CHAPTER XX.

INTRODUCTION OF THE NEW MARRIAGE SYSTEM.

ANOTHER matter of very great importance, and one which has exercised a great influence upon the course of events in the history of The Church—and especially upon the events of this Nauvoo period—belongs to the spring and summer of 1841; and many things of our history will be all the plainer if the matter referred to be considered now. I refer to the introduction, in practice, of the marriage system which afterwards obtained in The Church. The chief and greatest feature of this marriage system—celestial marriage it is called by The Church, because it is the marriage system that obtains in celestial worlds—is the eternity of the marriage covenant. "Until death us do part" is usually the mutual covenant of man and woman in the orthodox "Christian" marriage ceremony.[1]That is, the marriage covenant is understood among "Christians" generally as being a matter that pertains to time only, the contract obligations ending with death. But this celestial marriage system of The Church regards the incident of death not at all, but makes the covenant of marriage for time and for all eternity; a covenant which is sealed and ratified by that power of the Priesthood in the administrator which binds on earth and it is bound in heaven.[2]That is, the covenant of marriage holds good through time and will be in effect and of binding force in and after the resurrection. In other words this marriage system regards man as enduring eternally, and formulates his marriage covenants in harmony with that view of him. Of course this contemplates the continuation of the marriage state in eternity. Not only the spiritual and intellectual companionship, but all the relations of the wedded state, with the joys of parentage—the power of endless lives being among the means of man's exaltation and glory. That this is a view of marriage quite distinct from the usual "Christian" view, goes without saying. It throws a new light upon man's future existence. It destroys the vagueness which through nearly all ages like a mystic pall has hidden the glory and exaltation destined for man in the future eternities of God. It should be said, in this connection, that the revelations of God to Joseph Smith even before this marriage system was made known, held out to man the hope of a tangible future existence in a resurrected, immortal body of flesh and bones quickened by the spirit, and clothed with the glory of immortal youth. The future life was to be a reality, not a land of shadows; his heavenly home was to be upon the earth, after it had become sanctified and made a celestial sphere. His relations with his kindred and friends were to be of a nature to satisfy the longings of the human heart for society, for fellowship; and needed only the revelation of this marriage system to complete the circle of his promised future felicity. For grant to man in his resurrected state a real, tangible existence; an immortal youth that knows no pain or sickness or disease; the power to "hive" knowledge and wisdom as the centuries, the millenniums and eternities roll by; grant him the power to build and inhabit; to love and be loved; and add to that the power of endless lives—the power and privilege to perpetuate his race under an eternal marriage covenant—grant this, and the future happiness, exaltation and glory of man stands revealed as being absolutely without limitations, and far greater and beyond in majesty anything within our power to conceive in our present state of semi-dullness.

I say that the primary principle of the marriage system of The Church is the eternity of the marriage covenant; but owing to the fact that the system also includes the doctrine of a plurality of wives, the importance and grandeur of the doctrine of the eternity of the marriage covenant to a very great extent has been lost sight of in the discussion of and the popular clamor concerning the plurality feature of this new marriage system. The revelation making known this marriage doctrine came about in this way: First it should be stated—and it is evident from the written revelation itself, which bears the date of July 12th, 1843,[3]—that the doctrine was revealed and the practice of it began before the partial[4]revelation now in the Doctrine and Covenants was written. As early as 1831 the rightfulness of a plurality of wives under certain conditions was made known to Joseph Smith. In the latter part of that year, especially from November 1831, and through the early months of 1832, the Prophet with Sidney Rigdon as his assistant was earnestly engaged at Hiram, a village in Portage County, near Kirtland, Ohio, in translating the Jewish scripture.[5]It must have been while engaged in that work that the evident approval of God to the plural marriage system of the ancient patriarchs attracted the Prophet's attention and led him to make those inquiries of the Lord to which the opening paragraphs of the written revelation refer, viz:—

The doctrine revealed at that time to the Prophet, however, was not to be made known to the world; but Joseph did make known what had been revealed to him to a few trusted friends, among whom were Oliver Cowdery and Lyman E. Johnson, the latter confiding what the Prophet had taught him to Orson Pratt, his missionary companion. With these and a few other exceptions, perhaps, the knowledge of the truth and righteousness of this principle of the future marriage system of The Church was locked up in the bosom of the Prophet of God.

About 1840, however, the Prophet began to be moved upon to make known the doctrine to others. He taught the principle to Joseph Bates Noble for one, as early as the fall of 1840. According to the affidavit of Noble, given before James Jack, a notary public, in and for the county of Salt Lake, Utah, in June, 1869, Joseph Smith declared to Noble that "he had received a revelation from God on the subject, and that an angel of the Lord had commanded him (Joseph Smith) to move forward in the said order of marriage; and further, that the said Joseph Smith requested him (Joseph B. Noble) to step forward and assist him in carrying out the said principle." This same man Noble gives the following affidavit with reference to the introduction of the practice of this principle by Joseph Smith, the Prophet:

Territory of Utah, County of Salt Lake, ssBe it remembered that on this 26th day of June, A. D. 1869, personally appeared before me, James Jack, a Notary Public in and for said county, Joseph Bates Noble, who was by me sworn in due form of law, and upon his oath saith, that on the fifth day of April, A. D., 1841, at the City of Nauvoo, County of Hancock, State of Illinois, he married or sealed Louisa Beaman, to Joseph Smith, President of the Church of Jesus Christ of Latter-day Saints, according to the order of celestial marriage revealed to the said Joseph Smith.(Signed) JOSEPH B. NOBLE.Subscribed and sworn to by the said Joseph Bates Noble the day and year first above written.JAMES JACK, Notary Public.

Territory of Utah, County of Salt Lake, ss

Be it remembered that on this 26th day of June, A. D. 1869, personally appeared before me, James Jack, a Notary Public in and for said county, Joseph Bates Noble, who was by me sworn in due form of law, and upon his oath saith, that on the fifth day of April, A. D., 1841, at the City of Nauvoo, County of Hancock, State of Illinois, he married or sealed Louisa Beaman, to Joseph Smith, President of the Church of Jesus Christ of Latter-day Saints, according to the order of celestial marriage revealed to the said Joseph Smith.

(Signed) JOSEPH B. NOBLE.

Subscribed and sworn to by the said Joseph Bates Noble the day and year first above written.

JAMES JACK, Notary Public.

The introduction of the practice of plural marriage by the Prophet then began even before the return of the Twelve from England. On their return Joseph soon began to teach the principle to them, and urged upon them the importance of putting it into practice. The dread with which the doctrine was regarded, the prejudices against it in the hearts of those faithful men who accepted it as a revelation from God through the Prophet, are all illustrated in the reflections and testimony of Elder John Taylor, one of the Twelve at that time, and subsequently the President of the Church. And here let me repeat what I said in his biography some years ago: "The world never made a greater mistake than when it supposed that plural marriage was hailed with delight by the Elders who were commanded of the Lord to introduce its practice in this generation. They saw clearly that it would bring additional reproach upon them from the world; that it would run counter to the traditions and prejudices of society, as, indeed, it was contrary to their own traditions; that their motives would be misunderstood or misconstrued. All this they saw, and naturally shrunk from the undertaking required of them by the revelation of God." And now Elder Taylor:—

Joseph Smith told the Twelve that if this law was not practiced, if they would not enter into this covenant, then the Kingdom of God could not go one step further. Now, we did not feel like preventing the Kingdom of God from going forward. We professed to be the Apostles of the Lord, and did not feel like putting ourselves in a position to retard the progress of the Kingdom of God. The revelation says that "All those who have this law revealed unto them must obey the same." Now, that is not my word. I did not make it. It was the Prophet of God who revealed that to us in Nauvoo, and I bear witness of this solemn fact before God, that he did reveal this sacred principle to me and others of the Twelve, and in this revelation it is stated that it is the will and law of God that "all those who have this law revealed unto them must obey the same."I had always entertained strict ideas of virtue, and I felt as a married man that this was to me, outside of this principle, an appalling thing to do. The idea of going and asking a young lady to be married to me when I had already a wife! It was a thing calculated to stir up feelings from the innermost depths of the human soul. I had always entertained the strictest regard of chastity. I had never in my life seen the time when I have known of a man deceiving a woman—and it is often done in the world, where, notwithstanding the crime, the man is received into society and the poor woman is looked upon as a pariah and an outcast—I have always looked upon such a thing as infamous, and upon such a man as a villain. * * * Hence, with the feelings I had entertained, nothing but a knowledge of God, and the revelations of God, and the truth of them, could have induced me to embrace such a principle as this.We [the Twelve] seemed to put off, as far as we could, what might be termed the evil day.Some time after these things were made known unto us, I was riding out of Nauvoo on horseback, and met Joseph Smith coming in, he, too, being on horseback. * * * I bowed to Joseph, and having done the same to me, he said: "Stop;" and he looked at me very intently. "Look here," said he, "those things that have been spoken of must be fulfilled, and if they are not entered into right away the keys will be turned."Well, what did I do? Did I feel to stand in the way of this great, eternal principle, and treat lightly the things of God? No. I replied: "Brother Joseph, I will try and carry these things out."

