Footnotes

1. It was then supposed that Boggs was dead. It was not until several days later that the news of his recovery reached Nauvoo or Quincy.

2. I say "questionable" as representing the views of the Prophet's friends. As a matter of fact, in my judgment, there could be no question about the municipal court having no such power. And if the letter of the Nauvoo charter justified the idea that the municipal court possessed any such power to interrupt the process of the State and United States courts, it was a manifest defect in the wording of the charter, a solecism that would render that part of the charter void.

3. Some years before this, in December, 1835, Joseph said of Hyrum: "I could pray in my heart that all men were like my brother Hyrum, who possesses the mildness of a lamb, and the integrity of a Job, and in short, the meekness and humility of Christ; and I love him with that love that is stronger than death, for I never had occasion to rebuke him, nor he me."—Mill. Star, vol. VX. P. 521.

THE PROPHET'S TRIAL AT SPRINGFIELD—MISSOURI AGAIN THWARTED.

It appears that Joseph had resolved to submit no longer to the injustice he had suffered from the hands of the people of Missouri. It was rumored that the officers on leaving Nauvoo, breathed out threats of returning with sufficient force to search every house in the city and vicinity; and Sheriff Ford, the agent of Missouri, threatened to bring a mob against the Mormons, if necessary to arrest the Prophet. Hearing these rumors, Joseph exchanged several letters with William Law, who had been recently elected major-general of the Legion,viceJohn C. Bennett, cashiered; in which he admonished him to have all things in readiness to protect the people in their rights, and not for one moment to submit to the outrages that were threatened.

"You will see, therefore," said he, in a letter written on the fourteenth of August, to Law, "that the peace of the city of Nauvoo is kept, let who will, endeavor to disturb it. You will also see that whenever any mob force or violence is used, on any citizen thereof, or that belongeth thereunto, you will see that force or violence is immediately dispersed, and brought to punishment, or meet it, and contest it at the point of the sword, with firm, undaunted and unyielding valor; and let them know that the spirit of old Seventy-six, and of George Washington yet lives, and is contained in the bosoms and blood of the children of the fathers thereof. If there are any threats in the city, let legal steps be taken against them; and let no man, woman or child be intimidated, nor suffer it to be done. Nevertheless, as I said in the first place, we will take every measure that lays in our power, and make every sacrifice that God or man could require at our hands, to preserve the peace and safety of the people without collision."

To these sentiments there was a willing response of acquiescence on the part of the major-general, and he pledged himself to faithfully carry out Joseph's orders, provided the emergency for doing so should arise. After a little, however, the excitement began to subside; and as Joseph's hiding place at Derby's was discovered by a young man who suddenly came upon him and his kind host while they were walking out in the woods for exercise, the Prophet moved quietly into the city, staying first at the house of one friend a day or two, and then removing to that of another.

In the meantime the case was plainly placed before Governor Carlin; and the course that Joseph had taken fully vindicated by letters written to him by Emma his wife, who displayed no mean ability in the correspondence she opened up with the governor, which so nearly concerned the peace of her family. She directed the attention of the governor to the fact that Joseph had not been in the State of Missouri for some three or four years—that if her husband had been accessory before the fact, to the assault upon ex-Governor Boggs, the crime, if committed at all—which she stoutly averred was not the case—was done in Illinois, and there was no law to drag a man from a State where the crime was committed, into a State where it had not been committed, for trial; and as her husband had not been in the State of Missouri for several years previous to the assault on Boggs, he could not have fled from the justice of that State, and therefore ought not to be given up under the fugitive-from-justice law.

Letters from many prominent citizens of Nauvoo were also sent to the governor; and the Female Relief Society called his attention to the threat of mob violence and invasion from Missouri, and asked that sufficient military protection might be given to insure the peace and safety of Nauvoo. All these things the governor treated lightly, and claimed that the only excitement that existed was with the Mormon people at Nauvoo, and nowhere else; and there was no need, he insisted, of taking the precautions hinted at by the people; though when talking on another subject he unwittingly remarked that persons were offering their services every day either in person or by letter, and held themselves in readiness to go against the Saints whenever he should call upon them; but he never had the least idea of calling on the militia, neither had he thought it necessary. He maintained that the proper thing for Joseph to do was to give himself up to the authorities of Missouri for trial, and he had no doubt that he would be acquitted. Judge Ralston asked him how he thought Mr. Smith would go through the midst of his enemies without being subject to violence; and how after his acquittal, he would be able to return to Illinois. To that proposition the governor could give no satisfactory answer, but made light of the whole matter. And in spite of all the protests sent in by the people of Nauvoo, he made a proclamation that as Joseph Smith and O. P. Rockwell had resisted the laws, by refusing to go with the officers who had them in custody, and had made their escape, he offered a reward of two hundred dollars for each or either of those "fugitives from justice." Governor Reynolds also offered a reward for their arrest, three hundred dollars for each one or either of them.

Joseph continued to remain in the city and moved about cautiously, attending to his business. A tide of popular prejudice had set in of such proportions that it seemed that it would overwhelm the Saints. It had been created largely through the misrepresentations of John C. Bennett, and Joseph at once determined to counteract it if possible. He ordered that a special conference be called to meet on the 29th of August, to appoint Elders of The Church to go through the State of Illinois and the east to flood the country with the truth in relation to Bennett's character. The conference was called, and in the interim documents and affidavits were prepared that the brethren might be armed with proofs in relation to the facts respecting Bennett and his misrepresentations.

The conference convened on the day appointed and Hyrum Smith addressed them on the mission that many of them were expected to take. At the conclusion of his remarks, Joseph suddenly stepped into the stand to the great joy of his people, many of whom thought he had gone to Washington, and others to Europe. His appearance created great cheerfulness and animation among the people. Joseph, naturally impulsive, was overjoyed to again stand before the Saints. He addressed them in more than his usual spirited manner and called upon the brethren to go through the States taking documents with them, "to show to the world the corrupt and oppressive conduct of Boggs, Carlin and others, that the public might have the truth laid before them." In response to this call to sustain the Prophet's character, three hundred and eighty Elders volunteered their services, and announced their willingness to go immediately.

For several days after the conference the Prophet continued about home, but it being revealed to him that his enemies were again on the move to take him; he found it necessary to drop out of sight. It was during this time of hiding that he wrote those instructions respecting baptism for the dead, contained in the 127th and 128th sections of the Book of Doctrine and Covenants.

But notwithstanding his enemies were on the watch for him, he now and then visited his home; and on the occasion of paying one of these visits to his family he nearly fell into the hands of the officers. He was at dinner with his family at the "Mansion," when Deputy Sheriff Pitman, of Adams County, and an assistant suddenly presented themselves at the door. Fortunately John Boynton, who was present, saw them first and went to the door to meet them. They asked him if Joseph Smith was present, to which he gave an evasive answer, saying that he had seen Joseph that morning, but did not say he had seen him since. During this conversation the Prophet stepped out of the back door, ran through the corn in his garden and so to the house of Bishop N. K. Whitney. Emma now engaged the sheriff in conversation. He said he wanted to search the house. She asked if he had a search warrant, to which he answered in the negative; but insisted on searching the house nevertheless, and as she knew that Joseph had escaped, she did not refuse. Of course the search was fruitless.

It was reported that a party of fifteen left Quincy with the sheriff the day before, and that they rode all night expecting to reach Nauvoo before daylight, surround the "Mansion," and capture Joseph. But in the night they got scattered and did not meet again, nor did Sheriff Pitman reach Nauvoo until about noon, when he made the effort above detailed.

About the first of October, Elder Rigdon and Elias Higbee were in Carthage, and from a conversation with Judge Douglass, they learned that Governor Carlin had purposely issued an illegal writ for the arrest of Joseph, thinking he would go to Carthage to be acquitted onhabeas corpusproceedings before Judge Douglass; when an officer of the State would be present with a legal writ and serve it upon him immediately, and thus drag him to Missouri. The plot, however, was discovered in time to thwart it, and Joseph, in company with Elder John Taylor, Wilson Law and John D. Parker, left Nauvoo for the home of Elder Taylor's father, about a day and a half's ride from Nauvoo, and there the Prophet remained for about a week.

