quoting 1 Cor., xv: 29: "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?" If there is one word of the Lord that supports the doctrine of baptism for the dead, it is enough to establish it as a true doctrine. Again; if we can, by the authority of the Priesthood of the Son of God, baptize a man in the name of the Father, of the Son, and of the Holy Ghost, for the remission of sins, it is just as much our privilege to act as an agent, and be baptized for the remission of sins for and in behalf of our dead kindred, who have not heard the Gospel, or the fullness of it.
After meeting closed, the congregation again assembled upon the banks of the river, and Joseph, the Seer, went into the river, and baptized all that came unto him.
I also witnessed the landing of 170 English brethren from the steamer Ariel, under the presidency of Elder Lyman Wight; also about $3,000 worth of goods for the Temple and Nauvoo House.
Monday, 28.--I was at the office. Received Parley P. Pratt's donations from England, and attended to a variety of business; as also on the 29th and 30th.
The following extract is from a letter received from Elder Lorenzo D. Barnes--
Bristol, March 28, 1842.
Letter of Lorenzo D. Barnes to Parley P. Pratt--Reporting Labors.
Elder Pratt.
Much Esteemed Brother:--I am happy to be able to state to you that I arrived here in safety and in health on Saturday, the 26th instant, after making a tour through a number of churches on my way from Cheltenham, which place I left in the evening of the 14th; visited the church at Lea; in the neighborhood of which I preached twice. I then went to Garway, where I preached five times to overflowing congregations; from thence visited Abergavenny, and preached three times. The work appears to be upon the onward march in all these places. Many are inquiring after truth and embracing it. The brethren and friends appeared very anxious for me to tarry longer, but being desirous to commence my labors in this city, I took my leave on Saturday, the 26th, and came via Newport, by the packet to this city, and preached {570} three times yesterday. There appears to be a good feeling manifested here at present. In the evening our hall was quite full, and the people listened very attentively; persons of respectable appearance were present. We intend getting a large hall, and putting out bills shortly. Enclosed is an order for ten shillings, it being a donation for the building of the Temple at Nauvoo, mostly from the branch of the Church at Frogmarsh.
Yours in the bonds of the new covenant,
Lorenzo D. Barnes.
Wednesday, 30.--I met with the Female Relief Society, and gave them some instructions, of which the following brief sketch was reported by Miss Eliza R. Snow--
Synopsis of the Prophet's Remarks to the Female Relief Society.
President Joseph Smith arose. Spoke of the organization of the Female Relief Society; said he was deeply interested, that it might be built up to the Most High in an acceptable manner; that its rules must be observed; that none should be received into it but those who were worthy; proposed a close examination of every candidate; that the society was growing too fast. It should grow up by degrees, should commence with a few individuals, thus have a select society of the virtuous, and those who would walk circumspectly; commended them for their zeal, but said sometimes their zeal was not according to knowledge. One principal object of the institution was to purge out iniquity; said they must be extremely careful in all their examinations, or the consequences would be serious.
All difficulties which might and would cross our way must be surmounted. Though the soul be tried, the heart faint, and the hands hang down, we must not retrace our steps; there must be decision of character, aside from sympathy. When instructed, we must obey that voice, deserve the laws of the kingdom of God, that the blessing of heaven may rest down upon us. All must act in concert, or nothing can be done, and should move according to the ancient Priesthood; hence the Saints should be a select people, separate from all the evils of the world--choice, virtuous, and holy. The Lord was going to make of the Church of Jesus Christ a kingdom of Priests, a holy people, a chosen generation, as in Enoch's day, having all the gifts as illustrated to the Church in Paul's epistles and teachings to the churches in his day--that it is the privilege of each member to live long and enjoy health. He then blessed the Saints.
Monday, 31.--In council at my office with Elders {571} Brigham Young, John Taylor, Willard Richards, &c., and wrote an epistle to the Female Relief Society, and spoke to the society in the afternoon.
Friday, April 1, 1842.--I was engaged in the general business office.
"Try the Spirits"--The Prophet's Editorial in the Times and Seasons.
Recent occurrences that have transpired amongst us render it an imperative duty devolving upon me to say something in relation to the spirits by which men are actuated.
It is evident from the Apostles' writings, that many false spirits existed in their day, and had "gone forth into the world," and that it needed intelligence which God alone could impart to detect false spirits, and to prove what spirits were of God. The world in general have been grossly ignorant in regard to this one thing, and why should they be otherwise--"for no man knows the things of God, but by the Spirit of God."
The Egyptians were not able to discover the difference between the miracles of Moses and those of the magicians until they came to be tested together; and if Moses had not appeared in their midst, they would unquestionably have thought that the miracles of the magicians were performed through the mighty power of God, for they were great miracles that were performed by them--a supernatural agency was developed, and great power manifested.
The witch of Endor is a no less singular personage; clothed with a powerful agency she raised the Prophet Samuel from his grave, and he appeared before the astonished king, and revealed unto him his future destiny. Who is to tell whether this woman is of God, and a righteous woman--or whether the power she possessed was of the devil, and she a witch as represented by the Bible? It is easy for us to say now, but if we had lived in her day, which of us could have unravelled the mystery?
It would have been equally as difficult for us to tell by what spirit the Apostles prophesied, or by what power the Apostles spoke and worked miracles. Who could have told whether the power of Simon, the sorcerer, was of God or of the devil?
There always did, in every age, seem to be a lack of intelligence pertaining to this subject. Spirits of all kinds have been manifested, in every age, and almost amongst all people. If we go among the pagans, they have their spirits; the Mohammedans, the Jews, the Christians, the Indians--all have their spirits, all have a supernatural agency, and all contend that their spirits are of God. Who shall solve the mystery? "Try the spirits," says John, but who is to do it? The learned, the {572} eloquent, the philosopher, the sage, the divine--all are ignorant. The heathens will boast of their gods, and of the great things that have been unfolded by their oracles. The Mussulman will boast of his Koran, and of the divine communications that his progenitors have received. The Jews have had numerous instances, both ancient and modern, among them of men who have professed to be inspired, and sent to bring about great events, and the Christian world has not been slow in making up the number.
"Try the spirits," but what by? Are we to try them by the creeds of men? What preposterous folly--what sheer ignorance--what madness! Try the motions and actions of an eternal being (for I contend that all spirits are such) by a thing that was conceived in ignorance, and brought forth in folly--a cobweb of yesterday! Angels would hide their faces, and devils would be ashamed and insulted, and would say, "Paul we know, and Jesus we know, but who are ye?" Let each man of society make a creed and try evil spirits by it, and the devil would shake his sides; it is all that he would ask--all that he would desire. Yet many of them do this, and hence "many spirits are abroad in the world."
One great evil is, that men are ignorant of the nature of spirits; their power, laws, government, intelligence, &c., and imagine that when there is anything like power, revelation, or vision manifested, that it must be of God. Hence the Methodists, Presbyterians, and others frequently possess a spirit that will cause them to lie down, and during its operation, animation is frequently entirely suspended; they consider it to be the power of God, and a glorious manifestation from God--a manifestation of what? Is there any intelligence communicated? Are the curtains of heaven withdrawn, or the purposes of God developed? Have they seen and conversed with an angel--or have the glories of futurity burst upon their view? No! but their body has been inanimate, the operation of their spirit suspended, and all the intelligence that can be obtained from them when they arise, is a shout of "glory," or "hallelujah," or some incoherent expression; but they have had "the power."
The Shaker will whirl around on his heel, impelled by a supernatural agency or spirit, and think that he is governed by the Spirit of God; and the Jumper will jump and enter into all kinds of extravagances. A Primitive Methodist will shout under the influence of that spirit, until he will rend the heavens with his cries; while the Quakers (or Friends) moved as they think, by the Spirit of God, will sit still and say nothing. Is God the author of all this? If not of all of it, which does He recognize? Surely, such a heterogeneous mass of confusion never can enter into the kingdom of heaven.
{573} Every one of these professes to be competent to try his neighbor's spirit, but no one can try his own, and what is the reason? Because they have not a key to unlock, no rule wherewith to measure, and no criterion whereby they can test it. Could any one tell the length, breadth or height of a building without a rule? test the quality of metals without a criterion, or point out the movements of the planetary systems, without a knowledge of astronomy? Certainly not; and if such ignorance as this is manifested about a spirit of this kind, who can describe an angel of light? If Satan should appear as one in glory, who can tell his color, his signs, his appearance, his glory?--or what is the manner of his manifestation? Who can detect the spirit of the French prophets with their revelations and their visions, and power of manifestations? Or who can point out the spirit of the Irvingites, with their apostles and prophets, and visions and tongues, and interpretations, &c., &c. Or who can drag into daylight and develop the hidden mysteries of the false spirits that so frequently are made manifest among the Latter-day Saints? We answer that no man can do this without the Priesthood, and having a knowledge of the laws by which spirits are governed; for as "no man knows the things of God, but by the Spirit of God," so no man knows the spirit of the devil, and his power and influence, but by possessing intelligence which is more than human, and having unfolded through the medium of the Priesthood the mysterious operations of his devices; without knowing the angelic form, the sanctified look and gesture, and the zeal that is frequently manifested by him for the glory of God, together with the prophetic spirit, the gracious influence, the godly appearance, and the holy garb, which are so characteristic of his proceedings and his mysterious windings.
A man must have the discerning of spirits before he can drag into daylight this hellish influence and unfold it unto the world in all its soul-destroying, diabolical, and horrid colors; for nothing is a greater injury to the children of men than to be under the influence of a false spirit when they think they have the Spirit of God. Thousands have felt the influence of its terrible power and baneful effects. Long pilgrimages have been undertaken, penances endured, and pain, misery and ruin have followed in their train; nations have been convulsed, kingdoms overthrown, provinces laid waste, and blood, carnage and desolation are habiliments in which it has been clothed.
The Turks, the Hindoos, the Jews, the Christians, the Indian; in fact all nations have been deceived, imposed upon and injured through the mischievous effects of false spirits.
As we have noticed before, the great difficulty lies in the ignorance of the nature of spirits, of the laws by which they are governed, and the signs by which they may be known; if it requires the Spirit of God {574} to know the things of God; and the spirit of the devil can only be unmasked through that medium, then it follows as a natural consequence that unless some person or persons have a communication, or revelation from God, unfolding to them the operation of the spirit, they must eternally remain ignorant of these principles; for I contend that if one man cannot understand these things but by the Spirit of God, ten thousand men cannot; it is alike out of the reach of the wisdom of the learned, the tongue of the eloquent, the power of the mighty. And we shall at last have to come to this conclusion, whatever we may think of revelation, that without it we can neither know nor understand anything of God, or the devil; and however unwilling the world may be to acknowledge this principle, it is evident from the multifarious creeds and notions concerning this matter that they understand nothing of this principle, and it is equally as plain that without a divine communication they must remain in ignorance. The world always mistook false prophets for true ones, and those that were sent of God, they considered to be false prophets, and hence they killed, stoned, punished and imprisoned the true prophets, and these had to hide themselves "in deserts and dens, and caves of the earth," and though the most honorable men of the earth, they banished them from their society as vagabonds, whilst they cherished, honored and supported knaves, vagabonds, hypocrites, impostors, and the basest of men.
A man must have the discerning of spirits, as we before stated, to understand these things, and how is he to obtain this gift if there are no gifts of the Spirit? And how can these gifts be obtained without revelation? Christ ascended into heaven, and gave gifts to men; and He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers. And how were Apostles, Prophets, Pastors, Teachers and Evangelists chosen? By prophecy (revelation) and by laying on of hands:--by a divine communication, and a divinely appointed ordinance--through the medium of the Priesthood, organized according to the order of God, by divine appointment. The Apostles in ancient times held the keys of this Priesthood--of the mysteries of the kingdom of God, and consequently were enabled to unlock and unravel all things pertaining to the government of the Church, the welfare of society, the future destiny of men, and the agency, power and influence of spirits; for they could control them at pleasure, bid them depart in the name of Jesus, and detect their mischievous and mysterious operations when trying to palm themselves upon the Church in a religious garb, and militate against the interest of the Church and spread of truth. We read that they "cast out devils in the name of Jesus," and when a woman possessing the spirit of divination, cried before Paul and Silas, "these are the servants of the Most High God that show unto us the way of salvation," they detected the {575} spirit. And although she spake favorably of them, Paul commanded the spirit to come out of her, and saved themselves from the opprobrium that might have been heaped upon their heads, through an alliance with her, in the development of her wicked principles, which they certainly would have been charged with, if they had not rebuked the evil spirit.
A power similar to this existed through the medium of the Priesthood in different ages. Moses could detect the magician's power, and show that he [himself] was God's servant--he knew when he was upon the mountain (through revelation) that Israel was engaged in idolatry; he could develop the sin of Korah, Dathan and Abiram, detect witches and wizards in their proceedings, and point out the true prophets of the Lord. Joshua knew how to detect the man who had stolen the wedge of gold and the Babylonish garment. Michaiah could point out the false spirit by which the four hundred prophets were governed; and if his advice had been taken, many lives would have been spared, (II Chronicles xviii) Elijah, Elisha, Isaiah, Jeremiah, Ezekiel, and many other prophets possessed this power. Our Savior, the Apostles, and even the members of the Church were endowed with this gift, for, says Paul, (I Corinthians xii), "To one is given the gift of tongues, to another the interpretation of tongues, to another the working of miracles, to another prophecy, to another the discerning of spirits." All these proceeded from the same Spirit of God, and were the gifts of God. The Ephesian church were enabled by this principle, "to try those that said they were apostles, and were not, and found them liars," (Revelation ii: 2.)
In tracing the thing to the foundation, and looking at it philosophically, we shall find a very material difference between the body and the spirit; the body is supposed to be organized matter, and the spirit, by many, is thought to be immaterial, without substance. With this latter statement we should beg leave to differ, and state that spirit is a substance; that it is material, but that it is more pure, elastic and refined matter than the body; that it existed before the body, can exist in the body; and will exist separate from the body, when the body will be mouldering in the dust; and will in the resurrection, be again united with it.