I had always entertained strict ideas of virtue, and I felt as a married man that this was to me, outside of this principle, an appalling thing to do. The idea of going and asking a young lady to be married to me when I had already a wife! It was a thing calculated to stir up feelings from the innermost depths of the human soul. I had always entertained the strictest regard of chastity. I had never in my life seen the time when I have known of a man deceiving a woman—and it is often done in the world, where, notwithstanding the crime, the man is received into society and the poor woman is looked upon as a pariah and an outcast—I have always looked upon such a thing as infamous, and upon such a man as a villain. * * * Hence, with the feelings I had entertained, nothing but a knowledge of God, and the revelations of God, and the truth of them, could have induced me to embrace such a principle as this.

We [the Twelve] seemed to put off, as far as we could, what might be termed the evil day.

Some time after these things were made known unto us, I was riding out of Nauvoo on horseback, and met Joseph Smith coming in, he, too, being on horseback. * * * I bowed to Joseph, and having done the same to me, he said: "Stop;" and he looked at me very intently. "Look here," said he, "those things that have been spoken of must be fulfilled, and if they are not entered into right away the keys will be turned."

Well, what did I do? Did I feel to stand in the way of this great, eternal principle, and treat lightly the things of God? No. I replied: "Brother Joseph, I will try and carry these things out."

So indeed he did, for within two years, in Nauvoo, he married Elizabeth Haigham, Jane Ballantyne and Mary A. Oakley.

After this the testimony is abundant that plural marriage as well as marriage for eternity was abundantly practiced in Nauvoo,[6]though the revelation which made its rightfulness known was not written until July 12th, 1843.

I have remarked in the opening of this chapter that the consideration of this subject at this period of Nauvoo's history would aid the reader to understand more clearly many things in the subsequent events we have to relate. It is to be observed first of all that this principle of plural marriage had to be introduced secretly; first, because of the traditions and prejudices of the Saints themselves; and, secondly, because of the advantage that their enemies surrounding them would have when once the doctrine was publicly proclaimed. This enforced secrecy, then, which a reasonable prudence demanded, gave rise to apparent contradictions between the public utterances of leading brethren in The Church and their practice. Wicked men took advantage of the situation and brought sorrow to the hearts of the innocent and reproach upon The Church. Some, possessed of a zeal without wisdom, knowing of this doctrine, hastened without authority to make public proclamation of it and had to be silenced, as, for instance, a number of Elders who were reproved by Hyrum Smith for preaching this doctrine at a branch of The Church at China Creek, near Nauvoo;[7]and later one Hiram Brown who did the same thing in Lapeer County, Michigan; for which he was disfellowshiped from The Church and notified by Joseph and Hyrum to attend the conference in April of that year to give a further account of his proceedings.[8]

Then again there were others who falsely taught that the Prophet approved of promiscuous intercourse between the sexes, and that there was no sin in such relations so long as they were kept secret and brought no scandal upon the community. This afforded villains their opportunity, and such men as John C. Bennett; the Laws, Wilson and William; Dr. Foster; the young Higbees, Chancy L., and Francis M.; and others, to reap their harvest of wickedness. There was necessarily enough of mystery in the movements of the Prophet and his faithful brethren connected with the matter of plural marriage to give something of color to the false statements of these wretches, and hence many otherwise good people were deceived. The duty of the Prophet and his associates, however, to denounce this wickedness that had crept into The Church was not shirked by the leading Elders of The Church. The Prophet was bold in his denunciation of the evil and snatched the masks from the faces of corrupt men, and did all in his power to protect the innocent from the deceptions of the vicious, though it pluck down upon his own head the vengeful wrath of the ungodly. With this situation in mind I am sure the reader will better appreciate the many complications which follow.

In order that the reader who is a stranger to Mormonism may see how far the principle of the eternity of the marriage covenant and the plural marriage system of The Church is removed from the sensuality that is often attributed to it, I quotein extenso, in concluding this chapter, the revelation which justifies and authorized it:

