Opening
HISTORY
OF THE
CHURCH OF JESUS CHRIST
OF
LATTER-DAY SAINTS.
PERIOD I.
History of Joseph Smith, the Prophet.
BY HIMSELF.
VOLUME V.
AN INTRODUCTION AND NOTES BY B. H. ROBERTS.
PUBLISHED BY THE CHURCH.
SALT LAKE CITY, UTAH,
1909.
VOLUME V.
Introduction
Dr. John C Bennett.
The Attempted Assassination of Governor Boggs of Missouri.
The First Attempt of Missouri to Extradite the Prophet.
The Second Attempt of Missouri to Extradite the Prophet.
Prospecting the West with a View to Removal of the Saints.
Development of the Prophet's Character.
Doctrinal Development.
The Time when the Revelation on the Eternity of the Marriage Covenant, Including a Plurality of Wives, was Given, and its Authorship.
Chapter I
INAUGURATION OF ENDOWMENT CEREMONIES--PERFIDY AND EXPOSURE OF JOHN C. BENNETT--HIS RESIGNATION AS MAYOR OF NAUVOO--EPISTLE OF THE HIGH COUNCIL TO THE SAINTS.
Inauguration of Endowment Ceremonies.
General John C. Bennett's Perfidy.
The Work in England.
The Prophet's Letter to Horace R. Hotchkiss--Explaining why the Former had taken Advantage of the Bankrupt Law.
Interview with Sidney Rigdon.
Moral Improvement of Nauvoo.
Branch Organization of Philadelphia Authorized.
General Conference in England.
Attitude of the Press.
Affidavit of John C. Bennett.
Resignation of Bennett as Mayor of Nauvoo.
Charge Against Robert D. Foster.
An Epistle to the High Council of the Church of Jesus Christ of Latter-day Saints Scattered Abroad.
{IV}
Chapter II
ACTIONS IN RELATION TO JOHN C. BENNETT, et al.--THE PROPHET'S INSTRUCTIONS TO THE RELIEF SOCIETY--TREATISE ON THE HOLY GHOST--WILLIAM LAW'S DEFENSE OF THE SAINTS--THE PROPHET'S ADDRESS TO THE CHURCH.
The Fall of Chauncey L. Higbee.
Confessions of John C. Bennett.
The Prophet's Political Attitude.
Address of the Prophet to the Relief Society.
Discourse by the Prophet.
Minutes of Meeting of the Female Relief Society, at the Grove, Nauvoo, June 9, 1842.
Condition of English Saints in Nauvoo.
Hyrum Clark sent to England.
The Prophet's Confirmation of William Law's Defense of the Saints.
An Address to the Church of Jesus Christ of Latter-day Saints and all the Honorable Part of the Community.
The Prophet's Letter to Jeanette Richards.
The Prophet's Letter to Governor Carlin on John C. Bennett Affairs.
Council Meetings at the Prophet's Home.
George Miller's Letter to Governor Reynolds of Missouri.
Chapter III
CORRESPONDENCE BETWEEN THE PROPHET AND GOVERNOR THOMAS CARLIN--ANENT JOHN C. BENNETT'S CHARACTER--PHRENOLOGICAL CHARTS OF THE PROPHET et al.--THE GOVERNMENT OF GOD.
Letter of Governor Thomas Carlin to Joseph Smith--Anent John C. Bennett.
Letter of Horace R. Hotchkiss to Joseph Smith--On the Prophet Taking Advantage of the Bankrupt Act.
Letter of Joseph Smith to H. R. Hotchkiss--Reply to Above.
A Phrenological Chart of Joseph Smith the Prophet by A. Crane, M. D., Professor of Phrenology.
Parade of the Legion.
Expedition to the Pineries.
Phrenological Chart of Willard Richards.
A Phrenological Chart of Brigham Young.
Chapter IV
THE PROPHET CHARGED WITH BEING ACCESSORY TO THE ASSAULT ON EX-GOVERNOR BOGGS OF MISSOURI--CORRESPONDENCE WITH GOVERNOR CARLIN--THE CHARACTER OF JOHN C. BENNETT--PROPHECY THAT THE SAINTS WOULD BE DRIVEN TO THE ROCKY MOUNTAINS.
Affidavit of Lilburn W. Boggs Ex-Governor of Missouri.
Affidavit of the City Council Anent John C. Bennett.
{V} Petition of the Nauvoo City Council to Governor Carlin.
Affidavit of Hyrum Smith.
Affidavit of William Law.
Letter of Governor Carlin to Joseph Smith Anent the Foregoing Resolution and Petition.
Letter of the Prophet to Governor Carlin--Satisfied with the Governor's Attitude.
Death of Bishop Vinson Knight.
Requirements of High Priests.
Prophecy that the Saints would be Driven to the Rocky Mountains.
Arrest of the Prophet on a Requisition of Missouri.
The Prophet's Comments on his Arrest.
Chapter V
THE PROPHET IN SECLUSION--CORRESPONDENCE WITH WILSON LAW--COMPANIONSHIP OF THE PROPHET AND HIS WIFE, EMMA SMITH--THE PROPHET'S APPRECIATION OF HIS FRIENDS.
Meeting of the Prophet with Confidential Friends.
State of Things in Iowa.
Efforts to Throw the Prophet off his Guard.
Visit of Emma to the Prophet.
Letter of the Prophet to Wilson Law--Directing the Latter how to Proceed on Certain Contingencies Arising.
The Departure of Emma for Nauvoo.
Letter of Wilson Law to the Prophet, Expressing Willingness to Carry out the Latter's Instructions.
Unfriendly Spirit at Carthage.
Calmness and Courage of the Prophet.
The Prophet's Letter to Emma Smith--Detailing Prospective Movements.
Joseph Smith's Letter to Wilson Law--Concerning Probable Movements of the Prophet.
Blessing of the Prophet upon Erastus H. Derby.
Sentiments of the Prophet Towards his Wife Emma.
The Prophet's Love for his Brother Hyrum.
The Bond Between the Prophet and Newel K. Whitney.
The Prophet's Exaltation of Spirit.
The Prophet's Gratitude.
Chapter VI
CORRESPONDENCE BETWEEN JOSEPH SMITH AND WILSON LAW, et al.--THE PROPHET ON THE ATTITUDE OF GOVERNOR CARLIN TOWARDS HIMSELF AND THE SAINTS--REVIVAL OF THE ZEAL OF SIDNEY RIGDON--THE PROPHET'S BLESSINGS UPON HIS FRIENDS.
Letter of Emma Smith to Joseph Smith Relating to the Future Movements of the Prophet, and Items of Business.
Letter of Wilson Law to {VI} Joseph Smith--Advises Retirement of the Prophet from Nauvoo until next Governor takes Office.
Letter of James Arlington Bennett to Joseph Smith, Anent John C. Bennett and his Forthcoming Anti-Mormon Book.
The Prophet's Place of Retirement Discovered.
Letter of Wilson Law to Joseph Smith--Advising that the Prophet Secret Himself in Nauvoo.
Letter of Emma Smith to Governor Carlin--Pleading the Cause of the Prophet and the People of Nauvoo.
The Prophet's Removal to Carlos Granger's in Nauvoo.
Governor Carlin's Views of Affairs in Nauvoo.
The Prophet's Return to his Home.
Minutes of the Nauvoo High Council Meeting.
Ordination of Amasa M. Lyman to the Apostleship.
John C. Bennett Deposed as Chancellor of Nauvoo University.
Sidney Rigdon's Re-affirmation of his Faith.
The Strange Experience of Eliza Rigdon.
Elder Rigdon's Attitude Towards the Prophet.
Remarks of Hyrum Smith.
Hyrum Smith's Admonition.
Effect of the Meeting.
The Prophet's Blessing on Joseph Knight, Son.
Newel Knight and Joseph Knight, Jun., the Prophet's Friends.
The Prophet's Feelings Towards Orrin Porter Rockwell.
The Prophet's Testimony of his Father.
The Prophet's Characterization of his Mother.
The Character of Don Carlos Smith.
The Prophet's Prayer.
Chapter VII
EFFORTS TO COUNTERACT THE WICKED INFLUENCE OF JOHN C. BENNETT--THE PROPHET'S REAPPEARANCE AMONG THE PEOPLE--HIS DISCOURSE AT THE SPECIAL CONFERENCE AND BEFORE THE RELIEF SOCIETY AT NAUVOO.
Letter of Governor Carlin to Emma Smith, Anent the Prophet's Difficulties in Missouri.
Plans for the Defense of the Church.
Emma Smith's Letter to Governor Carlin--Defense of the Prophet, Arraignment of Missouri.
Minutes of a Special Conference held at Nauvoo.
Return of the Prophet to the People.
The Saints' Weapons of Warfare.
The Prophet's Plan of Campaign.
Minutes of the Female Relief Society--Remarks of the Prophet.
{VII}
Chapter VIII
INSTRUCTIONS ON BAPTISM FOR THE DEAD--CORRESPONDENCE BETWEEN EMMA SMITH AND GOVERNOR CARLIN--THE PROPHET'S FIRST LETTER TO JAMES ARLINGTON BENNETT.
Orson Hyde's Pamphlet.
A Letter from the Prophet to the Saints at Nauvoo--Directions on Baptism for the Dead.
Excerpt from a Communication from William Law.
Petition of the Female Relief Society to Governor Carlin.
Letter of the Prophet to the Church--Further Directions on Baptism for the Dead.
The Letter's Effect.
Governor Carlin's Letter to Emma Smith--Nauvoo Charter and the Writ of Habeas Corpus.
The Prophet's Letter to James Arlington Bennett--The Forthcoming Book of John C. Bennett.
Chapter IX
CORRESPONDENCE OF THE PROPHET WITH JAMES ARLINGTON BENNETT--EMMA'S ILLNESS--PLOTS TO ENTRAP THE PROPHET--LEGAL OPINION OF JUSTIN BUTTERFIELD ON MISSOURI PROCEDURE.
Movements of the Prophet in Nauvoo.
Letter from Brigham Young and Heber C. Kimball--Reporting their Movements.
Letter of James Arlington Bennett--Treating Chiefly of John C. Bennett and his Book.
Temple Committee Affairs.
Letter of Elder Orson Pratt--Denying any Relations with John C. Bennett.
Reward Offered for the Arrest of the Prophet.
The Illness of Emma Smith.
Rigdon's Reports of Plots.
More Missouri Plots.
The Prophet's Removal to Father Taylor's.
The Mormons.
Justin Butterfield's Legal Opinion on the Efforts to Drag Joseph Smith into Missouri.
Chapter X
TEMPLE AFFAIRS--THE PROPHET'S ADDRESS TO "NEW-COMERS"--CITY COUNCIL'S ACTIONS AS TO WRITS OF HABEAS CORPUS.
Temporary Floor in the Temple.
The Prophet at the Temple.
The Prophet's Advice to New-comers.
Return of Dr. Richards to Nauvoo.
Accident to the Prophet's Carriage.
Return of Hyrum Smith and Wilson Law.
Return of Brigham Young et al.
The Prophet's Consultation with Calvin A. Warren.
Post Office Affairs at Nauvoo.
Letter of George D. Watt, Reporting Emigrants.
{VIII} CHAPTER XI.
PROPHET'S RETIREMENT FROM EDITORSHIP OF "TIMES AND SEASONS"--PROGRESS OF WORK ON TEMPLE--DIVISION OF NAUVOO INTO TEN WARDS--WILLIAM SMITH IN THE ILLINOIS LEGISLATURE--GOVERNOR FORD OF MISSOURI'S DEMAND FOR THE PROPHET.
Vote to Suspend the Millenial Star.
Disaster on Island of Madeira.
Letter of the Prophet to H. R. Hotchkiss--Land Purchase Contract Considered.
Sudden Illness of Brigham Young.
Temple Structure Difficulties.
Extract of a Letter from Orrin Porter Rockwell, Superscribed to Newel K. Whitney.
Inaugural Address of Governor Ford.
Agitation as to Nauvoo Charters.
Speech of William Smith on the Chartered Rights of Nauvoo.
Governor Ford to Joseph Smith--on the Missouri Requisition.
Letter of Justice Butterfield--Opinion on Governor Ford's Action.
Letter from James Adams, Advising the Prophet to Appear for Trial.
The First Elder to Die in a Foreign Land.
Chapter XII
THE PROPHET AT SPRINGFIELD, ILLINOIS--HIS CONVERSATIONS AND INTERVIEWS--PROCEEDINGS ON WRIT OF HABEAS CORPUS BEFORE JUDGE POPE--RELEASE OF THE PROPHET BY ORDER OF THE COURT AND THE EXECUTIVE ORDER OF GOVERNOR FORD--OFFICIAL PAPERS IN THE CASE.
Second Arrest of the Prophet on the Boggs Affair.
The Prophet's Start for Springfield.
The Prophet's Dream.
A Missouri Reminiscence.
The Prophet Meets Justin Butterfield, et al.
The Reign of Christ on Earth Expounded.
The Prophet's Trial Before Judge Pope.
A Disturbance Threatened.
The Prophet's Interview with Governor Ford.
A Discussion with Judge Douglas.
The Brewster Movement.
Chief Distinction Between the Saints and Sectarians.
A Prophet Defined.
Mormon Service at Springfield.
A Prophecy.
General Sentiment of the Prophet's Innocence.
The Prophet's View of the Negro.
The World's Lack of Faith.
The Meekness of a Prophet.
A Sample of Folly.
The Prophet's Illustration.
Conversations with Prominent Men.
The Trial Before Judge Pope.
The Plea of Mr. Butterfield.
{IX} The Treatment of the Prophet at Springfield.
The Prophet's hour with Judge Pope.
The Advice of Governor Ford.
Sundry Conversations.
Official Papers Relating to the Prophet's Trial at Springfield, Ill., Before Judge Pope.
Affidavit of Lilburn W. Boggs.
Affidavits of Sundry Witnesses.
The Prophet's Comment on Judge Pope's Opinion.
Chapter XIII
THE PROPHET AGAIN IN NAUVOO--CELEBRATION OF HIS RELEASE FROM OPPRESSION--"VADE MECUM"--REINSTATEMENT OF ORSON PRATT--DISCOURSES OF THE PROPHET "THE KINGDOM OF GOD"--"THE MISSION AND GREATNESS OF JOHN THE BAPTIST"--INTERPRETATION OF SCRIPTURES.
The Start for Nauvoo.
An Accident by the Way.
Arrival in Nauvoo.
A Dinner Party at the Prophet's Home.
Letter of the Prophet to Josiah Butterfield--On Bennett's Movements.
Letter of John C. Bennett to Sidney Rigdon and Orson Pratt.
A Day of Fasting and Prayer.
Council Meeting of the Twelve.
The Case of Orson Pratt Before the Council.
Chapter XIV
PROVISIONS FOR THE ENLARGEMENT OF THE MUNICIPAL GOVERNMENT OF NAUVOO--SUNDRY ACTIVITIES OF THE PROPHET--KEYS OF KNOWLEDGE BY WHICH ANGELIC ADMINISTRATIONS MAY BE KNOWN--THE PROPHET'S PARABLE, "THE LIONS OF THE PRESS."
Scripture Correction.
Result of City Election.
A Stolen Record Secured.
A Prophet not Always a Prophet.
Joseph Smith to Hon. R. M. Young (U. S. Senator)--Payment of Loan and Nauvoo Postoffice Matters.
Boston Conference.
Interview with John B. Cowan.
Case of Oliver Olney.
The Prophet on Pay for Public Service.
Nauvoo Market Place Provided.
The Prophet on "Millerism".
Joseph Smith's Parable--The Press and the Prophet.
Chapter XV
VISIT OF THE PROPHET TO SHOKOQUON--WOOD CUTTING BEE--THE PROPHET'S SPEECH ON CONDITIONS AT NAUVOO--ON THE COMING OF THE SON OF MAN.
The Visit to Shokoquon.
The Prophet at Home.
Letter of the Twelve--Calling for Assistance for the Prophet.
{X} Settlement of Difficulty.
Letter of Sidney Rigdon to Alfred Stokes--Correcting Misrepresentations of Nauvoo Affairs.
Beginning of the Work in South Wales.
The Prophet a Peace Maker.
Temple Workers' Difficulties.
Remarks of the Prophet to Workmen on the Temple.
Views of the Prophet on Constitutional Power.
Chapter XVI
ATTEMPT TO REPEAL PARTS OF THE NAUVOO CHARTER--GOLD AND SILVER ALONE MADE LEGAL TENDER IN NAUVOO--SIGNS IN THE HEAVENS--"THE WASP" CHANGED INTO THE "NAUVOO NEIGHBOR"--SUSPICIONS OF THE PROPHET AGAINST SIDNEY RIGDON.
The Prophet's Cheerfulness.
Manner of Disposing of Church Property.
The Questions of "Currency" and Blood Atonement, in the Nauvoo City Council.
Items of Instruction.
Repeal of Parts of the Nauvoo Charter Defeated in the Senate.
Precaution Against Missouri Movements Against the Prophet in Iowa.
Signs in the Heavens.
The Prophet's Dream.
The Prophet at Ramus.
The Prophet's Explanation of "Virtue Went out of Me".
Willard Richards to Mr. Bagby, Anent Taxes.
The Wasp Changed to the Nauvoo Neighbor.
A Prophecy as to Orrin Porter Rockwell.
Renewal of Old Missouri Charges.
The Prophet "Studying" Law.
The Work of Elder Parley P. Pratt in England.
Scientists on the Comet.
Excerpt of Letter from Millenial Star.
Signs in the Heavens.
Case of Benj. Hoyt Before High Council.
Destructive Tempests.
Opposition to the Work in South Wales.
Letter of Joseph Smith to Sidney Rigdon--Expressing Belief in Rigdon's Complicity in Conspiracy, with John C. Bennett et al.
Sidney Rigdon to Joseph Smith--Denies Existence of Just Cause of the Prophet's Suspicions.
Insult Resented.
The Prophet as a Justice of the Peace.
Chapter XVII
EULOGY OF LORENZO D. BARNES--THE BEGINNING OF AUXILIARY ORGANIZATIONS IN THE CHURCH--IMPORTANT ITEMS OF DOCTRINE PROCLAIMED AT RAMUS--THE GENERAL CONFERENCE OF APRIL 6TH, 1843.
Minutes of a Conference at Augusta, Lee County, Iowa, April 1st, 1843.
Letter of Elder Parley P. Pratt {XI} Eulogizing Lorenzo D. Barnes, the First Elder to Die while on a Foreign Mission.
Questions Submitted to the Prophet.
Minutes of the General Conference, Beginning April 6th, 1843.
Chapter XVIII
A GREAT MISSIONARY MOVEMENT--SPECIAL INSTRUCTIONS TO ELDERS UNDERTAKING MISSIONS--IMPRISONMENT OF ORRIN P. ROCKWELL--ARRIVAL OF SAINTS FROM ENGLAND--SPEECH OF THE PROPHET--INDIAN ELOQUENCE.
A Special Conference at Nauvoo.
Batavia, New York, Conference.
Kirtland Conference.
Letter of J. H. Reynolds to Newel K. Whitney--Imprisonment of Orrin P. Rockwell.
Overseer of work on the Temple Appointed.
Arrival of Saints from England.
Remarks of the Prophet to the Saints Newly Arrived from England.
Speech of Colonel Cobb, Head Mingo of the Choctaws, East of the Mississippi, in Reply to the Agent of the U. S.
Chapter XIX
THE PROPHET ON THE RESURRECTION--DIRECTIONS GIVEN AS TO THE LABORS OF THE TWELVE ET AL.--THE KINDERHOOK PLATES--FIRST ISSUE OF THE "NAUVOO NEIGHBOR"--NEW MISSION APPOINTMENTS.
Remarks of the Prophet on the Death of Lorenzo D. Barnes--The Resurrection.
Sundry Movements of the Prophet.
John C. Bennett Lecturing.
Visit of Pottawattamie Indians.
Sidney Rigdon's Alarm.
Nauvoo Legion Drill.
Visit of the Twelve to Augusta, Iowa.
The Prophet's Remarks on G. M. Nye.
Minutes of a High Council Meeting--Coltrin vs. Matthews.
Comment of the Prophet on the Kinderhook Plates.
Letter of H. R. Hotchkiss to Joseph Smith--Property Titles.
Legion Parade.
Steam Boat Excursion.
Mission Appointments.
{XII} CHAPTER XX.
IMPORTANT DOCTRINAL ITEMS: SALVATION THROUGH KNOWLEDGE--AGED MEN IN COUNCILS--IMPORTANCE OF THE DOCTRINE OF THE ETERNITY OF THE MARRIAGE COVENANT--THE NATURE OF MATTER--THE PROPHECY ON THE HEAD OF STEPHEN A. DOUGLAS--THE WORK AMONG THE SCANDINAVIANS IN ILLINOIS.
Salvation through Knowledge.
The Value of Aged Men in Council.
The Love of the Prophet for George A. Smith.
Visit of the Prophet to Ramus.
Remarks of the Prophet at Ramus--Lives that are Hid with God in Christ--Importance of the Eternity of the Marriage Covenant.
New York Conference.
The Great Prophecy on the Head of Stephen A. Douglas.
The Work Among the Scandinavians of Illinois.
Chapter XXI
DEFINITION OF THE WORD "MORMON"--DISCOURSE ON MAKING "CALLING" AND "ELECTION" SURE--MISSION TO THE SOCIETY ISLANDS OPENED--CHARACTER SKETCH OF THE PROPHET, "BOSTON BEE"--TRIAL OF BENJAMIN WINCHESTER.
The Prophet's Definition of the Word "Mormon".
The Prophet's Reproof of the People.
The Prophet's Discourse from II Peter, First Chapter--Reproof of Self-Righteousness.
The Prophet's Characterization of Himself.
Complaint Against Benjamin Winchester.
The Prophet on Forming Temperance Societies.
First Contribution to the Nauvoo Museum.
Labors of Elder H. Tate.
Complaints Against the Laws and Dr. Foster.
Benjamin Winchester Investigated.
Elder Wilford Woodruff's Minutes of the Investigation of Benjamin Winchester.
Endowments at Nauvoo.
Record of the First Twelve in Relations with the Prophet.
Chapter XXII
FORMS OF CREDENTIALS OF THE TWELVE--CONFERENCE AT MANCHESTER, ENGLAND--DEATH OF JUDGE ELIAS HIGBEE--"THE PURPOSE OF GATHERING"--A DISCOURSE BY THE PROPHET.
An Excursion on the Mississippi.
Minutes of a Conference Held at Manchester, England, June 4, 1843.