Without attempting to describe this mysterious connection, and the laws that govern the body and the spirit of man, their relationship to each other, and the design of God in relation to the human body and spirit, I would just remark, that the spirits of men are eternal, that they are governed by the same Priesthood that Abraham, Melchizedek, and the Apostles were: that they are organized according to that Priesthood which is everlasting, "without beginning of days or end of years,"--that they all move in their respective spheres, and are governed by the law of God; that when they appear upon the earth they are in a {576} probationary state, and are preparing, if righteous, for a future and greater glory; that the spirits of good men cannot interfere with the wicked beyond their prescribed bounds, for Michael, the Archangel, dared not bring a railing accusation against the devil, but said, "The Lord rebuke thee, Satan."
It would seem also, that wicked spirits have their bounds, limits, and laws by which they are governed or controlled, and know their future destiny; hence, those that were in the maniac said to our Savior, "Art thou come to torment us before the time," and when Satan presented himself before the Lord, among the sons of God, he said that he came "from going to and fro in the earth, and from wandering up and down in it;" and he is emphatically called the prince of the power of the air; and, it is very evident that they possess a power that none but those who have the Priesthood can control, as we have before adverted to, in the case of the sons of Sceva.
Having said so much upon general principles, without referring to the peculiar situation, power, and influence of the magicians of Egypt, the wizards and witches of the Jews, the oracles of the heathen, their necromancers, soothsayers, and astrologers, the maniacs or those possessed of devils in the Apostles' days, we will notice, and try to detect (so far as we have the Scriptures for our aid) some few instances of the development of false spirits in more modern times, and in this our day.
The "French Prophets" were possessed of a spirit that deceived; they existed in Vivaris and Dauphany, in great numbers in the year 1688; there were many boys and girls from seven to twenty-five; they had strange fits, as in tremblings and faintings, which made them stretch out their legs and arms, as in a swoon; they remained awhile in trances, and coming out of them, uttered all that came in their mouths [see Buck's Theological Dictionary].
Now God never had any prophets that acted in this way; there was nothing indecorous in the proceeding of the Lord's prophets in any age; neither had the apostles, nor prophets in the apostles's day anything of this kind. Paul says, "Ye may all prophesy, one by one; and if anything be revealed to another let the first hold his peace, for the spirit of the prophets is subject to the prophets;" but here we find that the prophets are subject to the spirit, and falling down, have twitchings, tumblings, and faintings through the influence of that spirit, being entirely under its control. Paul says, "Let everything be done decently and in order," but here we find the greatest disorder and indecency in the conduct of both men and women, as above described. The same rule would apply to the fallings, twitchings, swoonings, shaking, and trances of many of our modern revivalists.
{577} Johanna Southcott professed to be a prophetess, and wrote a book of prophecies in 1804, she became the founder of a people that are still extant. She was to bring forth, in a place appointed, a son, that was to be the Messiah, which thing has failed. Independent of this, however, where do we read of a woman that was the founder of a church, in the word of God? Paul told the women in his day, "To keep silence in the church, and that if they wished to know anything to ask their husbands at home;" he would not suffer a woman "to rule, or to usurp authority in the church;" but here we find a woman the founder of a church, the revelator and guide, the Alpha and Omega, contrary to all acknowledged rule, principle, and order.
Jemimah Wilkinson was another prophetess that figured largely in America, in the last century. She stated that she was taken sick and died, and that her soul went to heaven, where it still continues. Soon after, her body was reanimated with the spirit and power of Christ, upon which she set up as a public teacher, and declared that she had an immediate revelation. Now the Scriptures positively assert that "Christ is the first fruit, afterwards those that are Christ's at His coming, then cometh the end." But Jemimah, according to her testimony, died, and rose again before the time mentioned in the Scriptures. The idea of her soul being in heaven while her body was [living] on earth, is also preposterous. When God breathed into man's nostrils, he became a living soul, before that he did not live, and when that was taken away his body died; and so did our Savior when the spirit left the body, nor did His body live until His spirit returned in the power of His resurrection. But Mrs. Wilkinson's soul [life] was in heaven, and her body without the soul [or life] on earth, living [without the soul, or] without life!
The Irvingites, are a people that have counterfeited the truth, perhaps the nearest of any of our modern sectarians. They commenced about ten years ago in the city of London, in England; they have churches formed in various parts of England and Scotland, and some few in Upper Canada. Mr. Irving, their founder, was a learned and talented minister of the Church of Scotland, he was a great logician, and a powerful orator, but withal wild and enthusiastic in his views. Moving in the higher circles, and possessing talent and zeal, placed him in a situation to become a conspicuous character, and to raise up a society similar to that which is called after his name.
The Irvingites have apostles, prophets, pastors, teachers, evangelists, and angels. They profess to have the gift of tongues, and the interpretation of tongues, and, in some few instances, to have the gift of healing.
The first prophetic spirit that was manifested was in some Misses {578} Campbell that Mr. Irving met with, while on a journey in Scotland; they had [what is termed among their sect] "utterances," which were evidently of a supernatural agency. Mr. Irving, falling into the common error of considering all supernatural manifestations to be of God, took them to London with him, and introduced them into his church.
They were there honored as the prophetesses of God, and when they spoke, Mr. Irving or any of his ministers had to keep silence. They were peculiarly wrought upon before the congregation, and had strange utterances, uttered with an unnatural, shrill voice, and with thrilling intonations they frequently made use of a few broken, unconnected sentences, that were ambiguous, incoherent, and incomprehensible; at other times they were more clearly understood. They would frequently cry out, "There is iniquity! There is iniquity!" And Mr. Irving has been led, under the influence of this charge, to fall down upon his knees before the public congregation, and to confess his sin, not knowing whether he had sinned, nor wherein, nor whether the thing referred to him, or somebody else. During these operations, the bodies of the persons speaking were powerfully wrought upon, their countenances were distorted, they had frequent twitchings in their hands, and the whole system was powerfully convulsed at intervals: they sometimes, however, (it is supposed) spoke in correct tongues, and had true interpretations.
Under the influence of this spirit the church was organized by these women; apostles, prophets, &c. were soon called, and a systematic order of things introduced, as above mentioned. A Mr. Baxter (afterwards one of their principal prophets) upon going into one of their meetings, says, "I saw a power manifested, and thought that was the power of God, and asked that it might fall upon me, and it did so, and I began to prophesy." Eight or nine years ago they had about sixty preachers going through the streets of London, testifying that London was to be the place where the "two witnesses" spoken of by John, were to prophesy; that (they) "the church and the spirit were the witnesses, and that at the end of three years and a half there was to be an earthquake and great destruction, and our Savior was to come. Their apostles were collected together at the appointed time watching the event, but Jesus did not come, and the prophecy was then ambiguously explained away. They frequently had signs given them by the spirit to prove to them that what was manifested to them should take place. Mr. Baxter related an impression that he had concerning a child. It was manifested to him that he should visit the child, and lay hands upon it, and that it should be healed; and to prove to him that this was of God, he should meet his brother in a certain place, who should speak unto him certain words. His brother addressed him precisely in the way {579} and manner that the manifestation designated. The sign took place, but when he laid his hands upon the child it did not recover. I cannot vouch for the authority of the last statement, as Mr. Baxter at that time had left the Irvingites, but it is in accordance with many of their proceedings, and the thing never has been attempted to be denied."
It may be asked, where is there anything in all this that is wrong?
1st. The church was organized by women, and God placed in the Church (first apostles, secondarily prophets), and not first women; but Mr. Irving placed in his church first women (secondarily apostles), and the church was founded and organized by them. A woman has no right to found or organize a church--God never sent them to do it.
2nd. Those women would speak in the midst of a meeting, and rebuke Mr. Irving or any of the church. Now the Scripture positively says, "Thou shalt not rebuke an Elder, but entreat him as a father:" not only this, but they frequently accused the brethren, thus placing themselves in the seat of Satan, who is emphatically called "the accuser of the brethren."
3rd. Mr. Baxter received the spirit on asking for it, without attending to the ordinances, and began to prophesy, whereas the scriptural way of attaining the gift of the Holy Ghost is by baptism, and by laying on of hands.
4th. As we have stated in regard to others, the spirit of the prophets is subject to the prophets; but those prophets were subject to the spirits, the spirits controlling their bodies at pleasure.
But it may be asked how Mr. Baxter could get a sign from a second person? To this we would answer, that Mr. Baxter's brother was under the influence of the same spirit as himself, and being subject to that spirit he could be easily made to speak to Mr. Baxter whatever the spirit should dictate; but there was not power in the spirit to heal the child.
Again it may be asked, how it was that they could speak in tongues if they were of the devil! We would answer that they could be made to speak in another tongue, as well as their own, as they were under the control of that spirit, and the devil can tempt the Hottentot, the Turk, the Jew, or any other nation; and if these men were under the influence of his spirit, they of course could speak Hebrew, Latin, Greek, Italian, Dutch, or any other language that the devil knew.
Some will say, "try the spirits" by the word. "Every spirit that confesseth that Jesus Christ is come in the flesh is of God, and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God." John 4: 2, 3. One of the Irvingites once quoted this passage whilst under the influence of a spirit, and then said, "I confess that Jesus Christ is come in the flesh." And yet these prophecies failed, {580} their Messiah did not come; and the great things spoken of by them have fallen to the ground. What is the matter here? Did not the Apostle speak the truth? Certainly he did--but he spoke to a people who were under the penalty of death, the moment they embraced Christianity; and no one without a knowledge of the fact would confess it, and expose themselves to death, and this was consequently given as a criterion to the church or churches to which John wrote. But the devil on a certain occasion cried out, "I know thee, who thou art, the Holy One of God!" Here was a frank acknowledgment under other circumstances that "Jesus had come in the flesh." On another occasion the devil said, "Paul we know, and Jesus we know"--of course, "come in the flesh." No man nor set of men without the regular constituted authorities, the Priesthood and discerning of spirits, can tell true from false spirits. This power they possessed in the Apostles' day, but it has departed from the world for ages.
The Church of Jesus Christ of Latter-day Saints has also had its false spirits; and as it is made up of all those different sects professing every variety of opinion, and having been under the influence of so many kinds of spirits, it is not to be wondered at if there should be found among us false spirits.
Soon after the Gospel was established in Kirtland, and during the absence of the authorities of the Church, many false spirits were introduced, many strange visions were seen, and wild, enthusiastic notions were entertained; men ran out of doors under the influence of this spirit, and some of them got upon the stumps of trees and shouted, and all kinds of extravagances were entered into by them; one man pursued a ball that he said he saw flying in the air, until he came to a precipice, when he jumped into the top of a tree, which saved his life; and many ridiculous things were entered into, calculated to bring disgrace upon the Church of God, to cause the Spirit of God to be withdrawn, and to uproot and destroy those glorious principles which had been developed for the salvation of the human family. But when the authorities returned, the spirit was made manifest, those members that were exercised with it were tried for their fellowship, and those that would not repent and forsake it were cut off.
At a subsequent period a Shaker spirit was on the point of being introduced, and at another time the Methodist and Presbyterian falling down power, but the spirit was rebuked and put down, and those who would not submit to rule and good order were disfellowshiped. We have also had brethren and sisters who have had the gift of tongues falsely; they would speak in a muttering unnatural voice, and their bodies be distorted like the Irvingites before alluded to; whereas, there is nothing unnatural in the Spirit of God. A circumstance of this kind {581} took place in Upper Canada, but was rebuked by the presiding Elder; another, a woman near the same place, professed to have the discerning of spirits, and began to accuse another sister of things that she was not guilty of, which she said she knew was so by the spirit, but was afterwards proven to be false; she placed herself in the capacity of the "accuser of the brethren," and no person through the discerning of spirits can bring a charge against another, they must be proven guilty by positive evidence, or they stand clear.
There have also been ministering angels in the Church which were of Satan appearing as an angel of light. A sister in the state of New York had a vision, who said it was told her that if she would go to a certain place in the woods, an angel would appear to her. She went at the appointed time, and saw a glorious personage descending, arrayed in white, with sandy colored hair; he commenced and told her to fear God, and said that her husband was called to do great things, but that he must not go more than one hundred miles from home, or he would not return; whereas God had called him to go to the ends of the earth, and he has since been more than one thousand miles from home, and is yet alive. Many true things were spoken by this personage, and many things that were false. How, it may be asked, was this known to be a bad angel? By the color of his hair; that is one of the signs that he can be known by, and by his contradicting a former revelation.
We have also had brethren and sisters who have written revelations, and who have started forward to lead this Church. Such was a young boy in Kirtland, Isaac Russel, of Missouri, and Gladden Bishop, and Oliver Olney of Nauvoo. The boy is now living with his parents who have submitted to the laws of the Church. Mr. Russell stayed in Far West, from whence he was to go to the Rocky Mountains, led by three Nephites; but the Nephites never came, and his friends forsook him, all but some of the blood relations, who have since been nearly destroyed by the mob. Mr. Bishop was tried by the High Council, his papers examined, condemned and burned, and he cut off the Church. He acknowledged the justice of the decision, and said "that he now saw his error, for if he had been governed by the revelations given before, he might have known that no man was to write revelations for the Church, but Joseph Smith," and begged to be prayed for, and forgiven by the brethren. Mr. Olney has also been tried by the High Council and disfellowshiped, because he would not have his writings tested by the word of God; evidently proving that he loves darkness rather than light, because his deeds are evil.
{582}
Chapter XXXIV
Special Conference of the Church at Nauvoo--The Prophet's Reproof of the Wicked--Epistle of the Twelve to the Saints in Kirtland--Status of the Church.
Saturday, April 2.--I paid Hugh Rhodes $1,150 for a farm.