Meantime, through Major Warren, master in chancery, Joseph's case was presented to Justice Butterfield, of Chicago, and United States attorney for the district of Illinois. He wrote out an elaborate review of the case in which he claimed that Joseph could be released on a writ ofhabeas corpus; that he would have the right to prove that he was not in Missouri at the time the alleged crime was committed—that of necessity, if he was guilty of the crime with which he was charged, he must have committed it in Illinois, and therefore was not a fugitive from justice—and the governor of Illinois had no right to surrender him to the authorities of Missouri as such. Mr. Butterfield contended that a warrant for the action of the governor of a State, in delivering up a person to the authorities of another State, was found in that clause of the Constitution which says:

A person charged in any State with treason, felony or other crime, who shall flee from justice, and be found in another State, shall, on demand of the executive authority of the State from which he fled, be delivered up, to be removed to the State having jurisdiction of the crime. (Constitution, Article 4; Section 2.)

Mr. Butterfield insisted that it was unnecessary to inquire into the laws that had been enacted by Congress on the subject, since:

Congress has just so much power and no more than is expressly given by the said clause in the Constitution.

"What persons, then," he inquires, "can be surrendered up by the governor of one State to the governor of another?"

First: He must be a person charged with treason, felony or other crime. It is sufficient if he be charged with the commission of crime, either by indictment found or by affidavit. Second: He must be a person who shall flee from justice, and be found in another State. It is not sufficient to satisfy this branch of the Constitution, that he should be "charged" with having fled from justice. Unless he has actually fled from the State, where the offense was committed, into another State, the governor of this State has no jurisdiction over his person and cannot deliver him up.

Mr. Butterfield reviewed the subject ofhabeas corpuswrits and their operations both in England and the United States, and quoted a number of cases from the courts of New York, and the action of the executives of the several States to support the principles he contended for, and concluded his communication in these words:

I would advise that Mr. Smith procure respectable and sufficient affidavits to prove beyond all question that he was in this State [Illinois] and not in Missouri at the time the crime with which he was charged was committed, and upon these affidavits, apply to the governor to countermand the warrant he has issued for his arrest. If he should refuse so to do, I am already of the opinion that, upon that state of facts, the supreme court will discharge him uponhabeas corpus.

Joseph acted upon this advice, and sent agents with all the necessary papers to Springfield and applied to Governor Ford—Carlin's term of office in the meantime having expired—to revoke the writ and proclamation of ex-Governor Carlin for his arrest. The supreme court being in session, Governor Ford submitted the petition and all the papers pertaining thereto for their opinion, and they were unanimous in their belief that the Missouri writ was illegal, but were divided as to whether it would be proper for the present executive to interfere with the official acts of his predecessor, and therefore Governor Ford refused to interfere; but said, in a personal letter addressed to the Prophet:

I can only advise that you submit to the laws and have a judicial investigation of your rights. If it should become necessary, for this purpose to repair to Springfield, I do not believe that there will be any disposition to use illegal violence towards you; and I would feel it my duty in your case, as in the case of any other person, to protect you with any necessary amount of force, from mob violence whilst asserting your rights before the courts, going to and returning.

This reply was endorsed by Mr. Butterfield and James Adams, in whom Joseph had great confidence; and in conformity with the advice, Joseph was arrested by Wilson Law, on Carlin's proclamation. Application was made at Carthage for a writ ofhabeas corpusto go before the court at Springfield. No writ could be obtained at the court in Carthage, as the clerk had been elected to the State senate; but an order for such writ was issued on the master in chancery, and with that document Joseph, in the company of his brother Hyrum, John Taylor and others, and in charge of Wilson Law, started for Springfield, where they arrived in the afternoon of the thirtieth of December, 1842.

Judge Pope had continued his court two or three days in order to give Joseph's case a hearing, and in the first interview the judge had with him, agreed to try the case on its merits, and not dismiss it on any technicality. The deputy sheriff of Adams County was present, but refused at first to say whether he had the original writ or not; but finally King, his associate, admitted he had it.

Fearing that it was the object of these men to hold the original writ until after proceedings had concluded on the arrest made by virtue of Governor Carlin's proclamation, and thus create more trouble, a petition was made to Governor Ford to issue a new writ, that the case might come up on its merits, which was granted, and Joseph was arrested by Mr. Maxey, and a writ ofhabeas corpuswas issued by the court; but as several days must elapse before a hearing could be had, Joseph was placed under $4,000 bonds, Wilson Law and General James Adams being his bondsmen.

At last the day of trial came on and the attorney-general of the State made the following objection to the jurisdiction of the court:

1. The arrest and detention of Smith, was not under or by color of authority of the United States, or of any officer of the United States, but under and by color of authority of the State of Illinois, by the officer of the State of Illinois.2. When a fugitive from justice is arrested by authority of the governor of any State, upon the requisition of the governor of another State, the courts of justice, neither State nor Federal, have any authority or jurisdiction to inquire into facts behind the writ.

2. When a fugitive from justice is arrested by authority of the governor of any State, upon the requisition of the governor of another State, the courts of justice, neither State nor Federal, have any authority or jurisdiction to inquire into facts behind the writ.

These points were ably arguedproandconby Mr. Butterfield for the defense, and the attorney-general for the State. After giving a patient hearing, the court gave its opinion, saying in relation to the first objection, that, "The warrant on its face purports to be issued in pursuance of the Constitution and laws of the United States, as well as of the State of Illinois;" and therefore the court had jurisdiction.

"The matter in hand," said Judge Pope, "presents a case arising under the second section of article IV of the Constitution of the United States, and an act of Congress of February 12th, 1793, to carry it into effect. The Constitution says: 'The judicial power shall extend to all cases in law or equity arising under this Constitution, the laws of the United States, and treaties made, and which shall be made under their authority.'"

Therefore, on that line of reasoning, the judge concluded the court had jurisdiction. As to the second objection—the right of the court to inquire into facts behind the writ—the judge held it unnecessary to decide that point, as Smith was entitled to his discharge, for defect in the affidavit on which the demand for his surrender to Missouri was made. To justify the demand for his arrest the affidavit should have shown, "First, that Smith committed a crime; second, that he committed it in Missouri. And it must also appear 'that Smith had fled from Missouri.'" None of these things the affidavit of Boggs did, and the judge held that it was defective for those reasons, and added:

The court can alone regard the facts set forth in the affidavit of Boggs as having any legal existence. The mis-recitals and over-statements in the requisition and warrant are not supported by oath and cannot be received as evidence to deprive a citizen of his liberty, and transport him to a foreign State for trial. For these reasons, Smith must be discharged.

And Joseph had scored another victory over his old enemies in Missouri.

INCIDENTS OF THE TRIAL AND ACQUITTAL.

DURING the trial, excitement at times ran high and threatened to break out into acts of violence. When Joseph first made his way through the throng about the court-house, some one in the crowd recognized him, and exclaimed: "There goes Smith now!" "Yes," said another, "and a fine looking man he is, too." "And as damned a rascal as ever lived!" put in a third. Hyrum Smith, overhearing the last remark said: "And a good many ditto!" "Yes," said the person addressed, "ditto, ditto, G—d d—n you, and every one that takes his part is as d—d a rascal as he is." "I am that man;" shouted Wilson Law, "and I'll take his part!" Whereupon both parties prepared for a fight; but Mr. Prentice, the marshal, interfered and quelled the disturbance; and the excitement soon quieted down.

During the progress of the trial the Prophet had good opportunity of associating with some of the leading men of the State, among them the judges of the supreme court, and Governor Ford, who ventured to caution the Prophet to have nothing to do with electioneering in political contests; a thing, the Prophet said in reply, he had never done. Governor Ford also told him that he had a requisition from the governor of Missouri for the arrest of himself and others on the old charge of treason, arson, etc., but he happened to know that the charges were dead. The State legislature was also in session and consequently there was a general gathering of the principal men of Illinois, and the Prophet extended largely his circle of acquaintances among them.

The time occupied by the trial kept Joseph and his party over one Sunday in Springfield, and the use of the hall of representatives was tendered him in which to hold religious services. The use of the hall was accepted and Orson Hyde preached in the forenoon, and Elder John Taylor in the afternoon; the services being largely attended by members of the legislature.