Letter of Samuel C. Owens to {XIII} Governor Ford--Informing the Latter of an Indictment Against Joseph Smith.
The Prophet's Discourse--The Purpose of the Gathering of Israel.
Rev. De Wolf Preaches at Nauvoo.
Conference at Lima.
Heber C. Kimball on the Word of Wisdom.
Chapter XXIII
THE PROPHET'S VISIT TO DIXON, LEE CO.--CONDITIONS IN NAUVOO--SALEM ARGUS--SUMMARY OF THE WORLD'S EVENTS FOR THE YEAR 1843, UP TO JUNE--NEWS OF THE IMPENDING ARREST OF THE PROPHET RECEIVED AT NAUVOO--EXPEDITIONS FOR HIS PROTECTION--THE ARREST--TURNING THE TABLES--RETURN TO NAUVOO.
Departure of the Prophet for Dixon, Lee Co., Ill.
Synopsis of a Lecture Delivered in Salem, on Nauvoo and the Prophet.
Another Arrest of the Prophet Threatened.
Proscription Against the Jews.
Markham and Clayton Sent to Warn the Prophet.
Progress of Markham and Clayton.
Markham and Clayton Arrive at Portland.
Projected Industries at Nauvoo Menaced by Pending Legislation.
Donations to the Temple.
Generosity of Earl Spencer.
Meeting of the Prophet with Markham and Clayton.
Postponement of the Prophet's Appointment at Dixon.
The Arrest at Dixon.
Markham's Courage.
Brutality of the Arrest.
The Timely Interference of Mr. Dixon.
The Prophet's Appeal to the People of Dixon.
Cyrus H. Walker.
Legion Enlargement.
Clayton's Return to Nauvoo.
Cyrus Walker's Terms for Legal Service.
Turning the Tables on Reynolds and Wilson.
Arrival at Pawpaw Grove.
David Town's Effective Speech.
Departure of Emma Smith from Dixon.
A Masonic Temple for Nauvoo.
Excitement at Nauvoo.
Relief Expeditions.
Writ of Habeas Corpus Secured.
Account of the Prophet's Arrest in the Chicago Democrat.
En route for Quincy.
Conover's Account of the First Division of the Expedition to Relieve the Prophet.
Reynolds and Wilson's Design of Kidnapping.
Reynolds and Wilson Disarmed.
Further Plans of Kidnapping.
Fourth of July Celebration appointed for Nauvoo.
The Prophet Protects Reynolds Against Flack.
Rockwood's Account of the Second Division of the Expedition to Relieve the Prophet.
Change of Destination from Quincy to Nauvoo.
Announcement of the Arrival of the Prophet at Nauvoo.
The Entrance into Nauvoo.
{XIV} CHAPTER XXIV.
APPLICATION TO THE MUNICIPAL COURT OF NAUVOO FOR WRIT OF HABEAS CORPUS--THE PROPHET'S SPEECH AT NAUVOO--PROCEEDINGS BEFORE THE MUNICIPAL COURT--THE PRISONER DISCHARGED FROM CUSTODY.
The Prophet's Petition to the Municipal Court of Nauvoo for a Writ of Habeas Corpus.
The Prophet's Speech at Nauvoo--Relation of his Arrest at Dixon--The Right of Habeas Corpus Proceedings Under Nauvoo Charter Claimed.
Chapter XXV
AFTERMATH OF THE PROPHET'S RELEASE FROM ARREST--FOURTH OF JULY CELEBRATION AT NAUVOO--APPEALS TO GOVERNOR FORD FOR EMPLOYMENT OF MILITARY FORCE--SUPPLEMENTARY AFFIDAVITS ON AFFAIRS IN MISSOURI.
Affidavit of Attorneys.
Return of the Maid of Iowa Relief Expedition.
Burbank's Account of the Maid of Iowa Expedition for the Prophet's Relief.
Application for Posse to Retake the Prophet.
Fourth of July Celebration at Nauvoo.
The Prophet's Speech--Politics and Military Organization at Nauvoo.
Nauvoo's Visitors.
Report of the Fourth of July Celebration at Nauvoo--The Quincy Whig.
Letter of Governor Ford to Sheriff Reynolds Replying to a Petition for Military Force to Re-arrest the Prophet.
Joseph Smith's Affidavit on the Troubles in Missouri, Sent to Governor Ford.
Chapter XXVI
DISCOURSE OF THE PROPHET--HIS LOVE FOR MANKIND--PRESENTATION OF THE DOCUMENTS OF THE LATE TRIAL TO GOVERNOR FORD--REVELATION ON THE ETERNITY OF THE MARRIAGE COVENANT AND PLURALITY OF WIVES.
Markham Outwits Sheriffs Reynolds and Wilson.
Revelation on the Eternity of the Marriage Covenant, including the Plurality of Wives, Given through Joseph, the Seer, in Nauvoo, Hancock County, Illinois, July 12th, 1843.
{XV} CHAPTER XXVII.
STATE OF AFFAIRS IN NAUVOO--WILLARD RICHARDS--A POLITICAL TRICK--ILLINOIS STATE REGISTER--BURDEN OF THE PROPHET'S MINISTRY--DISCOURSE--ENLARGEMENT OF MORMONISM--"BOSTON BEE"--THE PROPHET ON POLITICS--DISCOURSE--MOVEMENTS OF THE APOSTLES.
Letter of Willard Richards to Brigham Young--Detailing Current Events at Nauvoo.
The Thirty-eighth Vexatious Lawsuit.
Unwisdom of Elder Page.
Political Debate, Hoge vs. Walker.
Illness of the Prophet.
Meeting in Pittsburg.
Conference in Michigan.
The Prophet's Altercation with Bagby.
Chapter XXVIII
THE PROPHET ON THE LIFE AND CHARACTER OF JUDGE ELIAS HIGBEE--LIFE AND RESURRECTION--EXPLANATION OF ELECTION DAY TROUBLES--GOVERNOR FORD'S REFUSAL TO PLAY INTO THE HANDS OF MISSOURI--ANTI-MORMON AGITATION AT CARTHAGE--ELDER JONATHAN DUNHAM'S REPORT OF HIS WESTERN EXPLORATIONS.
The Prophet's Remarks at the Funeral of Judge Higbee.
The Prophet's Explanation of Election Day Troubles.
Letter of J. Hall, Missouri, on the Recent Arrest and Trial of the Prophet.
Editorial Comments of the Nauvoo Neighbor on the Foregoing Letter.
Extracts from Journal of Elder Jonathan Dunham While Engaged on an Exploration in the Western Country.
Minutes of a Meeting of the Twelve in New York City.
Address of the Prophet--Sidney Rigdon's Status--The Priesthood Expounded.
INTRODUCTION TO VOLUME V.
This volume deals with the History of the Church from May 3, 1842, to 31st of August, 1843. It, therefore, covers a period of about sixteen months. The main external events may be set down as follows: First, exposure of the wickedness of John C. Bennett, and his departure from Nauvoo; (2) the charge against the Prophet Joseph of complicity in an attempted assassination of Ex-governor Lilburn W. Boggs, under whose celebrated exterminating order the body of the Church was driven from Missouri: (3) the attempt of the state of Missouri to extradite the Prophet from the state of Illinois, to be tried as an accessory before the fact to an assault on ex-Governor Boggs; (4) a second attempt on the part of Missouri to extradite the Prophet from the state of Illinois on the old charge of "murder, treason, burglary, arson, larceny, theft and stealing," first brought against him in the year 1838; (5) a preliminary prospecting of the West, doubtless with a view to the contemplated removal of the Saints to the Rocky Mountains.
Of events that relate more nearly to the Church as an organization there should be mentioned: (1) the introduction of the endowment ceremonies and enlarged instruction on the subject of baptism for the dead; (2) an extension of auxiliary organization by bringing into existence the Young Men's and Women's Society.
Another item of great interest in this volume is the manifest development of the character and spiritual strength of the Prophet during this period. The trying experiences through which he passed seemed to discover new qualities of soul power within him, and to emphasize those which he was known to have possessed.
The doctrinal development of the period covered by this volume deals with several items which may be regarded as preliminary to that richer unfolding of philosophical thought to which the last year of the Prophet's teaching was so largely devoted. Let us now consider these several items more in detail.
Dr. John C. Bennett.
At the first glance it may be difficult to comprehend how a character like John C. Bennett could find favor and place with the Church of {XVIII} Christ. There is a strong temptation, when the whole truth about this man is known, to regard him as an adventurer and a wicked man from the beginning. But those who had, perhaps, the best opportunity to know him held that his motives for coming to Nauvoo were honest, that his intentions in life at that time were honorable, but that he fell into transgression and would not repent. Such were the views of John Taylor, who was closely associated with Bennett in affairs at Nauvoo (see foot note, pages 80 and 81 this volume); and the Lord in the revelation given on the 19th of January, 1841, accepts of him and speaks approvingly of Bennett's love for the work: "And for his love he shall be great. * * * * * I have seen the work which he hath done, which I accept, if he continue, and will crown him with blessings and great glory." (Doc. and Cov., Sec. 124:17.)
It cannot be otherwise, then, but that John C. Bennett in coming to the Saints did so out of love for the work, had a desire to work righteousness but was among those who failed--he did not "continue" in his right intentions. It is possible even for men whose lives are not above reproach to feel indignation at acts of injustice, such as was perpetrated upon the Latter-day Saints by the state of Missouri; and sure it is that John C. Bennett expressed himself very pronouncedly against the injustice suffered by the Church at the hands of the officers and people of that state, and he "proffered his military knowledge and prowess" to the Saints while the latter were yet in Missouri, but undergoing expulsion. His proposal was to go to their assistance with all the forces he could raise in Illinois, as "his bosom swelled with indignation" at the treatment the Saints were receiving at the hands of the cruel and cowardly Missourians. That proffered service, however, was not accepted; doubtless because the Saints depended for vindication of their reputation, and redress of their wrongs upon the officers of the state and nation, rather than upon incensed persons, however sincere and well meaning, who offered their service to wage war upon their enemies. But after the Saints began gathering at Commerce, Bennett again expressed a desire to connect his fortunes with them. When he contemplated removing to Commerce, he held the position of quartermaster-general in the militia of the state of Illinois, a position he did not wish to resign. Indeed he expressed a desire to hold the position for a number of years. He was also a physician with an extensive practice, and forwarded extracts to the Prophet from the Louisville Courier-Journal which gave evidence of high standing in his profession. Writing of these things to Joseph, he said:
I do not expect to resign my office of quartermaster-general of the state of Illinois, in the event of my removal to Commerce, unless you advise otherwise. I shall likewise expect to practice my profession, but {XIX} at the same time your people shall have all the benefit of my speaking powers, and my untiring energies in behalf of the good and holy faith.
In a communication following the one from which I make the above quotation he said:
You are aware that at the time of your most bitter persecution, I was with you in feeling, and proffered you my military knowledge and powers.
While Joseph extended a hearty welcome to the Doctor to come to Commerce, he by no means held out any very flattering inducements to him, as may be seen by his letters in answer to Bennett's expressing his determination to join the Saints. The Prophet said:
I have no doubt that you would be of great service to this community in practicing your profession, as well as those other abilities of which you are in possession. Though to devote your time and abilities in the cause of truth and a suffering people, may not be the means of exalting you in the eyes of this generation, or securing you the riches of this world, yet by so doing you may rely on the approval of Jehovah, "that blessing which maketh rich and addeth no sorrow." * * * * * * Therefore, my general invitation is, let all who will come, come and partake of the poverty of Nauvoo, freely. I should be disposed to give you a special invitation to come as early as possible, believing you will be of great service to us. However, you must make your own arrangements according to your circumstances. Were it possible for you to come here this season to suffer affliction with the people of God, no one will be more pleased to give you a cordial welcome than myself.
Surely this was frank enough, and ought to have dispelled from the Doctor's mind all thoughts of winning worldly fame, or gratifying vain ambition, by linking his fortunes with those of the Church of Jesus Christ. The whole course of the Prophet here outlined, and as further set forth in the parts of this volume dealing with the case of John C. Bennett, vindicates him and the Church from any complicity with the wickedness and vileness of that man.
Bennett's attempted vindication of his course of procedure, and his defense against the action of the Church in exposing his wickedness and excommunicating him is, that from the beginning he came amongst the Saints as a spy, to become acquainted with their alleged treasonable designs against several of the western states, for the purpose of exposing them; all which is set forth in a note at pp. 79, 80 of this volume. All this was ridiculous; and the whole presentation of this view of the matter in his book under the pompous title, The History of the Saints; or An Expose of Joe Smith and Mormonism, [A] convinced nobody, since Bennett's insincerity and putridity of mind is evidenced upon {XX} every page of his repulsive book. "The role of traitor," says H. H. Bancroft, in his history of Utah, dealing with John C. Bennett:--
The role of traitor is not one which in any wise brings credit to the performer, either from one side or the other. However great the service he may render us, we cannot but feel that he is false hearted and vile. Many of the apostates, though they may not have written books, declare that they joined the sect only to learn their secrets and then expose them. These are the most contemptible of all. There may be cases, where a young or inexperienced person, through ignorance or susceptibility, has been carried away for a time contrary to the dictates of cooler judgment; but the statements of such persons are justly regarded with more or less suspicion. Far better is it, far more honest and praiseworthy, for him who, having unwittingly made a mistake, seeks to rectify it, to go his way and say nothing about it; for if he talks of writing a book for the good of others, as a warning, and that they may avoid his errors, few will believe him. "If he has proved traitor once," they say, "he will deceive again; and if he is sincere, we cannot more than half believe him, for such an individual is never sure of himself." John C. Bennett, general, doctor, methodist preacher, and quack, is from his own showing a bad man. He devotes some fifty pages to the vindication of his character, which would not be necessary were he honest; other fifty are given to defaming his late worshipful patron Joseph Smith, which would never have been written were he true. When a man thrusts in your face three-score certificates of his good character, each signed by from one to a dozen persons, you may know that he is a very great rascal. Nor are we disappointed here. This author is a charlatan, pure and simple; such was he when he joined the Mormons, and before and after. We may credit him fully when he says, "I never believed in them or their doctrines;" although in a letter to Dr. Dyer, dated Nauvoo, Jan. 20, 1842, he declares: "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 the great philanthropist and devout Christian, General Joseph Smith, and his honest and faithful adherents." When, however, he affects patriotism and lofty devotion to the welfare of his fellow-men, pretending to have joined the society in order to frustrate "a daring and colossal scheme of rebellion and usurpation throughout the north-western states, . . . . a despotic military and religions empire, the head of which, as emperor and pope, was to be Joseph Smith," we know that the writer is well aware that it is all nonsense. Nor do we believe that he was induced to print his book "by a desire to expose the enormous iniquities which have been perpetrated by one of the grossest and most infamous impostors that ever appeared upon the face of the earth." We have heard and are still hearing so much of that kind of talk from some of the worst men in the community that it is becoming somewhat stale, and if the general really does not know better than this why he wrote his book, perhaps he will excuse me for telling him that it was, first, for notoriety; second, for money; and third, in order to make people think him a better and greater man than he is. When a man's ambition is pitched so low, it is a pity that he should not have the gratification of success. Bravely, then, the general proceeded to offer himself on the altar of his country, "to overthrow the impostor and expose {XXI} his iniquity" by "professing himself a convert to his doctrines;" for "the fruition of his hopeful project would, of course, have been preceded by plunder, devastation, and bloodshed, and by all the countless horrors which invariably accompany civil war." We are still more impressed when we read: "I was quite aware of the danger I ran"--that of being kicked out of some back door--"but none of these things deterred me." Without wasting more time and space upon the man, we are well enough prepared to place a proper estimate upon his statements, particularly when we take into account that, in May of the very year in which his book was published, he went before Alderman Wells and made affidavit that Joseph Smith was an honest, virtuous, sincere, high-minded, and patriotic man. He says himself that he solemnly swore to be true to the Mormons and not reveal their secrets, and now in breaking that oath he has the audacity to ask us to regard him as an honest and truthful man! In some measure, at least, the statements of such men as this, taken up by the press and people, and reiterated throughout the land, have given the Latter-day Saints a worse name than they deserve. Some of his charges are too coarse and filthy for repetition. [B]
[Footnote A: Published in Boston, 1842]
[Footnote B: Banecroft's History of Utah, pp. 150, 151 note.]
The only description I have seen of Dr. Bennett is given in the Essex County Washingtonian, published in Salem, Massachusetts, and that is contained in the issue of the fifteenth of September, 1842. According to that description he was a man of about five feet nine inches high, well formed, black hair sprinkled with gray, dark complexion, a rather thin face, and black restless eyes.
He finally died in obscurity, and also, it is said, in poverty, (Cannon's Life of Joseph Smith, p. 377).
The Attempted Assassination of Ex-Governor Boggs of Missouri.
When an attempt was made to assassinate ex-Governor Boggs of Missouri it was perhaps to be expected that suspicion would fall upon the Mormon people and upon the head of Joseph Smith especially. Surely Boggs had given sufficient provocation to that people to make it probable that some fanatic of their number might undertake in misguided zeal, the act of revenge; and surely there would not be wanting those who would say that Joseph Smith in his capacity as Prophet had predicted the violent taking off of the ex-governor. Joseph Smith, however, in his communication to the Quincy Whig, in which appeared the first account of the rumored assassination of Boggs, promptly denied making the alleged prediction, and also denied any complicity whatsoever in the wretched business. It is only just to his memory to say that in all the investigation had upon the subject, historically, or judicially, his denial is not controverted. Even in the case of Orrin Porter Rockwell {XXII} who was charged directly with the attempted assassination and taken to Jackson county, Missouri, for trial, it had to be admitted that "there was not sufficient proof adduced against him to justify an indictment for shooting at ex-Governor Boggs, and the grand jury therefore did not indict him for that offense." (Independent Expositor, Nile's Register, Sept. 30, 1843.)
John C. Bennett labors hard to prove by statements alleged to have been made to him by the Prophet, and subsequently by Rockwell, that they were jointly guilty of this attempted assassination; but there is no weight of evidence in his presentation of the case; nor is there any evidence that the Mormon people or the officials of the Mormon Church approved of revenge by acts of assassination. Bennett in his book "The History of the Saints," (p. 282) makes a quotation from the Nauvoo Wasp in which he charges editorial expressions of approval of the deed, as follows:
The Nauvoo Wasp of May 28, A. D., 1842, a paper edited by William Smith, one of the Twelve Mormon Apostles, and brother of the Prophet, declared, ["Boggs is undoubtedly killed according to report, but] [C] Who did the Noble Deed remains to be found out."
[Footnote C: The words in brackets are in the Wasp communication, but not in Bennett's book. They are inserted here for clearness.]
This, however, is not an editorial expression of the Wasp; but is found in a communication, on the editorial page, it is true, signed by a now unknown writer under the nom de plume, "Vortex," who is indignantly taking to task a correspondent in the Hawk Eye, a paper published in Keokuk, Iowa, for charging the supposed assassination of Boggs upon some Mormon. It is "Vortex" in the Wasp that refers to the then supposed assassination of Boggs as a "noble deed," not the editor. The editorial comment of the Wasp on this communication from "Vortex" is as follows: "We admit the foregoing communication to please our correspondent, not that we have any faith that any one has killed Governor Boggs. The last account we have received is that he is still living and likely to live." On the same page of the Wasp is published Joseph Smith's denial of complicity in the then supposed assassination of Boggs and also the prediction of his violent death.
The First Attempt of Missouri to Extradite the Prophet.
That Joseph Smith should be accused of the crime of being accessory before the fact to the attempted assassination of ex-Governor Boggs, was perhaps to be expected as soon as a Mormon was charged with the assault. But that his extradition should be demanded by Missouri on the ground that he was "a fugitive from justice from that State" is something at which to be astonished, even when the {XXIII} action is by the officials of Missouri of the period of which I am writing. For surely it must be a true principle of law--since it is a plain deduction from common sense principles--that the alleged fugitive from justice must be such in connection with and in consequence of the crime with which he is charged. It was matter of common knowledge both in Missouri and in Illinois, that Joseph Smith had not been in Missouri for more than three years preceding the assault upon Boggs, nor since the time of the assault; and that on the day the assault was made he was in attendance upon an officer's drill. Finally, then, he was not a fugitive from the State of Missouri in respect of this particular crime, therefore not extraditable under such charge. If, then, Joseph Smith had committed the crime of being accessory before the fact, to the assault upon Boggs at all, it must have been a crime committed in the state of Illinois and not in the state of Missouri. Therefore he was not extraditable for the offense at all, but he must be tried, if tried at all, in the state where the crime was committed, viz., in Illinois. But if astonishment is due that even Missouri should make such palpable blunders in legal procedure in moving for the extradition of the Prophet, astonishment changes to amazement when Governor Carlin of Illinois becomes a party to the attempted illegal extradition. The whole procedure up to the close of Carlin's administration (which went out of existence on the 8th of December 1842), warrants the conclusion that a conspiracy existed between the high state officials of both Missouri and Illinois against Joseph Smith, and that it was the intent of that conspiracy to encompass his destruction. When the Prophet and Orrin Porter Rockwell were arrested (8th of August, 1842) by the deputy sheriff of Adams county, they made no attempt to evade the officer, but immediately applied to the municipal court of Nauvoo for writ of habeas corpus, which was granted, but the deputy sheriff refused to recognize the authority of the municipal court in this case, and leaving his prisoner in the hands of the city marshal, withdrew from Nauvoo. He returned two days later, however, determined to take the Prophet from Nauvoo and deliver him to the agents of the state of Missouri. The Prophet, however, avoided arrest and went into retirement, where he remained--with now and then an occasional appearance among the people--throughout the summer of 1842. In the early days of December, Governor Carlin's administration came to an end and Ford's began, and the Prophet at once petitioned the new executive to rescind Carlin's order for his arrest. Ford referred the matter to the judges of the Supreme Court, who were unanimously of the opinion that the requisition from Missouri was illegal, but advised that the matter be settled in the courts rather than by executive action. The Governor suggested that if the Prophet found it necessary to repair to {XXIV} Springfield, the state capital, for a judicial investigation of his rights, he did not think there would be any disposition to use illegal violence against him; and the governor pledged himself to protect the Prophet if necessary with any amount of force from mob violence while asserting his rights before the courts, as well as when going to and returning from them. This advice was supplemented by the advice of his eminent counsel, Justin Butterfield; also by his very dear and trusted friend, General James Adams. The Prophet accordingly submitted to arrest and immediately set out for Springfield with a company of his friends.
The matter once before the Circuit Court of the United States for the district of Illinois, Judge Pope presiding, the matter was soon disposed of by declaring the procedure of Missouri and the executive of Illinois, (Carlin) illegal, and ordering that the Prophet be discharged from his arrest, as set forth in detail in the body of this volume.