The fourth regiment of the second cohort of the Nauvoo Legion, consisting of four companies, was organized, Jonathan Dunham was elected colonel, James Brown, lieutenant-colonel, and Jesse P. Harmon, major of the same.
Monday, 4.--Transacted business at my house with Josiah Butterfield, concerning the Lawrence estates; and closed a settlement with William Marks in the counting room, and paid him off, principal and interest to the last farthing, for all that myself or the Church had had of him.
Tuesday, 5.--Settled with Brother Niswanger.
[Sidenote: The Thirteenth Anniversary of the Organization of the Church.]
Wednesday, 6.--The first day of the thirteenth year of the rise of the Church of Jesus Christ of Latter-day Saints. A special conference had been appointed at the city of Nauvoo, but it was so wet and cold, that it was not prudent for me to go out, as my health was not good, and I spent the day with my family. Brother Hyrum and Elders Brigham Young, Heber C. Kimball, and Willard Richards called on me in the morning, and I gave them instructions how to organize and adjourn the conference. Before they left, Brother Hyrum and the Twelve present bore testimony {583} that they had never heard me teach any principles but those of the strictest virtue, either in public or private.
Conference Minutes.
Special Conference of the Church of Jesus Christ of Latter-day Saints.
City of Nauvoo, April 6, 1842.
The day being wet, the First Presidency did not attend, and Elder Page addressed those present upon the subject of the charges against him, and said he "would be happy to have an opportunity of laying his statement before the conference at a convenient time. President William Law, General Bennett, president pro tem, and President Hyrum Smith all spoke upon the subject of military affairs, showing the necessity of a well organized and efficient force; that as we were bound to serve our country, if required, in common with all good citizens, we ought not to be behind any of our neighbors in point of good order, neat uniforms and equipments, and a well organized and thoroughly disciplined legion."
Thursday, April 7.--Conference met. President Joseph Smith had the several quorums put in order and seated. He then made some very appropriate remarks concerning the duties of the Church, the necessity of unity of purpose in regard to the building of the houses, and the blessings connected with doing the will of God, and the inconsistency, folly, and danger of murmuring against the dispensations of Jehovah.
He said that the principal object of the meeting was, to bring the case of Elder Page before them; and that another object was, to choose young men and ordain them, and send them out to preach, that they may have an opportunity of proving themselves, and of enduring the tarring and feathering, and such things as those of us who have gone before them have had to endure.
Elder Page, having arrived, was called upon, and addressed the congregation in relation to the non-performance of his mission to Jerusalem. He said that when he started with Elder Hyde, joy filled their hearts, and they were aware of the responsibility of their mission. Elder Hyde's vision was that he should be in Jerusalem alone, Elder Page considered Elder Hyde to be his father and guide in the mission, and felt it his duty to submit to Elder Hyde's opinion in all things; no Elders ever were more in concert on a mission than they were while together. They made a covenant in Quincy to stand by each other while on the mission, and if they were insulted or imposed upon they would stand by each other, even unto death, and not separate unless to go a few miles to preach a sermon, that all moneys should go into one purse, and it did so.
{584} Elder Hyde, in Indiana, first said he would go to visit Brother Knight, and that Elder Page should stay and preach; he assented, and went and returned to Indianapolis. Elder Page had a mare given him on account of both. Elder Hyde then took the mare, went on, left his luggage with Elder Page; while away he sold the mare for $40, and received $60 more as a donation from the man to whom he had sold the mare; he returned, they preached at Dayton and received a handsome contribution. Elder Page preached sixteen miles off, and raised a branch. Elder Hyde went to Cincinnati, revised the "Missouri Persecutions," got 2,000 copies printed, paid for them, and took part of them with him, and left a large box full, and about 150 loose copies with Elder Page. Elder Hyde started for Philadelphia, purposing to visit churches on the way; he left Elder Page $23.31. Elder Page returned to Dayton and Milton, and sold books, with the intention of following Elder Hyde as soon as practicable; but he stayed a day or two too long, and the river closed by the frost, from one to two weeks earlier than usual. Elder Hyde told him that it was possible they might be from one to two years before they would leave America, as it would take upwards of $1,000 each to take them to Jerusalem and back, that it would be slow gleaning in England, and assigned this as a reason for not immediately following Elder Hyde, thinking that he would be sure of seeing him in the spring. Elder Page accused himself of not using better economy in proceeding on his journey.
There came out a piece in the paper, stating the displeasure of the Lord respecting Elder Hyde and Elder Page, he sat down and wrote a piece to put in the paper, acknowledging the justice of the charge, but wisdom prevented its being published; preached about Washington, &c., gathered funds for the mission in Westchester and in Philadelphia.
Elder Hyde raised funds on behalf of the mission, by applauding Elder Page's talents, wisdom, &c., but they were disappointed in him when they saw him; he raised funds for the mission, the most liberal was in Philadelphia. He intended to sail on the 25th of July, but the brethren said that if he would remain two weeks, they would raise funds for him; they found that it would take longer, and he decided to stay a month, he then received a command through a letter from President Hyrum Smith to an official character in Philadelphia, requesting him to return; he wrote to ascertain the reason but did not get an answer, he was then called in by President Joseph Smith and Elder Brigham Young.
Elder Hyde would often renew the covenant between them to never part with each other in that mission. Elder Page had no blame to attach to Elder Hyde; he supposed he had done right, but if he had been in {585} his place, he would have tarried for him until the spring. The reports of his having apostatized, &c., returned even from this place to New York. Many reproved him for leaving Cincinnati for Dayton.
President Joseph Smith then arose and stated that it was wrong to make the covenant referred to by him; that it created a lack of confidence for two men to covenant to reveal all acts of secrecy or otherwise, to each other, and Elder Page showed a little grannyism. He said that no two men, when they agreed to go together ought to separate, that the Prophets of old would not, and quoted the circumstance of Elijah and Elisha, 2 Kings ii., when about to go to Gilgal, also when about to go to Jericho, and to Jordan, that Elisha could not get clear of Elijah, that he clung to his garment until he was taken to heaven; and that Elder Page should have stuck by Elder Hyde, and he might have gone to Jerusalem, that there is nothing very bad in it, but by the experience let us profit; again the Lord made use of Elder Page as a scapegoat to procure funds for Elder Hyde. When Elder Hyde returns, we will reconsider the matter, and perhaps send them back to Jerusalem; we will fellowship Elder Page until Elder Hyde comes, and we will then weld them together and make them one. A vote was then put and carried that we hold Elder Page in full fellowship.
Voted that Elder Page be sent to Pittsburgh.
Sung a hymn--adjourned for one hour and a half, at one o'clock.
Met agreeable to adjournment--choir sung a hymn--prayer by Elder H. C. Kimball.
Elder Lyman Wight called to know if there were any present of the rough and weak things, who wished to be ordained, and go and preach, who have not been before ordained. Elder Lyman Wight then addressed those who intended to be ordained, on the subject of their duty and requirements to go and preach.
President Hyrum Smith spoke concerning the Elders who went forth to preach from Kirtland, and were afterwards called in for the washing and anointing at the dedication of the House, and those who go now will be called in also, when this Temple is about to be dedicated, and will then be endowed to go forth with mighty power, having the same anointing, that all may go forth and have the same power, the first, second, and so on, of the Seventies, and all those formerly ordained. This will be an important and beneficial mission, and not many years until those now sent will be called in again. He then spoke in contradiction of a report in circulation about Elders Heber C. Kimball, Brigham Young, himself, and others of the Twelve, alleging that a sister had been shut in a room for several days, and that they had endeavored to induce her to believe in having two wives. Also cautioned the sisters against going to the steamboats.
{586} President Joseph Smith spoke upon the subject of the stories respecting Elders Kimball and others, showing the folly and inconsistency of spending any time in conversing about such stories, or hearkening to them, for there is no person that is acquainted with our principles who would believe such lies, except Sharp, the editor of the Warsaw Signal.
Baptisms for the dead, and for the healing of the body must be in the font, those coming into the Church, and those re-baptized may be baptized in the river. A box should be prepared for the use of the font, that the clerk may be paid, and a book procured by the moneys to be put therein, by those baptized, the remainder to go to the use of the Temple.
Sung a hymn.
Ordinations to take place tomorrow morning. Baptisms in the font also.
There were 275 ordained to the office of Elder, under the hands of the Twelve, during the Conference.
Friday 8. Conference assembled. Sung a hymn. Prayer by Elder Heber C. Kimball.
Elder Page then addressed the assembly upon several subjects; made many interesting remarks concerning being called to the ministry, labor in the vineyard, &c. Spoke of his own travels and the fruits of his labors as an encouragement to the young Elders who were going into the vineyard.
President Joseph Smith said the baptisms would be attended to, also the ordinations.
Sung a hymn.
Elder John Taylor preached a sermon while the ordinations and baptisms were going on, on the subject of infidelity, showing that the arguments used against the Bible were rationally, scientifically, and philosophically false.
The stand was occupied in the afternoon by Elder Amasa M. Lyman, who was followed by Elder William Smith; then the Conference closed by the benediction of President Joseph Smith.
James Sloan, Clerk.
Saturday, 9.--In the morning I attended the funeral of Brother Ephraim Marks, and in the evening attended city council.
[The following brief synopsis of President Smith's remarks is from Elder Wilford Woodruff's journal:]
{587} Remarks of the Prophet at the Funeral of Ephraim Marks.
The Saints in Nauvoo assembled at the house of President Marks, at an early hour in the morning, to pay their last respects to the body of Ephraim Marks, son of President William Marks, who died on the evening of the 7th. A large procession formed and walked to the Grove, where a numerous congregation had assembled. President Joseph Smith spoke upon the occasion with much feeling and interest. Among his remarks he said, "It is a very solemn and awful time. I never felt more solemn; it calls to mind the death of my oldest brother, Alvin, who died in New York, and my youngest brother, Don Carlos Smith, who died in Nauvoo. It has been hard for me to live on earth and see these young men upon whom we have leaned for support and comfort taken from us in the midst of their youth. Yes, it has been hard to be reconciled to these things. I have sometimes thought that I should have felt more reconciled to have been called away myself if it had been the will of God; yet I know we ought to be still and know it is of God, and be reconciled to His will; all is right. It will be but a short time before we shall all in like manner be called: it may be the case with me as well as you. Some have supposed that Brother Joseph could not die; but this is a mistake: it is true there have been times when I have had the promise of my life to accomplish such and such things, but, having now accomplished those things, I have not at present any lease of my life, I am as liable to die as other men."
I can say in my heart, that I have not done anything against Ephraim Marks that I am sorry for, and I would ask any of his companions if they have done anything against him that they are sorry for, or that they would not like to meet and answer for at the bar of God, if so, let it prove as a warning to all to deal justly before God, and with all mankind, then we shall be clear in the day of judgment.
When we lose a near and dear friend, upon whom we have set our hearts, it should be a caution unto us not to set our affections too firmly upon others; knowing that they may in like manner be taken from us. Our affections should be placed upon God and His work, more intensely than upon our fellow beings.
Sunday, April 10.--I preached in the Grove, and pronounced a curse upon all adulterers, and fornicators, and unvirtuous persons, and those who have made use of my name to carry on their iniquitous designs.
[The following brief synopsis of the Prophet's remarks is from the journal of Elder Wilford Woodruff:]
{588} Synopsis of Remarks of the Prophet--Reproof of all Wickedness.
Joseph the Seer arose in the power of God; reproved and rebuked wickedness before the people, in the name of the Lord God. He wished to say a few words to suit the condition of the general mass, and then said: I shall speak with authority of the Priesthood in the name of the Lord God, which shall prove a savor of life unto life, or of death unto death. Notwithstanding this congregation profess to be Saints, yet I stand in the midst of all [kinds of] characters and classes of men. If you wish to go where God is, you must be like God, or possess the principles which God possesses, for if we are not drawing towards God in principle, we are going from Him and drawing towards the devil. Yes, I am standing in the midst of all kinds of people.
Search your hearts, and see if you are like God. I have searched mine, and feel to repent of all my sins.
We have thieves among us, adulterers, liars, hypocrites. If God should speak from heaven, he would command you not to steal, not to commit adultery, not to covet, nor deceive, but be faithful over a few things. As far as we degenerate from God, we descend to the devil and lose knowledge, and without knowledge we cannot be saved, and while our hearts are filled with evil, and we are studying evil, there is no room in our hearts for good, or studying good. Is not God good? Then you be good; if He is faithful, then you be faithful. Add to your faith virtue, to virtue knowledge, and seek for every good thing.
The Church must be cleansed, and I proclaim against all iniquity. A man is saved no faster than he gets knowledge, for if he does not get knowledge, he will be brought into captivity by some evil power in the other world, as evil spirits will have more knowledge, and consequently more power than many men who are on the earth. Hence it needs revelation to assist us, and give us knowledge of the things of God.
What is the reason that the Priests of the day do not get revelation? They ask only to consume it upon their lust. Their hearts are corrupt, and they cloak their iniquity by saying there are no more revelations. But if any revelations are given of God, they are universally opposed by the priests and Christendom at large; for they reveal their wickedness and abominations.
Many other remarks of interest were made.
Monday, 11.--I was at the lodge and at home.
The following is from the West Messenger.
A Meteor Falls.
Mr. Horace Palmer who was on his way from Dunkirk to Westfield, about three o'clock this morning, states that when about three miles {589} from Dunkirk, he was suddenly surrounded by a painful vivid light proceeding from a quantity of jelly-like substance, which fell on and about him, producing a sulphurous smell, a difficulty of breathing and a severe sensation of heat. As soon as he could so far recover from his astonishment as to look up, he saw the body of a terrific meteor passing above him, and appearing to be about a mile high. Its size appeared to be three or four feet in diameter, and nearly a mile in length. Its dimensions soon varied, becoming at first broader, and then diminishing to one fourth less than its former size, when it apparently separated in pieces, and fell to the earth; and immediately after he heard the explosion, which he says was tremendous.