It required several days to make the journey from Springfield to Nauvoo, and the Prophet's party suffered no little from the extreme coldness of the weather. The news of Joseph's triumph had preceded him, and as his party approached the city, of which he was the chief founder, the people turned out almosten masseto bid him welcome to his home; and though there was little or none of the pomp and circumstance and splendor that attend the welcome of a king by his subjects, yet never did king receive more hearty or sincere welcome from his people than did Joseph from the citizens of Nauvoo.

The day following his return home the Prophet issued invitations to the Twelve Apostles and their wives and other leading citizens to attend a feast at his house in honor of his release from his enemies. The Twelve at the same time issued a proclamation inviting the Saints in Nauvoo to unite with them in dedicating Tuesday, the seventeenth of January, 1843, as "a day of humiliation, fasting, praise, prayer and thanksgiving before the Great Eloheim," because of the deliverance He had wrought out for His servant. The Bishops were instructed to provide suitable places in their respective wards for the people to meet in, and one or more of the brethren who had been with Joseph at Springfield, would be present to relate what had happened.

Although to relate here the circumstances that befell the man who was accused as the chief actor in the assault upon ex-Governor Boggs—O. P. Rockwell—takes us beyond many events of which we desire to speak, we think it proper to record how, after spending several months in the eastern States, he returned to St. Louis where he was recognized by Elias Parker, who made affidavit that he was the O. P. Rockwell advertised for in the papers, and on the fourth of March, 1843, was arrested by Mr. Fox, and taken to Independence for trial. Rockwell wrote from his prison in Independence to Bishop N. K. Whitney, for bail, which was fixed at five thousand dollars; but as the court in Missouri would only take some responsible person resident in Missouri, bail could not be secured for him.

I have not the space to give a detailed account of all Rockwell's adventures and sufferings during his weary imprisonment of nearly eight months. He suffered much cruelty in prison life, and when his case came before the grand jury there wasn't sufficient evidence to justify an indictment against him. But in the meantime he had made an effort to escape, and was held on a charge of jail-breaking, for which, when he came to be tried, he was sentenced to five minutes' imprisonment, though they kept him for several hours while an effort was made to trump up new charges against him.

One incident occurred during Rockwell's imprisonment that we can not pass without notice. Sheriff Reynolds made an effort to induce him to go to Nauvoo, and as the Prophet Joseph had great confidence in him, Reynolds' proposition was that he should drive Joseph in a carriage outside of Nauvoo, where the Missourians could capture him; and then, as to himself, he could either remain in Illinois, return to Missouri or go where he pleased. "You only deliver Joe Smith into our hands," said Reynolds, "and name your pile." "I will see you all damned first, and then I won't," replied Rockwell.

After meeting with many adventures he arrived in Nauvoo on an evening when there was a social party in progress at the Prophet's house. In the midst of the festivities Joseph observed a rough-looking man with long hair falling down over his shoulders, staggering among his guests as if intoxicated, and the suspicion arose at once that he was a Missourian. Joseph quietly spoke to the captain of police who was present, and told him to put the stranger out. A struggle ensued, and during its progress the Prophet had a full view of the man's face, and at once recognized his devoted friend O. P. Rockwell. It is needless to say he was given a hearty welcome or that the story of his adventures among the Missourians contributed no little to the enjoyment of the evening, though some portions of his narrative were so burdened with accounts of his sufferings and the cruelties practiced towards him, that they were calculated to produce sorrow rather than joy. But these feelings were banished by the fact that he was now delivered out of them all, and honorably discharged in fulfillment of the prophecy uttered by Joseph shortly after he heard of Rockwell's arrest in St. Louis, nearly a year before. The party which had been so rudely yet so pleasantly interrupted, proceeded, no one enjoying it more than the "long-haired stranger."

A few days, only, after the departure from Springfield of the Prophet and his party, John C. Bennett arrived there. The measures he then set on foot, and which produced, ultimately, what very nearly became serious results, may be judged from the following letter addressed to Sidney Rigdon and Orson Pratt, under date of January 10, 1843:

DEAR FRIENDS—It is a long time since I have written to you, and I should now much desire to see you; but I leave tonight for Missouri, to meet the messenger charged with the arrest of Joseph Smith, Hyrum Smith, Lyman Wight and others, for murder, burglary, treason, etc., etc., and who will be demanded in a few days on new indictments found by a grand jury of a called court on the original evidence, and in relation to which anolle prosequiwas entered by the district attorney.New proceedings have been gotten up on the old charges, and nohabeas corpuscan then save them. We shall try Smith on the Boggs case, when we get him into Missouri. The war goes bravely on; and although Smith thinks he is now safe, the enemy is near, even at the door. He has awoke the wrong passenger. The governor will relinquish Joe up at once on the new requisition. There is but one opinion on the case, and that is, nothing can save Joe on the new requisition and demand, predicated on the old charges on the institution of new writs. He must go to Missouri; but he will not be harmed if he is not guilty; but he is a murderer, and must suffer the penalty of the law. Enough on this subject.I hope that both of your amiable families are well, and you will please to give to them all my best respects. I hope to see you soon. When the officer arrives I shall be near at hand. I shall see you all again. Please write me at Independence immediately.

New proceedings have been gotten up on the old charges, and nohabeas corpuscan then save them. We shall try Smith on the Boggs case, when we get him into Missouri. The war goes bravely on; and although Smith thinks he is now safe, the enemy is near, even at the door. He has awoke the wrong passenger. The governor will relinquish Joe up at once on the new requisition. There is but one opinion on the case, and that is, nothing can save Joe on the new requisition and demand, predicated on the old charges on the institution of new writs. He must go to Missouri; but he will not be harmed if he is not guilty; but he is a murderer, and must suffer the penalty of the law. Enough on this subject.

I hope that both of your amiable families are well, and you will please to give to them all my best respects. I hope to see you soon. When the officer arrives I shall be near at hand. I shall see you all again. Please write me at Independence immediately.

This letter was handed by Orson Pratt to Joseph, and was read by him to Sidney Rigdon and the company which gathered at the Nauvoo Mansion to celebrate the Prophet's release by a feast, to the discomfiture of Sidney Rigdon, who of course was averse to having it known that he held any correspondence with Bennett. The action of Orson Pratt in this matter paved the way for his return to his position in The Church, for he had been suspended from his quorum in the Priesthood, having been led to oppose the counsels and falsely accuse the Prophet, in consequence of the misrepresentations and malicious schemes of John C. Bennett. But after the above incident, he was re-baptized by the Prophet and received back into the quorum of the Apostles in full confidence and fellowship.

Meantime Nauvoo was growing. At this period—the winter of 1843—her inhabitants are variously computed from twelve to sixteen thousand. Her public buildings, chiefly the Temple and the Nauvoo House, were progressing rapidly. More pretentious buildings were being erected, and new additions to the original town plat were made, and the city, early in December, 1842, had been divided, ecclesiastically, into ten wards, and Bishops were appointed by the High Council to preside over each. The city council was active in passing ordinances to meet the growing necessities of a rapidly increasing population, looking especially to the cleanliness, health and morality of the city. In February, 1843, Joseph was elected a second time to be mayor, and all things considered, Nauvoo was rapidly approaching the high water mark of her prosperity.

DOCTRINAL DEVELOPMENT AT NAUVOO—INTERPRETATION OF THE SCRIPTURES.

AFTER the effort of the Prophet's enemies to drag him into Missouri on the charge of being an accessory before the fact in an attempt upon the life of ex-Governor Boggs, Nauvoo was granted a blessed season of peace, lasting from January, 1843, to the month of June following. It is well to note the circumstance, for Nauvoo had few such periods. Peace is essential to the growth of cities. Commerce flees from strife; and trade sinks into decay where conflicts distract the people. Nauvoo was favorably located and no city in the inland-West gave better promise of becoming an important center of domestic commerce, manufactures, and inland and river trade. With peace it could easily have become the rival of St. Louis or Chicago; and Kansas City and Omaha as outfitting points for the great West might scarcely have been known. In addition to being a center of trade, manufactures and domestic commerce, the presence of the Church of Jesus Christ of Latter-day Saints would have made it a shrine, a gathering place for the faithful from all parts of the world, and an educational center also; for already the charters were secured and the faculty chosen for a great university; and the keen interest which the Prophet and his followers had ever manifested in education gave every promise that Nauvoo in time would be one of the prominent centers of higher education in the United States.