The Second Attempt of Missouri to Extradite the Prophet.
A second attempt of Missouri to drag the Prophet from the state of Illinois by extradition procedure, was even more infamous than the first. No sooner was Joseph released from arrest and departed from Springfield than John C. Bennett arrived there and wrote some of his friends in Nauvoo his intention to leave immediately for Missouri and obtain a new indictment by a grand jury on the old charge of "murder, treason, burglary, theft," etc., brought against the Prophet, Hyrum Smith, Lyman Wight, Parley P. Pratt et al., in 1838, hoping that upon this charge he might succeed in getting out extradition papers on the ground that the Prophet was a fugitive from the justice of the state of Missouri. It will be remembered that a former attempt was made under this same charge, in June, 1841, when the Prophet was tried on writ of habeas corpus at Monmouth, Warren county, Illinois, before Judge Douglas and set at liberty. It was on this occasion that Esquire O. H. Browning declared that to ask Joseph Smith "to go to Missouri for a trial was adding insult to injury" (Vol. IV, chapter XX).
An indictment on these old charges was finally obtained, supposedly at the instance of Bennett and the Prophet's old Missouri enemies, at a special term of the Circuit Court of Daviess county, Missouri, on the 5th of June, 1843. Governor Reynolds, of Missouri issued a requisition on Governor Ford for Joseph Smith, and appointed J. H. Reynolds as agent of Missouri to receive the Prophet from the authorities of Illinois. The story of the arrest and the incidents thereto are given in great detail in the body of this volume, and need not be dwelt upon here. It will be sufficient to say that Joseph finally succeeded in bringing {XXV} his captors to Nauvoo where he obtained a writ of_ habeas corpus_ from the municipal court of Nauvoo by which the validity of the procedure of Missouri might be tested. When Joseph was on trial upon these same charges before Judge Douglas on a writ of habeas corpus in 1841, the Monmouth court refused to enter into a consideration of the merits of the case, as the judge doubted whether on the writ of habeas corpus he had a right to go beyond the writ and inquire into the merits of the case, but ordered the release of the prisoner on the ground of some defect in the writ under which he was held. The same point was avoided by Judge Pope in the hearing at Springfield on the charge against the Prophet for complicity in the assault upon ex-Governor Boggs. But the Nauvoo municipal court had no such scruples, and at once proceeded to try the case exparte on its merits, and Hyrum Smith, P. P. Pratt, Brigham Young, Geo. W. Pitkin, Lyman Wight, and Sidney Rigdon were examined as witnesses. Their affidavits before the court concerning events that happened to the Saints in Missouri, afford the most circumstantial, reliable and exhaustive data for the history of the Church while in that state. They will be found in the Appendix to Vol. III of this history. After hearing the testimony of these witnesses and the pleading of counsel the court ordered that Joseph Smith be released from the arrest and imprisonment of which he complained for want of substance in the warrant by which he was held, as well as upon the merits of the case. A copy of the proceedings before the municipal court at Nauvoo and all the papers connected with the case were immediately sent to Governor Ford, as also were affidavits from leading counsel and gentlemen from outside places. I may anticipate a little by saying that about a year later a jury in Lee county, Illinois, awarded $40.00 damages and costs against Wilson, a sheriff in the state of Illinois, and Reynolds, the Missouri agent, for false imprisonment and abuse of the Prophet, a verdict, which while it confirms the unlawful course of those officers, and the fact that their prisoner was abused, insults justice by awarding such an amount for damages.
At the time of the action by the municipal court of Nauvoo, ordering the Prophet's release from arrest, it was a question in Illinois whether said court had the authority to hear and determine writs of habeas corpus arising from arrests made by virtue of warrants issued by the courts of the state or of the governor, as in the foregoing case; or whether the clause in the city charter granting the right of issuing writs of_ habeas corpus_ was not confined to cases arising strictly from arrests made on account of the violation of some city ordinance. The clause in the charter, giving to the municipal court the power to issue writs of habeas corpus was as follows:
{XXVI} The municipal court shall have power to grant writs of habeas corpus in all cases arising under the ordinances of the city council.
And in addition there was the general welfare provision, which provided that the
City council shall have power and authority to make, ordain, establish and execute such ordinances not repugnant to the constitution of the United States or of this state, as they may deem necessary for the peace, benefit and safety of the inhabitants of said city.
It was maintained on the part of those who believed that the municipal court had the right to issue writs of habeas corpus against process issued from the state courts that all the power there was in Illinois she gave to Nauvoo, and that the municipal court had all the power within the limits of the city that the state courts had, and that power was given by the same authority--the legislature. A number of lawyers of more or less prominence in the state professed to hold these views; but little reliance can be put in the support they bring to the case, since all of them were seeking political preferment, immediately or remotely, and would and did in their interpretation of the powers granted by the charter, favor that side of the controversy most likely to please the citizens of Nauvoo. Governor Ford, too, at the time, gave a tacit approval of the course taken by the municipal court in issuing the writ of habeas corpus, though he afterwards became very pronounced in his opposition to the exercise of such powers. His acquiescence appears in this, that as soon as Joseph was liberated, sheriff Reynolds applied to Governor Ford for a posse to retake him, representing that the Prophet had been unlawfully taken out of his hands by the municipal court of Nauvoo: whereupon the governor refused to grant the petition. Subsequently the governor of Missouri asked Governor Ford to call out the militia to retake Joseph, but this he also refused to do, and gave as a reason that "no process, officer, or authority of the state had been resisted or interfered with;" and recited how the prisoner had been released on habeas corpus by the municipal court of Nauvoo. The governor acted in this instance with perfect knowledge of what had taken place, for the petition and statement of Reynolds were in his possession, as were also complete copies of all the documents which contained the proceedings before the municipal court of Nauvoo; and in addition to these sources of information, the governor had dispatched a trusted secret agent, a Mr. Brayman, to Nauvoo, who investigated the case and reported the result to him. It must be held, however, both as a matter of fact and of law, that the grant in the Nauvoo city charter was intended by the legislature only to give power to the municipal court to issue writs of habeas corpus in cases of arrest for violation of city ordinances; and that giving {XXVII} power to the municipal court to test the warrants or processes issued from the state courts was never contemplated by the legislature, and that the passage of any ordinance by the city council that would bring about or authorize any such unusual proceeding was an unwarranted assumption of power, utterly wrong in principle and consequently subversive of government. But whatever opinion may be entertained on the legal point under consideration, there can be no question but what upon the broad principles of justice the Prophet Joseph ought to have been set free. The state of Missouri had no just claims upon him. He had been arrested and several times examined on these old charges now revived by the personal malice of John C. Bennett, and after being held a prisoner awaiting indictment and trial for five months in Missouri in the winter of 1838-9, so conscious were the officers of the state that they had no case against him, that they themselves connived at his escape. After such proceedings to demand that he be dragged again into Missouri, among his old enemies for a trial on these old and time-worn charges, was an outrage against every principle of justice, and was a coarse prompted solely by malice.
Prospecting the West with a View to Removal of the Saints.
It may be that what is here set down with reference to prospecting the west with a view to the ultimate removal of the Saints, can reach no higher from the data supplied by this volume than conjecture; but taken in connection with the well-known projects of the last year of the Prophet's life--upon which now our history, even in this volume, has entered--and the facts to which attention is called appear quite significant. These facts are: The Prophet's remarkable and well attested prediction of 6th of August, 1843, that the Saints would yet be driven to the Rocky mountains where they would become a great people (p. 85 and note;) the several visits of delegations of Pottawattamie Indian chiefs to the Prophet, the body of their people being then settled on the Missouri river nearly due west some three hundred miles from Nauvoo; the appointment of Elder Jonathan Dunham, a man of character and judgment, to visit this tribe of Indians, under the Pottawattamie guide Neotanah; and the incorporation of the journal of Elder Dunham within the narrative of the Prophet's autobiographical journal. The concluding paragraph of Dunham's journal expresses disappointment with his explorations, [D] the object of which since his journey covered something like six hundred miles, and was attended by Indian guides both {XXVIII} coming and returning, was not "bee hunting;" but most probably prospecting a possible trail and locating resting places for the Saints when engaged in a great westward movement.
[Footnote D: "I have seen much delightful country, but the prospect for bee hunting is no as good as I could wish."]
Development of the Prophet's Character.
During the trying events of the fifteen months of which this volume is a history, the nature of the Prophet underwent a remarkable development. There never was, of course, any doubt as to the physical courage of the Prophet. From boyhood he had been noted for his fearlessness under trying circumstances, but during the period here considered he was the constant object of assault, both by legal processes, under the leadership of cunning, malicious men, and the physical brutality of officials charged with the execution of the law; and both when facing the maliciously skillful in their proceedings under the color of law, and the threats of physical force from brutal captors, the conduct of the Prophet was most admirable. Also in seclusion, when others were easily excited and manifested symptoms of panic under the circumstances of conflicting rumors of impending dangers, it is refreshing to see how calmly the Prophet keeps his balance and rightly judges the true status of many trying situations. But what is most pleasing to record of this period of enforced seclusion while avoiding his enemies, is the development of that tenderness of soul manifested in his reflections upon the friends who had stood by him from the commencement of his public career: for his father and mother, for his brother Alvin, for Emma, his wife, for his brother Hyrum, the Knights, who were his friends even before the Book of Mormon was translated, and especially for the friends who received him and ministered unto him during his retirement from public ministry. No act of kindness seems to go unmentioned. No risk run for him that is not appreciated. Indeed he gathers much benefit from those trials, since their effect upon his nature seems to be a softening rather than a hardening influence; and the trials of life are always beneficial where they do not harden and brutalize men's souls; and every day under his trials the Prophet seems to have grown more tender-hearted, more universal in his sympathies; his moments of spiritual exaltation are superb. No one can read them and doubt that the inspiration of God was giving this man's spirit understanding.
Doctrinal Development.
The doctrinal development of the Church for the period covered by this volume covers a wide range of subjects; the Prophet's definition of the "Kingdom of God," meaning in its narrowest as in its broadest sense, the "government of God," whether represented by a single individual, {XXIX} an institution or a great and complex organization (p. 256); the keys by which angelic administrations may be known (p. 267); the virtue of Blood Atonement (p. 296); the physical nature of God, the Father, the Son, and the Holy Spirit (p. 323, 325, 426); the earth becoming a Urim and Thummim to those who shall inherit it in its glorified and perfected state; the coming of the Son of Man; the persistence of acquired knowledge; the impossibility of being saved in ignorance (pp. 323-5). But the climax in doctrine as in moral daring is reached in this volume by the Prophet committing to writing the revelation on the eternity of the marriage covenant, and, under special circumstances and divine sanction the rightfulness, of a plurality of wives. As the time at which this revelation was given has been questioned, and also the authorship of it, extended consideration is given to both these matters in the following treatise:
_The Time When the Revelation on the Eternity of the Marriage Covenant, Including a Plurality of Wives, Was Given, and its Authorship_.
I.
The Date of the Revelation.
The date in the heading of the Revelation on the Eternity of the Marriage Covenant, Including the Plurality of Wives, notes the time at which the revelation was committed to writing, not the time at which the principles set forth in the revelation were first made known to the Prophet. This is evident from the written revelation itself which discloses the fact that Joseph Smith was already in the relationship of plural marriage, as the following passage witnesses:
"And let mine handmaid, Emma Smith, receive all those that have been given unto my servant Joseph, and who are virtuous and pure before me."
There is indisputable evidence that the revelation making known this marriage law was given to the Prophet as early as 1831. In that year, and thence intermittently up to 1833, the Prophet was engaged in a revision of the English Bible text under the inspiration of God, Sidney Rigdon in the main acting as his scribe. As he began his revision with the Old Testament, he would be dealing with the age of the Patriarchs in 1831. He was doubtless struck with the favor in which the Lord held the several Bible Patriarchs of that period, notwithstanding they had a plurality of wives. What more natural than that he should inquire of the Lord at that time, when his mind must have been impressed with the fact--Why, O Lord, didst Thou justify Thy servants, Abraham, Isaac {XXX} and Jacob; as also Moses, David, and Solomon, in the matter of their having many wives and concubines (see opening paragraph of the Revelation)? In answer to that inquiry came the revelation, though not then committed to writing.
Corroborative evidences of the fact of the revelation having been given thus early in the Prophet's career are to be found in the early charges against the Church about its belief in "polygamy." For example: When the Book of Doctrine and Covenants was presented to the several quorums of the priesthood of the Church for acceptance in the general assembly of that body, the 17th of August, 1835, an article on "Marriage" was presented by W. W. Phelps, which for many years was published in the Doctrine and Covenants. It was not a revelation, nor was it presented as such to the general assembly of the priesthood. It was an article, however, that represented the views of the assembly on the subject of marriage at that time, unenlightened as they were by the revelation already given to the Prophet on the subject. What the Prophet Joseph's connection was with this article cannot be learned. Whether he approved it or not is uncertain, since he was absent from Kirtland at the time of the general assembly of the priesthood which accepted it, on a visit to the Saints in Michigan (see HISTORY OF THE CHURCH, Vol. I, pp. 243-53).
In this article on marriage the following sentence occurs:
"Inasmuch as this Church of Christ has been reproached with the crime of fornication and polygamy, we declare that we believe that one man should have one wife, and one woman but one husband, except in case of death, when either is at liberty to marry again."
From this it is evident that as early at least as 1835 a charge of polygamy was made against the Church. Why was that the case unless the subject of "polygamy" had been mooted within the Church? Is it not evident that some one to whom the Prophet had confided the knowledge of the revelation he had received concerning the rightfulness of plural marriage--under certain circumstances--had unwisely made some statement concerning the matter?
Again, in May, 1836, in Missouri, in a series of questions asked and answered through the Elder's Journal, the following occurs:
"Do the Mormons believe in having more wives than one?"
To which the answer is given:
"No, not at the same time."
This again represents the belief of the Saints at that time, unenlightened as they then were by the revelation received by their Prophet. But again, why this question unless there had been some agitation of the subject? Had some one before the time had come for making known this doctrine to the Church, again unwisely referred to the knowledge {XXXI} which had been revealed to the Prophet some seven years earlier?
All these incidents blend together and make it clearly evident that the revelation on marriage was given long before the 12th of July, 1843. Doubtless as early as 1831.
In addition to these indirect evidences is the direct testimony of the late Elder Orson Pratt, of the council of the Twelve Apostles. In 1878, in company with President Joseph F. Smith, Elder Pratt visited several states east of the Mississippi in the capacity of a missionary; and at Plano, Illinois, at a meeting of the so-called Reorganized Church of the Latter-day Saints, he was invited by the presiding officer, a Mr. Dille, and the meeting, to occupy the time, which he did. In his remarks, according to his own and his companion's report of the meeting--
"Elder Pratt gave a plain, simple narration of his early experience in the Church, relating many interesting incidents connected with its rise; explained the circumstances under which several revelations were received by Joseph, the Prophet, and the manner in which he received them, he being present on several occasions of the kind. Declared [that] at such times Joseph used the Seerstone when inquiring of the Lord, and receiving revelation, but that he was so thoroughly endowed with the inspiration of the Almighty and the spirit of revelation that he often received them without any instrument, or other means than the operation of the spirit upon his mind. Referred to the testimony which he received of the truth of the great latter-day work while yet a boy. Testified that these things were not matters of belief only with him, but of actual knowledge. He explained the circumstances connected with the coming forth of the revelation on plural marriage. Refuted the statement and belief of those present that Brigham Young was the author of that revelation; showed that Joseph Smith the Prophet had not only commenced the practice himself, and taught it to others, before President Young and the Twelve had returned from their mission in Europe, in 1841, but that Joseph actually received revelations upon that principle as early as 1831. Said: 'Lyman Johnson, who was very familiar with Joseph at this early date, Joseph living at his father's house, and who was also very intimate with me, we having traveled on several missions together, told me himself that Joseph had made known to him as early as 1831, that plural marriage was a correct principle. Joseph declared to Lyman that God had revealed it to him, but that the time had not come to teach or practice it in the Church, but that the time would come.' To this statement Elder Pratt bore his testimony. He cited several instances of Joseph having had wives sealed to him, one at least as early as April 5th, 1841, which was some time prior to the return of the Twelve from England. Referred to his own trial in regard to this matter in Nauvoo, and said it was because he {XXXII} got his information from a wicked source, from those disaffected, but as soon as he learned the truth, he was satisfied.
(Signed) "Orson Pratt,
(Signed) "Joseph F. Smith"
(The above is taken from a signed report of Elders Orson Pratt and Joseph F. Smith of the Council of the Twelve on the occasion of their visit to the East in 1878, and is to be found in the Millennial Star, Vol. 40, Nos. 49 and 50.)
Relative to committing the revelation to writing on the 12th of July, 1843, that can best be told by the man who wrote the revelation as the Prophet Joseph dictated it to him, William Clayton; and the man who copied it the day following, Joseph Kingsbury; and from which copy the revelation was afterwards printed as it now stands in the current edition of the Doctrine and Covenants. In a sworn statement before John T. Caine, a notary public in Salt Lake City, on February 16th, 1874, William Clayton said:
"On the 7th of October, 1842, in the presence of Bishop Newel K. Whitney and his wife, Elizabeth Ann, President Joseph Smith appointed me Temple Recorder, and also his private clerk, placing all records, books papers, etc., in my care, and requiring me to take charge of and preserve them, his closing words being, 'when I have any revelations to write, you are the one to write them.' * * * On the morning of the 12th of July, 1843; Joseph and Hyrum Smith came into the office in the upper story of the brick store, on the bank of the Mississippi river. They were talking on the subject of plural marriage. Hyrum said to Joseph, 'If you will write the revelation on celestial marriage, I will take it and read it to Emma, and I believe I can convince her of its truth, and you will hereafter have peace.' Joseph smiled and remarked, 'You do not know Emma as well as I do.' Hyrum repeated his opinion, and further remarked, 'The doctrine is so plain, I can convince any reasonable man or woman of its truth, purity and heavenly origin,' or words to that effect. Joseph then said, 'Well, I will write the revelation and we will see.' He then requested me to get paper and prepare to write. Hyrum very urgently requested Joseph to write the revelation by means of the Urim and Thummim, but Joseph in reply, said he did not need to, for he knew the revelation perfectly from beginning to end.
"Joseph and Hyrum then sat down and Joseph commenced to dictate the revelation on celestial marriage, and I wrote it, sentence by sentence, as he dictated. After the whole was written, Joseph asked me to read it through, slowly and carefully, which I did, and he pronounced it correct. He then remarked that there was much more that he could {XXXIII} write on the same subject, but what was written was sufficient for the present.
"Hyrum then took the revelation to read to Emma. Joseph remained with me in the office until Hyrum returned. When he came back, Joseph asked him how he had succeeded. Hyrum replied that he had never received a more severe talking to in his life, that Emma was very bitter and full of resentment and anger.
"Joseph quietly remarked, 'I told you, you did not know Emma as well as I did.' Joseph then put the revelation in his pocket, and they both left the office.
"The revelation was read to several of the authorities during the day. Towards evening Bishop Newel K. Whitney asked Joseph if he had any objections to his taking a copy of the revelation; Joseph replied that he had not, and handed it to him. It was carefully copied the following day by Joseph C. Kingsbury. Two or three days after the revelation was written Joseph related to me and several others that Emma had so teased, and urgently entreated him for the privilege of destroying it, that he became so weary of her teasing, and to get rid of her annoyance, he told her she might destroy it and she had done so, but he had consented to her wish in this matter to pacify her, realizing that he knew the revelation perfectly, and could rewrite it at any time if necessary.
"The copy made by Joseph C. Kingsbury is a true and correct copy of the original in every respect. The copy was carefully preserved by Bishop Whitney, and but few knew of its existence until the temporary location of the Camps of Israel at Winter Quarters, on the Missouri River, in 1846. * * * * *
(Signed) "WM. CLAYTON.
"Salt Lake City, Feb. 16th, 1874."
On May 22, 1886, Joseph C. Kingsbury made the following statement before Charles W. Stayner, a notary public, in Salt Lake City:
"In reference to the affidavit of Elder William Clayton, on the subject of the celestial order of patriarchal marriage, published in the Deseret Evening News of May 20th, 1886, and particularly as to the statement made therein concerning myself, as having copied the original revelation written by Brother Clayton at the dictation of the Prophet Joseph, I will say that Bishop Newel K. Whitney, handed me the revelation above referred to either on the day it was written or the day following, and stating what it was, asked me to take a copy of it. I did so, and then read my copy of it to Bishop Whitney, we compared it with the original which he held in his hand while I read to him. When I had finished reading, Bishop Whitney pronounced the copy correct, and Hyrum Smith coming into the room at the time to fetch the original, Bishop Whitney handed it to him. I will also state that this copy, as {XXXIV} also the original are identically the same as that published in the present edition [1886] of the Book of Doctrine and Covenants.
"I will add that I also knew that the Prophet Joseph Smith had married other women besides his first wife, Emma; I was well aware of the fact of his having married Sarah Ann Whitney, the eldest daughter of Bishop Newel K. Whitney and Elizabeth Ann Whitney, his wife. And the Prophet Joseph told me personally that he had married other women, in accordance with the revealed will of God, and spoke concerning the principle as being a command of God for holy purposes.
(Signed) "JOSEPH C. KINGSBURY."
II.
Authorship of the Revelation.
In addition to the testimony of these affidavits as to the authorship of the revelation, and many more on file in the Church Historian's office, equally positive and unimpeachable, which might be quoted, there is another sort of evidence as to the authorship, not before used, so far as I know, to which I desire to appeal, and which is even more certain and convincing on this subject than the testimony of any affidavit by whomsoever given. I refer to the internal evidence that Joseph Smith, under the inspiration of God, of course, is the author of it. The revelation carries with it so many characteristics of his style found in other revelations given through him, that to doubt his authorship of it is impossible. Let us consider these characteristics.
1. The Revelation Was Given in Answer to the Prophet's Inquiry--A Characteristic of Nearly All His Revelations.
The revelation was given in answer to the Prophet's inquiries upon one branch of the subject of which it treats, viz., the justification of some of the Bible Patriarchs and Prophets in having a plurality of wives. It is so generally the case that the revelations the Prophet received came in response to inquiries either by himself or by those who sought to learn their duty or to know some truth, that such inquiries may be considered as a condition precedent to his receiving revelations; at any rate it is plainly a characteristic of the whole volume of revelations which Joseph Smith gave to the world.