When Mr. Palmer arrived at Westfield, his face had the appearance of being severely scorched, and his eyes were much affected, and he did not recover for two or three days. Mr. Palmer is reputed to be a man of integrity and temperate habits; and his story, though marvelous, is generally believed.
The meteor was seen by several other people, who speak of luminous bodies being detached from it. Its progress was attended by a noise similar to that of a train of cars on a railroad.
A man who saw it from Salem represents it to have been of dimensions much larger than described by Mr. Palmer. The report of the explosion was heard also at Buffalo.
[Sidenote: Council Meeting with the Twelve.]
Tuesday, 12.--I attended the meeting of the lodge. The Twelve, namely Brigham Young, Heber C. Kimball, Orson Pratt, William Smith, Wilford Woodruff, John Taylor, John E. Page, and Willard Richards, clerk, assembled in the lodge room at four o'clock p. m., and appointed John Taylor, Brigham Young and Heber C. Kimball a committee to make arrangements for the payments due from President Smith as Trustee in Trust, to Mr. Wilkie, and voted that Randolph Alexander go on a mission south to preach the Gospel. Also voted that the Twelve unite their influence to persuade the brethren to consecrate all the old notes, deeds, and obligations which they hold against each other to the building of the Temple in Nauvoo, and that Willard Richards write an epistle in the name of the Twelve on that subject, and publish it in the Times and Seasons, which he did as follows:
{590} An Epistle of the Twelve to the Saints in America, Greeting.
Beloved Brethren: We have whereof to congratulate you at the present time, as we have the opportunity from day to day to witness the progress of the building of the Temple of the Lord in this city, and which is and must be accomplished by the united exertions of the labors of the brethren who reside here, and the tithings and contributions of those who are scattered abroad in the different states.
In this glorious object the hearts of all the faithful are united, the hands of the laborer are made strong continually, and the purse strings of the more opulent are unloosed from time to time, to supply those things which are necessary for upraising the stones of this noble edifice; and it may truly be said that the blessing of the Lord is upon His people; we have peace without and love within the borders of our beautiful city; beautiful, indeed, for situation is Nauvoo: the crown of the great valley of the Mississippi, the joy of every honest heart.
Although all things are more prosperous concerning the Temple than at any former period, yet the Saints must not suppose that all is done, or that they can relax their exertions and the work go on. It is a great work that God has required of His people, and it will require long and unwearied diligence to accomplish it; and redoubled diligence will be necessary with all, to get the building enclosed before another winter, so that the joiner can be employed during the cold weather; and we would again call upon all the Saints abroad to unite in making their deposits in banks known to be good and safe, and forward their certificate to the Trustee in Trust, as speedily as possible; when trusty men are not coming immediately to this place who can bring your offerings. All will want the privileges and blessings of the sanctuary, when it is completed; and all can have their wishes; but they can obtain them only by faithfulness and diligence in striving to build.
We praise our God for the liberality that has hitherto been manifested; many have given more than was required of them, many have given their all, but they have done it cheerfully; they have done it voluntarily; and they shall have a great reward; for the blessings of heaven and earth shall be multiplied unto such; even the blessings of that Priesthood which hath neither beginning of days nor end of life.
While there are those who of their abundance have built unto themselves fine houses, and who ride in fine carriages and on horseback, and regale themselves with the good things of the land, and at the same time they have left the Lord's house untouched, or, if touched at all, have touched it so lightly as scarce to leave the print of their little finger: their reward will be according to their deeds, and unless they speedily repent, and come up with their abundance to the help of the Lord, they will find in the end that they have no part nor lot in this {591} matter; their gold and silver will become cankered, their garments moth eaten, and they will perish in their own slothfulness and idolatry, leaving none to mourn their absence.
But, brethren, the Temple will be built. There are hundreds and thousands who stand ready to sacrifice the last farthing they possess on the earth rather than have the building of the Lord's house delayed, all while this spirit prevails no power beneath the heavens can hinder its progress: but we desire you all to help with the ability which God has given you; that you may all share the blessings which will distil from heaven to earth through this consecrated channel.
This is not all. It will be in vain for us to build a place where the Son of Man may lay his head, and leave the cries of the widow and the fatherless, unheard by us, ascending up to the orphan's God and widow's Friend. It is in vain, we cry Lord, Lord, and do not the things our Lord hath commanded; to visit the widow, the fatherless, the sick, the lame, the blind, the destitute, and minister to their necessities; and it is but reasonable that such cases should be found among a people who have but recently escaped the fury of a relentless mob on the one hand, and gathered from the half-starved population of the scattered nations on the other.
Neither is this all. It is not sufficient that the poor be fed and clothed, the sick ministered unto, the Temple built--no, when all this is accomplished, there must be a year of Jubilee: there must be a day of rejoicing, there must be a time of release to Zion's sons, or our offerings, our exertions, our hopes, and our prayers will be in vain, and God will not accept of the doings of His people.
On these days of darkness which overspread our horizon; when the Wolf was howling for his prey around the streets of Kirtland; when the burglar was committing his midnight and midday depredations in Jackson county; when the heartless politician was thrusting his envious darts in Clay county--and when the savage war whoop, echoed and re-echoed through Far West, and Zion's noblest sons were chained in dungeons, and her defenseless daughters driven by a horde of savages, from their once peaceful homes, to seek a shelter in a far distant land--many of the brethren stepped forward to their rescue, and not only expended all they possessed for the relief of suffering innocence, but gave their notes and bonds to "obtain more means, with which to help those who could not escape the overwhelming surge of banishment from all that they possessed on earth."
Death, wounds, and sickness, from the mob, and the cold and shelterless situation of the brethren, followed in quick succession; and all the means which could possibly be obtained from each other, in addition to the noble charities of the citizens of Illinois, were brought into {592} requisition to sustain a remnant of the Saints, who now mostly inhabit this place.
To accomplish this, the President and Bishops loaned money and such things as could be obtained, and gave their obligations in good faith for the payment of the same; and many of the brethren signed with them at different times and in different places, to strengthen their hands and help them carry out their designs; fully expecting, that, at some future day, they would be enabled to liquidate all such claims, to the satisfaction of all parties.
Many of these claims have already been settled; many have been given up as cancelled by those who held them, and many yet remain unsettled. The Saints have had many difficulties to encounter since they arrived at this place. In a new country, destitute of houses, food, clothing, and nearly all the necessaries of life, which were rent from them by an unfeeling mob--having to encounter disease and difficulties unnumbered, it is not surprising that the Church has not been able to liquidate all such claims, or that many individuals should yet remain involved, from the foregoing circumstances; and while things remain as they are, and men remain subject to the temptations of evil as they now are, the day of release, and year of jubilee cannot be; and we write you especially at this time, brethren, for the purpose of making a final settlement of all such claims, of brother against brother; of the brethren against the Presidency and Bishops, &c.; claims which have originated out of the difficulties and calamities the Church has had to encounter, and which are of long standing, so that when the Temple is completed, there will be nothing from this source to produce jars, and discords, strifes and animosities, so as to prevent the blessings of heaven descending upon us as a people.
To accomplish this most desirable object, we call on all the brethren who hold such claims, to bring them forward for a final settlement; and also those brethren who have individual claims against each other, of long standing, and the property of the debtor has been wrested from him by violence, or he has been unfortunate, and languished on a bed of sickness till his means are exhausted; and all claims whatsoever between brother and brother, where there is no reasonable prospect of a just and equitable settlement possible, that they also by some means, either by giving up their obligations, or destroying them, see that all such old affairs be adjusted, so that it shall not give occasion for difficulties to arise hereafter. Yes, brethren, bring all such old accounts, notes, bonds, etc., and make a consecration of them to the building of the Temple, and if anything can be obtained on them, it will be obtained; and if nothing can be obtained, when the Temple is completed, we will make a burnt-offering of them, even a peace-offering, which shall bind {593} the brethren together in the bonds of eternal peace, and love and union; and joy and salvation shall flow forth into your souls, and you shall rejoice and say it is good that we have harkened unto counsel, and set our brethren free, for God hath blessed us.
How can we prosper while the Church, while the Presidency, while the Bishops, while those who have sacrificed everything but life, in this thing, for our salvation, are thus encumbered? It cannot be. Arise, then, brethren, set them free, and set each other free, and we will all be free together, we will be free indeed.
Let nothing in this epistle be so construed as to destroy the validity of contracts, or give any one license not to pay his debts. The commandment is to pay every man his dues, and no man can get to heaven who justly owes his brother or his neighbor, who has or can get the means and will not pay it; it is dishonest, and no dishonest man can enter where God is.
We remain, your brethren in the Gospel of Peace,
Brigham Young, President,
Heber C. Kimball,
Orson Pratt,
William Smith,
John E. Page,
Lyman Wight,
Wilford Woodruff,
John Taylor,
Geo. A. Smith,
Willard Richards, Clerk.
Military Appointments.
James Arlington Bennett, of Arlington House, Long Island, is hereby appointed Inspector-General of the Nauvoo-Legion, with the rank and title of Major-General; his place to be supplied when absent, by the Major-General of the Legion.
Joseph Smith, Lieutenant-General.
City of Nauvoo, Illinois, April 12th, A. D. 1842.
{594}
Chapter XXXV
The General Bankrupt Law--The Doctrine of Baptism for the Dead--The Prophet's Address to the Female Relief Society--The Keys of the Priesthood and the Nauvoo Temple.
Wednesday, April 13.--I introduced Messrs. Backenstos, Stiles, and Robinson into the Lodge Room in the morning, and Samuel H. Smith, William Smith, and Vinson Knight in the evening.
About 150 Saints, from England landed in Nauvoo from the steamer Louisa, and about 60 from the Amaranth.
[Sidenote: The Bankrupt Law.]
Thursday, 14.--Calvin A. Warren, Esq., lawyer, from Quincy, arrived, and commenced an investigation of the principles of general insolvency in my behalf according to the statutes; for the United States Congress had previously instituted a general bankrupt law, by which any individual who was owing to a certain amount more than he was able to pay, could make out a schedule of his property, and of debts due from himself, and by a specified process, pass the same in the hands of a commissioner, government agent, or "assignee," who could make a dividend of all his effects, and pay his creditors whatever percentage his property amounted to, and then the individual was at liberty to start anew in the world, and was not subject to liquidate any claims which were held against him previous to his insolvency, although his property might not have paid but the least percentage, or none at all.
[Sidenote: The Prophet Forced into Bankruptcy.]
The justice or injustice of such a principle in law, I leave for them who made it, the United States. Suffice it {595} to say, the law was as good for the Saints as for the Gentiles, and whether I would or not, I was forced into the measure by having been robbed, mobbed, plundered, and wasted of all my property, time after time, in various places, by the very ones who made the law, namely, the people of the United State, thereby having been obliged to contract heavy debts to prevent the utter destruction of myself, family and friends, and by those who were justly and legally owing me, taking the advantage of the same act of bankruptcy, so that I could not collect my just dues, thus leaving me no alternative but to become subject again to stripping, wasting, and destitution, by vexatious writs, and law suits, and imprisonments, or take that course to extricate myself, which the law had pointed out.
Friday, 15.--Editorial from the Times and Seasons:
Baptism For The Dead.
The great designs of God in relation to the salvation of the human family, are very little understood by the professedly wise and intelligent generation in which we live. Various and conflicting are the opinions of men concerning the plan of salvation, the requisitions of the Almighty, the necessary preparations for heaven, the state and condition of departed spirits, and the happiness or misery that is consequent upon the practice of righteousness and iniquity according to their several notions of virtue and vice.
The Mussulman condemns the heathen, the Jew, and the Christian, and the whole world of mankind that reject his Koran, as infidels, and consigns the whole of them to perdition. The Jew believes that the whole world that rejects his faith and are not circumcised, are Gentile dogs, all will be damned. The heathen is equally as tenacious about his principles, and the Christian consigns all to perdition who cannot bow to his creed, and submit to his ipse dixit.
But while one portion of the human race is judging and condemning the other without mercy, the Great Parent of the universe looks upon the whole of the human family with a fatherly care and paternal regard; He views them as His offspring, and without any of those contracted feelings that influence the children of men, causes "His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." He holds the reins of judgment in His hands; He is a wise Lawgiver, and {596} will judge all men, not according to the narrow, contracted notions of men, but, "according to the deeds done in the body whether they be good or evil," or whether these deeds were done in England, America, Spain, Turkey, or India. He will judge them, "not according to what they have not, but according to what they have," those who have lived without law, will be judged without law, and those who have a law, will by judged by that law. We need not doubt the wisdom and intelligence of the Great Jehovah; He will award judgment or mercy to all nations according to their several deserts, their means of obtaining intelligence, the laws by which they are governed, the facilities afforded them of obtaining correct information, and His inscrutable designs in relation to the human family; and when the designs of God shall be made manifest, and the curtain of futurity be withdrawn, we shall all of us eventually have to confess that the Judge of all the earth has done right.
The situation of the Christian nations after death, is a subject that has called forth all the wisdom and talent of the philosopher and the divine, and it is an opinion which is generally received, that the destiny of man is irretrievably fixed at his death, and that he is made either eternally happy, or eternally miserable; that if a man dies without a knowledge of God, he must be eternally damned, without any mitigation of his punishment, alleviation of his pain, or the most latent hope of a deliverance while endless ages shall roll along. However orthodox this principle may be, we shall find that it is at variance with the testimony of Holy Writ, for our Savior says, that all manner of sin and blasphemy shall be forgiven men wherewith they shall blaspheme; but the blasphemy against the Holy Ghost shall not be forgiven, neither in this world, nor in the world to come, evidently showing that there are sins which may be forgiven in the world to come, although the sin of blasphemy [against the Holy Ghost] cannot be forgiven. Peter, also, in speaking concerning our Savior, says, that "He went and preached unto the spirits in prison, which sometimes were disobedient, when once the long suffering of God waited in the days of Noah," (I Peter iii: 19, 20). Here then we have an account of our Savior preaching to the spirits in prison, to spirits that had been imprisoned from the days of Noah; and what did He preach to them? That they were to stay there? Certainly not! Let His own declaration testify. "He hath sent me to heal the broken hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised." (Luke iv: 18. Isaiah has it--"To bring out the prisoners from the prison, and them that sit in darkness from the prison house.") (Isaiah xlii: 7.) It is very evident from this that He not only went to preach to them, but to deliver, or bring them out of the prison house. Isaiah, in {597} testifying concerning the calamities that will overtake the inhabitants of the earth, says, "The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall and not rise again. And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited." Thus we find that God will deal with all the human family equally, and that as the antediluvians had their day of visitation, so will those characters referred to by Isaiah, have their time of visitation and deliverance, after having been many days in prison.