Verily, thus saith the Lord unto you, my servant Joseph, that inasmuch as you have inquired of my hand, to know and understand wherein I, the Lord, justified my servants Abraham, Isaac and Jacob; as also Moses, David and Solomon, my servants, as touching the principle and doctrine of their having many wives and concubines:Behold! and lo, I am the Lord thy God, and will answer thee as touching this matter:Therefore, prepare thy heart to receive and obey the instructions which I am about to give unto you; for all those who have this law revealed unto them must obey the same;For behold! I reveal unto you a new and everlasting covenant; and if ye abide not that covenant, then are ye damned; for no one can reject this covenant, and be permitted to enter into my glory;For all who will have a blessing at my hands, shall abide the law which was appointed for that blessing, and the conditions thereof, as were instituted from before the foundation of the world;And as pertaining to the new and everlasting covenant, it was instituted for the fullness of my glory; and he that receiveth a fullness thereof, must and shall abide the law, or he shall be damned, saith the Lord God.And verily I say unto you, that the conditions of this law are these:—All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made, and entered into, and sealed, by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity, and that too most holy, by revelation and commandment through the medium of mine anointed, whom I have appointed on the earth to hold this power, (and I have appointed unto my servant Joseph to hold this power in the last days, and there is never but one on the earth at a time, on whom this power and the keys of this Priesthood are conferred,) are of no efficacy, virtue or force, in and after the resurrection from the dead; for all contracts that are not made unto this end, have an end when men are dead.Behold! mine house is a house of order, saith the Lord God, and not a house of confusion.Will I accept of an offering, saith the Lord, that is not made in my name!Or, will I receive at your hands that which I have not appointed!And will I appoint unto you, saith the Lord, except it be by law, even as I and my Father ordained unto you, before the world was!I am the Lord thy God, and I give unto you this commandment, that no man shall come unto the Father but by me, or by my word, which is my law, saith the Lord;And everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, that are not by me, or by my word, saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the Lord your God;For whatsoever things remain, are by me; and whatsoever things are not by me, shall be shaken and destroyed.Therefore, if a man marry him a wife in the world, and he marry her not by me, nor by my word; and he covenant with her so long as he is in the world, and she with him, their covenant and marriage are not of force when they are dead, and when they are out of the world; therefore, they are not bound by any law when they are out of the world;Therefore, when they are out of the world, they neither marry nor are given in marriage; but are appointed angels in heaven, which angels are ministering servants, to minister for those who are worthy of a far more, and an exceeding, and an eternal weight of glory;For these angels did not abide my law, therefore they cannot be enlarged, but remain separately and singly, without exaltation, in their saved condition, to all eternity, and from henceforth are not Gods, but are angels of God, for ever and ever.And again, verily I say unto you, if a man marry a wife, and make a covenant with her for time and for all eternity, if that covenant is not by me, or by my word, which is my law, and is not sealed by the Holy Spirit of promise, through him whom I have anointed and appointed unto this power—then it is not valid, neither of force when they are out of the world, because they are not joined by me, saith the Lord, neither by my word; when they are out of the world, it cannot be received there, because the angels and the Gods are appointed there, by whom they cannot pass; they cannot, therefore, inherit my glory, for my house is a house of order, saith the Lord God.And again, verily I say unto you, if a man marry a wife by my word, which is my law, and by the new and everlasting covenant, and it is sealed unto them by the Holy Spirit of promise, by him who is anointed, unto whom I have appointed this power, and the keys of this Priesthood; and it shall be said unto them, ye shall come forth in the first resurrection; and if it be after the first resurrection, in the next resurrection; and shall inherit thrones, kingdoms, principalities, and powers, dominions, all heights and depths—then shall it be written in the Lamb's Book of Life, that he shall commit no murder whereby to shed innocent blood, and if ye abide in my covenant, and commit no murder whereby to shed innocent blood, it shall be done unto them in all things whatsoever my servant hath put upon them, in time, and through all eternity, and shall be of full force when they are out of the world; 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.Verily, verily I say unto you, except ye abide my law, ye cannot attain to this glory;For straight is the gate, and narrow the way that leadeth unto the exaltation and continuation of the lives, and few there be that find it, because ye receive me not in the world, neither do ye know me.But if ye receive me in the world, then shall ye know me, and shall receive your exaltation, that where I am, ye shall be also.This is eternal lives, to know the only wise and true God, and Jesus Christ, whom he hath sent. I am he. Receive ye, therefore, my law.Broad is the gate, and wide the way that leadeth to the deaths, and many there are that go in thereat; because they receive me not, neither do they abide in my law.Verily, verily I say unto you, if a man marry a wife according to my word, and they are sealed by the Holy Spirit of promise, according to mine appointment, and he or she shall commit any sin or transgression of the new and everlasting covenant whatever, and all manner of blasphemies, and if they commit no murder, wherein they shed innocent blood—yet they shall come forth in the first resurrection, and 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.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, saith the Lord God; and he that abideth not this law, can in no wise enter into my glory, but shall be damned, saith the Lord.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.Abraham received all things, whatsoever he received, by revelation and commandment, by my word, saith the Lord, and hath entered into his exaltation, and sitteth upon his throne.Abraham received promises concerning his seed, and of the fruit of his loins,—from whose loins ye are, namely, my servant Joseph,—which were to continue so long as they were in the world; and as touching Abraham and his seed, out of the world they should continue; both in the world and out of the world should they continue as innumerable as the stars; or, if ye were to count the sand upon the sea shore, ye could not number them.This promise is yours, also, because ye are of Abraham, and the promise was made unto Abraham; and by this law are the continuation of the works of my Father, wherein he glorifieth himself.Go ye, therefore, and do the works of Abraham; enter ye into my law, and ye shall be saved.But if ye enter not into my law ye cannot receive the promise of my Father, which he made unto Abraham.God commanded Abraham, and Sarah gave Hagar to Abraham to wife. And why did she do it? Because this was the law, and from Hagar sprang many people. This, therefore, was fulfilling among other things, the promises.Was Abraham, therefore, under condemnation? Verily, I say unto you, Nay; for I, the Lord, commanded it.Abraham was commanded to offer his son Isaac; nevertheless, it was written, thou shalt not kill. Abraham, however, did not refuse, and it was accounted unto him for righteousness.Abraham received concubines, and they bear him children, and it was accounted unto him for righteousness, because they were given unto him, and he 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, according to the promises, and sit upon thrones, and are not angels, but are Gods.David also received many wives and concubines, as also Solomon and Moses my servants; as also many others of my servants, from the beginning of creation until this time; and in nothing did they sin, save in those things which they received not of me.David's wives and concubines were given unto him, of me, by the hand of Nathan, my servant, and others of the prophets who had the keys of this power; and in none of these things did he sin against me, save in the case of Uriah and his wife; and, therefore he hath fallen from his exaltation, and received his portion; and he shall not inherit them out of the world; for I gave them unto another, saith the Lord.I am the Lord thy God, and I gave unto thee, my servant Joseph, an appointment, and restore all things; ask what ye will, and it shall be given unto you according to my word:And as ye have asked concerning adultery—verily, verily I say unto you, if a man receiveth a wife in the new and everlasting covenant, and if she be with another man, and I have not appointed unto her by the holy anointing, she hath committed adultery, and shall be destroyed.If she be not in the new and everlasting covenant, and she be with another man, she has committed adultery;And if her husband be with another woman, and he was under a vow, he hath broken his vow, and hath committed adultery,And if she hath not committed adultery, but is innocent, and hath not broken her vow, and she knoweth it, and I reveal it unto you, my servant Joseph, then shall you have power, by the power of my Holy Priesthood, to take her, and give her unto him that hath not committed adultery, but hath been faithful; for he shall be made ruler over many;For I have conferred upon you the keys and power of the Priesthood, wherein I restore all things, and make known unto you all things in due time.And 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; and whosesoever sins you remit on earth shall be remitted eternally in the heavens; and whosesoever sins you retain on earth, shall be retained in heaven.And again, verily I say, whomsoever you bless, I will bless, and whomsoever you curse, I will curse, saith the Lord; for I, the Lord, am thy God.And again, verily I say unto you, my servant Joseph, that whatsoever you give on earth, and to whomsoever you give anyone on earth, by my word, and according to my law, it shall be visited with blessings, and not cursings, and with my power, saith the Lord, and shall be without condemnation on earth, and in heaven;For I am the Lord thy God, and will be with thee even unto the end of the world, and through all eternity; for verily, I seal upon you your exaltation, and prepare a throne for you in the kingdom of my Father, with Abraham your father.Behold, I have seen your sacrifices, and will forgive all your sins; I have seen your sacrifices, in obedience to that which I have told you; go, therefore, and I make a way for your escape, as I accepted the offering of Abraham, of his son Isaac.Verily, I say unto you, a commandment I give unto mine handmaid, Emma Smith, your wife, whom I have given unto you, that she stay herself, and partake not of that which I commanded you to offer unto her; for I did it, saith the Lord, to prove you all, as I did Abraham; and that I might require an offering at your hand, by covenant and sacrifice;And let mine handmaid, Emma Smith, receive all those that have been given to my servant Joseph, and who are virtuous and pure before me; and those who are not pure, and have said they were pure, shall be destroyed, saith the Lord God;For I am the Lord thy God, and ye shall obey my voice; and I give unto you my servant Joseph, that he shall be made ruler over many things, for he hath been faithful over a few things, and from henceforth I will strengthen him.And I command mine handmaid, Emma Smith, to abide and cleave unto my servant Joseph, and to none else. But if she will not abide this commandment, she shall be destroyed, saith the Lord; for I am the Lord thy God, and will destroy her, if she abide not in my law;But if she will not abide this commandment, then shall my servant Joseph do all things for her, even as he hath said; and I will bless him and multiply him and give unto him an hundred-fold in this world, of fathers and mothers, brothers and sisters, houses and lands, wives and children, and crowns of eternal lives in the eternal worlds.And 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: and I, the Lord thy God, will bless her, and multiply her, and make her heart to rejoice.And again, I say, let not my servant Joseph put his property out of his hands, lest an enemy come and destroy him; for Satan seeketh to destroy; for I am the Lord thy God, and he is my servant; and behold! and lo, I am with him, as I was with Abraham, thy father, even unto his exaltation and glory.Now, as touching the law of the Priesthood, there are many things pertaining thereunto.Verily, if a man be called of my Father, as was Aaron, by mine own voice, and by the voice of him that sent me: and I have endowed him with the keys of the power of this Priesthood, if he do anything in my name, and according to my law, and by my word, he will not commit sin, and I will justify him.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.And again, as pertaining to the law of the Priesthood: If any man espouse a virgin, and desire to espouse another, and the first give her consent; and if he espouse the second, and they are virgins, and have vowed to no other man, then he is justified; he cannot commit adultery, for they are given unto him; for he cannot commit adultery with that that belongeth unto him and to no one else;And if he have ten virgins given unto him by this law, he cannot commit adultery, for they belong to him, and they are given unto him, therefore is he justified.But if one or either of the ten virgins, after she is espoused, shall be with another man; she has committed adultery, and shall be destroyed; for they are given unto him to multiply and replenish the earth, according to my commandment, and to fulfill the promise which was given by my Father before the foundation of the world; and for their exaltation in the eternal worlds, that they may bear the souls of men; for herein is the work of my Father continued, that he may be glorified.And again, verily, verily I say unto you, if any man have a wife, who holds the keys of this power, and he teaches unto her the law of my Priesthood, as pertaining to these things, then shall she believe, and administer unto him, or she shall be destroyed, saith the Lord your God, for I will destroy her; for I will magnify my name upon all those who receive and abide in my law.Therefore, it shall be lawful in me, if she receive not this law, for him to receive all things, whatsoever I, the Lord his God, will give unto him, because she did not administer unto him according to my word; and she then becomes the transgressor; and he is exempt from the law of Sarah, who administered unto Abraham according to the law, when I commanded Abraham to take Hagar to wife.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.