The Prophet's first revelation, the one respecting the errancy of the religious world, accompanied as it was by a full view of God the Father, and God the Son, was received in answer to a most earnest inquiry to know what course he should pursue in the midst of the religious confusion then existing--which church should he join. (History of the Church, Vol. I, chapt. 1.)
The first of that series of meetings with the angel Moroni, which {XXXV} finally resulted in the coming forth of the Book of Mormon, was brought about through the Prophet asking for a spiritual manifestation from the Lord, that he might know of his "state and standing before Him." (History of the Church, Vol. I, chapt. 2).
The series of revelations given during the time the Book of Mormon was in course of translation were chiefly given in response to inquiries on the part of the persons who came to the Prophet seeking to know the will of the Lord with reference to the relationship they should assume towards the work then coming forth. See Doc. and Cov., Sec. 10; History of the Church, Vol. I, p. 23, also pp. 28-33, 36, 45, 48, 49, 51, 53. These revelations are found in the Doc. and Cov., Sec. 3, 4, 5, 6, 7, 8, 10, 11, 12, 14, 15, 16, 17.
The revelation authorizing the organization of the Church and outlining that organization and some of the fundamental doctrines of the Church (Doc. and Cov., Sec. 20), was given in answer to most earnest inquiry as to how the Prophet and his associates should proceed with the work of organization. "We had for some time made this matter a subject of humble prayer," writes the Prophet, "and at length we got together in the chamber of Mr. Whitmer's house, in order more particularly to seek of the Lord what we now so earnestly desired; and here to our unspeakable satisfaction, did we realize the truth of the Savior's promise, 'ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you'--for we had not long been engaged in solemn and fervent prayer, when the word of the Lord came to us in the chamber." (History of the Church, chapt. 7.) Then follows the revelation on Church organization and doctrine.
I may say that all the great revelations of the Church, as well as those which might be regarded as merely personal, were received in response to earnest inquiries of the Lord. Thus the revelation which in 1831 was regarded as making known the moral law of the Gospel was received after earnest inquiry. (History of the Church, Vol. I, p. 148; Doc. and Cov., Sec. 42, par. 3.) So also the great revelation on priesthood. (History of the Church, Vol. I, p. 287; Doc. and Cov., Sec. 84.) The great revelation on the order of the priesthood and the relations of the quorums to each other was given in response to a formal and very earnest petition on the part of the quorum of the Twelve Apostles. (History of the Church, Vol. II, pp. 219, 220; Doc. and Cov., Sec. 107.) So also as to the revelation on tithing and the disposition of it. (Doc. and Cov., Sec. 119, 120; History of the Church, Vol. III, p. 44.) So the great revelation setting in order the affairs of the Church at Nauvoo, given January 19, 1841. "Your prayers are acceptable before me," said the Lord to the Prophet, "and in answer to them I say unto you," then continues that great revelation. (Doc. and Cov., Sec. 124: 2.) In {XXXVI} fact, to particularize no further, it may be said that by far the greater number of the revelations received by the Prophet were in response to his petitions and inquiries of the Lord; and therefore the fact that this revelation on marriage was given in response to inquiries by the Prophet, to know why the Lord justified the worthy patriarchs named, and some of the prophets, in their plural marriage relations, is characteristic of practically all the revelations received by him.
2. It Possesses the Characteristic of Frankness in Reproving the Prophet.
Another characteristic of the Prophet Joseph's revelations is the frankness with which the Prophet himself is reproved for his follies and transgressions of the counsels of the Lord. He is never shielded; never justified when he steps aside from the path direct; reproof, chastisement and warnings are administered to him. God in these revelations deals with him indeed as with a son whom he loves, if it be true--and we have warrant of holy writ that it is--that God chasteneth whom he loveth, and scourgeth every son whom he receiveth. (Heb. 12: 6-8.) The following quotations from the revelations will illustrate what I mean. The Lord thus reproved the Prophet in 1829: "And behold, how oft you have transgressed the commandments and the laws of God, and have gone on in the persuasions of men. * * * * You should not have feared man more than God. * * * * Thou wast chosen to do the work of the Lord, but because of transgression, if thou art not aware, thou wilt fall. * * * Repent. * * * Except thou do this, thou shalt be delivered up and become as other men, and have no more gift. * * * Thou hast suffered the counsel of thy director to be trampled upon from the beginning." (Doc. and Cov., Sec. 3.)
Again in 1829 this: "I command you my servant Joseph to repent and walk more uprightly before me, and yield to the persuasions of men no more." (Doc. and Cov., Sec. 5.)
This was said of the Prophet in a revelation given in 1830: "After it was truly manifested unto this first elder (Joseph Smith) that he had received a remission of his sins, he was entangled again in the vanities of the world. But after repenting and humbling himself sincerely, through faith, God ministered unto him by an holy angel," etc. that is, took him again into divine favor. (See Doc. and Cov., Sec. 20.)
Again in 1830: "Thou art not excusable in thy transgressions; nevertheless, go thy way and sin no more." (Doc. and Cov., Sec. 24.)
In 1831 this was said of the Prophet: "There are those who have sought occasion against him without cause; nevertheless he has sinned, but verily I say unto you, I the Lord, forgive sins unto those who confess their sins before me and ask forgiveness, who have not sinned unto death." (Doc. and Cov., Sec. 64.)
{XXXVII} In 1833, this: "Verily, I say unto you, my son, thy sins are forgiven thee, according to thy petition, for thy prayers, and the prayers of thy brethren, have come up into my ears." (Doc. and Cov., Sec. 90.)
In the same year this: "Verily, I say unto Joseph Smith, Jr., you have not kept the commandments, and must needs stand rebuked before the Lord." (Doc. and Cov., Sec. 93.)
In 1841 this was said to the Prophet: "Verily thus saith the Lord unto you my servant Joseph Smith, I am well pleased with your offering and acknowledgments, which you have made, for unto this end have I raised you up, that I might show forth my wisdom through the weak things of the earth." (Doc. and Cov., Sec. 124.)
It is but in harmony then with the whole course of God with this man that in this revelation on marriage his sins should be referred too. It is particularly Joseph Smith-like that it should be done, and it is done: "Let my handmaid forgive my servant Joseph his trespasses; and then shall she be forgiven her trespasses wherein she has trespassed against me. * * * * * * Let no one, therefore, set on my servant Joseph; for I will justify him; for he shall do the sacrifice which I require at his hands, for his transgressions, saith the Lord your God." (Doc. and Cov., Sec. 132: 56-60.)
Thus it will appear that all the frankness with which the Prophet was reproved in other revelations is manifested in this revelation on marriage; and hence, to the extent of that characteristic, identifies this revelation on the marriage covenant with the other revelations received by the Prophet.
3. The Evidence of the Largeness of Range in the Revelation on Marriage.
The next characteristic to be noted is the largeness of range in this revelation so characteristic of all the Prophet's revelations. His main inquiry was why God justified the ancient patriarchs in having many wives. The answer went far beyond the inquiry, and there was given to the Prophet a new marriage law, so far transcending the conceptions of men concerning marriage, as the thoughts of God transcend the thoughts of men on all subjects. The marriage covenant must be an eternal one, not marriage "until death does you part." The marriage relation will exist in heaven. Pro-creation within the marriage covenant of man is to be an eternal, creative power. It shall people the increasing heavens as it has the multiplying worlds with offspring of the Sons of God. It is to be of the things that shall not pass away, but a means of perpetuating the lives and all their purifying, and uplifting relationships. And the power to establish these relationships is in the Priesthood of God, the keys of which were restored through Joseph Smith.
{XXXVIII}_4. The Evidence of Identical Phraseology in This and Other Revelations_.
The recurrence and peculiar use of certain phrases to be found in both this revelation on Marriage and the other revelations given out by Joseph Smith, establish clearly the authorship to be the same. Such, for example, as the peculiar use of "mine" instead of "my." In the revelation on marriage we have this: "Behold! mine house is a house of order" (v. 8); "If a man be called of my Father, * * * by mine own voice," etc., (v. 59). "Through the medium of mine anointed, whom I have appointed," etc., (v. 7); and are sealed * * * according to mine appointment (v. 26); and let mine handmaid Emma Smith, (v. 54); "verily I say, let mine handmaid forgive my servant Joseph," etc., (v. 56).
Let these expressions be compared with the following phrases from various revelations: "Behold this is mine authority and the authority of my servants" (Doc. and Cov. sec. 1: 6); "They have strayed from mine ordinances" (v. 15); "that mine everlasting covenant be established," etc., (v. 22); "shall all be fulfilled, whether by mine own voice or the voice of my servants" (v. 38); "it is meet unto you to know even as mine apostles" (sec. 19:8); "ye are called to bring to pass the gathering of mine elect for mine elect hear my voice" (sec. 29: 7); "it hath gone forth * * * that mine apostles, the Twelve," etc. (v. 12); "it is the workmanship of mine hand" (v. 25); "Michael, mine archangel, shall sound his trump" (v. 26); "through faith on the name of mine Only Begotten Son" (v. 42); "from the foundation of the world through mine Only Begotten" (v. 46); "according to mine own pleasure" (v. 48). And so on throughout the revelations this phrase occurs. It is used eight times in the revelation on marriage and runs through nearly all the revelations sometimes fewer, sometimes more than this. In section 101 it occurs eleven times, in section 103 six times. But it is always used sufficiently to make it a characteristic of the revelations received by Joseph Smith.
(2) The phrase "as touching," is used several times in this revelation on marriage; "as touching the principle and doctrine," etc., (v. 1); "will answer thee as touching this matter" (v. 2); "and as touching Abraham and his seed" (v. 30); "as touching the law of the priesthood," etc., (v. 5). The same expression is found in Sec. 42--"As ye * * * are agreed as touching this one thing" (v. 3). Also in the Book of Mormon: "He spake as touching all things concerning my people."
(3) Such phrases as "I am the Lord thy God, and will answer thee," etc., are frequent in this revelation. The above is in verse 2; then again, "I am the Lord thy God, and will give unto thee the law," etc., (v. 28); "I am the Lord thy God, and I gave unto thee an appointment" (v. 40); the same in verse 57; indeed it comes in almost as a refrain {XXXIX} of poetic emphasis at about equal distances throughout the revelation, giving them in places almost rhythmic effect. This will be found characteristic of several other revelations, notably section 1: The Lord speaking of His servants says: "I, the Lord, have commanded them" (v. 5); "Wherefore I, the Lord, knowing the calamity which should come," etc., (v. 17); "for, I, the Lord, cannot look upon sin," etc., (v. 31.)
So also in slightly different form the peculiarity will be found in section 12: "Behold, I am God and give heed," etc., (v. 2); "behold, I speak unto you," etc., (v. 7); "behold, I am the light and life of the world," etc., (v. 9). Also in section 29: "Thus did I the Lord God appoint unto man" (v. 43); "wherefore I, the Lord God, will send forth flies" (v. 18); "wherefore I, the Lord God, caused that he should be cast out," (v. 41); "and thus did I, the Lord God, appoint unto man the days," etc., (v. 43). Again in section 50: "Behold, I, the Lord, have looked upon you" (v. 4); "wherefore I, the Lord, ask you this question" (v. 13). Also section 52; "Behold, thus saith the Lord unto the Elders," etc., (v. 1); "I, the Lord, will make known unto you" (v. 2); "behold I, the Lord, will hasten the city," etc., (v. 43.)
The peculiar use of "none other," in place of "no other," and of "none" instead of "no one," is an expression both in the revelation on marriage and a number of other revelations about which there is no question of the authorship being Joseph Smith's. In the revelation on marriage we have this: "Abraham * * * abode in my law, as Isaac also, and Jacob did none other things than that which they were commanded; and because they did none other things than that which they were commanded, they have entered into their exaltation" (v. 37). In section 43 we have the same phrase: "There is none other appointed unto you," etc., (v. 3); "I say unto you that none else shall be appointed unto this gift" (v. 4); also in Section 61, the following: "It shall be said in days to come that none is able to go up to the land" (v. 16); also Section 82, "and none doeth good, for all have gone out of the way (v. 6); and they * * * shall find none inheritance in that day," etc., (Sec. 85:9).
The use of the plural "Gods" in the revelation on marriage and in other revelations, tends to prove common authorship. In the revelation on marriage we have the following: "And henceforth are not Gods, but are angels of God forever and ever" (v. 17); "it cannot be received there because the angels and the Gods are appointed there, by whom they cannot pass" etc. (v. 18); "then shall they be Gods because they have no end; then shall they be Gods because they have all power" (v. 20); and sit upon thrones, and are not angels, but are Gods (v. 36); in the revelation called the Vision, Doc. and Cov. Sec. 76, which revelation was given in February, 1832, and first published in {XL} the Evening and Morning Star of July, 1833, (vol. 1, number 2, p. 28) occurs the following: "And are priests of the most high, * * * wherefore, as it is written, they are Gods even the Sons of God" (v. 58) also in Sec. 121; "Nothing shall be withheld, whether there be one God or many Gods, they shall be manifest (v. 28); according to that which was ordained in the midst of the Council of the Eternal God of all other Gods, before this world was" (v. 32).
The phrase, "My house is a house of order," is used in the revelation on marriage (v. 18), also in Doc. and Cov., section 88, the phrase occurs, "a house of glory, a house of order, a house of God" (v. 119); "this shall be the order of the house of the presidency" (v. 128).
In closing the revelation on marriage the paragraph reads as follows: "And now, as pertaining to this law, verily, verily I say unto you, I will reveal more unto you hereafter; therefore let this suffice for the present. Behold, I am Alpha and Omega. Amen." This is somewhat characteristic of the closing of a number of revelations in the Doctrine and Covenants. The revelation in section 60 closes with--"Behold, this is sufficient for you * * * the residue hereafter. Even so. Amen." Section 84 closes, "I am Alpha and Omega, the beginning and the end. Amen" (v. 120). Section 94 closes: "And now I give you no more at this time" (v. 17). Section 95 closes "Let the higher part of the inner court be dedicated unto me for the school of mine apostles, saith Son Ahman; or in other words, Alphus, or in other words, Omegus, even Jesus Christ your Lord. Amen" (v. 17).
In other revelations the expression Alpha and Omega comes in the body of the revelation as for instance in section 45, "Verily I say unto you that I am Alpha and Omega, the beginning and the end, the light and life of the world" (v. 7). The same phraseology is used in the body of section 63, v. 60.
In section 19 it opens the revelation, "I am Alpha and Omega, Christ the Lord, yea even I am He, the beginning and the end, the Redeemer of the world" (v. 1). "Behold, and hearken unto the voice of Him who has all power, who is from everlasting to everlasting, even Alpha and Omega, the beginning and the end" (section 61, v. 1).
Other revelations close in the same impressive manner and with the somewhat equivalent expressions in English, instead of the use of the Greek terms, Alpha and Omega. Thus section 18 closes: "Behold, I, Jesus Christ, your Lord and your God and your Redeemer by the power of my spirit have spoken it" (v. 47). Section 1 ends, "For behold and lo, the Lord is God and the Spirit beareth record, and the record is true, and the truth abideth forever and ever. Amen" (v. 39).
The same occurs in section 75 and 14; but whether the phrase occurs in the opening of the revelation or the middle of it, or in the closing paragraph, it occurs with sufficient frequency to be noted as a peculiarity {XLI} of the Prophet's phraseology, and aids in the identification of his inspired style.
The term "forgiveness of sin" occurs in the revelation on marriage as follows: "Behold, I have seen your sacrifices [Joseph's], and will forgive all your sins." This is both a principle and phraseology frequent in the revelations, as an example, section 64: "There are those who have sought occasion against him (Joseph) without cause; nevertheless he has sinned, but verily I say unto you, I, the Lord, forgive sins unto those who confess their sins before me" (v. 7). Let the spirit of this be compared with the following from the revelation on marriage: "Let no one, therefore, set on my servant Joseph, for I will justify him, for he shall do the sacrifices which I require at his hands for his transgressions, saith the Lord your God" (v. 60). "Again, verily I say, let mine handmaid forgive my servant Joseph his trespasses, and then shall she be forgiven her trespasses wherein she has trespassed against me" (v. 56).
In the revelation on marriage occurs the following phraseology: "Verily, verily, I say unto you, that whatsoever you seal on earth, shall be sealed in heaven; and whatsoever you bind on earth, in my name, and by my word, saith the Lord, it shall be eternally bound in the heavens" (v. 46). The same phraseology is used in section 124 in speaking of Hyrum Smith, who was appointed to hold the keys of the patriarchal blessings upon the heads of God's people; namely, "Whosoever he blesses shall be blessed, and whosoever he curses shall be cursed; and whatsoever he shall bind on earth shall be bound in heaven; and whatsoever he shall loose on earth shall be loosed in heaven" (v. 93). In section 128 the same phraseology is used in describing the power of the priesthood (v. 8). And again in v. 10, quoting it from the New Testament (Matt. 16: 18, 19).
In verse 26 on the revelation on marriage, this phraseology is found: "They shall be destroyed in the flesh and shall be delivered unto the buffetings of Satan, unto the day of redemption, saith the Lord God." The same phraseology occurs in section 82. "The soul that sins * * * shall be delivered over to the buffeting of Satan until the day of redemption" (v. 21). The same phraseology occurs in section 78, v. 12; section 104, v. 9, 10. In the revelation on marriage this passage occurs: "I give unto my servant Joseph, that he shall be made ruler over many things, for he hath been faithful over a few things." In Section 117 practically the some phraseology occurs with reference to William Marks, "Let my servant, William Marks, be faithful over a few things, and he shall be a ruler over many."
Again it is said: "and if they commit no murder, wherein they shed innocent blood--yet they shall come forth in the first resurrection and {XLII} enter into their exaltation; but they shall be destroyed in the flesh, and shall be delivered unto the buffetings of Satan unto the day of redemption, saith the Lord God" (v. 26). "The blasphemy against the Holy Ghost, which shall not be forgiven in the world, nor out of the world is in that ye commit murder, wherein ye shed innocent blood, and assent unto my death after ye have received my new and everlasting covenant" (v. 27). That is to say, the doctrine is here set forth that the murderer hath not eternal life abiding in him (1 John 3:15). There is no forgiveness for him in this world or in the world to come. The same idea is to be found in other revelations of Joseph Smith. Notably in section 42: "Behold, I speak unto the Church. Thou shalt not kill; and he that kills shall not have forgiveness in this world nor in the world to come" (v. 18); "if any persons among you shall kill, they shall be delivered up and dealt with according to the law of the land; for remember, that he hath no forgiveness" (v. 79); then again and in connection with breaking covenant, note the following expression: "And this is all according to the oath and covenant of the priesthood. * * * But whoso breaketh this covenant, after he hath received it, and altogether turned therefrom, shall not have forgiveness in this world or in the world to come (v. 39-40).
The expression "new and everlasting covenant" (v. 4) occurs several times in the revelation on marriage: "as pertaining to the new and everlasting covenant it was instituted," etc. (v. 6); "if a man marry a wife * * * * * by the new and everlasting covenant, and it is sealed," etc. (v. 19). The phrase occurs a number of other times in the revelation, viz., in verses 26, 27, 41 and 42. It occurs also in many other revelations by Joseph Smith: In section 1--"That mine everlasting covenant might be established" (v. 22); "this is a new and everlasting covenant" (Sec. 22: 1); "I have sent mine everlasting covenant into the world" (Sec. 45: 9); same in Sec. 49, 9; 66, 2; 76, 101; 78: 11, and in at least a score of other sections.
5. The Evidence of Recurrence of Principles in the Revelation on Marriage That are Found in Other Revelations Through Joseph Smith.
Principles that appear in previous revelations reappear in this revelation on marriage: for example, it is said in Sec. 130: "There is a law irrevocably decreed in heaven, before the foundations of this world, upon which all blessings are predicated; and when we obtain any blessing from God it is by obedience to that law upon which it is predicated." In Sec. 88, occurs the following: "All kingdoms have a law given: and there are many kingdoms; and unto every kingdom is given a law; and unto every law there are certain bounds also and conditions. All beings who abide not in those conditions are not justified," verse {XLIII} 36 to 38. In the revelation on marriage this doctrine is set forth in the following passage: "No one can reject this covenant and be permitted to enter into my glory; for all who will have a blessing at my hands shall abide the law which was appointed for that blessing, and the conditions thereof, as were instituted from before the foundation of the world. * * * * * * * * * And will I appoint unto you, saith the Lord, except it be by law, even as I and my Father ordained unto you, before the world was! * * * * * * * * * * * I am the Lord thy God, and will give unto thee the law of my Holy Priesthood, as was ordained by me, and my Father, before the world was," verses 4, 5, 11, 28. The identity of the principle is complete, and tends to establish identity of authorship.
6. The Evidence of the Particularization of Ideas.
In the revelation on marriage there is a singularity of expression, which, for want of a better term, I will call a particularization of ideas, that is decidedly peculiar to the Prophet, for example: "And verily I say unto you, that the conditions of this law are these: All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made, and entered into, and sealed, by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity, and that too most holy, by revelation and commandment through the medium of mine anointed, whom I have appointed on the earth to hold this power, (and I have appointed unto my servant Joseph to hold this power in the last days, and there is never but one on the earth, at a time, on whom this power and the keys of this Priesthood are conferred,) are of no efficacy, virtue or force, in and after the resurrection from the dead; for all contracts that are not made unto this end, have an end when men are dead. * * * * And everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, that are not by me, or by my word, saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the Lord your God!" (verses 7, 13).
A similar particularization of things is found in verses 15, 18, 19, 26, 30, 59, 61, of the revelation on marriage.
With the above quoted passage compare the following: "Whoso receiveth you receiveth me, and the same will feed you, and clothe you and give you money. And he who feeds you, or clothes you or gives you money, shall in no wise loose his reward: And he that doeth not these things is not my disciple; by this you may know my disciples. He that receiveth you not, go away from him alone by yourselves, and {XLIV} cleanse your feet even with water, pure water, whether in heat or in cold, and bear testimony of it unto your Father which is in heaven, and return not again unto that man. And in whatsoever village or city ye enter, do likewise. Nevertheless, search diligently and spare not; and wo unto that house, or that village or city that rejecteth you, or your words, or your testimony concerning me. Wo, I say again, unto that house, or that village or city that rejecteth you, or your words, or your testimony of me." Sec. 84: 89-95. Similar passages of particularization frequently occur in other revelations. The following is a notable example:
"All thrones and dominions, principalities and powers, shall be revealed and set forth upon all who have endured valiantly for the Gospel of Jesus Christ; and also if there be bounds set to the heavens or to the seas; or to the dry land, or to the sun, moon, or stars; all the times of their revolutions; all the appointed days, months and years, and all the days of their months and years, and all their glories, laws and set times, shall be revealed in the days of the dispensation of the fullness of times, according to that which was ordained in the midst of the council of the eternal God of all other Gods, before the world was" (Doc. and Cov., Sec. 121: 29-31).