The great Jehovah contemplated the whole of the events connected with the earth, pertaining to the plan of salvation, before it rolled into existence, or ever "the morning stars sang together" for joy; the past, the present, and the future were and are, with Him, one eternal "now;" he knew of the fall of Adam, the iniquities of the antediluvians, of the depth of iniquity that would be connected with the human family, their weakness and strength, their power and glory, apostasies, their crimes, their righteousness and iniquity; He comprehended the fall of man, and his redemption; He knew the plan of salvation and pointed it out; He was acquainted with the situation of all nations and with their destiny; He ordered all things according to the council of His own will; He knows the situation of both the living and the dead, and has made ample provision for their redemption, according to their several circumstances, and the laws of the kingdom of God, whether in this world, or in the world to come.
The idea that some men form of the justice, judgment, and mercy of God, is too foolish for an intelligent man to think of: for instance, it is common for many of our orthodox preachers to suppose that if a man is not what they call converted, if he dies in that state he must remain eternally in hell without any hope. Infinite years in torment must he spend, and never, never, never have an end; and yet this eternal misery is made frequently to rest upon the merest casualty. The breaking of a shoe-string, the tearing of a coat of those officiating, or the peculiar location in which a person lives, may be the means, indirectly of his damnation, or the cause of his not being saved. I will suppose a case which is not extraordinary: Two men, who have been equally wicked, who have neglected religion, are both of them taken sick at the same time; one of them has the good fortune to be visited by a praying man, and he gets converted a few minutes before he dies; the other sends for three different praying men, a tailor, a shoemaker, and a tinman; the tinman has a handle to solder to a can, the tailor has a {598} buttonhole to work on some coat that he needed in a hurry, and the shoemaker has a patch to put on somebody's boot; they none of them can go in time, the man dies, and goes to hell: one of these is exalted to Abraham's bosom, he sits down in the presence of God and enjoys eternal, uninterrupted happiness, while the other, equally as good as he, sinks to eternal damnation, irretrievable misery and hopeless despair, because a man had a boot to mend, the button-hole of a coat to work, or a handle to solder on to a saucepan.
The plans of Jehovah are not so unjust, the statements of holy writ so visionary, nor the plan of salvation for the human family so incompatible with common sense; at such proceedings God would frown with indignance, angels would hide their heads in shame, and every virtuous, intelligent man would recoil.
If human laws award to each man his deserts, and punish all delinquents according to their several crimes, surely the Lord will not be more cruel than man, for He is a wise legislator, and His laws are more equitable, His enactments more just, and His decisions more perfect than those of man; and as man judges his fellow man by law, and punishes him according to the penalty of the law, so does God of heaven judge "according to the deeds done in the body." To say that the heathens would be damned because they did not believe the Gospel would be preposterous, and to say that the Jews would all be damned that do not believe in Jesus would be equally absurd; for "how can they believe on him of whom they have not heard, and how can they hear without a preacher, and how can he preach except he be sent;" consequently neither Jew nor heathen can be culpable for rejecting the conflicting opinions of sectarianism, nor for rejecting any testimony but that which is sent of God, for as the preacher cannot preach except he be sent, so the hearer cannot believe without he hear a "sent" preacher, and cannot be condemned for what he has not heard, and being without law, will have to be judged without law.
When speaking about the blessings pertaining to the Gospel, and the consequences connected with disobedience to the requirements, we are frequently asked the question, what has become of our fathers? Will they all be damned for not obeying the Gospel, when they never heard it? Certainly not. But they will possess the same privilege that we here enjoy, through the medium of the everlasting priesthood, which not only administers on earth, but also in heaven, and the wise dispensations of the great Jehovah; hence those characters referred to by Isaiah will be visited by the Priesthood, and come out of their prison upon the same principle as those who were disobedient in the days of Noah were visited by our Savior [who possessed the everlasting Melchisedek Priesthood] and had the Gospel preached to them, by Him in prison; {599} and in order that they might fulfill all the requisitions of God, living friends were baptized for their dead friends, and thus fulfilled the requirement of God, which says, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God," they were baptized of course, not for themselves, but for their dead.
Chrysostum says that the Marchionites practiced baptism for their dead. "After a catechumen was dead, they had a living man under the bed of the deceased; then coming to the dead man, they asked him whether he would receive baptism, and he making no answer, the other answered for him, and said that he would be baptized in his stead; and so they baptized the living for the dead." The church of course at that time was degenerate, and the particular form might be incorrect, but the thing is sufficiently plain in the Scriptures, hence Paul, in speaking of the doctrine, 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?" (1 Cor. xv: 29). Hence it was that so great a responsibility rested upon the generation in which our Savior lived, for, says he, "That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, all these things shall come upon this generation." (Matthew xxiii: 35, 36). Hence as they possessed greater privileges than any other generation, not only pertaining to themselves, but to their dead, their sin was greater, as they not only neglected their own salvation but that of their progenitors, and hence their blood was required at their hands.
And now as the great purposes of God are hastening to their accomplishment, and the things spoken of in the Prophets are fulfilling, as the kingdom of God is established on the earth, and the ancient order of things restored, the Lord has manifested to us this day and privilege, and we are commanded to be baptized for our dead, thus fulfilling the words of Obadiah, when speaking of the glory of the latter-day: "And saviors shall come upon Mount Zion to judge the remnant of Esau, and the kingdom shall be the Lord's." A view of these things reconciles the Scriptures of truth, justifies the ways of God to man, places the human family upon an equal footing, and harmonizes with every principle of righteousness, justice and truth. We will conclude with the words of Peter: "For the time past of our life may suffice us to have wrought the will of the Gentiles." "For, for this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit."
I continued busily engaged in making out a list of {600} debtors and an invoice of my property to be passed into the hands of the assignee, until--
Saturday evening the 16th.--On this day the first number of The Wasp, a miscellaneous weekly newspaper was first published at my office, William Smith, editor, devoted to the arts, sciences, literature, agriculture, manufacture, trade, commerce, and the general news of the day, on a small sheet, at $1.50 per annum.
Sunday, 17.--Spent the day with my family at home.
[Sidenote: Causes of the Prophet's Insolvency.]
Monday, 18.--In consequence of the utter annihilation of our property by mob violence in the state of Missouri, and the immense expenses which we were compelled to incur, to defend ourselves from the cruel persecutions of that state, we were reduced to the necessity of availing ourselves of the privileges of the general bankrupt law; therefore I went to Carthage with my brothers Hyrum and Samuel H. Smith, and severally testified to our list of insolvency before the clerk of the county commissioners' court. Sidney Rigdon and many more brethren were at Carthage the same day on business. My clerk, Dr. Richards, went with us.
About this time a disturbance broke out in Rhode Island by a part of the inhabitants, wishing to change their Constitution, and make it like those of other states in the Union, which created much confusion and angry feeling in that state, and excitement in other states.
Tuesday, 19.--Rode out and examined some land near the northern limits of the city, &c.
Wednesday, 20.--Assisted in surveying some land in section 25, which I sold to William Cross.
Thursday, 21.--Friday and Saturday was engaged in temporal and spiritual affairs at home, the office, &c.
Friday, 22.--
James Arlington Bennett Honored.
Honorary Degree. Ordered by the chancellor and regents of the University of the City of Nauvoo, that the honorary degree of L. L. {601} D. be, and the same hereby is, conferred on General James Arlington Bennett, of Arlington House, New York.
Passed April 22, 1842.
John C. Bennett, Chancellor,
William Law, Registrar.
Sunday, 24.--Preached on the hill near the Temple, concerning the building of the Temple, and reproved the merchants and the rich who would not assist in building it.
Monday, 25, Tuesday, 26 and Wednesday, 27.--I was engaged in reading, meditation, &c., mostly with my family.
Thursday, 28.--
"Repast Militaire."
General Joseph Smith and lady, present their compliments to the officers (and their respective ladies) of the consolidated General Staff of the Nauvoo Legion, that is to say, his personal staff, Major-General Bennett's staff, including the band, Brigadier-General Law's staff, and Brigadier-General Rich's staff, and respectfully solicit their company at a Repast Militaire, at his quarters on the 7th day of May proximo, at one o'clock p. m.
General Bennett has been ordered to issue a programme of the operations and field exercises of the day, which will appear in ample form, and due season.
April 28, A. D. 1842.
Headquarters, Nauvoo Legion,
City Of Nauvoo, Illinois, April 28, 1842.
General Orders--
The Lieutenant-General directs that a programme militaire issue from the office of his commanding general for the 7th of May proximo, which I now proceed to consummate.
1st. The Adjutants will form the lines of their respective regiments, and the Colonels of the line assume command at nine o-clock, a. m.
2nd. The Adjutant-General will form the line of the Legion, and the Brigadier-Generals assume the command of their respective cohorts at half-past nine o'clock a. m.
3rd. The Major-General will assume the command of the Legion at ten o'clock a. m.
4th. At a quarter past ten o'clock a. m., the Lieutenant-General will be escorted to the field at the review station.
{602} 5th. General review and inspection will follow, accompanied by such evolutions and exercises as the time will admit of.
6th. At half-past twelve o'clock p. m. the forces will be dismissed until a quarter before two o'clock p. m.
7th. At two o'clock p. m. the Major-General will resume the command and perform such military movements and field exercises as the Lieutenant-General may direct.
8th. At three o'clock p. m. the cohorts will separate and form the line of battle, the Brigadiers assume their respective commands and General Law's command will make a descent upon that of General Rich's in order of sham battle.
9th. At half-past three o'clock p. m. the cohorts will resume their positions in the line of the Legion, and a sham battle will be fought between the mounted riflemen under the immediate command of Lieutenant General Smith and the Invincibles under the immediate command of Major-General Bennett.
10th. At half-past four o'clock p. m. the forces will be dismissed for the day.
11. Every officer, musician and private will be required to be at their respective posts at the hours specified throughout the day, under the most severe penalties of the law.
John C. Bennett
Major-General.
[Sidenote: The Rights and Privileges of the Women in the Church.]
At two o'clock I met the members of the "Female Relief Society," and after presiding at the admission of many new members, gave a lecture on the Priesthood, showing how the sisters would come in possession of the privileges, blessings and gifts of the Priesthood, and that the signs should follow them, such as healing the sick, casting out devils, &c., and that they might attain unto these blessings by a virtuous life, and conversation, and diligence in keeping all the commandments; a synopsis of which was reported by Miss Eliza R. Snow, as follows:
Remarks of the Prophet to the Relief Society.
President Smith arose and called the attention of the meeting to the 12th chapter 1st Corinthians--"Now concerning spiritual gifts, I would not have you ignorant." Said that the passage in the third verse, which reads, "No man can say that Jesus is the Lord, but by the Holy Ghost," {603} should be translated "no man can know that Jesus is the Lord, but by the Holy Ghost." He continued to read the chapter, and give instructions respecting the different offices, and the necessity of every individual acting in the sphere allotted him or her, and filling the several offices to which they are appointed. He spoke of the disposition of many men to consider the lower offices in the Church dishonorable, and to look with jealous eyes upon the standing of others who are called to preside over them; that it was the folly and nonsense of the human heart for a person to be aspiring to other stations than those to which they are appointed of God for them to occupy; that it was better for individuals to magnify their respective callings, and wait patiently till God shall say to them, "Come up higher."
He said the reason of these remarks being made was, that some little foolish things were circulating in the society, against some sisters not doing right in laying hands on the sick. Said that if the people had common sympathies they would rejoice that the sick could be healed; that the time had not been before that these things could be in their proper order; that the Church is not fully organized, in its proper order, and cannot be, until the Temple is completed, where places will be provided for the administration of the ordinances of the Priesthood.
President Smith continued the subject, by quoting the commission given to the ancient Apostles in Mark, 16th chapter, 15th, 16th, 17th, 18th verses, "Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved; but he that believed not shall be damned. And these signs shall follow them that believe: In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover."
No matter who believeth, these signs, such as healing the sick, casting out devils, &c., should follow all that believe, whether male or female. He asked the Society if they could not see by this sweeping promise, that wherein they are ordained, it is the privilege of those set apart to administer in that authority, which is conferred on them; and if the sisters should have faith to heal the sick, let all hold their tongues, and let everything roll on.
He said, if God has appointed him, and chosen him as an instrument to lead the Church, why not let him lead it through? Why stand in the way when he is appointed to do a thing? Who knows the mind of God? Does He not reveal things differently from what we expect? He remarked that he was continually rising, although he had everything bearing him down, standing in his way, and opposing; notwithstanding all this opposition, he always comes out right in the end.
{604} Respecting females administering for the healing of the sick, he further remarked, there could be no devil in it, if God gave His sanction by healing; that there could be no more sin in any female laying hands on and praying for the sick, than in wetting the face with water; it is no sin for anybody to administer that has faith, or if the sick have faith to be healed by their administration.
He reproved those that were disposed to find fault with the management of the concerns of the Church, saying God had called him to lead the Church, and he would lead it right; those that undertake to interfere will be ashamed when their own folly is made manifest; that he calculates to organize the Church in its proper order as soon as the Temple is completed.