Behold! and lo, I am the Lord thy God, and will answer thee as touching this matter:

Therefore, prepare thy heart to receive and obey the instructions which I am about to give unto you; for all those who have this law revealed unto them must obey the same;

For behold! I reveal unto you a new and everlasting covenant; and if ye abide not that covenant, then are ye damned; for no one can reject this covenant, and be permitted to enter into my glory;

For all who will have a blessing at my hands, shall abide the law which was appointed for that blessing, and the conditions thereof, as were instituted from before the foundation of the world;

And as pertaining to the new and everlasting covenant, it was instituted for the fullness of my glory; and he that receiveth a fullness thereof, must and shall abide the law, or he shall be damned, saith the Lord God.

And verily I say unto you, that the conditions of this law are these:—All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made, and entered into, and sealed, by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity, and that too most holy, by revelation and commandment through the medium of mine anointed, whom I have appointed on the earth to hold this power, (and I have appointed unto my servant Joseph to hold this power in the last days, and there is never but one on the earth at a time, on whom this power and the keys of this Priesthood are conferred,) are of no efficacy, virtue or force, in and after the resurrection from the dead; for all contracts that are not made unto this end, have an end when men are dead.

Behold! mine house is a house of order, saith the Lord God, and not a house of confusion.

Will I accept of an offering, saith the Lord, that is not made in my name!

Or, will I receive at your hands that which I have not appointed!

And will I appoint unto you, saith the Lord, except it be by law, even as I and my Father ordained unto you, before the world was!

I am the Lord thy God, and I give unto you this commandment, that no man shall come unto the Father but by me, or by my word, which is my law, saith the Lord;

And everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, that are not by me, or by my word, saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the Lord your God;

For whatsoever things remain, are by me; and whatsoever things are not by me, shall be shaken and destroyed.

Therefore, if a man marry him a wife in the world, and he marry her not by me, nor by my word; and he covenant with her so long as he is in the world, and she with him, their covenant and marriage are not of force when they are dead, and when they are out of the world; therefore, they are not bound by any law when they are out of the world;

Therefore, when they are out of the world, they neither marry nor are given in marriage; but are appointed angels in heaven, which angels are ministering servants, to minister for those who are worthy of a far more, and an exceeding, and an eternal weight of glory;

For these angels did not abide my law, therefore they cannot be enlarged, but remain separately and singly, without exaltation, in their saved condition, to all eternity, and from henceforth are not Gods, but are angels of God, for ever and ever.

And again, verily I say unto you, if a man marry a wife, and make a covenant with her for time and for all eternity, if that covenant is not by me, or by my word, which is my law, and is not sealed by the Holy Spirit of promise, through him whom I have anointed and appointed unto this power—then it is not valid, neither of force when they are out of the world, because they are not joined by me, saith the Lord, neither by my word; when they are out of the world, it cannot be received there, because the angels and the Gods are appointed there, by whom they cannot pass; they cannot, therefore, inherit my glory, for my house is a house of order, saith the Lord God.

And again, verily I say unto you, if a man marry a wife by my word, which is my law, and by the new and everlasting covenant, and it is sealed unto them by the Holy Spirit of promise, by him who is anointed, unto whom I have appointed this power, and the keys of this Priesthood; and it shall be said unto them, ye shall come forth in the first resurrection; and if it be after the first resurrection, in the next resurrection; and shall inherit thrones, kingdoms, principalities, and powers, dominions, all heights and depths—then shall it be written in the Lamb's Book of Life, that he shall commit no murder whereby to shed innocent blood, and if ye abide in my covenant, and commit no murder whereby to shed innocent blood, it shall be done unto them in all things whatsoever my servant hath put upon them, in time, and through all eternity, and shall be of full force when they are out of the world; 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.

Verily, verily I say unto you, except ye abide my law, ye cannot attain to this glory;

For straight is the gate, and narrow the way that leadeth unto the exaltation and continuation of the lives, and few there be that find it, because ye receive me not in the world, neither do ye know me.

But if ye receive me in the world, then shall ye know me, and shall receive your exaltation, that where I am, ye shall be also.

This is eternal lives, to know the only wise and true God, and Jesus Christ, whom he hath sent. I am he. Receive ye, therefore, my law.

Broad is the gate, and wide the way that leadeth to the deaths, and many there are that go in thereat; because they receive me not, neither do they abide in my law.

Verily, verily I say unto you, if a man marry a wife according to my word, and they are sealed by the Holy Spirit of promise, according to mine appointment, and he or she shall commit any sin or transgression of the new and everlasting covenant whatever, and all manner of blasphemies, and if they commit no murder, wherein they shed innocent blood—yet they shall come forth in the first resurrection, and 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.

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, saith the Lord God; and he that abideth not this law, can in no wise enter into my glory, but shall be damned, saith the Lord.

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.

Abraham received all things, whatsoever he received, by revelation and commandment, by my word, saith the Lord, and hath entered into his exaltation, and sitteth upon his throne.

Abraham received promises concerning his seed, and of the fruit of his loins,—from whose loins ye are, namely, my servant Joseph,—which were to continue so long as they were in the world; and as touching Abraham and his seed, out of the world they should continue; both in the world and out of the world should they continue as innumerable as the stars; or, if ye were to count the sand upon the sea shore, ye could not number them.

This promise is yours, also, because ye are of Abraham, and the promise was made unto Abraham; and by this law are the continuation of the works of my Father, wherein he glorifieth himself.

Go ye, therefore, and do the works of Abraham; enter ye into my law, and ye shall be saved.

But if ye enter not into my law ye cannot receive the promise of my Father, which he made unto Abraham.

God commanded Abraham, and Sarah gave Hagar to Abraham to wife. And why did she do it? Because this was the law, and from Hagar sprang many people. This, therefore, was fulfilling among other things, the promises.

Was Abraham, therefore, under condemnation? Verily, I say unto you, Nay; for I, the Lord, commanded it.

Abraham was commanded to offer his son Isaac; nevertheless, it was written, thou shalt not kill. Abraham, however, did not refuse, and it was accounted unto him for righteousness.

Abraham received concubines, and they bear him children, and it was accounted unto him for righteousness, because they were given unto him, and he 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, according to the promises, and sit upon thrones, and are not angels, but are Gods.

David also received many wives and concubines, as also Solomon and Moses my servants; as also many others of my servants, from the beginning of creation until this time; and in nothing did they sin, save in those things which they received not of me.

David's wives and concubines were given unto him, of me, by the hand of Nathan, my servant, and others of the prophets who had the keys of this power; and in none of these things did he sin against me, save in the case of Uriah and his wife; and, therefore he hath fallen from his exaltation, and received his portion; and he shall not inherit them out of the world; for I gave them unto another, saith the Lord.

I am the Lord thy God, and I gave unto thee, my servant Joseph, an appointment, and restore all things; ask what ye will, and it shall be given unto you according to my word:

And as ye have asked concerning adultery—verily, verily I say unto you, if a man receiveth a wife in the new and everlasting covenant, and if she be with another man, and I have not appointed unto her by the holy anointing, she hath committed adultery, and shall be destroyed.