7. The Evidences of Identity in Grandeur of Style.
One other peculiarity in the inspired style of the Prophet is seen in a certain growing grandeur in statement, by means of repetitions--repetitions, too, that make a paragraph fairly scintillate with prismatic hues as well as giving to it a crescendo of emphasis: for example, in speaking of the glory that shall come to those who keep covenant with the Lord, it is written in this revelation on marriage:
"And they shall pass by the angels, and the Gods which are set there, to their exaltation and glory in all things, as hath been sealed upon their heads, which glory shall be a fullness and a continuation of the seeds for ever and ever.
Then shall they be Gods, because they have no end;
Therefore shall they be from everlasting to everlasting, because they continue;
Then shall they be above all, because all things are subject unto them.
Then shall they be Gods, because they have all power, and the angels are subject unto them" [E] (verses 19-21).
[Footnote E: I have taken liberty of placing the lines in poetic form, to which they so readily lend themselves, that they may be the more readily compared with the verses from another revelation which follows from Doc. and Cov., sec 84.]
With this compare the following:
{XLV} "The power and authority of the Higher or Melchisedek, Priesthood, is to hold the keys of all the spiritual blessings of the Church--to have the privilege of receiving the mysteries of the kingdom of heaven--to have the heavens opened unto them--to commune with the general assembly and church of the first born, and to enjoy the communion and presence of God the Father, and Jesus the Mediator of the new covenant" (Sec. 107: 18, 19). Also this:
"And if thou shouldst be cast into the pit, or into the hands of murderers, and the sentence of death passed upon thee; if thou be cast into the deep; if the billowing surge conspire against thee; if fierce winds become thine enemy; if the heavens gather blackness, and all the elements combine to hedge up the way; and above all, if the very jaws of hell shall gape open the mouth wide after thee, know thou, my son, that all these things shall give thee experience, and shall be for thy good. The Son of Man hath descended below them all; art thou greater than he?"
And as covering both the two last peculiarities--particularization of things and a growing grandeur in statement by repetition, consider the following passage:
"I the Almighty have laid my hands upon the nations, to scourge them for their wickedness: and plagues shall go forth, and they shall not be taken from the earth until I have completed my work which shall be cut short in righteousness, until all shall know me, who remain, even from the least unto the greatest, and shall be filled with the knowledge of the Lord, and shall see eye to eye, and shall lift up their voice, and with the voice together sing this new song, saying--
The Lord hath brought again Zion; The Lord hath redeemed His people, Israel, According to the election of grace, Which was brought to pass by the faith And covenant of their fathers.
The Lord hath redeemed His people, And Satan is bound and time is no longer: The Lord hath gathered all things in one: The Lord hath brought down Zion from above. The Lord hath brought up Zion from beneath.
The earth hath travailed and brought forth her strength: And truth is established in her bowels: And the heavens have smiled upon her: And she is clothed with the glory of her God: For He stands in the midst of His people:
Glory, and honor, and power, and might, Be ascribed to our God; for He is full of mercy, Justice, grace and truth, and peace, For ever and ever. Amen.
{XLVI} It should be remarked, in conclusion, that these peculiarities of scope, structure, phraseology, re-appearance of principles, texture of composition and the like, which identify this revelation on marriage as the composition of Joseph Smith (under the inspiration of the Lord, of course) are not forced into the revelation. Its composition gives no evidence of being a conglomerate of Joseph Smith's thought-gems held together by some one else's clay. It is all of one piece, it is not patch work. Unity above all things is characteristic of it. Words, phrases, sentences, ideas all blend together, preserving strict unity of style and that style Joseph Smith's. No one else could have written it. The literary peculiarities of that revelation as readily proclaim it to be Joseph Smith's composition to those familiar with his literary style, as the contour of his face, the form of his features, the color of his hair and eyes, the tint of his complexion, the intonation of his voice, together with his form and bearing would reveal his physical personality to those who familiarly knew him in life. There will be no doubt whatever as to Joseph Smith being the author of it in the minds of those who will give it literary analysis. Whatever has come of it, or whatever may come of it in the future, Joseph Smith is the author of that revelation, and is responsible before God and the world for the introduction of that marriage law into the Church--the law that contemplates marriage as an eternal union, and the rightfulness of a plurality of wives under certain conditions and divine sanctions, when permissible under the laws of the land and the law of the Church.
HISTORY OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.
VOL. V.
HISTORY OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.
PERIOD 1.
HISTORY OF JOSEPH SMITH, THE PROPHET.
Chapter I
INAUGURATION OF ENDOWMENT CEREMONIES--PERFIDY AND EXPOSURE OF JOHN C. BENNETT--HIS RESIGNATION AS MAYOR OF NAUVOO--EPISTLE OF THE HIGH COUNCIL TO THE SAINTS.
Tuesday, May 3, 1842.--Passed the day mostly with my family.
[Sidenote: Inauguration of Endowment Ceremonies.]
Wednesday, 4.--I spent the day in the upper part of the store, that is in my private office (so called because in that room I keep my sacred writings, translate ancient records, and receive revelations) and in my general business office, or lodge room (that is where the Masonic fraternity meet occasionally, for want of a better place) in council with General James Adams, of Springfield, Patriarch Hyrum Smith, Bishops Newel K. Whitney and George Miller, and President {2} Brigham Young and Elders Heber C. Kimball and Willard Richards, instructing them in the principles and order of the Priesthood, attending to washings, anointings, endowments and the communication of keys pertaining to the Aaronic Priesthood, and so on to the highest order of the Melchisedek Priesthood, setting forth the order pertaining to the Ancient of Days, and all those plans and principles by which any one is enabled to secure the fullness of those blessings which have been prepared for the Church of the First Born, and come up and abide in the presence of the Eloheim in the eternal worlds. In this council was instituted the ancient order of things for the first time in these last days. And the communications I made to this council were of things spiritual, and to be received only by the spiritual minded: and there was nothing made known to these men but what will be made known to all the Saints of the last days, so soon as they are prepared to receive, and a proper place is prepared to communicate them, even to the weakest of the Saints; therefore let the Saints be diligent in building the Temple, and all houses which they have been, or shall hereafter be, commanded of God to build; and wait their time with patience in all meekness, faith, perseverance unto the end, knowing assuredly that all these things referred to in this council are always governed by the principle of revelation. [A]
[Footnote A: This is the Prophet's account of the introduction of the Endowment ceremonies in this dispensation, and is the foundation of the sacred ritual of the temples. There has been some controversies as to the time when these ceremonies were introduced into the Church. A sect styling itself the "Re-organized Church," even goes so far as to claim that these ceremonies were not introduced into the Church by the Prophet Joseph Smith at all, but on the contrary claim that they had their origin with Brigham Young and the Apostles who followed him in the migration from Nauvoo to Great Salt Lake Valley in Utah. The evidence, however, against such claims, is overwhelming. First, the statement of the Prophet in the text above. Second, a previous allusion to the same thing in his remarks at Nauvoo, on the 6th of January, 1842. (See HISTORY OF THE CHURCH, Vol. IV. p. 492.) Third, the same ceremonies are referred to in the Revelation of Jan. 19, 1841, in which washings, anointings, conversations, statutes, judgments, etc., are explicitly referred to. (HISTORY OF THE CHURCH, Vol. IV, p. 277.) In addition to this evidence also, Ebenezer Robinson, associate editor of the Times and Seasons when that periodical was founded by Don Carlos Smith and himself, and who at the death of Don Carlos Smith, 1841, became editor-in-chief of that periodical, and so continues until the 15th of March, 1842--declares that such ceremonies as are alluded to in the text were inaugurated by special action of the Prophet as early as 1843. Mr. Robinson subsequently left the Church, but when in 1890, the aforesaid self-styled "Re-organized Church" persisted in claiming that Joseph Smith the Prophet did not inaugurate these Temple ceremonies, he published an article in the magazine he was then conducting, called The Return, in which he bears emphatic testimony to the effect above stated, namely, that all these ceremonies were introduced into the Church by the Prophet Joseph Smith at least as early as 1843. (See The Return, Vol. II, No. 4, p. 252)]
Thursday, 5.--General Adams started for Springfield, {3} and the remainder of the council of yesterday continued their meeting at the same place, and myself and Brother Hyrum received in turn from the others, the same that I had communicated to them the day previous.
The city of Hamburg, the commercial emporium of Germany, was destroyed by fire, about this time.
Friday, 6.--I attended the Legion officers' drill in the morning, and visited Lyman Wight, who was sick.
Saturday, 7.--
Legion History.
The Nauvoo Legion was on parade by virtue of an order of the 25th of January, 1842, and was reviewed by Lieutenant-General Joseph Smith, who commanded through the day. One year since, the Legion consisted of six companies; today of twenty-six companies, amounting to about two thousand troops.
The consolidated staff of the Legion with their ladies, partook of a sumptuous dinner at the house of the commander-in-chief, between one and three o'clock, p. m. The weather was very fine.
In the afternoon the Legion was separated into cohorts, and fought an animated sham battle; the first cohort under the command of General Wilson Law, the second under General Charles C. Rich. At the close of the parade, Lieutenant-General Joseph Smith delivered a most animated and appropriate address, in which he remarked "that his soul was never better satisfied than on this occasion." Such was the curious and interesting excitement which prevailed at the time, in the surrounding country, about the Legion, that Judge Douglas adjourned the circuit court, then in session at Carthage, and came with some of the principal lawyers, to see the splendid military parade of the Legion; upon notice of which being given to General Smith, he immediately invited them to partake of the repast prepared as above.
{4}[Sidenote: General John C. Bennett's Perfidy.]
In addition to this quotation, I would remark that the day passed very harmoniously, without drunkenness, noise or confusion. There was an immense congregation of spectators, and many distinguished strangers expressed much satisfaction. But one thing I will notice: I was solicited by General Bennett to take command of the first cohort during the sham battle; this I declined. General Bennett next requested me to take my station in the rear of the cavalry, without my staff, during the engagement; but this was counteracted by Captain A. P. Rockwood, commander of my life guards, who kept close to my side, and I chose my own position. And if General Bennett's true feelings toward me are not made manifest to the world in a very short time, then it may be possible that the gentle breathings of that Spirit, which whispered me on parade, that there was mischief concealed in that sham battle, were false; a short time will determine the point. Let John C. Bennett answer at the day of judgment, "Why did you request me to command one of the cohorts, and also to take my position without my staff, during the sham battle, on the 7th of May, 1842, where my life might have been the forfeit, and no man have known who did the deed?"
The following diagram shows the position in which the Legion was drawn up:
{5} [Diagram: Legion's position during parade.]
[Sidenote: Earthquakes in St. Domingo.]
A violent shock of an earthquake is reported to have been experienced at the island of St. Domingo, at twenty minutes past seven, p. m. It was also felt at St. Marc, Gonaives, and Cape Haytien, and at various places from Port-au-Prince, to the base of the Rocky Mountains, comprising a distance of 1,500 miles. At Santiago de Cuba the cathedral and several extensive buildings were prostrated. About ten thousand persons were killed at Cape Haytien.
{6}Sunday, 8.--Attended meeting at the grove, and heard Elder Rigdon preach.
After meeting many persons were baptized, some in the font, others in the river.
Eighty persons killed and as many wounded, by an accident on the Paris and Versailles railroad, the carriages being consumed by fire, and their passengers roasted alive.
Monday, 9.--Spent the day with my family.
Tuesday, 10.--Transacted a variety of business at the store, printing office, &c.
[Sidenote: The Work in England.]
By letter from Elder Levi Richards, dated at Liverpool, we learn that the work is progressing in the north of England, namely, Carlisle, Brampton, Burnstones, Alstone, and Newcastle-upon-Tyne, where he has been laboring for a few weeks.
Wednesday, 11.--Called with my clerk at Brother Joseph W. Coolidge's to examine a new cabinet for the Temple Recorder's office; also called at Bishop Knight's; dictated several letters and other items of a business nature.
Thursday, 12.--Dictated a letter to Elder Rigdon concerning certain difficulties, or surmises which existed and attended the meeting of the Female Relief Society, the house being filled to overflowing. There was a heavy thunderstorm at the close of the meeting.
Friday, 13.--Received a letter from Sidney Rigdon in reply to mine of yesterday.
Spent most of the day in my garden and with my family.
Dictated the following letter to Horace R. Hotchkiss, Esq.
The Prophet's Letter to Horace R. Hotchkiss.--Explaining why the Former had taken Advantage of the Bankrupt Law.
Dear Sir--I proceed without delay to give a hasty reply to yours of the 12th ultimo, just received. My engagements will not admit of a lengthy detail of events and circumstances which have transpired to bring about that state of things which now exists in this place, as before {7} you receive this you will probably be apprised of the failure of myself and brethren to execute our designs in paying off our contracts, or in other words, that we have been compelled to pay our debts by the most popular method; that is by petitioning for the privilege of general bankruptcy, a principle so popular at the present moment throughout the Union.
A pressure of business has been sufficient excuse for not giving you earlier notice, although it could have been of no real use to you, yet I wish you to understand our intentions to you and your company, and why we have taken the course we have. You are aware, sir, in some measure of the embarrassment under which we have labored through the influence of mobs and designing men, and the disadvantageous circumstances under which we have been compelled to contract debts in order to our existence, both as individuals and as a society, and it is on account of this as well as a pressure on us for debts absolutely unjust in themselves, that we have been compelled to resort to the course we have [taken] to make a general settlement, and this we deferred to the last moment, hoping that something would turn in our favor, so that we might be saved the painful necessity of resorting to such measures, to accomplish which, justice demanded a very different course from those who are justly our debtors, but demanded in vain.
We have been compelled to the course we have pursued, and you are aware, sir, that all have to fare alike in such cases. But, sir, you have one, yea, two things to comfort you; our faith, intention and good feeling remain the same to all our creditors, and to none more than yourself; and secondly, there is property sufficient in the inventory to pay every debt, and some to spare, according to the testimony of our solicitors, and the good judgment of others; and if the court will allow us some one for assignee, who will do justice to the cause, we confidently believe that yourself and all others will get their compensation in full, and we have enough left for one loaf more for each of our families. Yes, and I have no doubt you will yet, and in a short time, be enabled to have your pay in full, in the way I have before proposed, or some other equally advantageous, but money is out of sight, it might as well be out of mind, for it cannot be had.
Rest assured, dear sir, that no influence or exertion I can yet make shall be wanting to give you satisfaction, and liquidate your claims, but for a little season you are aware that all proceedings are staid; but I will seek the earliest moment to acquaint you with anything new in this matter.
I remain, sir, with sentiments of respect, your friend and well-wisher,
JOSEPH SMITH.
{8}[Sidenote: Interview With Sidney Rigdon.]
In the evening I walked with Elder Richards to the post office, and had an interview with Elder Rigdon, concerning certain evil reports put in circulation by Francis M. Higbee, about some of Elder Rigdon's family, and others; much apparent satisfaction was manifested at the conversation, by Elder Rigdon; and Elder Richards returned with me to my house.
[Sidenote: Moral Improvement of Nauvoo.]
Saturday, 14.--I attended city council in the morning, and advocated strongly the necessity of some active measures being taken to suppress houses and acts of infamy in the city; for the protection of the innocent and virtuous, and the good of public morals; showing clearly that there were certain characters in the place, who were disposed to corrupt the morals and chastity of our citizens, and that houses of infamy did exist, upon which a city ordinance concerning brothels and disorderly characters was passed, to prohibit such things. It was published in this day's Wasp.
I also spoke at length for the repeal of the ordinance of the city licensing merchants, hawkers, taverns, and ordinaries, desiring that this might be a free people, and enjoy equal rights and privileges, and the ordinances were repealed.
After council, I worked in my garden, walked out in the city, and borrowed two sovereigns to make a payment.
Brother Amos Fielding arrived from Liverpool.
It was reported in Nauvoo, that ex-Governor Boggs of Missouri had been shot.
[Sidenote: Branch Organization for Philadelphia Authorized.]
I granted the petition of J. B. Nicholson, and about seventy other members of the Church in Philadelphia, for the organization of a branch of the Church in the north part of the city, dated April 22nd, and my doings were sanctioned by the Twelve, who at the same time silenced {9} Elder Benjamin Winchester for not following counsel.
Sunday, 15.--Attended meeting at the stand.
News of the attempted assassination of Governor Boggs was confirmed by general report, and was mentioned on the stand.
[Sidenote: General Conference in England.]
A general conference was held in the new Corn Exchange, Manchester, England, President Parley P. Pratt presiding. There were present at the opening of the conference, High Priests, 14; Elders, 50; Priests, 64; Teachers, 37; Deacons, 8. The representation of the Church was as follows:
Manchester Conference represented by Charles Miller, consists of 1,531 members, 36 Elders, 79 Priests, 50 Teachers, 19 Deacons, and includes the branches of Manchester, Duckinfield, Bolton, Stockport, Pendlebury, Whitefield, Heatons, Eccles, Oldham, Rochdale, Leeds, Radcliffe, Bridge and Blakely.
Liverpool Conference, represented by John Greenhow, consists of 570 members, 23 Elders, 26 Priests, 21 Teachers, 10 Deacons, and includes the branches of Liverpool, Warrington and Newton, St. Helens, Isle of Man, Wales, and York.
Preston Conference, represented by Elder Struthars, consists of 665 members, 16 Elders, 22 Priests, 15 Teachers, 3 Deacons, and includes the branches of Preston, Penworthen, Longton, Southport, Farrington, Hunter's Hill, Kendal, Brigsteer, Holme, Lancaster, and Euxton Birth.
Clitheroe Conference represented by Thomas Ward, consists of 325 members, 15 Elders, 23 Priests, 17 Teachers, 6 Deacons, and includes the branches of Clitheroe, Chatburn, Waddington, Downham, Blackburn, Burnley, Accrington, Ribchester, Chaidgley, and Grindleton.
London Conference, represented by Lorenzo Snow, consists of 400 members, 14 Elders, 32 Priests, 7 Teachers, 8 Deacons, and includes the branches of London, Woolwich, Bedford, Wybosson, Thorncut, Honeydon, Irchester, and Waddon.
Macclesfield Conference, represented by James Galley, consists of 238 members, 8 Elders, 23 Priests, 14 Teachers, 9 Deacons, and includes the branches of Macclesfield, Congleton, Bollington, Middlewich, Northwich and Plumbley.
Birmingham Conference, represented by J. Riley, consists of 309 members, 11 Elders, 18 Priests, 12 Teachers, 5 Deacons, and includes {10} the branches of Birmingham, Great's Green, West Broomwich, Oldbury, Allchurch, Dudley, Wolverhampton, and Ashby Wolds.
Staffordshire Conference, represented by Alfred Cordon, consists of 507 members, 25 Elders, 54 Priests, 23 Teachers, 14 Deacons, and includes the branches of Hanley, Burslem, Stoke, Newcastle, Baddaley Edge, Bradley Green, Knutton Heath, Lane End, Audlem, Prees, Tunstall, Leek, Longport, Tittensor Heath, Doncaster, Sheffield and Brampton.
Garway Conference, represented by John Needham, consists of 197 members, 2 Elders, 12 Priests, 7 Teachers, 2 Deacons, and includes the branches of Garway, Abergavenny, Monmouth, Keven, Orcop, and Euyasharrold.
Cheltenham Conference, represented by Theodore Curtis, consists of 540 members, 8 Elders, 22 Priests, 12 Teachers, 4 Deacons, and includes the branches of Newbury Hill, Rock Hill, Earl's Common, Pinvin, Dounton Beaucamp, Edge Hills, Little Dean, Woodside, Ponsett, Killcott, Frogsmarsh, Red Marley, Bran Green, Apperley, Deerhurst, Cheltenham, Norton, and Bristol.
Froom's Hill Conference, represented by William Kay, consists of 1,101 members, 24 Elders, 56 Priests, 24 Teachers, 12 Deacons, and includes the branches of Moor End's Cross, Ridgway Cross, Dun's Close, Old Storridge, Broomyard's Downs, Clifton, Widbourn, Brinesteed, Woofren Common, Ashfield, Malvern Hill, Palle House, Callwell, Ledbury, Shaken Hill, Lugwardine, Marden, Bushbank, Leominster, Ball Gate, Coom's Move, Stoke's Lane, Froom's Hill, Stanley Hill, Easthampton, and Worcester Broad Heath.
Edinburgh Conference, represented by George D. Watt, consists of 271 members, 13 Elders, 19 Priests, 7 Teachers, 3 Deacons, and includes the branches of Edinburgh, Wemyss, and Sterling.
Glasgow Conference represented by John McAuley, consists of 564 members, 22 Elders, 30 Priests, 26 Teachers, 15 Deacons, and includes the branches of Glasgow, Thorny Bank, Shaw, Toll Cross, Airdrie, Renfrew, Paisley, Johnson, Bridge of Weir, Kilbirnie, Bonshill, Greenock, Brechenney, Nelson, Campsie and Ayr.
Brampton Conference, represented by Richard Benson, consists of 171 members, 6 Elders, 11 Priests, 7 Teachers, 2 Deacons, and includes the branches of Carlisle, Brampton, Alston, and Newcastle-upon-Tyne.
Irish Conference, represented by David Wilkie, consists of 71 members, 1 Elder, 1 Priest, 2 Teachers, 1 Deacon, and includes the branches of Hillsborough, and Crawfoot's Burn.
Bradford and York, represented by Henry Cuerden, consists of 54 members, 1 Elder, 4 Priests, 2 Teachers, 1 Deacon.
Total connected with the Church at the present time, in England, {11} Ireland, and Scotland, members, 7,514; Elders, 220, Priests, 421; Teachers, 110.
Monday, 16.--I was transacting business at the store until 10 o'clock a. m. Then at home. In the afternoon at the printing office, in council with Brothers Young, Kimball and Richards and others.
I published in this day's Times and Seasons the following fac-simile from the Book of Abraham. [B]
[Footnote B: The fac-simile referred to will be found on page 523 of Vol. IV of this History, where it is published in connection with an explanation of the various figures on the plate and preceding the Prophet's translation of the Book of Abraham, taken from the Times and Seasons.]
[Sidenote: Attitude of the Press.]
Several of the most widely circulated papers are beginning to exhibit "Mormonism" in its true light. The first out of a fac-simile from the Book of Abraham, has been republished both in the New York Herald and in the Dollar Week Bostonian, as well as in the Boston Daily Ledger, edited by Mr. Bartlett; together with the translation from the Book of Abraham.