President Smith continued by speaking of the difficulties he had to surmount ever since the commencement of the work, in consequence of aspiring men. "Great big Elders," as he called them, who had caused him much trouble; to whom he had taught the things of the kingdom in private councils, they would then go forth into the world and proclaim the things he had taught them, as their own revelations; said the same aspiring disposition will be in this Society, and must be guarded against; that every person should stand, and act in the place appointed, and thus sanctify the Society and get it pure. He said he had been trampled under foot by aspiring Elders, for all were infected with that spirit; for instance, John E. Page and others had been aspiring; they could not be exalted, but must run away as though the care and authority of the Church were vested with them. He said he had a subtle devil to deal with, and could only curb him by being humble.
As he had this opportunity, he was going to instruct the ladies of this Society, and point out the way for them to conduct themselves, that they might act according to the will of God; that he did not know that he should have many opportunities of teaching them, as they were going to be left to themselves; they would not long have him to instruct them; that the Church would not have his instructions long, and the world would not be troubled with him a great while, and would not have his teachings [in person].
He spoke of delivering the keys of the Priesthood to the Church, and said that the faithful members of the Relief Society should receive them in connection with their husbands, that the Saints whose integrity has been tried and proved faithful, might know how to ask the Lord and receive an answer; for according to his prayers, God had appointed him elsewhere.
He exhorted the sisters always to concentrate their faith and prayers for, and place confidence in their husbands, whom God has appointed for them to honor, and in those faithful men whom God has placed at {605} the head of the Church to lead His people; that we should arm and sustain them with our prayers; for the keys of the kingdom are about to be given to them, that they may be able to detect everything false; as well as to all the Elders who shall prove their integrity in due season.
He said if one member becomes corrupt, and you know it, you must immediately put it away, or it will either injure or destroy the whole body. The sympathies of the heads of the Church have induced them to bear a long time with those who were corrupt until they are obliged to cut them off, lest all become contaminated; you must put down iniquity, and by your good examples, stimulate the Elders to good works; if you do right, there is no danger of your going too fast.
He said he did not care how fast we run in the path of virtue: resist evil, and there is no danger; God, men, and angels will not condemn those that resist everything that is evil, and devils cannot; as well might the devil seek to dethrone Jehovah, as overthrow an innocent soul that resists everything which is evil.
This is a charitable Society, and according to your natures; it is natural for females to have feelings of charity and benevolence. You are now placed in a situation in which you can act according to those sympathies which God has planted in your bosoms.
If you live up to these principles, how great and glorious will be your reward in the celestial kingdom! If you live up to your privileges, the angels cannot be restrained from being your associates. Females, if they are pure and innocent, can come in the presence of God; for what is more pleasing to God than innocence; you must be innocent, or you cannot come up before God: if we would come before God, we must keep ourselves pure, as He is pure.
The devil has great power to deceive; he will so transform things as to make one gape at those who are doing the will of God. You need not be teazing your husbands because of their deeds, but let the weight of your innocence, kindness and affection be felt, which is more mighty than a millstone hung about the neck; not war, not jangle, not contradiction, or dispute, but meekness, love, purity--these are the things that should magnify you in the eyes of all good men. Achan [see Joshua vii.] must be brought to light, iniquity must be purged out from the midst of the Saints; then the veil will be rent, and the blessings of heaven will flow down--they will roll down like the Mississippi river.
If this Society listen to the counsel of the Almighty, through the heads of the Church, they shall have power to command queens in their midst.
I now deliver it as a prophecy, if the inhabitants of this state, with the people of the surrounding country, will turn unto the Lord {606} with all their hearts, ten years will not roll round before the kings and queens of the earth will come unto Zion, and pay their respects to the leaders of this people; they shall come with their millions, and shall contribute of their abundance for the relief of the poor, and the building up and beautifying of Zion.
After this instruction, you will be responsible for your own sins; it is a desirable honor that you should so walk before our heavenly Father as to save yourselves; we are all responsible to God for the manner we improve the light and wisdom given by our Lord to enable us to save ourselves.
President Smith continued reading from the above-mentioned chapter, and to give instructions respecting the order of God, as established in the Church, saving everyone should aspire only to magnify his own office and calling.
He then commenced reading the 13th chapter--"Though I speak with the tongues of men and angels, and have no charity, I am become as sounding brass, or a tinkling cymbal;" and said, don't be limited in your views with regard to your neighbor's virtue, but beware of self-righteousness, and be limited in the estimate of your own virtues, and not think yourselves more righteous than others; you must enlarge your souls towards each other, if you would do like Jesus, and carry your fellow-creatures to Abraham's bosom. He said he had manifested long-suffering, forbearance and patience towards the Church, and also to his enemies; and we must bear with each other's failings, as an indulgent parent bears with the foibles of his children.
President Smith then read the 2nd verse--"Though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing." He then said, though a man should become mighty, do great things, overturn mountains, perform mighty works, and should then turn from his high station to do evil, to eat and drink with the drunken, all his former deeds would not save him, but he would go to destruction! As you increase in innocence and virtue, as you increase in goodness, let your hearts expand, let them be enlarged towards others; you must be long-suffering, and bear with the faults and errors of mankind.
How precious are the souls of men! The female part of the community are apt to be contracted in their views. You must not be contracted, but you must be liberal in your feelings. Let this Society teach women how to behave towards their husbands, to treat them with mildness and affection. When a man is borne down with trouble, when he is perplexed with care and difficulty, if he can meet a smile instead of an argument or a murmur--if he can meet with mildness, {607} it will calm down his soul and soothe his feelings; when the mind is going to despair, it needs a solace of affection and kindness.
You will receive instructions through the order of the Priesthood which God has established, through the medium of those appointed to lead, guide and direct the affairs of the Church in this last dispensation; and I now turn the key in your behalf in the name of the Lord, and this Society shall rejoice, and knowledge and intelligence shall flow down from this time henceforth; this is the beginning of better days to the poor and needy, who shall be made to rejoice and pour forth blessings on your heads.
When you go home, never give a cross or unkind word to your husbands, but let kindness, charity and love crown your works henceforward; don't envy the finery and fleeting show of sinners, for they are in a miserable situation; but as far as you can, have mercy on them, for in a short time God will destroy them, if they will not repent and turn unto him.
Let your labors be mostly confined to those around you, in the circle of your own acquaintance, as far as knowledge is concerned, it may extend to all the world; but your administering should be confined to the circle of your immediate acquaintance, and more especially to the members of the Relief Society. Those ordained to preside over and lead you, are authorized to appoint the different officers, as the circumstances shall require.
If you have a matter to reveal, let it be in your own tongue; do not indulge too much in the exercise of the gift of tongues, or the devil will take advantage of the innocent and unwary. You may speak in tongues for your own comfort, but I lay this down for a rule, that if anything is taught by the gift of tongues, it is not to be received for doctrine.
President Smith then gave instruction respecting the propriety of females administering to the sick by the prayer of faith, the laying on hands, or the anointing with oil; and said it was according to revelation that the sick should be nursed with herbs and mild food, and not by the hand of an enemy. Who are better qualified to administer than our faithful and zealous sisters, whose hearts are full of faith, tenderness, sympathy and compassion. No one. Said he was never placed in similar circumstances before, and never had given the same instruction; and closed his instructions by expressing his heart-felt satisfaction in improving this opportunity.
The Spirit of the Lord was poured out in a very powerful manner, never to be forgotten by those present on this interesting occasion.
Friday, 29.--A conspiracy against the peace of my household was made manifest, and it gave me some trouble {608} to counteract the design of certain base individuals, and restore peace. The Lord makes manifest to me many things, which it is not wisdom for me to make public, until others can witness the proof of them.
Saturday, 30.--I received a visit from Judge James Adams, of Springfield, and spent most of the day with him and my family. Signed deeds to James and Charles Ivins, and many others.
Sunday, May 1, 1842.--I preached in the grove, on the keys of the kingdom, charity, &c. The keys are certain signs and words by which false spirits and personages may be detected from true, which cannot be revealed to the Elders till the Temple is completed. The rich can only get them in the Temple, the poor may get them on the mountain top as did Moses. The rich cannot be saved without charity, giving to feed the poor when and how God requires, as well as building. There are signs in heaven, earth and hell; the Elders must know them all, to be endowed with power, to finish their work and prevent imposition. The devil knows many signs, but does not know the sign of the Son of Man, or Jesus. No one can truly say he knows God until he has handled something and this can only be in the holiest of holies.
Monday, 2.--The following Editorial appeared in the Times and Seasons:
The Temple.
This noble edifice is progressing with great rapidity; strenuous exertions are being made on every hand to facilitate its erection, and materials of all kinds are in a great state of forwardness, and by next fall we expect to see the building enclosed; if not the top stone raised with "shouting of grace--grace unto it." There have been frequently, during the winter, as many as one hundred hands quarrying rock, while at the same time multitudes of others have been engaged in hauling, and in other kinds of labor.
A company was formed last fall to go up to the pine country to purchase mills, and prepare and saw lumber for the Temple and the Nauvoo House, and the reports from them are very favorable: another {609} company has started, this last week, to take their place and to relieve those that are already there: on their return they are to bring a very large raft of lumber, for the use of the above-named houses.
While the busy multitudes have thus been engaged in their several vocations performing their daily labor, and working one-tenth of their time, others have not been less forward in bringing in their tithings and consecrations for the same great object. Never since the foundation of this Church was laid, have we seen manifested a greater willingness to comply with the requisitions of Jehovah, a more ardent desire to do the will of God, more strenuous exertions used, or greater sacrifices made than there have been since the Lord said, "Let the Temple be built by the tithing of my people." It seemed as though the spirit of enterprise, philanthropy and obedience rested simultaneously upon old and young, and brethren and sisters, boys and girls, and even strangers, who were not in the Church, united with an unprecedented liberality in the accomplishment of this great work; nor could the widow, in many instances, be prevented, out of her scanty pittance from throwing in her two mites.
We feel at this time to tender to all, old and young, both in the Church and out of it, our unfeigned thanks for their unprecedented liberality, kindness, diligence, and obedience which they have so opportunely manifested on the present occasion. Not that we are personally or individually benefitted in a pecuniary point of view, but when the brethren, as in this instance, show a unity of purpose and design, and all put their shoulder to the wheel, our care, labor, toil and anxiety is materially diminished, our yoke is made easy and our burden is light.
The cause of God is one common cause, in which the Saints are alike all interested; we are all members of the one common body, and all partake of the same spirit, and are baptized into one baptism and possess alike the same glorious hope. The advancement of the cause of God and the building up of Zion is as much one man's business as another's. The only difference is, that one is called to fulfill one duty, and another, another duty; "but if one member suffers, all the members suffer with it, and if one member is honored all the rest rejoice with it, and the eye cannot say to the ear, I have no need of thee, nor the head to the foot, I have no need of thee;" party feelings, separate interests, exclusive designs should be lost sight of in the one common cause, in the interest of the whole.
The building up of Zion is a cause that has interested the people of God in every age; it is a theme upon which prophets, priests and kings have dwelt with peculiar delight; they have looked forward with joyful anticipation to the day in which we live; and fired with heavenly and joyful anticipations they have sung and written and prophesied of this {610} our day; but they died without the sight; we are the favored people that God has made choice of to bring about the Latter-day glory; it is left for us to see, participate in and help to roll forward the Latter-day glory, the dispensation of the fullness of times, when God will gather together all things that are in heaven, and all things that are upon the earth, "even in one," when the Saints of God will be gathered in one from every nation, and kindred, and people, and tongue, when the Jews will be gathered together into one, the wicked will also be gathered together to be destroyed, as spoken of by the prophets; the Spirit of God will also dwell with His people, and be withdrawn from the rest of the nations, and all things whether in heaven or on earth will be in one, even in Christ. The heavenly Priesthood will unite with the earthly, to bring about those great purposes; and whilst we are thus united in the one common cause, to roll forth the kingdom of God, the heavenly Priesthood are not idle spectators, the Spirit of God will be showered down from above, and it will dwell in our midst. The blessings of the Most High will rest upon our tabernacles, and our name will be handed down to future ages; our children will rise up and call us blessed; and generations yet unborn will dwell with peculiar delight upon the scenes that we have passed through, the privations that we have endured; the untiring zeal that we have manifested; the all but insurmountable difficulties that we have overcome in laying the foundation of a work that brought about the glory and blessing which they will realize; a work that God and angels have contemplated with delight for generations past; that fired the souls of the ancient patriarchs and prophets; a work that is destined to bring about the destruction of the powers of darkness, the renovation of the earth, the glory of God, and the salvation of the human family.
End Of Volume IV.
{611}
INDEX TO VOLUME IV.
Abraham, Book of--520 and note.
Adams, James--friendship for the Prophet, 20 and note.
Address, by First Presidency to Saints scattered abroad, 184 et seq.
Affidavits, on suffering of Saints in Missouri, 49-53, also 56-73 and note, 60; of Hyrum Smith denouncing thieves, 460-61.
Alvord T., affidavit of, 57.
Allred, James--statement of on kidnapping, 156-7.
Apostles, The Twelve--farewell addresses of, 1-2; Apostles engaged in selecting hymns, 3; trials of en route for England, 15; meeting of at Cleveland, 19-20; granted permission to publish certain books in England, 161-2; whereabouts of, January 1, 1841, 256; minutes of meeting of in England, 324; ditto, 325-26; council of at Manchester, 332-335; epistle of to the Church in the British Isles, 344-348; departure of from England, 352; arrival of at New York, 360-61; return of to Nauvoo, 390; to share in labor of the Prophet, 400 and 403-404; epistle of to Saints scattered abroad, 409-10; council meeting of, 412; minutes of council meeting of 429-30; epistles of to brethren in America, 433-38; case of Benjamin Winchester before, 443; epistle of, to Saints in England, 448-53; warning against thieves, 463-66 and notes; epistle of on baptism for the dead, 472-5; minutes of a meeting of, 478-79; gift of Hiram Kimball to, 484; whereabouts of, January 1, 1842, 490; epistle of to Saints in Europe, 558 et seq.; meeting of with the Prophet in Masonic lodge, 589; epistles of to Saints in America, 590 et seq.