If she be not in the new and everlasting covenant, and she be with another man, she has committed adultery;

And if her husband be with another woman, and he was under a vow, he hath broken his vow, and hath committed adultery,

And if she hath not committed adultery, but is innocent, and hath not broken her vow, and she knoweth it, and I reveal it unto you, my servant Joseph, then shall you have power, by the power of my Holy Priesthood, to take her, and give her unto him that hath not committed adultery, but hath been faithful; for he shall be made ruler over many;

For I have conferred upon you the keys and power of the Priesthood, wherein I restore all things, and make known unto you all things in due time.

And 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; and whosesoever sins you remit on earth shall be remitted eternally in the heavens; and whosesoever sins you retain on earth, shall be retained in heaven.

And again, verily I say, whomsoever you bless, I will bless, and whomsoever you curse, I will curse, saith the Lord; for I, the Lord, am thy God.

And again, verily I say unto you, my servant Joseph, that whatsoever you give on earth, and to whomsoever you give anyone on earth, by my word, and according to my law, it shall be visited with blessings, and not cursings, and with my power, saith the Lord, and shall be without condemnation on earth, and in heaven;

For I am the Lord thy God, and will be with thee even unto the end of the world, and through all eternity; for verily, I seal upon you your exaltation, and prepare a throne for you in the kingdom of my Father, with Abraham your father.

Behold, I have seen your sacrifices, and will forgive all your sins; I have seen your sacrifices, in obedience to that which I have told you; go, therefore, and I make a way for your escape, as I accepted the offering of Abraham, of his son Isaac.

Verily, I say unto you, a commandment I give unto mine handmaid, Emma Smith, your wife, whom I have given unto you, that she stay herself, and partake not of that which I commanded you to offer unto her; for I did it, saith the Lord, to prove you all, as I did Abraham; and that I might require an offering at your hand, by covenant and sacrifice;

And let mine handmaid, Emma Smith, receive all those that have been given to my servant Joseph, and who are virtuous and pure before me; and those who are not pure, and have said they were pure, shall be destroyed, saith the Lord God;

For I am the Lord thy God, and ye shall obey my voice; and I give unto you my servant Joseph, that he shall be made ruler over many things, for he hath been faithful over a few things, and from henceforth I will strengthen him.

And I command mine handmaid, Emma Smith, to abide and cleave unto my servant Joseph, and to none else. But if she will not abide this commandment, she shall be destroyed, saith the Lord; for I am the Lord thy God, and will destroy her, if she abide not in my law;

But if she will not abide this commandment, then shall my servant Joseph do all things for her, even as he hath said; and I will bless him and multiply him and give unto him an hundred-fold in this world, of fathers and mothers, brothers and sisters, houses and lands, wives and children, and crowns of eternal lives in the eternal worlds.

And 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: and I, the Lord thy God, will bless her, and multiply her, and make her heart to rejoice.

And again, I say, let not my servant Joseph put his property out of his hands, lest an enemy come and destroy him; for Satan seeketh to destroy; for I am the Lord thy God, and he is my servant; and behold! and lo, I am with him, as I was with Abraham, thy father, even unto his exaltation and glory.

Now, as touching the law of the Priesthood, there are many things pertaining thereunto.

Verily, if a man be called of my Father, as was Aaron, by mine own voice, and by the voice of him that sent me: and I have endowed him with the keys of the power of this Priesthood, if he do anything in my name, and according to my law, and by my word, he will not commit sin, and I will justify him.

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.

And again, as pertaining to the law of the Priesthood: If any man espouse a virgin, and desire to espouse another, and the first give her consent; and if he espouse the second, and they are virgins, and have vowed to no other man, then he is justified; he cannot commit adultery, for they are given unto him; for he cannot commit adultery with that that belongeth unto him and to no one else;

And if he have ten virgins given unto him by this law, he cannot commit adultery, for they belong to him, and they are given unto him, therefore is he justified.

But if one or either of the ten virgins, after she is espoused, shall be with another man; she has committed adultery, and shall be destroyed; for they are given unto him to multiply and replenish the earth, according to my commandment, and to fulfill the promise which was given by my Father before the foundation of the world; and for their exaltation in the eternal worlds, that they may bear the souls of men; for herein is the work of my Father continued, that he may be glorified.

And again, verily, verily I say unto you, if any man have a wife, who holds the keys of this power, and he teaches unto her the law of my Priesthood, as pertaining to these things, then shall she believe, and administer unto him, or she shall be destroyed, saith the Lord your God, for I will destroy her; for I will magnify my name upon all those who receive and abide in my law.

Therefore, it shall be lawful in me, if she receive not this law, for him to receive all things, whatsoever I, the Lord his God, will give unto him, because she did not administer unto him according to my word; and she then becomes the transgressor; and he is exempt from the law of Sarah, who administered unto Abraham according to the law, when I commanded Abraham to take Hagar to wife.

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.

1. See The Book of Common Prayer, Church of England, article, Solemnization of Matrimony.

2. Jesus said unto Peter: I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.—Matt. xvi: 19.

3. See Doc. and Cov. Sec. 132: 52.

4.Ibid, verse 66.

5. See Millennial Star, Vol. XIV. (Supplement) pp 80, 83; also pp. 114 and 116 same volume. Doc. and Cov. Sec. 76: 11-16.

6. See a collection of affidavits on this subject in the Historical Record, Andrew Jenson, compiler; and also affidavits in Succession in Presidency, 2nd edition.

7. See Times and Seasons for March, 1844.

8. See Times and Seasons for February 1st, 1844.

CAMP FOLLOWERS.—BANKRUPTCY.

AMONG the most despicable occupations that men engage in, that of camp follower holds a front rank. By plundering the dead, by the practice of extortion upon the living, by taking advantage of the license and reign of terror that follows in the wake of an army, the camp follower plunders the terrified people, not unfrequently claiming to be authorized by the commanders of the army, in order to be more successful in his rapine. Thus he seeks to enrich himself upon the misfortunes and terrors of others and at the expense of the reputation of armies and their commanders. More loathsome are such characters than the vultures that hover about the fields made red by human gore, to glut themselves upon the festering, swollen bodies of the dead. Yet more to be despised than the camp follower is that man who will attach himself to a religious association with a view of profiting in schemes of villainy; and when discovered in his crimes throws the responsibility of his evil doing upon the leaders of said association, claiming that his crimes have been taught to him as a part of his religion! Such men are wholesale character assassins, for by their deeds virtuous communities are brought into disrepute, and reproach is cast upon their religion.

Some such characters had attached themselves to the Saints in Nauvoo and vicinity, and gave a coloring to the charges that were made against The Church, to the effect that the leaders thereof sanctioned stealing, so long as it was practiced on the Gentiles—those not belonging to The Church. Such were the rumors given out by some members of The Church engaged in this infamous business. On the eighteenth of November a nest of such vipers was uncovered at Ramus, near Nauvoo; and they were promptly excommunicated from The Church by the Apostles, who were holding a conference at the place on the date above mentioned. Both Joseph and Hyrum took advantage of the occasion to make affidavits before proper officers of the law to the effect that they had never given their sanction to such infamous doctrine as that attributed to them;[1]and the Twelve Apostles in an epistle to the public disavowed ever sanctioning the crime of theft.

Hyrum in his affidavit says:

I hereby disavow any sanction, or approbation by me of the crime of theft, or any other evil practice in any person or persons whatever, whereby either the lives or property of our fellow-men may be unlawfully taken or molested; neither are such doings sanctioned or approbated by the First Presidency or any other persons in authority or good standing in The Church, but such acts are altogether in violation of the rules, order and regulations of The Church, contrary to the teachings given in said Church, and the laws of both God and man.

In a public declaration to which Joseph appended his affidavit, the Prophet said:

It has been proclaimed upon the housetops and in the secret chamber, in the public walks and private circles throughout the length and breadth of this vast continent, that stealing by the Latter-day Saints has received my approval; nay, that I have taught them the doctrine, encouraged them in plunder, and led on the van—than which nothing is more foreign from my heart. I disfellowship the perpetrators of all such abominations; they are devils and not Saints, totally unfit for the society of Christians or men. It is true that some professing to be Latter-day Saints have taught such vile heresies, but all are not Israel that are of Israel; and I want it distinctly understood in all coming time, that The Church over which I have the honor of presiding, will ever set its brows like brass, and its face like steel, against all such abominable acts of villainy and crime.