Tuesday, 17.--I was about home, and at the office through the day. In the evening went to Brother John Snyder's to see Clark Leal, of Fountain Green, concerning a quarter section of land.
Affidavit of John C. Bennett.
State of Illinois, city of Nauvoo, personally appeared before me, Daniel H. Wells, an Alderman of the said city of Nauvoo, John C. Bennett, who being duly sworn, according to law, desposeth and sayeth, that he was never taught anything in the least contrary to the strictest principles of the Gospel, or of virtue or of the laws of God or man, under any circumstances, or upon any occasion, either directly or indirectly, in word or deed, by Joseph Smith, and that he never knew the said Smith to countenance any improper conduct whatever either in public or private; and that he never did teach to me in private that an illegal, illicit intercourse with females, was under any circumstance justifiable, and that I never knew him to so teach others.
JOHN C. BENNETT.
Sworn to and subscribed before me, this 17th day of May, A. D. 1842.
DANIEL H. WELLS, Alderman.
{12}John C. Bennett resigned the office of mayor of Nauvoo.
Wednesday, 18.--Rode on horseback, accompanied by Dr. Richards and Clark Leal, to John Benbow's, and searched out the N. E. quarter of section 15, 6 N. 8 W. and contracted for the refusal of the same, at three dollars per acre; dined at Brother Benbow's, visited Brother Sayer's, &c., which, with business at the different offices, closed the day.
There was a general representation of the branches in the Eastern States, at a conference of the Church at New York.
[Sidenote: Resignation of Bennett as Mayor of Nauvoo.]
Thursday, 19.--It rained, and I was at home until one o'clock; when I attended a special session of the city council. John C. Bennett having discovered that his whoredoms and abominations were fast coming to light, and that the indignation of an insulted and abused people were rising rapidly against him, thought best to make a virtue of necessity, and try to make it appear that he was innocent, by resigning his office of mayor, which the council most gladly accepted; and Joseph Smith was elected mayor of the city of Nauvoo by the council, and Hyrum Smith vice-mayor.
While the election was going forward, I received and wrote the following revelation:
Revelation.
Verily thus saith the Lord unto you, my servant Joseph, by the voice of my Spirit, Hiram Kimball has been insinuating evil, and forming evil opinions against you, with others; and if he continue in them, he and they shall be accursed, for I am the Lord thy God, and will stand by thee and bless thee. Amen.
This I threw across the room to Hiram Kimball, one of the councillors. After the election, I spoke at some length concerning the evil reports which were abroad in the city concerning myself, and the necessity of counteracting the {13} designs of our enemies, establishing a night watch, &c., whereupon the council resolved that the mayor be authorized to establish a night watch, and control the same.
William Smith was elected councilor in place of Joseph Smith, elected mayor; George A. Smith councilor, in place of Hugh McFall, removed from the city.
On account of the reports in circulation in the city this day, concerning the ex-mayor, and to quiet the public mind, before the council closed, I asked John C. Bennett if he had aught against me, when Dr. Bennett arose, before the council and a house filled with spectators, and replied:
Statement of John C. Bennett before the City Council.
I know what I am about, and the heads of the Church know what they are about, I expect; I have no difficulty with the heads of the Church. I publicly avow that any one who has said that I have stated that General Joseph Smith has given me authority to hold illicit intercourse with women is a liar in the face of God. Those who have said it are damned liars; they are infernal liars. He never either in public or private gave me any such authority or license, and any person who states it is a scoundrel and a liar. I have heard it said, that I would become a second Avard, by withdrawing from the Church, and that I was at variance with the heads, and would use an influence against them, because I resigned the office of mayor. This is false, I have no difficulty with the heads of the Church, and I intend to continue with you, and hope the time may come when I may be restored to full confidence, fellowship, and my former standing in the Church, and that my conduct may be such as to warrant my restoration, and should the time ever come that I may have the opportunity to test my faith, it will then be known whether I am a traitor or true man.
I then said to him, "Will you please state definitely whether you know anything against my character, either in public or private?" General Bennett replied, "I do not. In all my intercourse with General Smith, in public and in private, he has been strictly virtuous."
I then made some pertinent remarks before the council, concerning those who had been guilty of circulating false reports, &c., and said:
{14}Let one twelve months see if Brother Joseph is not called for, to go to every part of the city to keep them out of their graves; and I turn the keys upon them from this hour, if they will not repent and stop their lyings and surmisings, let God curse them, and let their tongues cleave to the roofs of their mouths.
[Sidenote: Charges Against Robert D. Foster.]
Friday, 20.--Charges having been preferred against Robert D. Foster, by Samuel H. Smith before a special council, for abusive language towards Samuel H. Smith; also for abusing the marshal of the city, I spent the day in council, and such was the proof against Foster, I had considerable labor to get him clear, even after his confession, which I desired to do, hoping he would amend.
Saturday, 21.--I spent the day with the High Council of Nauvoo, investigating the case of Robert D. Foster, Chauncey L. Higbee and others.
Sunday, 22.--I spent the day mostly at home. In looking at the papers, I discovered the following in the Quincy Whig:
ASSASSINATION OF EX-GOVERNOR BOGGS OF MISSOURI.
Lilburn W. Boggs, late governor of Missouri, was assassinated at his residence in Independence, Missouri, by an unknown hand, on the 6th instant. He was sitting in a room by himself, when some person discharged a pistol loaded with buckshot, through an adjoining window, three of the shots took effect in his head, one of which penetrated the brain. His son, a boy, hearing the report of the pistol, ran into the room in which his father was seated, and found him in a helpless situation, upon which he gave the alarm. Footprints were found beneath the window, and the pistol which gave the fatal shot. The governor was alive on the seventh, but no hopes are entertained of his recovery. A man was suspected, and is probably arrested before this. There are several rumors in circulation in regard to the horrid affair; one of which throws the crime upon the Mormons, from the fact, we suppose, that Mr. Boggs was governor at the time, and in no small degree instrumental in driving them from the state. Smith, too, the Mormon Prophet, as we understand, prophesied, a year or so ago, his death by {15} violent means. Hence, there is plenty of foundation for rumor. The citizens of Independence had offered a reward of $500 for the murderer.
I went to the editor's office, and inserted the following in the Wasp:
NAUVOO, ILLINOIS, MAY 22, 1842.
Mr. Bartlett:
DEAR SIR:--In your paper (the Quincy Whig) of the 21st instant, you have done me manifest injustice in ascribing to me a prediction of the demise of Lilburn W. Boggs, Esq., ex-governor of Missouri, by violent hands. Boggs was a candidate for the state senate, and, I presume, fell by the hand of a political opponent, with "his hands and face yet dripping with the blood of murder;" but he died not through my instrumentality. My hands are clean, and my heart pure, from the blood of all men. I am tired of the misrepresentation, calumny and detraction, heaped upon me by wicked men; and desire and claim, only those principles guaranteed to all men by the Constitution and laws of the United States and of Illinois. Will you do me the justice to publish this communication? and oblige,
Yours respectfully,
[Signed] JOSEPH SMITH.
An Epistle of the High Council of the Church of Jesus Christ of Latter-day Saints in Nauvoo, to the Saints scattered abroad, Greeting:
DEAR BRETHREN:--Inasmuch as the Lord hath spoken, and the commandment hath gone forth for the gathering together of His people from Babylon, that "they partake not of her sins, and receive not of her plagues;" it seemeth, "good unto us, and also to the Holy Ghost" to write somewhat for your instruction, in obeying that commandment. That you have no need that we exhort you to the observance of this commandment, is evident; for you yourselves know that this is that which was spoken by the Lord, in the parable of the tares of the field, who promised, that in the harvest he would say to the servant "gather the wheat into my barn;" the signs of the times proclaim this--the end of the world; and thus admonish us to the performance of this duty. "Yet notwithstanding the Spirit testifieth of these things, and you desire with great anxiety to gather with the Saints; yet are many of you hindered even to this day;" so that to will to obey the commandment is present; but how to perform, you find not. Feeling, therefore, the {16} responsibility binding on you to observe the statutes and commandments of the Lord, and living in the midst of a generation that are ignorant of what the mind of the Lord is concerning His people, and of the things that belong to their peace; we are well aware of the embarrassments under which many of you labor in endeavoring to obey the laws pertaining to your salvation. It is then no marvel that in this day when darkness covers the earth, and gross darkness the people, that this generation who know not the day of their visitation, nor the dispensation of the fullness of times in which they live, should mock at the gathering together of the Saints for salvation, as did the antediluvians at the mighty work of righteous Noah, in building an ark in the midst of the land, for the salvation of his home by water; seeing then that such "blindness hath happened to the Gentile world, which to them is an evident token of perdition, but to you of salvation," and that of God, think it not strange that you should have to pass through the like afflictions which all your brethren the saints in all ages have done before you; to be reviled, persecuted, and hated of all men, for the name of Christ and the Gospel's sake, is the portion which all saints have had to partake, who have gone before you. You then can expect no better things than that there be men of corrupt minds, reprobate concerning the truth, who will evil entreat you, and unjustly despoil you of your property and embarrass you in pecuniary matters, and render it the more difficult to obey the command to gather with the Saints; pretending to do God's service, "whose judgment now lingereth not, and their damnation slumbereth not."
But, brethren, with all these considerations before you, in relation to your afflictions, we think it expedient to admonish you, that you bear, and forbear, as becometh Saints, and having done all that is lawful and right, to obtain justice of those that injure you, wherein you come short of obtaining it, commit the residue to the just judgment of God, and shake off the dust of your feet as a testimony of having done so.
Finally, brethren, as it is reported unto us, that there be some who have not done that which is lawful and right, but have designedly done injury to their neighbor or creditor by fraud, or otherwise, thinking to find protection with us in such iniquity; let all such be warned and certified, that with them we have no fellowship, when known to be such, until all reasonable measures are taken to make just restitution to those unjustly injured. Now, therefore, let this epistle be read in all the branches of the Church, as testimony, that as representatives thereof, we have taken righteousness for the girdle of our loins, and faithfulness for the girdle of our reins, "and that for Zion's sake we will not rest; and for Jerusalem's sake we will not hold our peace, until the {17} righteousness thereof go forth as brightness, and the salvation thereof, as a lamp that burneth."
Your brethren and servants in the kingdom and patience of Jesus.
WILLIAM MARKS,
AUSTIN COWLES,
CHARLES C. RICH, Presidents.
JAMES ALLRED,
ELIAS HIGBEE,
GEORGE W. HARRIS,
AARON JOHNSON,
WILLIAM HUNTINGTON, SEN.,
HENRY G. SHERWOOD,
SAMUEL E. BENT,
LEWIS D. WILSON,
DAVID FULLMER,
THOMAS GROVER,
NEWEL KNIGHT,
LEONARD SOBY.
Attest: HOSEA STOUT, Clerk.
May 22, 1842.
{18}
Chapter II
ACTIONS IN RELATION TO JOHN C. BENNETT ET AL.--THE PROPHET'S INSTRUCTIONS TO THE RELIEF SOCIETY--TREATISE ON THE "HOLY GHOST"--WILLIAM LAW'S DEFENSE OF THE SAINTS--THE PROPHET'S ADDRESS TO THE CHURCH.
Monday, May 23, 1842.--I called a special session of the city council, at which Dimick B. Huntington was elected coroner of the city of Nauvoo.
[Sidenote: The Fall of Chauncey L. Higbee.]
Tuesday, 24.--Chauncey L. Higbee was cut off from the Church by the High Council, for unchaste and unvirtuous conduct towards certain females, and for teaching it was right, if kept secret, &c. He was also put under $200 bonds to keep the peace, on my complaint against him for slander, before Ebenezer Robinson, justice of the peace.
Wednesday, 25.--I spent the day in counseling the Bishops, and assisting them to expose iniquity.
Notice was this day given to John C. Bennett, that the First Presidency, Twelve, and Bishops had withdrawn fellowship from him, and were about to publish him in the paper, but on his humbling himself, and begging we would spare him from the paper, for his mother's sake, the notice was withdrawn from the paper.
[Sidenote: Confessions of John C. Bennett.]
Thursday, 26.--This forenoon I attended a meeting of nearly a hundred of the brethren in the Lodge Room, to whom John C. Bennett acknowledged his wicked and licentious conduct toward certain females in Nauvoo, and that he was worthy of the severest chastisements, and cried like a {19} child, and begged that he might be spared, in any possible way; so deep was his apparent sense of his guilt and unfitness for respectable society; so deeply did he feign, or really feel contrition for the moment, that he was forgiven still. I plead for mercy for him.
[Sidenote: The Prophet's Political Attitude.]
At one p. m. I attended a large and respectable meeting of the citizens of Nauvoo, near the Temple, and addressed them on the principles of government, at considerable length, showing that I did not intend to vote the Whig or Democratic ticket as such, but would go for those who would support good order, &c.
The meeting nominated candidates for senators, representatives, and other officers, and expressed their entire disapprobation of the Quincy Whig, relative to my being concerned against Governor Boggs.
I met with the Ladies' Relief Society, and gave them a short address; a synopsis was reported by Miss E. R. Snow.
Address of the Prophet to the Relief Society.
President Joseph Smith read the 14th chapter of Ezekiel--said the Lord had declared by the Prophet, that the people should each one stand for himself, and depend on no man or men in that state of corruption of the Jewish church--that righteous persons could only deliver their own souls--applied it to the present state of the Church of Jesus Christ of Latter-day Saints--said if the people departed from the Lord, they must fall--that they were depending on the Prophet, hence were darkened in their minds, in consequence of neglecting the duties devolving upon themselves, envious towards the innocent, while they afflict the virtuous with their shafts of envy.
There is another error which opens a door for the adversary to enter. As females possess refined feelings and sensitiveness, they are also subject to overmuch zeal, which must ever prove dangerous, and cause them to be rigid in a religious capacity--[they] should be armed with mercy, notwithstanding the iniquity among us.
Said he had been instrumental in bringing iniquity to light--it was a melancholy thought and awful that so many should place themselves under the condemnation of the devil, and going to perdition. With {20} deep feeling he said that they are fellow mortals, we loved them once, shall we not encourage them to reformation? We have not [yet] forgiven them seventy times seven, as our Savior directed; perhaps we have not forgiven them once. There is now a day of salvation to such as repent and reform;--and they who repent not should be cast out from this society; yet we should woo them to return to God, lest they escape not the damnation of hell! Where there is a mountain top, there is also a valley--we should act in all things on a proper medium to every immortal spirit. Notwithstanding the unworthy are among us, the virtuous should not, from self importance, grieve and oppress needlessly, those unfortunate ones--even these should be encouraged to hereafter live to be honored by this society, who are the best portions of the community. Said he had two things to recommend to the members of this society, to put a double watch over the tongue: no organized body can exist without this at all. All organized bodies have their peculiar evils, weaknesses and difficulties, the object is to make those not so good reform and return to the path of virtue that they may be numbered with the good, and even hold the keys of power, which will influence to virtue and goodness--should chasten and reprove, and keep it all in silence, not even mention them again; then you will be established in power, virtue, and holiness, and the wrath of God will be turned away.
I have one request to make of the President and members of the society, that you search yourselves--the tongue is an unruly member--hold your tongues about things of no moment--a little tale will set the world on fire. At this time, the truth on the guilty should not be told openly, strange as this may seem, yet this is policy. We must use precaution in bringing sinners to justice, lest in exposing these heinous sins we draw the indignation of a Gentile world upon us (and, to their imagination, justly too). It is necessary to hold an influence in the world, and thus spare ourselves an extermination; and also accomplish our end in spreading the Gospel, or holiness, in the earth. If we were brought to desolation, the disobedient would find no help. There are some who are obedient, yet men cannot steady the ark--my arm cannot do it--God must steady it. To the iniquitous show yourselves merciful.
I am advised by some of the heads of the Church to tell the Relief Society to be virtuous, but to save the Church from desolation and the sword; beware, be still, be prudent, repent, reform, but do it in a way not to destroy all around you. I do not want to cloak iniquity--all things contrary to the will of God, should be cast from us, but don't do more hurt than good, with your tongues--be pure in heart. Jesus designs to save the people out of their sins. Said Jesus, "Ye shall do the work, which ye see me do." These are the grand key-words for the society to act upon. If I were not in your midst to aid and counsel you, {21} the devil would overcome you. I want the innocent to go free--rather spare ten iniquitous among you, than condemn one innocent one. "Fret not thyself because of evil doers." God will see to it.
Friday, 27.--Had an attack of a bilious nature, stayed at home, took some medicine.
Saturday, 28.--Convalescent. Walked to the store with Emma, transacted some business in the city. At eight in the evening, called at the printing office, with the night watch, to see the Wasp.
Violent shocks of earthquakes were experienced in Greece about this time.
The High Council were in session, as they had been from day to day through the week, investigating charges against various individuals for unvirtuous conduct, committed through the teachings and influence of John C. Bennett; several were cut off, and some were forgiven on confession.
Sunday, 29.--I was at home; and about the city engaged in counselling the brethren, &c., and also on Monday and Tuesday, the 30th, and 31st.
Wednesday, June 1.--I attended a political meeting in the grove, for the nomination of county officers, for the county at large, in which I concurred, with the exception of the candidate for the sheriffalty, and spoke in favor of the proceedings.
A general conference was held in the Exchange, Manchester, England, Elder Parley P. Pratt, presiding, at which 16 conferences were represented, comprising 7,514 members, 220 Elders, 421 Priests, and 110 Teachers.
Thursday, 2.--Rode out with Brother Bowen and my clerk, and sold lot 1 in block 143.
The State of Michigan repudiated its debt for $2,350,000.
Friday, 3.--In the forenoon I rode out in the city, and sold to Brother Harmer lot 1 in block 123, and in the afternoon rode to Brother John Benbow's, on horseback, accompanied by Emma and others.
{22} Saturday, 4.--At the printing office in the morning, and heard letters read from Grand Master Jonas, Dr. King and Mr. Helme, concerning John C. Bennett's expulsion from the Masonic Lodge in Ohio.
In the afternoon paid E. B. Nourn $505 for land bought of Hugh McFall, and settled with the heirs of Edward Lawrence at my house, assisted by Newel K. Whitney and my clerk.
[Sidenote: Discourse by the Prophet.]
Sunday, 5.--I preached this morning to a large congregation. The subject matter of my discourse was drawn from 32nd and 33rd chapters of Ezekiel, wherein it was shown that old Pharaoh was comforted and greatly rejoiced that he was honored as a kind of king devil over those uncircumcised nations that go down to hell for rejecting the word of the Lord, notwithstanding His mighty miracles, and fighting the Saints; the whole exhibited as a pattern to this generation, and the nations now rolling in splendor over the globe, if they do not repent, that they shall go down to the pit also and be rejoiced over, and ruled over by old Pharaoh, king-devil of mobocrats, miracle-rejecters, Saint-killers, hypocritical priests, and all other fit subjects to fester in their own infamy.
Monday, 6.--I rode on the prairie to view some land, accompanied by Brother Yearsley and my clerk; dined at Brother Lot's, and returned home; when I approved of a series of resolutions passed by a court martial of the Nauvoo Legion.
Tuesday, 7.--Sold David D. Yearsley a quarter section of land. Quite a snowstorm is reported in many parts of the New England and Middle States.
Wednesday, 8.--I was about home. Sent Dr. Richards to Carthage on business. On his return, old Charley, while on a gallop, struck his knees and breast instead of his feet, fell in the street, and rolled over in an instant, and the doctor narrowly escaped with his life. It was a {23} trick of the devil to kill my clerk. Similar attacks have been made on myself of late, and Satan is seeking our destruction on every hand.
Thursday, 9.--At home, and about the neighborhood, attending to domestic affairs, and the business of the Church.
_Minutes of Meeting of the Female Relief Society, at the Grove, Nauvoo, June 9, 1842, (Reported by Miss E. R. Snow.)_
President Joseph Smith opened the meeting by prayer, and then addressed the congregation on the design of the institution. Said it is no matter how fast the society increases, if all the members are virtuous; that we must be as particular with regard to the character of members now, as when the society was first started; that sometimes persons wish to crowd themselves into a society of this kind when they do not intend to pursue the ways of purity and righteousness, as if the society would be a shelter to them in their iniquity.
He said that henceforth no person shall be admitted, but by presenting regular petitions, signed by two or three members in good standing in the society, and whoever comes in must be of good report.
Objections having been previously made against Mahala Overton, they were now removed; after which President Joseph Smith continued his address; said he was going to preach mercy. Suppose that Jesus Christ and holy angels should object to us on frivolous things, what would become of us? We must be merciful to one another, and overlook small things.
Respecting the reception of Sister Overton, President Joseph Smith said: It grieves me that there is no fuller fellowship; if one member suffer all feel it; by union of feeling we obtain power with God. Christ said He came to call sinners to repentance, to save them. Christ was condemned by the self-righteous Jews because He took sinners into His society; He took them upon the principle that they repented of their sins. It is the object of this society to reform persons, not to take those that are corrupt and foster them in their wickedness; but if they repent, we are bound to take them, and by kindness sanctify and cleanse them from all unrighteousness by our influence in watching over them. Nothing will have such influence over people as the fear of being disfellowshiped by so goodly a society as this. Then take Sister Overton, as Jesus received sinners into His bosom. Sister Overton, in the name of the Lord, I now make you free. Nothing is so much calculated to lead people to forsake sin as to take them by the hand, and watch over {24} them with tenderness. When persons manifest the least kindness and love to me, O what power it has over my mind, while the opposite course has a tendency to harrow up all the harsh feelings and depress the human mind.
It is one evidence that men are unacquainted with the principles of godliness to behold the contraction of affectionate feelings and lack of charity in the world. The power and glory of godliness is spread out on a broad principle to throw out the mantle of charity. God does not look on sin with allowance, but when men have sinned, there must be allowance made for them.
All the religious world is boasting of righteousness: it is the doctrine of the devil to retard the human mind, and hinder our progress, by filling us with self-righteousness. The nearer we get to our heavenly Father, the more we are disposed to look with compassion on perishing souls; we feel that we want to take them upon our shoulders, and cast their sins behind our backs. My talk is intended for all this society; if you would have God have mercy on you, have mercy on one another.
President Smith then referred them to the conduct of the Savior, when He was taken and crucified, &c.