The peace essential to this material and educational growth, however, was not granted to Nauvoo. Sectarian bitterness against the religion of the Prophet and his followers was too deep-rooted; political jealousy was too strong; and hence strife, plots, threats of violence, actual violence, rumors of invasions from Missouri, hints of assistance from mobs in Illinois, the frequent arrest of the founder of the city, the false reports that went abroad concerning its inhabitants—all combined to blight the growth which otherwise might have been hoped for from Nauvoo's favorable position and early development. But this lull referred to in that all but incessant storm which beat upon the uncovered head of Joseph Smith from the time he announced to the world a revelation from God until this period of grace—from January, 1843, to the June following—was employed by him to good advantage in the matter of the doctrinal development of The Church. It was in this period that he unfolded the doctrines which most distinguish The Church, which under God he had founded, from the sectarian churches founded by men. Unfortunately we do not haveverbatimreports of his discourses during this period. Most of them were reported in long-hand by Willard Richards, his confidential friend and secretary, and Wilford Woodruff, one of the Twelve Apostles and noted among other things for daily journalizing events passing under his observation. But these reports are notverbatim, and there doubtless exist many verbal inaccuracies, and often the impression of the idea left upon the mind of the reporter rather than the idea itself. But notwithstanding some verbal inaccuracies that may exist, and even the statement of the impression of ideas for the ideas themselves, still these long-hand reports of the discourses of the Prophet, stand among the most valued documents of our annals.

Without strict regard to the chronological order in which occur his discourses, conversations, letters, and revelations quoted in the following pages of the chapters devoted to doctrinal subjects, I wish to present the substance of his teachings within the period named.

THE FUNCTIONS OF THE PRIESTHOOD TO BLESS.

To Orson Hyde, one of the Twelve, somewhat given to prophesying calamities and speaking with severity to those slow to receive his words, the Prophet took occasion to say in a council meeting of the Twelve:

I told Elder Hyde that when he spoke in the name of the Lord, it should prove true; but he must not curse the people—rather bless them.

A remark which at once recognizes the power of that Priesthood held by Orson Hyde—even though he curse the people—but he more especially points out the fact that the chief function of that Priesthood is to bless and not curse.

THE SCRIPTURES AND THEIR INTERPRETATION.

Occasionally the Prophet expounded the Scriptures, and in this he was most happy: not so much on account of his knowledge of ancient languages—though that knowledge, when his opportunities for acquiring it are taken into account, was surprisingly extensive—as from that divine inspiration which so mightily rested upon him at times. Of the Bible itself the Prophet said:

I believe the Bible as it read when it came from the pen of the original writers. Ignorant translators, careless transcribers, or designing and corrupt priests have committed many errors.

As an example of the errors which had crept into the holy record he put in contrast the following:

It repented the Lord that he had made man on the earth.—Genesis v: 6.God is not a man, that he should lie; neither the son of man that he should repent.—Numbers xxiii: 19.

It repented the Lord that he had made man on the earth.—Genesis v: 6.

God is not a man, that he should lie; neither the son of man that he should repent.—Numbers xxiii: 19.

His exegesis, which at once harmonizes the conflicting passages, and satisfies the understanding, is as follows:

It ought to read: It repentedNoahthat God had made man. This I believe, and then the other quotation [meaning the second] stands fair. If any man will prove to me by one passage of holy writ one item I believe to be false, I will renounce and disclaim it as far as I have promulgated it.

In like manner he set the following passage right, Hebrews VI: 1-6.

The first principles of the Gospel, as I believe, are,Faith, Repentance, Baptismfor the remission of sins, with the promise of theHoly Ghost. Look at Hebrews VI: 1, for contradictions! "Thereforeleavingthe principles of the doctrine of Christ, let us go on unto perfection." If a manleavesthe principles of the doctrine of Christ, how can he be saved in the principles? This is a contradiction. * * * I will render it as it should be: "Thereforenotleaving the principles of the doctrine of Christ, let us go on unto perfection, not laying again the foundation of repentance from dead works, and of faith towards God," etc.

In like manner he pointed out a solecism in the Lord's prayer. It reads in our common version:

Leadus not into temptation, but deliver us from evil, for thine is the kingdom, the power, etc.

In contrast with this may be placed the statement of James:

Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil,neither tempteth he any man.—James 1: 13.

Then why pray to God the Father—

And lead us not into temptation?

The Prophet's exegesis was:

The passage should read: Andleaveus not—or, suffer us not to be led, into temptation, for thine is the kingdom, etc.

Again, in a public discourse he dealt with the following passage:

Among those that are born of women, there hath not arisen a greater prophet than John the Baptist: nevertheless, he that isleastin the kingdom of heaven is greater than he.

Taking up the first part of the question, viz: the greatness of John, he thus expounded it:

Firstly, he [John] was trusted with a divine mission of preparing the way before the face of the Lord. Whoever had such a trust committed to him before or since? No man. Secondly, he was intrusted with the important mission, and it was required at his hands to baptize the Son of Man. Whoever had the honor of doing that? Whoever had so great a privilege and glory? Whoever led the Son of God into the waters of baptism, and had the privilege of beholding the Holy Ghost descend in the form of a dove, or rather in the sign of a dove, in witness of that administration? * * * Thirdly, John at that time was the only legal administrator in the affairs of the kingdom there was then on earth and holding the keys of power. The Jews had to obey his instructions or be damned by their own laws, and Christ Himself fulfilled all righteousness in becoming obedient to the law which He had given to Moses on the mount, and thereby magnified it and made it honorable, instead of destroying it. The son of Zachariah wrested the keys, the kingdom, the power, the glory, from the Jews, by the holy anointing and decree of heaven; and these three reasons constitute him the greatest Prophet born of women.

Taking up the second part of the subject—"He that is least in the kingdom of heaven is greater than he," [i. e., greater than John]—it was made easy to understand in the following manner:

How was the least in the kingdom of heaven greater than he [John]? In reply, I ask who did Jesus have reference to as being the least? Jesus was looked upon as having theleastclaim in all God's kingdom, and wasleastentitled to their credulity as a Prophet, as though he had said: "He that isconsideredthe least among you, is greater than John—that is myself."

Explaining the matter of interpretation itself, he said:

What is the rule of interpretation? Just no interpretation at all. Understand it precisely as it reads. I have a key by which I understand the Scriptures. I inquire, what was the question which drew out the answer or caused Jesus to utter the parable? * * * To ascertain its meaning, we must dig to the root and ascertain what it was that drew the saying out of Jesus.

While this was said especially in relation to the parable of the prodigal son, it may well be given a wider application; and it will be found a great aid in arriving at the truth of many supposedly hard sayings of the Scriptures. But while this key or rule of interpretation was doubtless of great service to the Prophet in his study of the scriptures, he was helped in another and a more important way to understand them; to understand them in a manner which I cannot explain better than by quoting a passage with which he dealt at an earlier date than the period with which I am now dealing, but which is of such moment and helps to illustrate the work we find him doing at Nauvoo during this interim of peace, that we can well afford to stop and consider it. As early as 1831 the Prophet with Sidney Rigdon set about the task of bringing forth a new and inspired translation of the Bible. Their work extended also into the year 1832. On the 16th day of February of that year, they came, in the course of their work, to the twenty-ninth verse of the fifth chapter of John's Gospel, speaking of the resurrection of the dead, concerning those who shall hear the voice of the Son of Man, and shall come forth, and which in our common version stands:

And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.

But to the Prophet it was given:

* * * And shall come forth: they who have done good in the resurrection of the just, and they who have done evil, in the resurrection of the unjust.