Nor were the Twelve less forcible in denouncing this iniquity. In an epistle printed at the same time with the above they said:

We know not how to express our abhorrence of such an idea, and can only say it is engendered in hell, founded in falsehood, and is the offspring of the devil; that it is at variance with every principle of righteousness and truth, and will damn all that are connected with it. * * * We further call upon The Church to bring all such characters before the authorities, that they may be tried and dealt with according to the law of God and delivered up to the laws of the land.

About this time, too, there were gangs of robbers operating up and down the Mississippi river from which the Saints suffered, as many of their horses and cattle were stolen; but more serious injury arose from the fact that the acts of these robbers were attributed to the Saints themselves, and did much to prejudice the minds of the public against them.

In the month of December the attempt to build up the town of Warren, located one mile south of Warsaw, was abandoned. As early as the fall of 1839 Daniel S. Witter, a man owning a sawmill at Warsaw, held out inducements to the First Presidency of The Church to settle at or in the vicinity of Warsaw, but the location where the Saints built up Nauvoo was considered preferable. Still Witter, Aldrich, Warren, and others continued to solicit the authorities of The Church to make an attempt to build up a city near Warsaw; and finally, in the spring of 1841, an agreement was entered into between The Church authorities and Witter, Warren and Aldrich—owners of the school section located just south of Warsaw—by which any of the Saints settling on this school section, already surveyed into town lots and called Warren, were to have certain privileges granted them.

In September, Willard Richards was located at Warsaw and made what preparations he could to receive settlers. Some few families of Saints gathered there, and in November two hundred and four emigrants from England were counseled to locate in that vicinity. But no sooner had preparations to build up the place been made than the citizens of Warsaw attempted to form an anti-Mormon association, and manifested other symptoms of an unfriendly character. They raised the rents—Mr. Witter himself raised one dollar per barrel on flour, while Aldrich forbade the people using the old wood on the school section. These unfriendly demonstrations led to the abandonment of the enterprise of building up Warren, and the Church authorities promptly advised the Saints who had located there to remove to Nauvoo.

The winter of 1841-2 was a busy one for Joseph and those who labored with him as his scribes. He read the proof-sheets of the Book of Mormon previous to its being stereotyped; and prepared that concise yet admirable historical sketch of the Rise and Progress of the Church, together with a summary of the principles it teaches—now known as the Articles of Faith—for Mr. Wentworth of Chicago, who was writing a history of Illinois. He also prepared for publication his translation of the Book of Abraham from Egyptian papyrus, and which in its importance as a record of the ancient saints brought to light in this age, stands only second to the Book of Mormon.

The Egyptian papyrus came into the possession of the Prophet through one Michael H. Chandler, who was travelling through Ohio exhibiting several Egyptian mummies and rolls of papyrus that were found in the coffin containing the mummies. Chandler claimed to have obtained the Egyptian treasures as a bequest from an uncle who had traveled in Egypt. But it matters little how Chandler came into possession of the mummies; the Saints in Kirtland purchased them, and the two rolls of papyrus proved to be the writings of Abraham and of Joseph who was sold into Egypt; and the record of Abraham, at least in part, was translated and published by the Prophet. Its importance is of the character above stated.[2]

These labors, together with instructing the Saints, attending debating schools, laboring in the city council, and organizing and instructing women's Relief Societies, occupied the attention of the Prophet until the opening of spring.

Meantime Nauvoo had been rapidly building up. Work on the temple and Nauvoo House was being pushed with considerable vigor; and many neat cottages had taken the place of the rude temporary cabins that had been constructed to shelter the people until their industry could win better homes. The population in the spring of 1842 was between eight and ten thousand. The stream of emigration from the British mission by that time had commenced to flow in and the new citizens assisted in no small degree to increase the prosperity of this central gathering place of the Saints.

But The Church had passed through a long period of disaster. Time and again the early members of The Church had been driven away from their homes, and while their faith in their religion remained unshaken, these frequent drivings and mobbings stripped them of their property and of course ruined their financial schemes; and though their prospects at Nauvoo began to brighten, the people were constantly plagued by the presentation of old claims upon them, their creditors making small or no allowance for the disasters which had overtaken them. This was a constant draft upon their resources and a great hindrance to the growth of Nauvoo. Finally, as a means of protection against unreasonable, importunate creditors, a number of the leading brethren, among them the Prophet Joseph, took advantage of the bankrupt law. Under this law any one owing a certain amount more than he was able to pay, made out a schedule of his property and likewise of his debts, and placed both in the hands of an assignee, who paid his creditors whatever percentage of his debts his property amounted to; and the assignor could start again without being compelled to pay any of the old claims held against him previous to his declared insolvency. In whatever light this action on the part of the brethren may appear at first sight, an examination into all the circumstances will reveal the fact that as a means of self-protection it became absolutely necessary. They were financially down, and before they could rise to their feet, inexorable creditors were upon them to take away their substance. If it is possible for an individual or a company to be justified in taking advantage of the bankrupt law, then the Mormon leaders were. There was no effort on the part of those who took advantage of the bankrupt law to defraud their creditors. To parties with whom Joseph had contracted for lands, he wrote that he still considered his contracts with them as good; and in the case of the Hotchkiss purchase he proposed to renew the contract. This step placed the brethren beyond the power of their unjust creditors, and necessity compelled the action.

1. Times and Seasons for December, 1841.

2. Those who would know more of this ancient record are referred to the Pearl of Great Price where they will fund the translation of it; and for a pretty full consideration of its claims to being a genuine ancient record, and an inspired book, the reader is referred to "The Divine Authenticity of the Book of Abraham," by Elder George Reynolds.

SUSPICIONS OF TREACHERY.

AS early as January, 1842, Joseph, as lieutenant-general of the Legion, issued orders for a general military parade and review of the Legion to take place on the seventh of May following. A subsequent order, issued in April, marking out the programme for the day's exercises, contained the following clause:

At three o'clock p. m. the cohorts will separate and form in line of battle, the brigadiers assume their respective commands, and General Law's command [cavalry] will make a descent upon that of General Rich's [cohort C, infantry] in order of sham battle.

The lieutenant-general had invited the consolidated staff of the Legion to partake of arepast militaireon the occasion, at his house.

On the morning of the day appointed for the drill and review two thousand troops were in the field; and an immense concourse of spectators, both of Saints and strangers. Such was the interests taken in the movement of the people of Nauvoo, that a number of the prominent men of the State within reach of the city attended the review. Judge Stephen A. Douglass adjourned the circuit court, then in session at the county seat, Carthage, in order to attend. As soon as the lieutenant-general heard of the presence of Judge Douglass, he sent him an invitation to attend the military dinner given at his house, which the judge accepted.

It was a glorious day, passing off without noise or disorder; and even the strangers expressed themselves as highly satisfied with what they had witnessed. But even during the brightest days clouds will sometimes drift across the sun's disc: so in the moments of man's supreme happiness, it often occurs that shadows arise to alarm his fears, and remind him how fleeting are the joys of this life—

Some drops of joy with draughts of ill between;Some gleams of sunshine 'mid renewing storms,

are all that he may hope for. So was it with the principal founder of Nauvoo on the day of the sham battle. When the respective cohorts were drawn up in line of battle, facing each other, Major-General John C. Bennett rode up to General Smith and asked him to lead the charge of the first cohort, but Joseph declined. He next asked him to take a position in the rear of the cavalry without his staff during the engagement, but against this Captain A. P. Rockwood, the commander of Joseph's life guard, objected, and Joseph with his staff chose his own position.

Of this incident—and it is for this reason that I have referred to this parade and sham battle—Joseph remarks:

If General Bennett's true feelings towards me are not made manifest to the world in a very short time then it may be possible that the gentle breathings of that Spirit which whispered to me on parade that there was mischief 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 seventh of May, 1842, where my life might have been forfeited and no man have known who did the deed?