He then made a promise in the name of the Lord, saying that that soul who has righteousness enough to ask God in the secret place for life, every day of their lives, shall live to three score years and ten. We must walk uprightly all the day long. How glorious are the principles of righteousness! We are full of selfishness; the devil flatters us that we are very righteous, when we are feeding on the faults of others. We can only live by worshiping our God; all must do it for themselves; none can do it for another. How mild the Savior dealt with Peter, saying, "When thou art converted, strengthen thy brethren." At another time, He said to him, "Lovest thou me?" and having received Peter's reply, He said, "Feed my sheep." If the sisters loved the Lord, let them feed the sheep, and not destroy them. How oft have wise men and women sought to dictate Brother Joseph by saying, "O, if I were Brother Joseph, I would do this and that;" but if they were in Brother Joseph's shoes they would find that men or women could not be compelled into the kingdom of God, but must be dealt with in long-suffering, and at last we shall save them. The way to keep all the Saints together, and keep the work rolling, is to wait with all long-suffering, till God shall bring such characters to justice. There should be no license for sin, but mercy should go hand in hand with reproof.
Sisters of the society, shall there be strife among you? I will not have it. You must repent, and get the love of God. Away with self-righteousness. The best measure or principle to bring the poor to repentance {25} is to administer to their wants. The Ladies' Relief Society is not only to relieve the poor, but to save souls.
President Smith then said that he would give a lot of land to the society by deeding to the treasurer, that the society may build houses for the poor. He also said he would give a house, frame not finished, and that Brother Cahoon will move it on to the aforesaid lot, and the society can pay him by giving orders on the store; that it was a good plan to set those to work who are owing widows, and thus make an offset, &c.
Friday, 10.--Went to Brother Hibbard's with my clerk, to purchase some land.
Saturday, 11.--Presided in city council. Council resolved to publish the city charter, ordinances of the city council, and Nauvoo Legion, before the first day of next July. Also resolved that the bond given by William Marks, binding him to make a deed for the land purchased of him for a burying ground, for the use of the city, be put on record in the office for the registry of deeds in the city of Nauvoo.
Riots and mobs are multiplying in the land.
Sunday, 12.--Mostly at home. Called at the printing office for some papers.
[Sidenote: Conditions of English Saints in Nauvoo.]
Monday, 13.--Attended a general council in the lodge room to devise ways and means to furnish the poor with labor. Many of the English Saints have gathered to Nauvoo, most of whom are unacquainted with any kind of labor, except spinning, weaving, &c.; and having no factories in this place, they are troubled to know what to do. Those who have funds have more generally neglected to gather, and left the poor to build up the city and the kingdom of God in these last days.
Tuesday, 14.--Rode to the big mound on the La Harpe road, accompanied by Emma, Hiram Kimball, and Dr. Richards, and purchased a three-quarter section of land of Kimball, including the mound.
[Sidenote: Hiram Clark Sent to England.]
The Twelve--namely, President Brigham Young, Heber {26} C. Kimball, Wilford Woodruff, John Taylor, and Willard Richards, Bishop George Miller, and Hiram Clark, of the High Priest's quorum, in council at the printing office. Voted that Hiram Clark go immediately to England, take a letter to gather means of the churches to go on his journey and take charge of the emigration in England, instead of Amos Fielding; also collect means for building the Temple, purchase goods, &c., and that letters be given him to Brother Parley P. Pratt to this effect. Voted that Brother Fielding come immediately to this place with his family after his return from England.
John C. Bennett's defense of the proceedings at Nauvoo, &c., may be seen on the 37th, 38th, and 39th pages of the Wasp.
Wednesday, 15.--Visited at different places in the city, and my farm on the prairie, accompanied by my clerk and Orrin Porter Rockwell, and supped at Hiram Kimball's.
Issued an editorial on the Gift of the Holy Ghost, as follows:--
The Gift of the Holy Ghost.
Various and conflicting are the opinions of men in regard to the gift of the Holy Ghost. Some people have been in the habit of calling every supernatural manifestation the effects of the Spirit of God, whilst there are others that think there is no manifestation connected with it at all; and that it is nothing but a mere impulse of the mind, or an inward feeling, impression, or secret testimony or evidence, which men possess, and that there is no such a thing as an outward manifestation.
It is not to be wondered at that men should be ignorant, in a great measure, of the principles of salvation, and more especially of the nature, office, power, influence, gifts, and blessings of the gift of the Holy Ghost; when we consider that the human family have been enveloped in gross darkness and ignorance for many centuries past, without revelation, or any just criterion [by which] to arrive at a knowledge of the things of God, which can only be known by the Spirit of God. Hence it not infrequently occurs, that when the Elders of this Church preach to the inhabitants of the world, that if they obey the Gospel they shall {27} receive the gift of the Holy Ghost, that the people expect to see some wonderful manifestation, some great display of power, or some extraordinary miracle performed; and it is often the case that young members of this Church for want of better information, carry along with them their old notions of things, and sometimes fall into egregious errors. We have lately had some information concerning a few members that are in this dilemma, and for their information make a few remarks upon the subject.
We believe in the gift of the Holy Ghost being enjoyed now, as much as it was in the Apostles' days; we believe that it [the gift of the Holy Ghost] is necessary to make and to organize the Priesthood, that no man can be called to fill any office in the ministry without it; we also believe in prophecy, in tongues, in visions, and in revelations, in gifts, and in healings; and that these things cannot be enjoyed without the gift of the Holy Ghost. We believe that the holy men of old spake as they were moved by the Holy Ghost, and that holy men in these days speak by the same principle; we believe in its being a comforter and a witness bearer, that it brings things past to our remembrance, leads us into all truth, and shows us of things to come; be believe that "no man can know that Jesus is the Christ, but by the Holy Ghost." We believe in it [this gift of the Holy Ghost] in all its fullness, and power, and greatness, and glory; but whilst we do this, we believe in it rationally, consistently, and scripturally, and not according to the wild vagaries, foolish notions and traditions of men.
The human family are very apt to run to extremes, especially in religious matters, and hence people in general, either want some miraculous display, or they will not believe in the gift of the Holy Ghost at all. If an Elder lays his hands upon a person, it is thought by many that the person must immediately rise and speak in tongues and prophesy; this idea is gathered from the circumstance of Paul laying his hands upon certain individuals who had been previously (as they stated) baptized unto John's baptism; which when he had done, they "spake in tongues and prophesied." Phillip also, when he had preached the Gospel to the inhabitants of the city of Samaria, sent for Peter and John, who when they came laid their hands upon them for the gift of the Holy Ghost; for as yet he was fallen upon none of them; and when Simon Magus saw that through the laying on of the Apostles' hands the Holy Ghost was given, he offered them money that he might possess the same power. (Acts viii.) These passages are considered by many as affording sufficient evidence for some miraculous, visible manifestation, whenever hands are laid on for the gift of the Holy Ghost.
We believe that the Holy Ghost is imparted by the laying on of hands of those in authority, and that the gift of tongues, and also the gift of {28} prophecy are gifts of the Spirit, and are obtained through that medium; but then to say that men always prophesied and spoke in tongues when they had the imposition of hands, would be to state that which is untrue, contrary to the practice of the Apostles, and at variance with holy writ; for Paul says, "To one is given the gift of tongues, to another the gift of prophecy, and to another the gift of healing;" and again: "Do all prophesy? do all speak with tongues? do all interpret?" evidently showing that all did not possess these several gifts; but that one received one gift, and another received another gift--all did not prophesy, all did not speak in tongues, all did not work miracles; but all did receive the gift of the Holy Ghost; sometimes they spake in tongues and prophesied in the Apostles' days, and sometimes they did not. The same is the case with us also in our administrations, while more frequently there is no manifestation at all; that is visible to the surrounding multitude; this will appear plain when we consult the writings of the Apostles, and notice their proceedings in relation to this matter. Paul, in 1st Cor. xii, says, "Now concerning spiritual gifts, brethren, I would not have you ignorant;" it is evident from this, that some of them were ignorant in relation to these matters, or they would not need instruction.
Again, in chapter xiv, he says, "Follow after charity and desire spiritual gifts, but rather that ye may prophesy." It is very evident from these Scriptures that many of them had not spiritual gifts, for if they had spiritual gifts where was the necessity of Paul telling them to follow after them, and it is as evident that they did not all receive those gifts by the imposition of the hands; for they as a Church had been baptized and confirmed by the laying on of hands--and yet to a Church of this kind, under the immediate inspection and superintendency of the Apostles, it was necessary for Paul to say, "Follow after charity, and desire spiritual gifts, but rather that ye may prophesy," evidently showing that those gifts were in the Church, but not enjoyed by all in their outward manifestations.
But suppose the gifts of the Spirit were immediately, upon the imposition of hands, enjoyed by all, in all their fullness and power; the skeptic would still be as far from receiving any testimony except upon a mere casualty as before, for all the gifts of the Spirit are not visible to the natural vision, or understanding of man; indeed very few of them are. We read that "Christ ascended into heaven and gave gifts unto men; and He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers." (Eph. iv).
The Church is a compact body composed of different members, and is strictly analogous to the human system, and Paul, after speaking of the different gifts, says, "Now ye are the body of Christ and {29} members in particular; and God hath set some in the Church, first Apostles, secondarily Prophets, thirdly Teachers, after that miracles, then gifts of healing, helps, governments, diversities of tongues. Are all Teachers? Are all workers of miracles? Do all speak with tongues? Do all interpret? It is evident that they do not; yet are they all members of one body. All members of the natural body are not the eye, the ear, the head or the hand--yet 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; they are all so many component parts in the perfect machine--the one body; and if one member suffer, the whole of the members suffer with it: and if one member rejoice, all the rest are honored with it.
These, then, are all gifts; they come from God; they are of God; they are all the gifts of the Holy Ghost; they are what Christ ascended into heaven to impart; and yet how few of them could be known by the generality of men. Peter and John were Apostles, yet the Jewish court scourged them as impostors. Paul was both an Apostle and Prophet, yet they stoned him and put him into prison. The people knew nothing about it, although he had in his possession the gift of the Holy Ghost. Our Savior was "anointed with the oil of gladness above his fellows," yet so far from the people knowing Him, they said He was Beelzebub, and crucified Him as an impostor. Who could point out a Pastor, a Teacher, or an Evangelist by their appearance, yet had they the gift of the Holy Ghost?
But to come to the other members of the Church, and examine the gifts as spoken of by Paul, and we shall find that the world can in general know nothing about them, and that there is but one or two that could be immediately known, if they were all poured out immediately upon the imposition of hands. In I. Cor. xii., Paul says, "There are diversities of gifts yet the same spirit, and there are differences of administrations but the same Lord; and there are diversities of operations, but it is the same God which worketh all in all. But the manifestations of the Spirit is given unto every man to profit withal. For to one is given, by the Spirit, the word of wisdom, to another, the word of knowledge by the same Spirit; to another faith, by the same Spirit; to another the gifts of healing, by the same Spirit; to another the working of miracles; to another prophecy; to another the discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues. But all these worketh that one and the self same spirit, dividing to each man severally as he will."
There are several gifts mentioned here, yet which of them all could be known by an observer at the imposition of hands? The word of wisdom, and the word of knowledge, are as much gifts as any other, yet if a person possessed both of these gifts, or received them by the imposition {30} of hands, who would know it? Another might receive the gift of faith, and they would be as ignorant of it. Or suppose a man had the gift of healing or power to work miracles, that would not then be known; it would require time and circumstances to call these gifts into operation. Suppose a man had the discerning of spirits, who would be the wiser for it? Or if he had the interpretation of tongues, unless someone spoke in an unknown tongue, he of course would have to be silent; there are only two gifts that could be made visible--the gift of tongues and the gift of prophecy. These are things that are the most talked about, and yet if a person spoke in an unknown tongue, according to Paul's testimony, he would be a barbarian to those present. They would say that it was gibberish; and if he prophesied they would call it nonsense. The gift of tongues is the smallest gift perhaps of the whole, and yet it is one that is the most sought after.
So that according to the testimony of Scripture and the manifestations of the Spirit in ancient days, very little could be known about it by the surrounding multitude, except on some extraordinary occasion, as on the day of Pentecost.
The greatest, the best, and the most useful gifts would be known nothing about by an observer. It is true that a man might prophesy, which is a great gift, and one that Paul told the people--the Church--to seek after and to covet, rather than to speak in tongues; but what does the world know about prophesying? Paul says that it "serveth only to those that believe." But does not the Scriptures say that they spake in tongues and prophesied? Yes; but who is it that writes these Scriptures? Not the men of the world or mere casual observers, but the Apostles--men who knew one gift from another, and of course were capable of writing about it; if we had the testimony of the Scribes and Pharisees concerning the outpouring of the Spirit on the day of Pentecost, they would have told us that it was no gift, but that the people were "drunken with new wine," and we shall finally have to come to the same conclusion that Paul did--"No man knows the things of God but by the Spirit of God;" for with the great revelations of Paul when he was caught up into the third heaven and saw things that were not lawful to utter, no man was apprised of it until he mentioned it himself fourteen years after; and when John had the curtains of heaven withdrawn, and by vision looked through the dark vista of future ages, and contemplated events that should transpire throughout every subsequent period of time, until the final winding up scene--while he gazed upon the glories of the eternal world, saw an innumerable company of angels and heard the voice of God--it was in the Spirit, on the Lord's day, unnoticed and unobserved by the world.
The manifestations of the gift of the Holy Ghost, the ministering of {31} angels, or the development of the power, majesty or glory of God were very seldom manifested publicly, and that generally to the people of God, as to the Israelites; but most generally when angels have come, or God has revealed Himself, it has been to individuals in private, in their chamber; in the wilderness or fields, and that generally without noise or tumult. The angel delivered Peter out of prison in the dead of night; came to Paul unobserved by the rest of the crew; appeared to Mary and Elizabeth without the knowledge of others; spoke to John the Baptist whilst the people around were ignorant of it.
When Elisha saw the chariots of Israel and the horsemen thereof, it was unknown to others. When the Lord appeared to Abraham it was at his tent door; when the angels went to Lot, no person knew them but himself, which was the case probably with Abraham and his wife; when the Lord appeared to Moses, it was in the burning bush, in the tabernacle, or in the mountain top; when Elijah was taken in a chariot of fire, it was unobserved by the world; and when he was in a cleft of a rock, there was loud thunder, but the Lord was not in the thunder; there was an earthquake, but the Lord was not in the earthquake; and then there was a still small voice, which was the voice of the Lord, saying, "What doest thou hear, Elijah?"
The Lord cannot always be known by the thunder of His voice, by the display of His glory or by the manifestation of His power; and those that are the most anxious to see these things, are the least prepared to meet them, and were the Lord to manifest His power as He did to the children of Israel, such characters would be the first to say, "Let not the Lord speak any more, lest we His people die."
We would say to the brethren, seek to know God in your closets, call upon him in the fields. Follow the directions of the Book of Mormon, and pray over, and for your families, your cattle, your flocks, your herds, your corn, and all things that you possess; ask the blessing of God upon all your labors, and everything that you engage in. Be virtuous and pure; be men of integrity and truth; keep the commandments of God; and then you will be able more perfectly to understand the difference between right and wrong--between the things of God and the things of men; and your path will be like that of the just, which shineth brighter and brighter unto the perfect day.
Be not so curious about tongues, do not speak in tongues except there be an interpreter present; the ultimate design of tongues is to speak to foreigners, and if persons are very anxious to display their intelligence, let them speak to such in their own tongues. The gifts of God are all useful in their place, but when they are applied to that which God does not intend, they prove an injury, a snare and a curse {32} instead of a blessing. We may some future time enter more fully into this subject, but shall let this suffice for the present.
Thursday, 16.--The following notice was published by the Nauvoo [Masonic] lodge:
NOTICE.
To all whom it may concern, greeting:--Whereas, John Cook Bennett, in the organization of the Nauvoo Lodge, under dispensation palmed himself upon the fraternity as a regular mason, in good standing: and satisfactory testimony having been produced before said lodge, that he, said Bennett, was an expelled mason, we therefore publish to all the masonic world the above facts that he, the said Bennett, may not impose himself again upon the fraternity of masons. All editors who are friendly to the fraternity of free and accepted ancient York masons will please insert the above.
GEORGE MILLER,
Master of Nauvoo Lodge under Dispensation.
The British forces captured the Chinese fortifications on the Yang-tse-Kiang river with 364 pieces of artillery.
Friday 17.--
Defense of the Saints in Nauvoo by William Law.
What have the Mormons done to Illinois? is the question which I have frequently asked of those who are busy with the tongue of slander in calumniating the Latter-day Saints, but as yet I have found none who are willing to answer me honestly or correctly. Perhaps many judge from rumor, not having investigated the matter for themselves. I have, therefore, thought it might be well to lay before the public some facts in relation to the case, believing that there is a respectable portion of the community, who, after having received correct information, will frown with indignation upon the conduct of those who are endeavoring to raise a persecution against our people.
In the first place, we would say, that where a crime is committed there is a law broken, for if no law has been violated, there cannot have been a crime committed; if, then, our people have broken the law is there not power in those laws to vindicate themselves, or to redress the wrongs of those who are injured? We say there is; neither would we cast any aspersion upon the characters of the administrators of the laws, as though they were not vigilant in the discharge of their duty; we believe, with very few exceptions, they have been vigilant.
With these facts before us, there is then no difficulty in obtaining correct information as to the amount of crime committed by the Mormons {33} throughout the state. You have only to refer to the various dockets kept by the administrators of law, from the highest court to the lowest, throughout the length and breadth of the land, and there you will find recorded the crimes of the Mormons, if it so be that they have committed any.
We say their faults are few compared to the population. Where is there a record of murder committed by any of our people? None in the State. Where is there a record against any of our people for a penitentiary crime?--Not in the State. Where is there a record of fine or county imprisonment (for any breach of law) against any of the Latter-day Saints? I know of none in the State. If, then, they have broken no law, they consequently have taken away no man's rights--they have infringed upon no man's liberties.
We have been three years in this State, and have not asked for any county or state office. Laws have been administered by those not of our persuasion; administered rigorously, even against the appearance of crime, and yet there has been no conviction of which I have heard. Where is there another community in any state, against none of whom there is a record of conviction for crime in any court during the space of three years? And yet there are those who cry out "Treason! murder! bigamy! burglary! arson!" and everything that is evil, without being able to refer to a single case that has ever been proved against the Mormons.
This, then, must be the "head and front of our offending," that by industry in both spiritual and temporal things, we are becoming a great and numerous people; we convert our thousands and tens of thousands yearly to the light of truth--to the glorious liberty of the Gospel of Christ; we bring thousands from foreign lands, from under the yoke of oppression and the iron hand of poverty, and we place them in a situation where they can sustain themselves, which is the highest act of charity toward the poor. We dry the widow's tear, we fill the orphan's hand with bread, and clothe the naked; we teach them principles of morality and righteousness, and they rejoice in the God of Abraham and in the Holy One of Israel, and are happy.
Thus it is with the honest in heart: but when the wicked creep in amongst us for evil, to trample upon the most holy and virtuous precepts, and find our moral and religious laws too strict for them, they cry out, "Delusion, false prophets, speculation, oppression, illegal ordinances, usurpation of power, treason against the government, &c. You must have your charters taken away; you have dared to pass an ordinance against fornicators and adulterers; you have forbidden the vending of spirituous liquors within your city; you have passed an ordinance against vagrants and disorderly persons; with many other high-handed {34} acts! You even threaten to vote at the next election, and may be, (at least we fear) you will send a member to the legislature; none of which doings we, the good mobocrats and anti-Mormon politicians (and some priests as well) are willing to bear."
This is the cry of the base and the vile, the priest and the speculator, but the noble, the high-minded, the patriotic and the virtuous breathe no such sentiment; neither will those who feel an interest in the welfare of the state, for who does not know that to increase the population ten thousand a year with the most industrious people in the world, to pay thousands of dollars of taxes, to bring into the state immense sums of gold and silver, from all countries; to establish the greatest manufacturing city in America (which Nauvoo will be in a few years,) and to create the best produce market in the west,--is for the good and prosperity of the community at large, and of the state of Illinois in particular. As to the city ordinances we have passed all such as we deemed necessary for the peace, welfare and happiness of the inhabitants, whether Jew or Greek, Mohammedan, Roman Catholic, Latter-day Saint or any other; that they all worship God according to their own conscience, and enjoy the rights of American freemen.
WILLIAM LAW.
Nauvoo, June 17, 1842.
[Sidenote: The Prophet's Confirmation of Wm. Law's Defense of the Saints.]
The above are plain matters of fact, that every one may become acquainted with by reference to the county and state records. We might add that in regard to moral principles, there is no city either in this state, or in the United States that can compare with the city of Nauvoo. You may live in our city for a month, and not hear an oath sworn; you may be here as long and not see one person intoxicated. So notorious are we for sobriety, that at the time the Washington convention passed through our city a meeting was called for them, but they expressed themselves at a loss what to say, as there were no drunkards to speak to.
Saturday, 18.--The following brief extract is from the journal of Elder Wilford Woodruff:
Minutes of a Public Meeting in Nauvoo.
The citizens of Nauvoo, both male and female, assembled near the Temple for a general meeting; many thousands were assembled. {35} Joseph the Seer arose and spoke his mind in great plainness concerning the iniquity, hypocrisy, wickedness and corruption of General John Cook Bennett. He also prophesied in the name of the Lord, concerning the merchants in the city, that if they and the rich did not open their hearts and contribute to the poor, they would be cursed by the hand of God, and be cut off from the land of the living.
The main part of the day was taken up upon the business of the Agricultural and Manufacturing Society. Arrangements were entered into to commence operations immediately, under the charter granted by the legislature.
Also Joseph commanded the Twelve to organize the Church more according to the law of God; that is to require of those that come in to be settled according to their counsel, and also to appoint a committee to wait upon all who arrive, make them welcome and counsel them what to do. Brigham Young, Heber C. Kimball, George A. Smith and Hyrum Smith were the committee appointed to wait upon emigrants and settle them.
Tuesday, 21.--I attended a large assembly of the Saints, at the stand near the Temple, and addressed them on the subject of agriculture, manufacture, and trade, and was followed by the Twelve and others on the same subject.
Wednesday, 22.--There was a special session of the city council held, when was passed "an ordinance repealing all ordinances and resolutions relative to the changing of the names of streets" in the city of Nauvoo.
Thursday, 23.--I published the following:
An Address to the Church of Jesus Christ of Latter-day Saints and to all the Honorable Part of the Community.
It becomes my duty to lay before the Church of Jesus Christ of Latter-day Saints and the public generally, some important facts relative to the conduct and character of Dr. John C. Bennett, who has lately been expelled from the aforesaid Church and the honorable part of the community may be aware of his proceedings, and be ready to treat him, and regard him as he ought to be regarded, viz., as an impostor and base adulterer.