Australia--report of work in, 343.
B
Babbitt, Elder Almon W.--preaches in Indiana, 17; permitted to build up Kirtland, 476.
Baglev, Mr.--tax difficulty with the Prophet, 542.
Barlow, Israel--assists Brigham Young on Journey, 9.
Barnes, Lorenzo D.--report of to Elder Parley P. Pratt, 569.
Baptists--difference between and former day Saints, 350-51.
Baptisms--in Temple font, 558; for the dead, 568-9; for the dead, editorial in Times and Seasons on, 595 et seq.
Benbow, Elder John--liberality of, 188.
Bennett, Caleb--conference at House of, 6.
Bennett, James Arlington--honored, 600.
Bennett, John C.--first letters of to the Prophet, 169-72; biography, 169; elected mayor Nauvoo, 287; inaugural address of, 288-92.
Bennett, James Gordon--editor New York Herald, course of approved, 477.
Bennett, Samuel--sent on mission, 161; credentials of, 164.
Bishop, Gladden--disfellowshiped by High Council, 550.
{612} Books--list of for and against the Latter-day Saints, 253-6.
Book of Mormon--first English edition of, 274-286: Nauvoo edition, proofs of read by Prophet, 494; ditto 500-501.
Boyee, Benjamin--kidnapping of, 154-6; 180.
British, Mission--history of, 313-321.
Brown, Alanson--kidnapping of, 154-56; 180.
Browning, O. H.--lawyer, counsel for the Prophet at Monmouth trial, 367 et seq.
Brunson, Col. Seymour--death of, 179.
Burke, John M.--affidavit of, 56.
C
Cahoon, William F.--affidavit of, 52.
Carpenter's Hall--Manchester, England, leased by the Saints, 141.
Carter, Samuel--affidavit of, 49 Prophet's instructions to, 153.
Carlin, Governor of Illinois--issues order for arrest of Prophet, 198-9.
Casper, Thomas D.--Affidavit of, 63.
Church, The--Admonished by the Prophet, 5; anniversary of organization of celebrated, 326-31: thirteenth anniversary of, 582.
Clayton, William--preaches in Staffordshire; appointed clerk, Iowa High Council, 382.
Clark, Hyrum--starts on mission to England, 7.
Clark, Joseph--affidavit of, 63.
Clark, Timothy B.--affidavit of, 58.
Clark, William O.--reproved by the Prophet, 445.
Cock Pit, Preston, England--preaching of Twelve in, 114.
Cole, Owen--Affidavit of, 64.
Commerce, Illinois, (afterwards Nauvoo)---appointed a stake of Zion, 12; boundary lines to be changed, 39; name of changed to Nauvoo, 21; merged into Nauvoo plat, 322.
Committee, Senate Judiciary--case of the Missouri Saints before, 81-88, adverse report of, 90-92; of Nauvoo citizens resolutions by, 157-9.
Conferences--minutes of at Commerce, 12; minutes of general, at Nauvoo, 105 et seq.; at Gadfield Elm, England, 131; ditto, 134 et seq.; minutes at Stanley Hall, 138; of Church in England at Manchester, 146 et seq.; general at Nauvoo, minutes of, 204-7; general in England, minutes of, 214-18 at Walnut Grove, Illinois, 387; London, minutes of, 298; at Philadelphia, 331; general of the Church at Nauvoo, minutes of, 336-343; in New York City, 344; minutes of London, 360; at Kirtland, 361; Attica, New York, 412; at Nauvoo, minutes of, general, 423-29; at Lima, minutes of, 439-40; New York, 462; minutes of special at Nauvoo, 583 et seq.
Conner, Henry--converted, 184.
Council, High at Commerce. (Nauvoo)--names of counselors, 12; Advice of to Saints west of Kirtland, 45 and note; authorizes publication of hymn book, 49; appoints committee to collect testimony on case before courts, 49; votes among for poor, 75, 76; votes to return consecrations to the people, 88; memorial of Joseph Smith before, 136-138, 141, 143; Elijah Fordham before, 180; minutes, 187-8; minutes of 219-20; account of inspecting temporal concerns, 417; report of to the Saints, 504-5; trial of Gladden Bishop before, 550.
Council, High at Iowa--appointed for Stake in Iowa, 16; minutes of, 16; order of speaking in, 16 and note; organization of completed, 21; action of on {613} Missouri debts, 42, 54; minutes of, 94; changes in 352.
Council, of the Twelve--see Apostles.
Council, special--Liverpool, England, 296-7; at Nauvoo, 402.
Curtis, Simon P.--affidavit of, 67.
Curtis, Elder Theodore--before the Court of Sessions, Gloucester, England, 380.
D
Davis, Amos--abuse of the Prophet, 549.
Davis, Matthew S.--reports Prophet's Washington discourse, 78.
Decker, Brother--assists Elders Young and Kimball en route for England, 11.
Discourse--the Prophet's at Nauvoo, 358-360.
Dispatch, England weekly newspaper--article against the Saints, 236.
Donaldson, Elder Wm.--goes to East India, 168.
Draper, Father--assists Elders Young and Kimball et al. en route for England, 14.
Duel, Osmon M.--assists Elders Young and Kimball on mission, 9-10.
Duel, Sister O. M.--cares for Elders Young and Kimball, 10.
Duncan, Joseph--politician, speech against the Saints, 490, also note 480.
E
Election and Reprobation, Elders Brigham Young and Willard Richards, 256.
Emigration--arrangements of for English Saints, 510-13.
England--arrival of Apostles in, 76; labors of Elders in, 76; emigration agency in, 484.
Epistles--see Letters.
F
Freedom, Adams County, Illinois--Stake organized at, 233.
Female Relief Society--organization of, 552; ditto, 567-8; remarks of the Prophet to, 570; remarks of the Prophet to, 602-7.
Fielding, Joseph--preaches in England, 7.
Font--baptismal of Temple described, 446.
Fordham, Elijah--healed by the Prophet, 4, and note; before High Council at Nauvoo, 180.
Foster, Dr. Robert D.--attends on Sidney Rigdon, 19-21; on trial for slandering, 239-250.
Foutz, Jacob--affidavit of, 68.
Fulmer, David--prefers charges, 219.
G
Galland, Isaac--letter of Prophet to; his power of attorney for the Prophet cancelled, 495-500.
Gates, Gibson--affidavit of, 71.
Gee, George Washington--death of and biography, 500 and note.
Geneva, Morgan County, Illinois--stake organized at, 236.
Gifford, Alpheus--biography of, 109-110 and note; death of, 184.
Granger, Gilbert--difficulty in settlement of father's estate, 542.
Granger, Elder Oliver--to provide funds for publication, 18; death of, 408-9.
Green, A.--affidavit of, 65.
Greene, John P.--affidavit of, 65.
Groves, Elisha H.--affidavit of, 68.
H
Harris, George W.--sent on special mission, 161: credentials of, 164.
Hawk, William--affidavit of, 58.
Hayes, Elder Ezra--license taken from, 14.
{614} Hedlock, Elder Reuben--starts on mission for England, 10; prepares cuts for Book of Abraham, 543.
Haight, Isaac--entertains Elders, 35; assists Elder Brigham Young et al. on journey, 44.
Higbee, Judge Elias--appointed to go to Washington, 13; attends Prophet to Washington, 19; letters of concerning case of Saints before United States Senate, 81, 88, 94, 95; course at Washington approved, 96 et seq.; presides at mass meeting, Nauvoo, 157-60; writes petition to committee, 237; reproved by the Prophet, 503.
Hinckle, George M.--suit of Prophet against, 423.
Hotchkiss land purchase, 405-408.
Hotchkiss, Horace R.--letter to Prophet, 505-8.
Hunter, Edward--visits Nauvoo, biography of, 416-17 and note.
Hyde Marinda--revelation to, 467.
Hyde, Elder Orson--his allusion to his fall, 2; restored, 12; appointed on Mission to Jerusalem, 106; credentials of, 112-113; departure of from Nauvoo for Jerusalem, 114; at conference in Philadelphia, 224; ditto, New York, 237; reproved, 274; his arrival in Palestine and dedication of the land for the return of Jews, 454-59; incidents en route from Palestine to Europe, 496-99.
J
Jews--memorial of to Protestant Powers of Europe and America, 167 and note; circular of to Israelites of Europe and America, 173-5.
Johnston, Jesse W.--affidavit of, 64.
Johnson, Lyman E.--at Nauvoo, 389.
Jonas, Grand Master Mason--on Nauvoo and the Mormons, 565 et seq.
K
Keokuk, Indian chief--visits the Prophet, 401.
Kilbourn, D. W., anti-Mormon--attempts disturbance in Iowa, 416-17; ditto, 444 and note.
Kimball, Heber C.--departs on mission to England, 9 and note; morphine given to, 15-16; reports of from England, 182 et seq.; dreams of, 203; arrives at Nauvoo from England, 381.
Kiskukosh, Indian chief--visits the Prophet, 401-2.
Knight, Bishop Vinson--appointed Bishop of lower ward, Commerce, 12.
Lathrop, Asahel A.--affidavit of, 65-67.
Latter-day Saints--difference between and Baptists, 348, 350.
Law, William--en route for Nauvoo, 20, and note; appointed member First Presidency, 284-6.
Legion, Nauvoo--character of, 269; minutes of organization of, 295; general review of, 236; officers of, 253; general orders to, 354; defended by the Prophet, 355-6; general orders to, 362; minutes of, 382; general orders, 400; minutes of, 415; general order to, 502; extract from minutes of, 549; fourth regiment of second cohort of, 582; Repast Militaire of, 601; general orders to, 601.
Letters--James Mulholland to Isaac Russell, 5-6; Joseph Smith to Isaac Galland, 8-9; Parley P. Pratt to Prophet, 22; the Prophet to Hyrum Smith, 29; the Prophet et al. to High Council, Nauvoo, 43-44; Hyrum Smith to Parley P. Pratt; Hyrum Smith to the Prophet et al., 52: Charles Adams to Joseph Smith, 53; Orson Pratt to his wife, 54; John B. Webber to the Prophet, 55; Matthew S. Davis on Prophet's sermon; Elias Higbee to the Prophet reporting progress {615} in Saints' appeal to United States Senate, 81; ditto, 83; ditto, 85; ditto, 88; John Taylor, to the Prophet, 96; R. B. Thompson to Elias Higbee, 96; Horace R. Hotchkiss to Sidney Rigdon et al., 98; Elias Higbee to the Prophet, 98; Horace R. Hotchkiss to Joseph Smith, 100; Sidney Rigdon to the Prophet, 102; Hon. Richard W. Young to Elias Higbee, 111; Heber C. Kimball to the Saints in the United States, 114 et seq.; Brigham Young to the Prophet, 119; Robert Johnson to Senator Young, 121; Senator Young to Judge Elias Higbee, 121; Wilford Woodruff to Don Carlos Smith, 122; Elders Hyde and Page to the Prophet, 123; Brigham Young to the Prophet, 125; the Prophet to Elders Hyde and Page, 128; Willard Roberts to the Star, 130; Heber C. Kimball et al. to Bishop at Nauvoo, 132; William W. Phelps to the Prophet, 141, 142; Hyde and Page to Joseph Smith 142; Elder Woodruff to the Star, 150 et seq.; William Barratt to Saints in England, 161; Prophet to William W. Phelps, 162 et seq.; Prophet to Oliver Granger, 164-7; John C. Bennett to Joseph Smith et al., 168; ditto, 169; ditto, 172; Prophet to Horace R. Hotchkiss, 170-1; Wilford Woodruff to the Star, 176; the Prophet to John C. Bennett, 177-8; John C. Bennett to Messrs, Smith and Rigdon, 179; Samuel Bent and George W. Harris to Presidency of Church, 199; John E. Page to the Presidency, 201; Orson Hyde to Saints in Nauvoo, 202; Heber C. Kimball et al. to Robinson et al., 220-224; Joseph and Hyrum Smith to the Saints in Kirtland, 225; the Prophet to the Twelve, 226; Heber C. Kimball et al. to Times and Seasons, 234; a staunch Wesleyan to the Manx Liberal, 234-6; Brigham Young to Presidency, 237; John C. Bennett to Times and Seasons, 248-9; Brigham Young to the Prophet, 251-2; Parley P. Pratt to Sidney Rigdon, 266; Joseph Smith to County Recorder, 287; Levi Richards to the Star, 296; Brigham Young to the Star, 308-9; Wilford Woodruff to Don Carlos Smith, 323-4; George A. Smith to the Star, 343; the Prophet to the Times and Seasons, 356-58; R. B. Thompson to Times and Seasons, 369-70; Orson Hyde to Joseph Smith, 372-4; Orson Hyde to Rabbi Hirschel, 374-8; extract from a letter to the Juliet Courier, 380-1; Orson Hyde to President Smith, 384-88; William Smith, to the Prophet, 391; Horace R. Hotchkiss to Joseph Smith, 405; the Prophet to Hotchkiss, 406-7; Joseph Smith to Smith Tuttle, Esq., 430-33; extract from Orson Hyde, 439; Parley P. Pratt, extract of, 441; Joseph Smith to Reuben McBride, 441; Hyrum Smith to Saints in Kirtland, 443; Orson Hyde to Parley P. Pratt, 454-9; the Prophet, to Esq. Browning et al., 468; ditto to Mr. Hotchkiss, 469; Joseph Smith to Edward Hunter, 481-3; Joseph Smith to Edward Hunter, 491; Orson Hyde to the Star, 495-99; Joseph Smith to Isaac Galland, 499; G. Walker to Brigham Young et al., 505-509; Alfred Cordon to Joseph Smith, 515-16; Joseph Smith to the Church, 517; from the Twelve to all the churches, 517-18; Joseph Smith on tithing, 518; Robert Pierce to Joseph Smith, 519; Joseph Smith to John Wentworth, 535 et seq.; Joseph Smith to John C. Bennett, 544; Dr. C. V. Dyer to John C. Bennett, 544; John C. Bennett to Dr. C. V. Dyer, 545; John C. Bennett to Joseph {616} Smith, 547; Joseph Smith to Edward Hunter, 548; the Twelve to the Saints in Europe, 558 et seq.; extract from Elder E. P. Maginn, 566; Lorenzo D. Barlow to Parley P. Pratt, 569.