This is about the first intimation that we have in any of The Church records of John C. Bennett's disaffection towards Joseph or The Church. Two years before he had come to Nauvoo—then Commerce—filled with that fiery zeal "for the holy faith" which is only known to the newly-made convert. He was a man of considerable learning and ability, and devoted himself assiduously to bring to pass the prosperity of Nauvoo. He was of great service to Joseph as a lieutenant, and the Prophet was wont to say of him that he was about the first man he had about him who could do exactly what he wanted done, the way it should be done, and who would do it at once. In training the Legion and assisting in the drafting of the Nauvoo and other charters, he had rendered invaluable service; and had he possessed qualities of heart equal to those of his mind, he was calculated to have been a valuable acquisition to the city of Nauvoo. Nor am I willing to believe that his motives in uniting himself with The Church were altogether evil, notwithstanding his life previous to his joining The Church was immoral. I am quite willing to believe that when he came to the Saints it was his determination to reform and win for himself an honorable standing among his fellow-men; but the evil habits he had contracted were too strong for his will, and he sought the gratification of his lusts which led to his fall.

Soon after he settled at Nauvoo, he paid his addresses to a respectable young lady of the city, and she, believing him to be an honorable man, accepted them, and he promised to marry her. In the meantime, however, Joseph had received information from the vicinity of Bennett's former residence to the effect that the doctor was a wicked man, and that he had a wife and several children in McConnellsville, Morgan County, Ohio—a thing the doctor had kept concealed. Learning this, Joseph persuaded him to discontinue his attentions to the young lady; but he soon renewed them; whereupon Joseph threatened to expose him if he did not desist, which, to all appearances, had the desired effect.

Being foiled in his advances toward this young lady, and finding that Joseph stood like a lion in his path to prevent the accomplishment of his evil designs and protect the unsuspecting, he drew around him a covering of hypocrisy, carefully concealed his movements from the Prophet, and proceeded to teach some women, who only knew him as an honorable man, that promiscuous intercourse of the sexes was a doctrine believed in by the Latter-day Saints, and that there was no harm in it. In his first efforts he was unsuccessful; but in his subsequent advice, in the same line, he told them that Joseph and others of The Church authorities both sanctioned and practiced this wickedness, saying that the Prophet only denounced such things so vehemently in public, because of the prejudice of the people and the trouble it might create in his own house. In this manner he succeeded in overcoming the scruples of some of his dupes, and seduced several females. Nor did the evil end here. Bennett induced other men to adopt his evil practices; among them Francis M. and Chauncy L. Higbee. These men repeated the assertions made by the doctor, and thus the evil spread, and the reputation of the Prophet was being undermined.

But evils of this character cannot long be practiced without coming to light, and Doctor Bennett, finding that his corruption was about to be uncovered, began to prepare for the shock. When confronted with positive evidence that it was known that he had a wife and family, and that his seductions were also known, he attempted suicide by taking poison, and resisted the administration of antidotes, but he was rescued from this fate in spite of himself.

Before his evil course was known, arrangements were made to run the doctor for representative from the district in which Nauvoo was included, to the State legislature. But one day Joseph met the doctor in the presence of Squire Wells, and addressed him in substance as follows: "Doctor, I can sustain you no longer. Hyrum is against you, the Twelve are against you, and if I do not come out against sin and iniquity I shall myself be trodden under foot as a Prophet of God." That sentence sounded the death knell to the standing of Dr. Bennett in Nauvoo. Joseph had clung to him in the hope of reforming him, but that could no longer be expected; and when the Prophet let go his hold upon him, there was nothing could avert his downfall.

On the nineteenth of May Bennett resigned his position as mayor and Joseph was elected to that office. On this occasion, and before the whole city council, Joseph asked Doctor Bennett if he had anything against him, to which the doctor 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 if any one has said that I have stated that General Joseph Smith has given me authority to hold illicit intercourse with women he 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 intend to continue with you, and hope the time may come when I may be restored 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—Will you please state definitely whether you know anything against my character, either in public or private.Doctor Bennett—I do not. In all my intercourse with General Smith in public and in private he has been strictly virtuous.

Joseph—Will you please state definitely whether you know anything against my character, either in public or private.

Doctor Bennett—I do not. In all my intercourse with General Smith in public and in private he has been strictly virtuous.

In addition to this statement before the city council, Doctor Bennett made affidavit before Squire Wells to the same effect as the above.

On the twenty-sixth of May, the case of Bennett came up in the Masonic lodge, of which the doctor was a member, as were also nearly all the principal men of Nauvoo. In the presence of one hundred of the fraternity, he confessed his licentious practices, and acknowledged that he was worthy of the severest chastisement, yet he pleaded for mercy, and especially that he might not be published in the papers. So deep, apparently, was his sorrow, that Joseph pleaded for mercy in his behalf, and he was forgiven as a Mason; but previous to this, the First Presidency of The Church, the Twelve and the Bishop had sent a formal notice to him that they could not fellowship him as a member of The Church, but they withheld the matter from publication, at his earnest solicitation, because of his mother.

John C. Bennett, however, had fallen too far to recover from the effects of his deep transgression. He suddenly left Nauvoo, and soon afterward was found plotting with the enemies of the Saints for the destruction of The Church. By this time the Masonic lodge found that he was an expelled Mason, and had palmed himself off on the Nauvoo lodge as a Mason in regular standing, consequently he was disfellowshiped from the Nauvoo lodge, and was also cashiered by the court-martial of the Nauvoo Legion; and thus plucked of all his glory, he was left to wander as a vagabond and an outcast among men.

After he so suddenly left Nauvoo, he again said that the Prophet Joseph had authorized and encouraged sexual wickedness, and when confronted with his own affidavit, which declared Joseph to be a virtuous man, and a teacher of righteousness, and upright both in his public and private character, he claimed that he was under duress when he made that affidavit. But Squire Wells, before whom he had qualified to make his sworn statement, went before a justice of the peace, and made affidavit that during the time that this development of his wickedness was going on, and he making statements favorable to Joseph and The Church, that—

During all this time, if he (Doctor Bennett) was under duress or fear, he must have had a good faculty of concealing it; for he was at liberty to go and come when and where he pleased, so far as I am capable of judging.

Squire Wells further testifies in the same statement:

I was always personally friendly with him, after I became acquainted with him. I never heard him say anything derogatory to the character of Joseph Smith, until after he had been exposed by said Smith on the public stand in Nauvoo.

So soon as it was learned that the doctor had left Nauvoo, and was operating for the destruction of The Church, the whole case was published in the Nauvoo papers, and his corruption made known to the world. Those whom he had involved in his vile snares, both men and women, were brought before the proper tribunals of The Church; some of them were disfellowshiped, and others who sincerely repented were forgiven.

The only description I have seen of Doctor Bennett is given in the Essex CountyWashingtonian, 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 five feet nine inches high, well formed, black hair sprinkled with grey, dark complexion, a rather thin face, and black, restless eyes.

The fall of Doctor Bennett added another evidence to the fact that neither natural nor acquired attainments, however brilliant they may be, can secure one a safe standing in the Church of Jesus Christ of Latter-day Saints, when not accompanied with righteousness of life. Moreover, experience has proven that to brilliancy of intellect highly cultivated, may be added inspired dreams, visions, the revelations of God, and the visitation of angels—and yet, if the daily life and conversation runs not hand in hand with righteousness, these things furnish at best but an insecure foundation on which to stand.

ATTEMPTED ASSASSINATION OF GOVERNOR BOGGS.

It was rumored in Nauvoo about the middle of the month of May, 1842, that ex-Governor Boggs, of Missouri, had been assassinated by an unknown hand, at his residence in Independence, Jackson County, Missouri. The ex-governor, however, did not die from the wounds he received, but recovered in the course of several days. The assault made upon him by his enemy, whoever he might be, occurred on the sixth of May, in the year above named. He was seated in a room by himself, when some person discharged a pistol loaded with buckshot, through the adjoining window. Three of the shot took effect in his head—one of which, it was said, penetrated his brain. His son, hearing the shot, burst into the room and found him in a helpless condition. The pistol from which the shot was fired was found under the window, and there, too, were the footprints of the would-be assassin.