Then follows upon this rendering of the passage by the Spirit, a revelation concerning the future state of man and the different degrees of glory which he will inherit, the like of which is not to be found elsewhere in all that is written among the children of men; and which, in part, I quote. Reverting to the passage as given by the Spirit, the Prophet says:

Now this caused us to marvel, for it was given unto us of the Spirit; and while we meditated upon these things, the Lord touched the eyes of our understandings and they were opened, and the glory of God shone round about;THE VISION OF THE SON'S GLORY.And we beheld the glory of the Son, on the right hand of the Father, and received of his fullness;And saw the holy angels, and they who are sanctified before his throne, worshiping God, and the Lamb, who worship him for ever and ever.And now, after the many testimonies which have been given of him, this is the testimony last of all, which we give of him, that he lives;For we saw him, even on the right hand of God, and we heard the voice bearing record that he is the Only Begotten of the Father—That by him and through him, and of him the worlds are and were created, and the inhabitants thereof are begotten sons and daughters unto God.THE FALL OF LUCIFER.And this we saw also, and bear record, that an angel of God who was in authority in the presence of God, who rebelled against the Only Begotten Son, whom the Father loved, and who was in the bosom of the Father—was thrust down from the presence of God and the Son,And was called Perdition, for the heavens wept over him—he was Lucifer, a son of the morning.And we beheld, and lo, he is fallen! is fallen! even a son of the morning.And while we were yet in the Spirit, the Lord commanded us that we should write the vision, for we beheld Satan, that old serpent—even the devil—who rebelled against God, and sought to take the kingdom of our God, and his Christ,Wherefore he maketh war with the saints of God, and encompasses them round about.And we saw a vision of the sufferings of those with whom he made war and overcame, for thus came the voice of the Lord unto us.Thus saith the Lord, concerning all those who know my power, and have been made partakers thereof, and suffered themselves, through the power of the devil, to be overcome, and to deny the truth and defy my power—They are they who are the sons of perdition, of whom I say that it had been better for them never to have been born,For they are vessels of wrath, doomed to suffer the wrath of God, with the devil and his angels in eternity;Concerning whom I have said there is no forgiveness in this world nor in the world to come,Having denied the Holy Spirit after having received it, and having denied the Only Begotten Son of the Father—having crucified him unto themselves, and put him to an open shame.These are they who shall go away into the lake of fire and brimstone, with the devil and his angels,And the only ones on whom the second death shall have any power;Yea, verily, the only ones who shall not be redeemed in the due time of the Lord, after the sufferings of his wrath;For all the rest shall be brought forth by the resurrection of the dead, through the triumph and the glory of the Lamb, who was slain, who was in the bosom of the Father before the worlds were made.And this is the gospel, the glad tidings which the voice out of the heavens bore record unto us,That he came into the world, even Jesus, to be crucified for the world, and to bear the sins of the world, and to sanctify the world, and to cleanse it from all unrighteousness;That through him all might be saved whom the Father had put into his power and made by him,Who glorifies the Father, and saves all the works of his hands, except those sons of perdition, who deny the Son after the Father has revealed him;Wherefore, he saves all except them they shall go away into everlasting punishment, which is endless punishment, which is eternal punishment, to reign with the devil and his angels in eternity, where their worm dieth not, and the fire is not quenched, which is their torment;And the end thereof, neither the place thereof, nor their torment, no man knows,Neither was it revealed, neither is, neither will be revealed unto man, except to them who are made partakers thereof:Nevertheless I, the Lord, show it by vision unto many, but straightway shut it up again;Wherefore the end, the width, the height, the depth, and the misery thereof, they understand not, neither any man except them who are ordained unto this condemnation.And we heard the voice, saying, Write the vision, for lo! this is the end of the vision of the sufferings of the ungodly!OF THOSE WHO INHERIT THE CELESTIAL GLORY.And again, we bear record, for we saw and heard, and this is the testimony of the gospel of Christ, concerning them who come forth in the resurrection of the just;They are they who received the testimony of Jesus, and believed on his name and were baptized after the manner of his burial, being buried in the water in his name, and this according to the commandment which he has given,That by keeping the commandments they might be washed and cleansed from all their sins, and receive the Holy Spirit by the laying on of the hands of him who is ordained and scaled unto this power,And who overcome by faith, and are sealed by the Holy Spirit of promise, which the Father sheds forth upon all those who are just and true.They are they who are the church of the first born.They are they into whose hands the Father has given all things—They are they who are Priests and Kings, who have received of his fullness, and of his glory,And are Priests of the Most High, after the order of Melchisedek, which was after the order of Enoch, which was after the order of the Only Begotten Son;Wherefore, as it is written, they are Gods, even the sons of God—Wherefore all things are theirs, whether life or death, or things present, or things to come, all are theirs and they are Christ's and Christ is God's;And they shall overcome all things;Wherefore let no man glory in man, but rather let him glory in God, who shall subdue all enemies under his feet—These shall dwell in the presence of God and his Christ for ever and ever.These are they whom he shall bring with him, when he shall come in the clouds of heaven, to reign on the earth over his people.These are they who shall have part in the first resurrection.These are they who shall come forth in the resurrection of the just.These are they who are come unto Mount Zion, and unto the city of the living God, the heavenly place, the holiest of all.These are they who have come to an innumerable company of angels, to the general assembly and church of Enoch, and of the first born.These are they whose names are written in heaven, where God and Christ are the judge of all.These are they who are just men made perfect through Jesus the mediator of the new covenant, who wrought out this perfect atonement through the shedding of his own blood.These are they whose bodies are celestial, whose glory is that of the sun, even the glory of God, the highest of all, whose glory the sun of the firmament is written of as being typical.THOSE OF THE TERRESTRIAL GLORY.And again, we saw the terrestrial world, and behold and lo, these are they who are of the terrestrial, whose glory differs from that of the church of the first born, who have received the fullness of the Father, even as that of the moon differs from the sun in the firmament.Behold, these are they who died without law,And also they who are the spirits of men kept in prison, whom the Son visited, and preached the gospel unto them, that they might be judged according to men in the flesh,Who received not the testimony of Jesus in the flesh, but afterwards received it.These are they who are honorable men of the earth, who were blinded by the craftiness of men.These are they who receive of his glory, but not of his fullness.These are they who receive of the presence of the Son, but not of the fullness of the Father;Wherefore they are bodies terrestrial, and not bodies celestial, and differ in glory as the moon differs from the sun.These are they who are not valiant in the testimony of Jesus; wherefore they obtain not the crown over the kingdom of our God.And now this is the end of the vision which we saw of the terrestrial, that the Lord commanded us to write while we were yet in the Spirit.THOSE WHO INHERIT THE TELESTIAL GLORY.And again, we saw the glory of the telestial, which glory is that of the lesser, even as the glory of the stars differs from that of the glory of the moon in the firmament.These are they who received not the gospel of Christ, neither the testimony of Jesus.These are they who deny not the Holy Spirit.These are they who are thrust down to hell.These are they who shall not be redeemed from the devil, until the last resurrection, until the Lord, even Christ the Lamb shall have finished his work.These are they who receive not of his fullness in the eternal world, but of the Holy Spirit through the ministration of the terrestrial;And the terrestrial through the ministration of the celestial;And also the telestial receive it of the administering of angels who are appointed to minister for them, or who are appointed to be ministering spirits for them, for they shall be heirs of salvation.SUMMARY OF THE GREAT VISION.And thus we saw in the heavenly vision, the glory of the telestial, which surpasses all understanding,And no man knows it except him to whom God has revealed it.And thus we saw the glory of the terrestrial, which excels in all things the glory of the telestial, even in glory, and in power, and in might, and in dominion.And thus we saw the glory of the celestial, which excels in all things—where God, even the Father, reigns upon his throne for ever and ever;Before whose throne all things bow in humble reverence and give him glory for ever and ever.They who dwell in his presence are the church of the first born, and they see as they are seen, and know as they are known, having received of his fullness and of his grace;And he makes them equal in power, and in might, and in dominion.And the glory of the celestial is one, even as the glory of the sun is one.And the glory of the terrestrial is one, even as the glory of the moon is one.And the glory of the telestial is one, even as the glory of the stars is one, for as one star differs from another star in glory, even so differs one from another in glory in the telestial world;For these are they who are of Paul, and of Apollos, and of Cephas.These are they who say they are some of one and some of another—some of Christ and some of John, and some of Moses, and some of Elias, and some of Esaias, and some of Isaiah, and some of Enoch;But receive not the gospel, neither the testimony of Jesus, neither the prophets, neither the everlasting covenant.Last of all, these all are they who will not be gathered with the saints, to be caught up unto the church of the first born, and received into the cloud.These are they who are liars, and sorcerers, and adulterers, and whoremongers, and whosoever loves and makes a lie.These are they who suffer the wrath of God on the earth.These are they who suffer the vengeance of eternal fire.These are they who are cast down to hell and suffer the wrath of Almighty God, until the fullness of times when Christ shall have subdued all enemies under his feet, and shall have perfected his work,When he shall deliver up the kingdom, and present it unto the Father spotless, saying—I have overcome and have trodden the wine-press alone, even the wine-press of the fierceness of the wrath of Almighty God.Then shall he be crowned with the crown of his glory, to sit on the throne of his power to reign for ever and ever.But behold, and lo, we saw the glory and the inhabitants of the telestial world, that they were as innumerable as the stars in the firmament of heaven, or as the sand upon the sea shore,And heard the voice of the Lord, saying—these all shall bow the knee, and every tongue shall confess to him who sits upon the throne for ever and ever;For they shall be judged according to their works, and every man shall receive according to his own works, his own dominion, in the mansions which are prepared,And they shall be servants of the Most High, but where God and Christ dwell they cannot come, worlds without end.This is the end of the vision which we saw, which we were commanded to write while we were yet in the Spirit.But great and marvelous are the works of the Lord, and the mysteries of his kingdom which he showed unto us, which surpasses all understanding in glory, and in might, and in dominion,Which he commanded us we should not write while we were yet in the Spirit, and are not lawful for man to utter;Neither is man capable to make them known, for they are only to be seen and understood by the power of the Holy Spirit, which God bestows on those who love him, and purify themselves before him;To whom he grants this privilege of seeing and knowing for themselves;That through the power and manifestation of the Spirit, while in the flesh, they may be able to bear his presence in the world of glory.And to God and the Lamb be glory, and honor, and dominion for ever and ever. Amen.