L
Liberty--religious in Nauvoo, 306, Lima, Adams Co., Illinois--Stake organized at, 233.
Little, Sidney H., Senator--death of, 389.
Littlefield, Lyman O.--action against for slander, 514.
Litz, Elder A.--suspended from preaching, 501.
Lowry, John--affidavit of, 56.
M
Maginn, Ezekiel--affidavit of, 64.
Marks, Ephraim--funeral of, 586-587.
Marks, William--appointed President of Stake at Commerce, 12; President of Stake at Nauvoo, 323; financial settlement of Prophet with, 582.
Maughan, Peter--493 and note.
Melling, Peter--ordained a patriarch, first in England, 120 and note; reports to the Prophet at Nauvoo, 543.
Memorials--of Saints to Senate and House of Representatives, 24 et seq.; to Joseph Smith and High Council at Nauvoo, 136; answer to foregoing, 138, 141 and note, 144, 145; to Governor Garlin of Illinois on kidnapping, 159-60.
Millennial Star--Latter-day Saints, 119; prospectus of, 122; 133 and note.
Missouri--action of Legislature on Mormon difficulties, 299 and note.
Modisett, Dr.--gives morphine to Heber C. Kimball, 15; aids Elders Young and Kimball on journey, 17.
Monmouth, Warren Co., Illinois--the Prophet's trial at, 365 et seq.
Moon, Elder John--arrival of with Saints in America, 162.
Morgan, Elizabeth--death of, 551.
Mormon Literature--pro et con, 487-489.
Mormons--Nauvoo and the, 565.
Mulholland, James--Prophet's Secretary, writes Isaac Russell, appointed clerk for land contracts, 16; salary of, 17; death of, 88-9 and note.
N
Nashville, city of--meetings at, 182 and note.
Nauvoo--Agricultural and Manufacturing Association incorporated, 303.
Nauvoo--burying ground for, 353.
Nauvoo, City of--made Post Office at, 121; charters of, 239-249; first election in, 287; City Council organized, 288; officers of, 292, 308; divided into wards, 305; concentration at, 362.
Nauvoo--House Association incorporated, 301.
News--the prospectus of, 112.
Noble, Joseph Bates--healed by the Prophet, 4 and note.
O
Olney, Elder Oliver--license taken from, 552.
Owen, Ephraim--confession of accepted, 12.
Owen, Jedediah--affidavit of, 56.
P
Page, John E.--one of the Twelve, Address on the Book of Mormon, 2; appointed on mission to Palestine, 109; reproved, 274, disregards advice, 372; presides at New York conference, 462-3.
Partridge, Bishop Edward--appointed Bishop upper ward {617} Commerce, 12; instructs Saints on removal to the West, 39.
Perry, Ashael--received into fellowship, 14.
Pettigrew, David--affidavit of, 71-73.
Petition--Elias Higbee, Robert B. Thompson to Congress, 237; presented to the House, 250-51.
Phelps, Laura, wife of Morris--death of, 513.
Pierce, Robert--business settlement of with the Prophet, 519.
Powell, James--affidavit of, 61.
Pratt, Orson--one of the Twelve, addresses Saints at Nauvoo, 4; starts on mission for England, 7; opens mission in Edinburg, 120; publishes Remarkable Visions, 224; success in Edinburg, 251; elected Professor of Mathematics, Nauvoo University, 414.
Pratt, Elder Parley P., one of the Twelve--preaches at Nauvoo, 4; ditto, 6; starts on mission for England, 7; errors in writings of, 7; letter to the Prophet, 22; his article on eternal duration of matter, 54, 55 and notes; appointed editor of the Millennial Star, 133; returns to America for family, 177; returns to England, 224.
Presidency, First of Church--report of, 212-14; proclamation of to the Church scattered abroad, 267-73; report of at General Conference, 336-339.
Priesthood--article on prepared by the Prophet, 207-212; lesser organized in Nauvoo, 312.
Proclamation--preparation of to Kings, 383.
Q
Quincy, Illinois--a Stake organized at, 233.
R
Ramus, Illinois--minutes of a meeting at, 453; conferences at, 467; deeds to certain lands of, transferred to the Prophet, 477.
Redfield, Harlow--suspended from office, 12; restored, 16.
Resurrection in general and of children, 553 et seq.; and note.
Revelations--to Joseph Smith at Nauvoo, January 19, 1841, 274, et seq.; to William Allred et al. 311; to the Saints in Iowa, 311; to Brigham Young in Nauvoo, July 9, 1841, 382; concerning Nancy Marinda Hyde, 467; to John Snyder et al., 483; to the Twelve, 483; respecting the Times and Seasons, 503.
Rich, Charles C.--elected Brigadier General, 414.
Richards, Levi--affidavit of, 70-71.
Richards, Elder Willard, one of the Twelve--visits Staffordshire, 7; son of dies, 48; on Election and Reprobation, 256-66; assists in indexing Book of Mormon, 274, 286; writes history of British mission, 313-321; appointed private secretary to the Prophet and Temple Recorder, 470.
Rigdon, Elder Sidney, counselor to Joseph Smith--address of to Twelve, 2, 3; appointed to accompany Prophet to Washington, 13; starts with Prophet to Washington, 19; sickness of, left at Columbus, Ohio, 21; in Washington, 48; in Philadelphia, 76; speech of at laying corner stone of Nauvoo Temple, 327-29; baptized for in behalf of his parents, 486.
Riggs, Burr--affidavit of, 67.
Roberts, Sidney--excommunicated, 237.
Robinson, Ebenezer--publisher of Times and Seasons, 23; co-partnership with Don Carlos Smith dissolved, 239; editor Times and Seasons, 402.
Rockwell, Orrin P.--starts with Prophet for Washington, 19.
{618} Rogers, D. W.--his hymn-book discarded, 14.
Root, Henry--affidavit of, 62.
Russell, Isaac--reproved, 5, 6; and note.
S
Saints, Latter-day--sickness among at Nauvoo, 3; healing of the, 3, 4 and notes; admonished to set houses in order, 4-5; petition of to Congress, 24-38.
Sharp, Thomas--editor Warsaw Signal, anti-Mormon, the Prophet on, 487 and note.
Sherwood, Henry G.--healed by the Prophet, 4 and note.
Shoemaker, David--affidavit of, 69.
Sloan, James--statement of, 69.
Smith, Don Carlos, brother of the Prophet--President of the High Priests at Commerce, 12; publisher Times and Seasons, 23; dissolves partnership with Robinson, 239; death of, 393; career of, 393-399.
Smith, Elias--ordained a Bishop, 161.
Smith, Emma, wife of the Prophet appointed to compile hymnbook, 17; assists husband in labors, 510; appointed President of Female Relief Society, 552.
Smith, George Albert--one of the Twelve, starts on mission for England, 10; preaches at Richmond, New York, 75: begins out-door preaching in England, 182 et seq.; injures his health at, 236; arrives at Nauvoo from England, 383; marriage of, 389.
Smith, Hyrum, brother of the Prophet--appointed on committee to establish Nauvoo. 39; testimony of to Book of Mormon, 46 and note; is appointed Patriarch of the Church, 229 and note and 282; appointed Prophet and Revelator, 286.
Smith, Humphery--affidavit of, 62.
Smith, John--affidavit of, 62.
Smith, John--affidavit of, 59.
Smith, Joseph, the Prophet--literary methods of, 1; heals the sick at Commerce, Nauvoo, 3-5 and notes; ditto, 7; preaches on the "other Comforter," 10 and note; ditto "Judgments," 11; attends general conference, Commerce, 11-12 et seq.; appointed to represent cause of the Saints at Washington, 13; starts for Washington, 19; adventure of, by the way, 23; arrives at Washington, 24; meets President Van Buren, 39 et seq.; preaches at Philadelphia, 47; in New Jersey, 49; comment on Missouri affidavits, 73-4; returns to Washington, 77; description of by a Congressman, 78 et seq.; interview with Martin Van Buren, 80; ditto. John C. Calhoun, 80; returns to Nauvoo, 88-9; reflection of on actions of Congress, 145; plans charter of Nauvoo, 349; made sole Trustee-in-trust, of the Church, 287; elected member of the Nauvoo City Council, 287; introduces several bills in City Council, 293 et seq.; appointed Lieutenant-General of Nauvoo Legion, 309; assists in laying corner stone Nauvoo Temple, 329-331; arrest of by officers from Missouri, 364 et seq.; visited by Indians at Nauvoo, 401; views on use of medicine, 414; his experience at Monmouth trial, 419-20; views on relics of antiquity, 420-21 note; reproves sanctimoniousness, 445; denunciation of thieves, 461-2; his estimate of the Book of Mormon, 461; proof-reads Book of Mormon, 468; difficulties in keeping daily journal, 470; proclaims political attitude of the Saints, 479-80 and notes; his views on the gift of tongues, 485; reflections on opening of the year, 1842, 492; debates race question, 501; purpose of debates in Nauvoo, 514; views on privileges of Nauvoo {619} charter, 516; settlement of with Robert Pierce, 519; settlement of taxes with Mr. Bagley, 542; becomes editor of Times and Seasons, 551; sermon on "Life, Death, and Resurrection," 553 et seq. and note 556; remarks of at funeral of Edward Marks, 587; reproof of unvirtuous persons by 587-88; insolvency of, 594; cause of Prophet's insolvency, 600; remarks respecting: signs and key words received in the Temple, 608.
Smith, Joseph, Sen.--death of, 189; biography of, 189 et seq.; funeral services of, 191-97; benediction of, on Hyrum Smith, 229 and note.
Smith, Samuel--affidavit of, 60.
Smith, William, brother of the Prophet--allowed to retain standing in quorum of the Twelve, 12.
Snow, Erastus, labors of in Salem, 433.
Snow, Lorenzo--sent to England, 161-2 and note; arrives at Manchester, 233; in public discussion with Mr. Barker, 234.
Snyder, Elder John--appointed a mission, 503-504; set apart and instructed, 568.
Spirits, try the, 571-581.
Springfield, Illinois--a Stake organized at, 236.
T
Taylor, Elder John, one of the Twelve Apostles--testimony of to Book of Mormon, 2; preaches at Kirtland, 21; sails for England, 46; arrives at Preston, England, 76; leaves Liverpool for Ireland, 170 and note; in the Isle of Man, 234-6 and note; discussion with Rev. Robert Hayes, 238; reports baptisms, 288; arrives at Nauvoo from England, 381; appointed editor Times and Seasons, 513.
Temple, Nauvoo--corner stones of laid, 327-331; announcement of Trust-in-trust respecting, 517; word of the Twelve respecting, 517; progress of building the, 608 et seq.
Thompson, Elder Robert B.--delivers discourse at the funeral of Joseph Smith, Sen., 191-197; writes petition to Congress, 237; Associate editor Times and Seasons, 353: death of and biography of, 411-412.
Times and Seasons--first number of, 23.
Tithing, arrangements for reception of, 493; record of, 518.
Tribune, New York--criticism of on the course of Missouri, 551.
Trustee-in-trust--sole for the Church of Jesus Christ of Latter-day Saints, see Joseph Smith.
Turley, Elder Theodore--starts for England on mission, 10; imprisonment of, 127.
U
University of City of Nauvoo, 243, and 301.
V
Van Buren, President of the United States--Joseph Smith's interview with, 40, 80, 89 and note.
W
Walker, Cyrus--lawyer, counselor for the Prophet, at Monmouth trial, 367 et seq.
Walker, Oliver--before High Council, Nauvoo, 219-20.
Warren, city of, 405; consultation respecting, 486.
Wasp, The--first number, 600.
Wentworth, John--letter of Prophet to, 535 et seq.
Wells, Squire Daniel H.--biography, 154-55.
{620} Whitney, Bishop Newel K.--appointed Bishop middle ward, Commerce.
Wight, Lyman--addresses conference, 13.
Wilber, Brother--assists Elder Young et al., 11.
Williams; Frederick G.--affidavit of, 69.
Witter, Daniel S.--course of respecting settlement at Warren, 470-1.
Wood, Elder Daniel--suspended from preaching, 501; vindication of, 514.
Woodruff, Elder Wilford, one of the Twelve--his account of miraculous healings at Commerce by the Prophet, 3-5; notes; sent by the Prophet to heal the sick, 5; departure of for England, 46; arrives in England, 76; labors of in England, 182 et seq.; mission on Fox Island, 418-19.
Women, The character of Mormon, 568.
World, The--commotions in, 125, 189, 252-3, and 383, 401, 415.
Yokum, William, Haun's Mill victim, 389.
Y
Young, Elder Brigham, one of the Twelve Apostles--remarks of at Nauvoo, 2; starts for England, 9; arrival of at Cleveland, Ohio, 20; rebukes storm, 23; preaches at Richmond, New York, 75; arrival in New York, 77; embarks with four others of the Twelve for England, 94; arrival of in England, 102; farewell of the Saints to, 103; sustained as President of the Twelve, 115 and notes; also 146, and note; on Election and Reprobation, 256-66; assists in indexing Book of Mormon, 274 and 286; arrives at Nauvoo from England, 381; elected to Nauvoo Council, 414.
Young, John, Sen.--father of Brigham, dies, 14.
Young, Joseph, President of the Seventies, grants licenses, 501.
Young, Lorenzo, assists Young and Kimball en route for England, 11.