No sooner was the news of the affair heard than speculation was rife as to the parties who had perpetrated the deed; and in consequence of the infamous part taken by Boggs in driving the Saints from the State of Missouri, during the period that he was governor, it was not long before "Joe Smith and the Mormons" were accused of the deed. The QuincyWhig, in its issue of May 21st, said:

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 violent means. Hence, there is plenty of foundation for rumor.

To this statement the Prophet Joseph wrote a reply and sent it to the editor of theWhig, Mr. Bartlett:

DEAR SIR—In your paper of the 21st inst., [May] 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[1]not through my instrumentality. My hands are clean and my heart pure, from the blood of all men.

As soon as Boggs recovered sufficiently, he went before Samuel Weston, a justice of the peace at Independence, and one of the characters that some of my readers of "The Missouri Persecutions" will remember as taking part in driving the Saints from their homes in Jackson County—before him Boggs made affidavit that he had reason to believe, from evidence and information then in his possession, that "Joseph Smith, the Mormon Prophet, was accessory before the fact of the intended murder," and therefore applied to Thomas Reynolds, governor of Missouri, to make a demand on the governor of Illinois, to deliver Joseph Smith up to some person authorized to receive him on behalf of the State of Missouri, to be dealt with according to law.

Governor Reynolds promptly granted the request and made the demand on the governor of Illinois for the surrender of Joseph to one E. R. Ford, who was appointed the agent of Missouri to receive him. In making the demand, Governor Reynolds said:

Whereas it appears * * * that one Joseph Smith is a fugitive from justice, charged with being accessory before the fact, to an assault with intent to kill, made by one O. P. Rockwell, on Lilburn W. Boggs, in this State [Missouri]; and is represented to the executive department of this State as having fled to the State of Illinois; Now, therefore, I, * * * do by these presents demand the surrender and delivering of the said Joseph Smith, etc., etc.

We have given this extract for the requisitionverbatim, because, in the first place, the affidavit of Boggs, upon the strength of which Governor Reynolds made his demand for the surrender of Joseph Smith, does not claim that he was a fugitive from justice, or that he had fled from the State of Missouri to Illinois; but on the contrary, the affidavit says that he was a "citizen or resident of Illinois," hence the statement of fact in the affidavit was not sufficient to justify the demand for Joseph Smith to be surrendered to Missouri. A person resident in a State may not be delivered up to the authorities of another State for alleged offenses, unless it is represented that he has fled from the State making the demand for his surrender, to escape from justice. This charge was not made by Boggs in his affidavit, which was Governor Reynolds' only authority for making the demand. But in what Boggs failed, Governor Reynolds made up; and upon his own responsibility, charged in his demand on Illinois that Joseph Smith was "a fugitive from justice," and had "fled to Illinois;" a statement that was at once untrue, and wholly gratuitous on the part of the executive of Missouri, and proves him to be a willing persecutor of the innocent. Secondly, it was this assumption on the part of Reynolds that did much towards making the demand on Illinois void. But more of this anon.

Governor Carlin, of Illinois, respected the demand of Missouri, and issued a warrant for the arrest of O. P. Rockwell as principal and Joseph Smith as accessory before the fact, in an assault with intent to kill, upon ex-Governor Boggs. The papers were placed in the hands of the deputy sheriff of Adams County, who, with two assistants, at once repaired to Nauvoo, and on the eighth of August, 1842, arrested the above named parties. There was no evasion of the officers, but the municipal court of Nauvoo, at once, on the application of the parties arrested, issued a writ ofhabeas corpus, requiring the officers having the prisoners in charge, to bring them before that tribunal, in order that the legality of the warrant under which they were arrested might be tested. This the sheriff refused to do, as he claimed that the municipal court had no jurisdiction in the case, but he left the prisoners in the care of the city marshal, without, however, leaving the original writ upon which alone they could be held; and the deputy sheriff and his assistants returned to Quincy; the prisoners being turned loose to go about their business.

During the absence of the deputy sheriff, Joseph had secured a writ ofhabeas corpusfrom the master in chancery, as it was questionable if the municipal court of Nauvoo had the authority to issue such writs in cases arising under the laws of the State or the United States.[2]The officers returned from Quincy on the tenth, but in the interim it had been decided by Joseph and his friends, that the best thing for himself and Rockwell to do under the excitement of public sentiment then existing was to keep out of the way for a season; so that the officers were unable to find them on their return.

Joseph crossed the river and stayed at his uncle John's house for a few days, in the settlement called Zarahemla; but on the night of the eleventh of August, he met by appointment his brother Hyrum, Rockwell, his wife Emma and several other friends at the south point of the island that stands midway in the river between Nauvoo and Montrose.

It had been rumored that the governor of Iowa had also issued a warrant for the arrest of Joseph and Rockwell, where-upon it was decided that it would be better for them to remain on the Illinois side of the river. Subsequent events, however, proved that this rumor was a false one. Joseph was rowed up the river by a Brother Dunham to a point near the home of a Brother Derby. Rockwell had been set ashore and had proceeded to the same point on foot, where he built a fire on the bank of the river, that Dunham might know where to land. At Derby's, the Prophet remained in hiding for some time, and Rockwell went east, remaining for several months in Pennsylvania and New Jersey.

From his place of concealment, Joseph directed the movements of the people at Nauvoo, and managed his own business through faithful agents, who met with him occasionally. Emma spent considerable of her time with him, and beguiled the loneliness of those weary hours of inactivity that he, whose life is the synonym for activity, had to endure.

During those days of exile, one gets a glimpse of the Prophet's private life and character, that in part explains the mystery of his power and influence over his friends and his people:—it was his unbounded love for them. Speaking of the meeting with his friends in the night at the island, in the account he gives of it in the Book of the Law of the Lord, he says:

How glorious were my feelings when I met that faithful and friendly band, on the night of the eleventh [of August], on the island at the mouth of the slough between Zarahemla and Nauvoo. With what unspeakable delight, and what transports of joy swelled my bosom, when I took by the hand, on that night, my beloved Emma—she that was my wife, even the wife of my youth, and choice of my heart. Many were the vibrations of my mind when I contemplated for a moment the many scenes we had been called to pass through, the fatigues and the toils, the sorrows and sufferings, and the joys and the consolations, from time to time, which had strewed our paths and crowned our board. Oh, what a commingling of thoughts filled my mind for the moment!—and again she is here, even in the seventh trouble—undaunted, firm and unwavering—unchangeable, affectionate Emma!

Of his brother Hyrum on the same occasion he says:

There was Brother Hyrum, who next took me by the hand—a natural brother. Thought I to myself, Brother Hyrum, what a faithful heart you have got! Oh, may the Eternal Jehovah crown eternal blessings upon your head, as a reward for the care you have had for my soul! Oh, how many are the sorrows we have shared together! and again we find ourselves shackled by the unrelenting hand of oppression. Hyrum, thy name shall be written in the Book of the Law of the Lord, for those who come after to look upon, that they may pattern after thy works.[3]

So he goes on to call the faithful by their names and record their deeds of love manifested towards himself, and pronounces his blessings upon them; and if, as one of old said, "We know that we have passed from death unto life because we love the brethren"—surely Joseph Smith possessed that witness—he loved his brethren better than his life!

Some of the brethren proposed that Joseph should go up to the pine woods of Wisconsin, where a number of the brethren were engaged in getting out timber for the Temple and Nauvoo House, until the excitement should subside in Illinois. Of this proposition, Joseph said in a letter to Emma:

My mind will eternally revolt at every suggestion of that kind. * * * My safety is with you if you want to have it so. * * * If I go to the pine country, you shall go along with me, and the children; and if you and the children go not with me, I don't go. I do not wish to exile myself for the sake of my own life. I would rather fight it out. It is for your sakes therefore that I would do such a thing.

This plan, however, was abandoned.

Back to Index Next