And we beheld the glory of the Son, on the right hand of the Father, and received of his fullness;

And saw the holy angels, and they who are sanctified before his throne, worshiping God, and the Lamb, who worship him for ever and ever.

And now, after the many testimonies which have been given of him, this is the testimony last of all, which we give of him, that he lives;

For we saw him, even on the right hand of God, and we heard the voice bearing record that he is the Only Begotten of the Father—

That by him and through him, and of him the worlds are and were created, and the inhabitants thereof are begotten sons and daughters unto God.

And this we saw also, and bear record, that an angel of God who was in authority in the presence of God, who rebelled against the Only Begotten Son, whom the Father loved, and who was in the bosom of the Father—was thrust down from the presence of God and the Son,

And was called Perdition, for the heavens wept over him—he was Lucifer, a son of the morning.

And we beheld, and lo, he is fallen! is fallen! even a son of the morning.

And while we were yet in the Spirit, the Lord commanded us that we should write the vision, for we beheld Satan, that old serpent—even the devil—who rebelled against God, and sought to take the kingdom of our God, and his Christ,

Wherefore he maketh war with the saints of God, and encompasses them round about.

And we saw a vision of the sufferings of those with whom he made war and overcame, for thus came the voice of the Lord unto us.

Thus saith the Lord, concerning all those who know my power, and have been made partakers thereof, and suffered themselves, through the power of the devil, to be overcome, and to deny the truth and defy my power—

They are they who are the sons of perdition, of whom I say that it had been better for them never to have been born,

For they are vessels of wrath, doomed to suffer the wrath of God, with the devil and his angels in eternity;

Concerning whom I have said there is no forgiveness in this world nor in the world to come,

Having denied the Holy Spirit after having received it, and having denied the Only Begotten Son of the Father—having crucified him unto themselves, and put him to an open shame.

These are they who shall go away into the lake of fire and brimstone, with the devil and his angels,

And the only ones on whom the second death shall have any power;

Yea, verily, the only ones who shall not be redeemed in the due time of the Lord, after the sufferings of his wrath;

For all the rest shall be brought forth by the resurrection of the dead, through the triumph and the glory of the Lamb, who was slain, who was in the bosom of the Father before the worlds were made.

And this is the gospel, the glad tidings which the voice out of the heavens bore record unto us,

That he came into the world, even Jesus, to be crucified for the world, and to bear the sins of the world, and to sanctify the world, and to cleanse it from all unrighteousness;

That through him all might be saved whom the Father had put into his power and made by him,

Who glorifies the Father, and saves all the works of his hands, except those sons of perdition, who deny the Son after the Father has revealed him;

Wherefore, he saves all except them they shall go away into everlasting punishment, which is endless punishment, which is eternal punishment, to reign with the devil and his angels in eternity, where their worm dieth not, and the fire is not quenched, which is their torment;

And the end thereof, neither the place thereof, nor their torment, no man knows,

Neither was it revealed, neither is, neither will be revealed unto man, except to them who are made partakers thereof:

Nevertheless I, the Lord, show it by vision unto many, but straightway shut it up again;

Wherefore the end, the width, the height, the depth, and the misery thereof, they understand not, neither any man except them who are ordained unto this condemnation.

And we heard the voice, saying, Write the vision, for lo! this is the end of the vision of the sufferings of the ungodly!

And again, we bear record, for we saw and heard, and this is the testimony of the gospel of Christ, concerning them who come forth in the resurrection of the just;

They are they who received the testimony of Jesus, and believed on his name and were baptized after the manner of his burial, being buried in the water in his name, and this according to the commandment which he has given,

That by keeping the commandments they might be washed and cleansed from all their sins, and receive the Holy Spirit by the laying on of the hands of him who is ordained and scaled unto this power,

And who overcome by faith, and are sealed by the Holy Spirit of promise, which the Father sheds forth upon all those who are just and true.

They are they who are the church of the first born.

They are they into whose hands the Father has given all things—

They are they who are Priests and Kings, who have received of his fullness, and of his glory,

And are Priests of the Most High, after the order of Melchisedek, which was after the order of Enoch, which was after the order of the Only Begotten Son;

Wherefore, as it is written, they are Gods, even the sons of God—

Wherefore all things are theirs, whether life or death, or things present, or things to come, all are theirs and they are Christ's and Christ is God's;

And they shall overcome all things;

Wherefore let no man glory in man, but rather let him glory in God, who shall subdue all enemies under his feet—

These shall dwell in the presence of God and his Christ for ever and ever.

These are they whom he shall bring with him, when he shall come in the clouds of heaven, to reign on the earth over his people.

These are they who shall have part in the first resurrection.

These are they who shall come forth in the resurrection of the just.

These are they who are come unto Mount Zion, and unto the city of the living God, the heavenly place, the holiest of all.

These are they who have come to an innumerable company of angels, to the general assembly and church of Enoch, and of the first born.

These are they whose names are written in heaven, where God and Christ are the judge of all.

These are they who are just men made perfect through Jesus the mediator of the new covenant, who wrought out this perfect atonement through the shedding of his own blood.

These are they whose bodies are celestial, whose glory is that of the sun, even the glory of God, the highest of all, whose glory the sun of the firmament is written of as being typical.

And again, we saw the terrestrial world, and behold and lo, these are they who are of the terrestrial, whose glory differs from that of the church of the first born, who have received the fullness of the Father, even as that of the moon differs from the sun in the firmament.

Behold, these are they who died without law,

And also they who are the spirits of men kept in prison, whom the Son visited, and preached the gospel unto them, that they might be judged according to men in the flesh,

Who received not the testimony of Jesus in the flesh, but afterwards received it.

These are they who are honorable men of the earth, who were blinded by the craftiness of men.

These are they who receive of his glory, but not of his fullness.

These are they who receive of the presence of the Son, but not of the fullness of the Father;

Wherefore they are bodies terrestrial, and not bodies celestial, and differ in glory as the moon differs from the sun.

These are they who are not valiant in the testimony of Jesus; wherefore they obtain not the crown over the kingdom of our God.