It is a matter of notoriety that the said Dr. John C. Bennett became favorable to the doctrines taught by the Elders of the Church of Jesus Christ of Latter-day Saints, and located himself in the city of Nauvoo, about the month of August, 1840, and soon after joined the Church. {36} Soon after it was known that he had become a member of said Church, a communication was received at Nauvoo from a person of respectable character and residing in the vicinity where Bennett had lived. This letter cautioned us against him, setting forth that he was a very mean man, and had a wife and two or three children in McConnellsvill, Morgan county, Ohio; but knowing that it is no uncommon thing for good men to be evil spoken against, the above letter was kept quiet, but held in reserve.
He had not been long in Nauvoo before he began to keep company with a young lady, one of our citizens; and she, being ignorant of his having a wife living, gave way to his addresses, and became confident from his behavior towards her, that he intended to marry her and this he gave her to understand he would do. I, seeing the folly of such an acquaintance, persuaded him to desist, and on account of his continuing his course, finally threatened to expose him if he did not desist. This, to outward appearance, had the desired effect, and the acquaintance between them was broken off.
But, like one of the most abominable and depraved beings which could possibly exist, he only broke off his publicly wicked actions to sink deeper into iniquity and hypocrisy. When he saw that I would not submit to any such conduct, he went to some of the females in the city who knew nothing of him but as an honorable man, and began to teach them that promiscuous intercourse between the sexes was a doctrine believed in by the Latter-day Saints, and that there was no harm in it, but this failing, he had recourse to a more influential and desperately wicked course, and that was to persuade them that myself and others of the authorities of the Church, not only sanctioned but practiced the same wicked acts, and when asked why I publicly preached so much against it, said that it was because of the prejudice of the public, and that it would cause trouble in my own house. He was well aware of the consequence of such wilful and base falsehoods, if they should come to my knowledge, and consequently endeavored to persuade his dupes to keep it a matter of secrecy, persuading them there would be no harm if they did not make it known. This proceeding on his part answered the desired end; he accomplished his wicked purposes; he seduced an innocent female by his lying, and subjected her character to public disgrace, should it ever be known.
But his depraved heart would not suffer him to stop here. Not being contented with having disgraced one female, he made an attempt upon others; and by the same plausible tale overcame them also, evidently not caring whose character was ruined, so that his wicked, lustful appetites might be gratified.
Some time, about the early part of July, 1841, I received a letter {37} from Elders Hyrum Smith and William Law, who were then in Pittsburgh, Pennsylvania. This letter was dated June 15th, and contained the particulars of a conversation betwixt them and a respectable gentleman from the neighborhood where Bennett's wife and children resided. He stated to them that it was a fact that Bennett had a wife and children living, and that she had left him because of his ill treatment toward her. This letter was read to Bennett, which he did not attempt to deny, but candidly acknowledged the fact.
Soon after this information reached our ears, Dr. Bennett made an attempt at suicide by taking poison, but he being discovered before it took effect, and the proper antidote being administered, he recovered; but he very much resisted when an attempt was made to save him. The public impression was that he was so much ashamed of his base and wicked conduct, that he had recourse to the above deed to escape the censures of an indignant community.
It might have been supposed that these circumstances, transpiring in the manner they did, would have produced a thorough reformation in his conduct; but, alas! like a being totally destitute of common decency, and without any government over his passions, he was soon busily engaged in the same wicked career, and continued until a knowledge of the same reached my ears. I immediately charged him with it, and he admitted that it was true; but in order to put a stop to all such proceedings for the future, I publicly proclaimed against it, and had those females notified to appear before the proper officers, that the whole subject might be investigated and thoroughly exposed.
During the course of investigation, the foregoing facts were proved by credible witnesses, and were sworn and subscribed to before an alderman of the city, on the 15th ultimo. The documents containing the evidence are now in my possession.
We also ascertained by the above investigation that others had been led by his conduct to pursue the same adulterous practice, and in order to accomplish their detestable designs made use of the same language insinuated by Bennett, with this difference, that they did not hear me say anything of the kind, but Bennett was one of the heads of the Church, and he had informed them that such was the fact and they credited his testimony.
The public will perceive the aggravating nature of this case, and will see the propriety of this exposure. Had he only been guilty of adultery, that was sufficient to stamp disgrace upon him, because he is a man of better information, and has been held high in the estimation of many. But, when it is considered that his mind was so intent upon his cruel and abominable deeds, and his own reputation not being sufficient to enable him to do it, he must needs make use of my name in {38} order to effect his purposes, an enlightened public will not be astonished at the course I have pursued.
In order that it may be distinctly understood that he willfully and knowingly lied in the above insinuations, I will lay before my readers an affidavit taken before an alderman of the city, after I had charged him with these things:--
State of Illinois,
City of Nauvoo.
Personally appeared before me, Daniel H. Wells, an alderman of said city of Nauvoo, John C. Bennett, who being duly sworn according to law, deposeth and saith,--that he never was taught anything in the least contrary to the strictest principles of the Gospel, or of virtue, or of the laws of God or man, under any circumstances, or upon any occasion, either directly or indirectly, in word or deed, by Joseph Smith, and that he never knew the said Smith to countenance any improper conduct whatever, either in public or private; and that he never did teach me in private that an illegal, illicit intercourse with females was, under any circumstances justifiable, and that I never knew him so to teach others.
JOHN C. BENNETT.
Sworn to, and subscribed before me, this 17th day of May, A. D. 1842.
DANIEL H. WELLS, Alderman.
The following conversation took place in the City Council, and was elicited in consequence of its being reported that the doctor had stated that I had acted in an indecorous manner, and given countenance to vices practiced by the doctor and others:--
Dr. John C. Bennett, ex-mayor, was then called upon by the mayor to state if he knew aught against him [i.e., Joseph Smith], when Mr. Bennett replied: I know what I am about, and the heads of the Church know what they are about, I expect. I have no difficulty with the heads of the Church. I publicly avow that any one who has said that I have stated that General Joseph Smith has given me authority to hold illicit intercourse with women, is a liar in the face of God; those who have said it are damned liars; they are infernal liars. He never, either in public or private, gave me any such authority or license, and any person who states it, is a scoundrel and a liar. I have heard it said that I would become a second Avard by withdrawing from the Church, and that I was at variance with the heads, and would use an influence against them, because I resigned the office of mayor; this is false. I have no difficulty with the heads of the Church, and I intend to continue with you, and hope the time may come when I may be restored {39} to full confidence and fellowship, and my former standing in the Church; and that my conduct may be such as to warrant my restoration; and should the time ever come that I may have the opportunity to test my faith, it will then be known whether I am a traitor or a true man.
Joseph Smith then asked: "Will you please state definitely whether you know anything against my character either in public or private?"
General Bennett answered: "I do not; in all my intercourse with General Smith, in public and in private, he has been strictly virtuous."
WILSON LAW,
HIRAM KIMBALL,
BRIGHAM YOUNG,
WILLARD RICHARDS,
HEBER C. KIMBALL,
WILFORD WOODRUFF,
GEO. A. SMITH,
NEWEL K. WHITNEY,
ORSON SPENCER,
JOHN TAYLOR,
JOHN P. GREENE,
GUSTAVE HILLS,
GEORGE W. HARRIS,
JAMES SLOAN, City Recorder.
May 19, 1842.
After I had done all in my power to persuade him to amend his conduct, and these facts were fully established (not only by testimony, but by his own confessions) he having acknowledged that they were true, and seeing no prospects of any satisfaction from his future life, the hand of fellowship was withdrawn from him as a member of the Church by the officers; but on account of his earnest requesting that we would not publish him to the world, we concluded not to do so at that time, but would let the matter rest until we saw the effect of what we had already done.
It appears evident that as soon as he perceived that he could no longer maintain his standing as a member of the Church, nor his respectability as a citizen, he came to the conclusion to leave the place, which he has done, and that very abruptly; and had he done so quietly, and not attempted to deceive the people around him, his case would not have excited the indignation of the citizens so much as his real conduct has done. In order to make his case look plausible, he has reported that he had withdrawn from the Church because we were not worthy of his society; thus, instead of manifesting a spirit of repentance, {40} he has to the last proved himself to be unworthy the confidence or regard of any upright person, by lying to deceive the innocent, and committing adultery in the most abominable and degraded manner.
We are credibly informed that he has colleagued with some of our former wicked persecutors, the Missourians, and has threatened destruction upon us; but we should naturally suppose that he would be so much ashamed of himself at the injury he has already done to those who never injured him, but befriended him in every possible manner, that he could never dare to lift up his head before an enlightened public with the design either to misrepresent or persecute; but be that as it may, we neither dread him nor his influence, but this much we believe, that unless he is determined to fill up the measure of his iniquity, and bring sudden destruction upon himself from the hand of the Almighty, he will be silent, and never more attempt to injure those concerning whom he has testified upon oath he knows nothing but that which is good and virtuous.
Thus I have laid before the Church of Latter-day Saints, and before the public, the character and conduct of a man who has stood high in the estimation of many; but from the foregoing facts, it will be seen that he is not entitled to any credit, but rather to be stamped with indignity and disgrace so far as he may be known. What I have stated, I am prepared to prove, having all the documents concerning the matter in my possession, but I think that to say further is unnecessary, as the subject is so plain that no one can mistake the true nature of the case.
I remain, yours respectfully,
JOSEPH SMITH.
Nauvoo, June 23, 1842.
I have been engaged in domestic affairs and counseling the brethren the last week.
I addressed the following letter to Richmond, Massachusetts:
The Prophet's Letter to Jennetta Richards.
NAUVOO, June 23, 1842.
SISTER JENNETTA RICHARDS:--Agreeable to your request in the midst of the bustle and business of the day, and the care of all the churches both at home and abroad, I now embrace a moment to address a few words to you, thinking peradventure it may be a consolation to you to know that you, too, are remembered by me, as well as all the Saints.
My heart's desire and prayer to God is all the day long for all the Saints, and in an especial and particular manner for those whom He hath {41} chosen and anointed to bear the heaviest burthens in the heat of the day, among which number is your husband received--a man in whom I have the most implicit confidence and trust. You say I have got him; so I have, in the which I rejoice, for he has done me a great good, and taken a great burthen off my shoulders since his arrival in Nauvoo. Never did I have a greater intimacy with any man than with him. May the blessings of Elijah crown his head for ever and ever. We are about to send him in a few days after his dear family; he shall have our prayers fervently for his safe arrival in their embraces; and may God speed his journey, and return him quickly to our society; and I want you, beloved sister, to be a general in this matter, in helping him along, which I know you will. He will be able to teach you many things which you never have heard; you may have implicit confidence in the same.
I have heard much about you by the Twelve, and in consequence of the great friendship that exists between your husband and me, and the information they all have given me of your virtue and strong attachment to the truth of the work of God in the last days, I have formed a very strong brotherly friendship and attachment for you in the bonds of the Gospel. Although I never saw you, I shall be exceedingly glad to see you face to face, and be able to administer in the name of the Lord, some of the words of life to your consolation, and I hope that you may be kept steadfast in the faith, even unto the end.
I want you should give my love and tender regard to Brother Richards' family, and those who are friendly enough to me to inquire after me in that region of the country, not having but very little time to apportion to any one, and having stolen this opportunity, I therefore subscribe myself, in haste, your most obedient brother in the fullness of the Gospel,
JOSEPH SMITH.
P.S.--Brother Richards having been with me for a long time, can give you any information which you need, and will tell you all about me. I shall be very anxious for his return; he is a great prop to me in my labors.
J. S.
The Afghan war has cost great Britain $15,000,000 per annum since its commencement.
Friday, 24.--Called St. John's day. I rode in Masonic procession to the grove where a large assembly of masons and others listened to an address from President Rigdon. {42} Dined at the Masonic Hall Hotel, kept by Brother Alexander Mills.
Wrote Governor Carlin as follows:
The Prophet's Letter to Governor Carlin on John C. Bennett Affairs.
NAUVOO, June 24, 1842.
Thomas Carlin, Governor of the State of Illinois:
DEAR SIR:--It becomes my duty to lay before you some facts relative to the conduct of our major-general, John C. Bennett, which have been proven beyond the possibility of a dispute, and which he himself has admitted to be true in my presence.
It is evident that his general character is that of an adulterer of the worst kind, and although he has a wife and children living, circumstances which have transpired in Nauvoo, have proven to a demonstration that he cares not whose character is disgraced, whose honor is destroyed, nor who suffers, so that his lustful appetite may be gratified; and further, he cares not how many or how abominable the falsehoods he has to make use of to accomplish his wicked purposes, even should it be that he brings disgrace upon a whole community.
Some time ago it having been reported to me that some of the most aggravated cases of adultery had been committed upon some previously respectable females in our city, I took proper methods to ascertain the truth of the report, and was soon enabled to bring sufficient witnesses before proper authority to establish the following facts:
More than twenty months ago Bennett went to a lady in the city and began to teach her that promiscuous intercourse between the sexes was lawful and no harm in it, and requested the privilege of gratifying his passions; but she refused in the strongest terms, saying that it was very wrong to do so, and it would bring a disgrace on the Church.
Finding this argument ineffectual, he told her that men in higher standing in the Church than himself not only sanctioned, but practiced the same deeds; and in order to finish the controversy, said and affirmed that I both taught and acted in the same manner, but publicly proclaimed against in consequence of the prejudice of the people, and for fear of trouble in my own house. By this means he accomplished his designs; he seduced a respectable female with lying, and subjected her to public infamy and disgrace.
Not contented with what he had already done, he made the attempt on others, and by using the same language, seduced them also.
About the early part of July, 1841, I received a letter from Pittsburg, Pennsylvania; in it was contained information setting forth that {43} said Bennett had a wife and two or three children then living. This I read to him, and he acknowledged it was true.
A very short time after this, he attempted to destroy himself by taking poison; but being discovered before it had taken sufficient effect, and proper antidotes being administered, he recovered.
The impression made upon the minds of the public by this event, was that he was so ashamed of his base conduct, that he took this course to escape the censure of a justly indignant community. It might have been supposed that after this he would have broken off his adulterous proceedings; but to the contrary, the public consternation had scarcely ceased, before he was again deeply involved in the same wicked proceedings and continued until a knowledge of the fact reached my ears. I immediately charged him with the whole circumstance, and he candidly acknowledged the truth of the whole.
The foregoing facts were established on oath before an alderman of the city; the affidavits are now in my possession.
In order that the truth might be fully established, I asked Bennett to testify before an alderman, whether I had given him any cause for such aggravating conduct. He testified that I never taught him that illicit intercourse with females was under any circumstances justifiable, neither did he ever hear me teach anything but the strictest principles of righteousness and virtue. This affidavit is also in my possession. I have also a similar affidavit taken before the City Council, and signed by the members of the Council.
After these things transpired, and finding that I should resist all such wicked conduct, and knowing that he could no longer maintain himself as a respectable citizen, he has seen fit to leave Nauvoo, and that very abruptly.
I have been credibly informed that he is colleaguing with some of our former cruel persecutors, the Missourians, and that he is threatening destruction upon us; and under these circumstance I consider it my duty to give you information on the subject, that a knowledge of his proceedings may be before you in due season.
It can be proven by hundreds of witnesses that he is one of the basest of liars, and that his whole routine of proceedings, while among us, has been of the basest kind.
He also stated that he had resigned his commission as major-general to the Governor, whether this be true or not, I have no knowledge. I wish to be informed on the subject, that we may know how to act in regard to the Legion.
A short time ago, I was told by a friend of mine (not a member of the Church) that some of the Missourians were conspiring to come up to Nauvoo and kidnap me, and not doubting but that it might be true, {44} I consulted with General Bennett upon the most proper course to be pursued. We concluded to write to you on the subject, and I requested him to do so. I understand he has written to you, but I know not in what manner, and I should be very much pleased if you would write to me on receipt of this, giving me the contents of his communication.
I have also heard that you have entertained of late very unfavorable feelings towards us as a people, and especially so with regard to myself, and that you have said that I ought to be shot, &c. If this be true, I should be pleased to know from yourself the reason of such hostile feelings, for I know of no cause which can possibly exist that might produce such feelings in your breast.
It is rumored, and strong evidence exists, that Dr. Bennett and David and Edward Kilbourn have posted bills in Galena, calling upon the people to hold meetings, and have themselves in readiness at a moment's warning to be assembled and come here and mob us out of the place, and try to kidnap me; we know not as to the truth of this report, but we have conversed with some transient persons who had the report from a gentleman who lately came from there, and had seen those hand bills posted in Galena.
In case of any mob coming upon us, I wish to be informed by the Governor what will be the best course for us to pursue, and how he wishes us to act in regard to this matter.
JOSEPH SMITH.
Lieutenant-General Nauvoo Legion.
There was a severe shock of an earthquake at Antigua.
Saturday, 25.--Transacted business with Brother Hunter, and Mr. Babbitt, and sat for a drawing of my profile to be placed on a lithograph of the map of the city of Nauvoo.
[Sidenote: The Work of Stephens and Catherwood.]
Messrs. Stephens and Catherwood have succeeded in collecting in the interior of America a large amount of relics of the Nephites, or the ancient inhabitants of America treated of in the Book of Mormon, which relics have recently been landed in New York.
Sunday, 26.--President Young preached on the law of consecration, and union of action in building up the city and providing labor and food for the poor.
[Sidenote: Council meetings at the Prophet's Home.]
I attended meeting and council at my house at six {45} o'clock p. m.; present Hyrum Smith, George Miller, Newel K. Whitney, William Marks, Brigham Young, Heber C. Kimball, and Willard Richards, to take into consideration the situation of the Pine country, and lumbering business, and other subjects of importance to the Church; after consultation thereon the brethren united in solemn prayer that God would make known His will concerning the Pine country, and that He would deliver His anointed, His people, from all the evil designs of Governor Boggs, and the powers of the state of Missouri, and of Governor Carlin and the authorities of Illinois, and of all Presidents, Governors, Judges, Legislators, and all in authority, and of John C. Bennett, and all mobs and evil designing persons, so that His people might continue in peace and build up the city of Nauvoo, and that His chosen might be blessed and live to man's appointed age, and that their households, and the household of faith might continually be blest with the fostering care of heaven, and enjoy the good things of the earth abundantly. Adjourned to Monday evening.
Monday, 27.--Transacted a variety of business. Borrowed money of Brothers Woolley, Spencer, &c., and paid Hiram Kimball for the mound.
When the council assembled in the evening, Brothers Hunter, Ivins, Woolley, Pierce and others being present, the adjourned council was postponed till Tuesday evening, and I proceeded to lecture at length on the importance of uniting the means of the brethren for the purpose of establishing manufactories of all kinds, furnishing labor for the poor, &c. Brothers Hunter and Woolley offered their goods towards a general fund, and good feelings were generally manifested.
This morning little Frederick G. W. Smith told his dream to all the house, that "the Missourians had got their heads knocked off."
Tuesday, 28.--Paid Brothers Woolley and Spencer. {46} Brother Hunter's goods were received at the store, and Brother Robins consecrated his goods and money to the general fund.
The adjourned council of Sunday evening met in my upper room, and were agreed that a reinforcement go immediately to the Pine country, led by Brother Ezra Chase. The council dispersed after uniting in solemn prayer to God for a blessing on themselves and families, and the Church in general, and for the building up of the Temple and Nauvoo House and city; for deliverance from their enemies, and the spread of the work of righteousness: and that Brother Richards (who was expected to go East tomorrow for his family) might have a prosperous journey, have power over the winds and elements, and all opposition and dangers, his life and health be preserved, and be speedily returned to this place with his family, that their lives and health might be preserved, and that they might come up in peace to this place, and that Brother Richards might be prospered according to the desire of his heart, in all things in relation to his household, and the Church, and that the Spirit of God might rest upon him continually, so that he may act according to the wisdom of heaven.
Previous to the council, in company with Bishop Miller, I visited Elder Rigdon and his family, and had much conversation about John C. Bennett, and others, much unpleasant feeling was manifested by Elder Rigdon's family, who were confounded and put to silence by the truth.
George Miller's Letter to Governor Reynolds of Missouri.
To his Excellency Governor Reynolds, of Missouri.
DEAR SIR:--You will permit me to ask you to peruse this letter and the accompanying newspaper, relative to the character and conduct of John Cook Bennett, who associated himself with our religious community nearly two years ago, he being a man of respectable talents and moderately good literary attainments.
In the judicial organization of our city under the charter granted by {47} the legislature of Illinois, said Bennett was elected mayor; and continued to hold said office of mayor until within the last two months or less. He having learned that he could no longer maintain a standing as an honorable man in our society, he tendered his resignation, which was accepted.
The object of this communication is, therefore, to inform you of the true character of said John C. Bennett, that he may not injure the innocent by gaining credence with you, or those over whom your Excellency is placed to govern.
We have learned from respectable sources that John Cook Bennett has entered into a conspiracy with some of the citizens of your state, to bring a mob upon us, and thereby disturb our peaceful vocations of life, and destroy and drive us from our homes and firesides.
Believing that your Excellency cannot be influenced by the popular prejudice, almost everywhere entertained against us, on account of our peculiar tenets, I am the more free to write to you without reserve, knowing that the high-toned and honorable men of the earth will not be easily carried away by popular opinion or vulgar prejudice; but will always be found on the side of the law-abiding portion of the community, and will suppress, so far as in them lies, every movement that tends to abridge the rights, or mar the peace and happiness of any portion of the citizens of the common country.
I have resided in this city nearly three years, and have attached myself to the Church of Jesus Christ of Latter-day Saints, soon after their location here; and have had a good opportunity of learning the feelings of the leading members of the said Church in regard to the citizens of Missouri which are of the most friendly nature, ever desiring to live in peace and cultivate friendship with all the citizens of your state, as also all the states, and all mankind generally; it being a principle of our faith to cultivate friendship and live in peace with all mankind; and if Dr. John Cook Bennett, or any other person, may conspire with citizens of your state to bring upon us mob violence, we confide in you as one who will under all circumstances, interpose the strong arm of the law in the suppression of conspiracy or mobs, or any other violation of law. As citizens of the United States we claim the protection of the several states and the United States in all our constitutional rights; and having learned something of your character, we, the more confidently, expect your protection against all lawless aggressions by any of the citizens of your state.
Whatever may be reported concerning us, we assure your Excellency that our feelings are, as I have before stated, of the most friendly nature, and should Bennett or any other person report anything {48} contrary, your Excellency need pay no attention to it; for it is not the truth, and is only designed by wicked men to cause the overthrow of the innocent.
Should any report have already reached your ears, I would esteem it as a great favor, if you would give me information of the same by letter immediately on receipt of this.
I am, yours respectfully,
GEORGE MILLER.
{49}