And now this is the end of the vision which we saw of the terrestrial, that the Lord commanded us to write while we were yet in the Spirit.

And again, we saw the glory of the telestial, which glory is that of the lesser, even as the glory of the stars differs from that of the glory of the moon in the firmament.

These are they who received not the gospel of Christ, neither the testimony of Jesus.

These are they who deny not the Holy Spirit.

These are they who are thrust down to hell.

These are they who shall not be redeemed from the devil, until the last resurrection, until the Lord, even Christ the Lamb shall have finished his work.

These are they who receive not of his fullness in the eternal world, but of the Holy Spirit through the ministration of the terrestrial;

And the terrestrial through the ministration of the celestial;

And also the telestial receive it of the administering of angels who are appointed to minister for them, or who are appointed to be ministering spirits for them, for they shall be heirs of salvation.

And thus we saw in the heavenly vision, the glory of the telestial, which surpasses all understanding,

And no man knows it except him to whom God has revealed it.

And thus we saw the glory of the terrestrial, which excels in all things the glory of the telestial, even in glory, and in power, and in might, and in dominion.

And thus we saw the glory of the celestial, which excels in all things—where God, even the Father, reigns upon his throne for ever and ever;

Before whose throne all things bow in humble reverence and give him glory for ever and ever.

They who dwell in his presence are the church of the first born, and they see as they are seen, and know as they are known, having received of his fullness and of his grace;

And he makes them equal in power, and in might, and in dominion.

And the glory of the celestial is one, even as the glory of the sun is one.

And the glory of the terrestrial is one, even as the glory of the moon is one.

And the glory of the telestial is one, even as the glory of the stars is one, for as one star differs from another star in glory, even so differs one from another in glory in the telestial world;

For these are they who are of Paul, and of Apollos, and of Cephas.

These are they who say they are some of one and some of another—some of Christ and some of John, and some of Moses, and some of Elias, and some of Esaias, and some of Isaiah, and some of Enoch;

But receive not the gospel, neither the testimony of Jesus, neither the prophets, neither the everlasting covenant.

Last of all, these all are they who will not be gathered with the saints, to be caught up unto the church of the first born, and received into the cloud.

These are they who are liars, and sorcerers, and adulterers, and whoremongers, and whosoever loves and makes a lie.

These are they who suffer the wrath of God on the earth.

These are they who suffer the vengeance of eternal fire.

These are they who are cast down to hell and suffer the wrath of Almighty God, until the fullness of times when Christ shall have subdued all enemies under his feet, and shall have perfected his work,

When he shall deliver up the kingdom, and present it unto the Father spotless, saying—I have overcome and have trodden the wine-press alone, even the wine-press of the fierceness of the wrath of Almighty God.

Then shall he be crowned with the crown of his glory, to sit on the throne of his power to reign for ever and ever.

But behold, and lo, we saw the glory and the inhabitants of the telestial world, that they were as innumerable as the stars in the firmament of heaven, or as the sand upon the sea shore,

And heard the voice of the Lord, saying—these all shall bow the knee, and every tongue shall confess to him who sits upon the throne for ever and ever;

For they shall be judged according to their works, and every man shall receive according to his own works, his own dominion, in the mansions which are prepared,

And they shall be servants of the Most High, but where God and Christ dwell they cannot come, worlds without end.

This is the end of the vision which we saw, which we were commanded to write while we were yet in the Spirit.

But great and marvelous are the works of the Lord, and the mysteries of his kingdom which he showed unto us, which surpasses all understanding in glory, and in might, and in dominion,

Which he commanded us we should not write while we were yet in the Spirit, and are not lawful for man to utter;

Neither is man capable to make them known, for they are only to be seen and understood by the power of the Holy Spirit, which God bestows on those who love him, and purify themselves before him;

To whom he grants this privilege of seeing and knowing for themselves;

That through the power and manifestation of the Spirit, while in the flesh, they may be able to bear his presence in the world of glory.

And to God and the Lamb be glory, and honor, and dominion for ever and ever. Amen.

DOCTRINAL DEVELOPMENT AT NAUVOO—THE KINGDOM OF GOD AND THE RESURRECTION.

IT should be remembered that the preaching of Alexander Campbell, the founder of the "Church of the Disciples," or "Christians," had a widespread influence in the western States of the Union, including Illinois. Among other things taught by him in his public ministry was that the baptism of John was not identical with Christian baptism, and that the Kingdom of God was not set up in the earth until after the Son of God was glorified and the day of Pentecost was come. It was perhaps because of the very extended acceptance of these views throughout the West which led the Prophet to make the following comprehensive remarks about the baptism of John and the Kingdom of God.

OF JOHN'S BAPTISM.Some say the Kingdom of God was not set up until the day of Pentecost, and that John did not preach the baptism of repentance for the remission of sins; but I say, in the name of the Lord, that the Kingdom of God was set up on the earth from the days of Adam to the present time. * * * As touching the Gospel and baptism that John preached, I would say that John came preaching the Gospel for the remission of sins; he had his authority from God, and the oracles of God were with him, and the Kingdom of God for a season seemed to rest with John alone. * * * John was a priest after the order of Aaron and had the keys of that Priesthood, and came forth preaching repentance and baptism for the remission of sins, but at the same time cries out, "There cometh one after me more mighty than I, the latchet of whose shoes I am not worthy to unloose;" and Christ came according to the words of John, and he was greater than John, because He held the keys of the Melchisedek Priesthood and Kingdom of God, and had before revealed the Priesthood to Moses; yet Christ was baptized by John to fulfill all righteousness. * * * [John] preached the same Gospel and baptism that Jesus and the Apostles preached after him. The endowment was to prepare the disciples for their mission unto the world.OF THE KINGDOM OF GOD.Whenever there has been a righteous man on earth unto whom God revealed His word and gave power and authority to administer in His name, and where there is a priest of God—a minister who has power and authority from God to administer in the ordinances of the Gospel and officiate in the Priesthood of God—there is the Kingdom of God; and in consequence of rejecting the Gospel of Jesus Christ and the Prophets whom God had sent, the judgments of God have rested upon peoples, cities and nations, in various ages of the world, which was the case with the cities of Sodom and Gomorrah, which were destroyed for rejecting the Prophets. * * * Whenever men can find out the will of God, and find an administrator legally authorized from God, there is the Kingdom of God; but where these are not, the Kingdom of God is not. All the ordinances, systems and administrations on the earth are of no use to the children of men, unless they are ordained and authorized of God; for nothing will save a man but a legal administration; for none other will be acknowledged either by God or angels. * * ** * * Some say the Kingdom of God was not set up until the day of Pentecost, and that John did not preach the baptism of repentance for the remission of sins; but I say, in the name of the Lord, that the Kingdom of God was set up on the earth from the days of Adam to the present time. * * * Now I will give my testimony. I care not for man. I speak boldly and faithfully, and with authority. How is it with the Kingdom of God? Where did the Kingdom of God begin? Where there is no Kingdom of God, there is no salvation. What constitutes the Kingdom of God? Where there is a Prophet, a Priest, or a righteous man unto whom God gives His oracles, there is the Kingdom of God; and where the oracles of God are not, there the Kingdom of God is not. In these remarks I have no allusion to the kingdoms of the earth. We will keep the laws of the land; we do not speak against them; we never have, and we can hardly make mention of the State of Missouri, of our persecutions there, etc., but what the cry goes forth that we are guilty of larceny, burglary, arson, treason, murder, etc., etc., which is false. We speak of the Kingdom of God on the earth, not the kingdoms of men. * * * But, says one, the Kingdom of God could not be set up in the days of John, for John said the Kingdom was at hand. But I would ask if it could be any nearer to them than to be in the hands of John? The people need not wait for the day of Pentecost to find the Kingdom of God, for John had it with him, and he came forth from the wilderness, crying out "Repent ye, for the Kingdom of Heaven is nigh at hand," as much as to say, "Out here I have got the Kingdom of God, and I am coming after you; and if you don't receive it, you will be damned," and the Scriptures represent that all Jerusalem went out unto John's baptism. There was a legal administrator, and those that were baptized were subjects for a king; and also the laws and oracles of God were there, therefore the Kingdom of God was there, for no man could have better authority to administer than John, and our Savior submitted to that authority Himself by being baptized by John, therefore the Kingdom of God was set up on the earth even in the days of John.* * * Again, he says, "Except ye are born of the water and of the Spirit, ye cannot enter into the Kingdom of God; and though the heavens and earth should pass away, my words should not pass away." If a man is born of water and of the Spirit, he can get into the Kingdom of God. It is evident the Kingdom of God was on earth, and John prepared subjects for the Kingdom, by preaching to them and baptizing them, and he prepared the way before the Savior, or came as a forerunner, and prepared subjects for the preaching of Christ, and Christ preached through Jerusalem on the same ground where John had preached, and when the Apostles were raised up, they worked in Jerusalem and Jesus commanded them to tarry there until they were endowed with power from on high. Had they not work to do in Jerusalem? They did work and prepared a people for the Pentecost. The Kingdom of God was with them before the day of Pentecost, as well as afterwards.

Some say the Kingdom of God was not set up until the day of Pentecost, and that John did not preach the baptism of repentance for the remission of sins; but I say, in the name of the Lord, that the Kingdom of God was set up on the earth from the days of Adam to the present time. * * * As touching the Gospel and baptism that John preached, I would say that John came preaching the Gospel for the remission of sins; he had his authority from God, and the oracles of God were with him, and the Kingdom of God for a season seemed to rest with John alone. * * * John was a priest after the order of Aaron and had the keys of that Priesthood, and came forth preaching repentance and baptism for the remission of sins, but at the same time cries out, "There cometh one after me more mighty than I, the latchet of whose shoes I am not worthy to unloose;" and Christ came according to the words of John, and he was greater than John, because He held the keys of the Melchisedek Priesthood and Kingdom of God, and had before revealed the Priesthood to Moses; yet Christ was baptized by John to fulfill all righteousness. * * * [John] preached the same Gospel and baptism that Jesus and the Apostles preached after him. The endowment was to prepare the disciples for their mission unto the world.

Whenever there has been a righteous man on earth unto whom God revealed His word and gave power and authority to administer in His name, and where there is a priest of God—a minister who has power and authority from God to administer in the ordinances of the Gospel and officiate in the Priesthood of God—there is the Kingdom of God; and in consequence of rejecting the Gospel of Jesus Christ and the Prophets whom God had sent, the judgments of God have rested upon peoples, cities and nations, in various ages of the world, which was the case with the cities of Sodom and Gomorrah, which were destroyed for rejecting the Prophets. * * * Whenever men can find out the will of God, and find an administrator legally authorized from God, there is the Kingdom of God; but where these are not, the Kingdom of God is not. All the ordinances, systems and administrations on the earth are of no use to the children of men, unless they are ordained and authorized of God; for nothing will save a man but a legal administration; for none other will be acknowledged either by God or angels. * * *

* * * Some say the Kingdom of God was not set up until the day of Pentecost, and that John did not preach the baptism of repentance for the remission of sins; but I say, in the name of the Lord, that the Kingdom of God was set up on the earth from the days of Adam to the present time. * * * Now I will give my testimony. I care not for man. I speak boldly and faithfully, and with authority. How is it with the Kingdom of God? Where did the Kingdom of God begin? Where there is no Kingdom of God, there is no salvation. What constitutes the Kingdom of God? Where there is a Prophet, a Priest, or a righteous man unto whom God gives His oracles, there is the Kingdom of God; and where the oracles of God are not, there the Kingdom of God is not. In these remarks I have no allusion to the kingdoms of the earth. We will keep the laws of the land; we do not speak against them; we never have, and we can hardly make mention of the State of Missouri, of our persecutions there, etc., but what the cry goes forth that we are guilty of larceny, burglary, arson, treason, murder, etc., etc., which is false. We speak of the Kingdom of God on the earth, not the kingdoms of men. * * * But, says one, the Kingdom of God could not be set up in the days of John, for John said the Kingdom was at hand. But I would ask if it could be any nearer to them than to be in the hands of John? The people need not wait for the day of Pentecost to find the Kingdom of God, for John had it with him, and he came forth from the wilderness, crying out "Repent ye, for the Kingdom of Heaven is nigh at hand," as much as to say, "Out here I have got the Kingdom of God, and I am coming after you; and if you don't receive it, you will be damned," and the Scriptures represent that all Jerusalem went out unto John's baptism. There was a legal administrator, and those that were baptized were subjects for a king; and also the laws and oracles of God were there, therefore the Kingdom of God was there, for no man could have better authority to administer than John, and our Savior submitted to that authority Himself by being baptized by John, therefore the Kingdom of God was set up on the earth even in the days of John.

* * * Again, he says, "Except ye are born of the water and of the Spirit, ye cannot enter into the Kingdom of God; and though the heavens and earth should pass away, my words should not pass away." If a man is born of water and of the Spirit, he can get into the Kingdom of God. It is evident the Kingdom of God was on earth, and John prepared subjects for the Kingdom, by preaching to them and baptizing them, and he prepared the way before the Savior, or came as a forerunner, and prepared subjects for the preaching of Christ, and Christ preached through Jerusalem on the same ground where John had preached, and when the Apostles were raised up, they worked in Jerusalem and Jesus commanded them to tarry there until they were endowed with power from on high. Had they not work to do in Jerusalem? They did work and prepared a people for the Pentecost. The Kingdom of God was with them before the day of Pentecost, as well as afterwards.

It is evident from all this that, speaking broadly, with the Prophet the Kingdom of God was the government of God on earth and in heaven—whether that government was manifested through the authority of a single individual or a complete system of ecclesiastical or national government. This is, however, speaking broadly, not to say loosely; and in the same manner that the subject is spoken of in holy scripture where the phrasesKingdom of God, Kingdom of Heaven, the Church of Christ, Church of God, the Church, etc., are often used interchangeably and indiscriminately to represent in a general way that divine institution which God in whole or in part from time to time establishes to help man in the matter of his salvation. But it is proper for the reader to know that Joseph Smith when speaking strictly recognized a distinction between "The Church of Jesus Christ" and the "Kingdom of God." And not only a distinction but a separation of one from the other. The Kingdom of God according to his teaching is to be a political institution that shall hold sway over all the earth; to which all other governments will be subordinate and by which they will be dominated. Of this Kingdom Christ is the King; for He is to reign "King of Kings" as well as "Lord of Lords." While all governments are to be in subjection to the Kingdom of God, it does not follow that all its members will be of one religious faith. The Kingdom of God is not necessarily made up exclusively of members of the Church of Christ. In fact the Prophet taught that men not members of The Church could be, not only members of that Kingdom, but also officers within it. It is to grant the widest religious toleration, though exacting homage and loyalty to its great Head, to its institutions, and obedience to its laws.

On the other hand the Church of Christ is purely an ecclesiastical organization, comprising within its membership only those who have embraced the Gospel of Jesus Christ; who inwardly have accepted its principles in their faith, and outwardly have received the rites and ceremonies it prescribes. Of this Church Jesus Christ is the Head, since He is to be "Lord of Lords" as well as "King of Kings." The Church is peculiarly Christ's. It bears His name. It is composed of members who, while not behind others in doing Him homage, as the head of the Kingdom of God, accept Him as more than the King of Kings—they accept Him as Lord—as Lord of Lords, as Redeemer—Savior—God. But the Church of Christ, precious as it is; beloved by its great Head; in the harmony of its truth, perfect; in the beauty of its holiness, passing all praise; in its power of salvation, absolute—yet the Church of Christ will doubtless stand under the protecting aegis of the Kingdom of God in common with other systems of religion, enjoying only such rights as will be common to all. And while the Church of Christ will enjoy to the full her privileges, promulgate her faith without let or hindrance, make known the truth she holds and her saving grace and power, and manage her own affairs—yet she will not usurp the prerogative of the Kingdom of God, nor interfere with those outside the pale of her jurisdiction—outside of her membership. Such, in substance, was the teaching of the Prophet on this subject. Not publicly, or at least not very publicly; but he taught the foregoing in the counsels of the Priesthood as many testify, and effected an organization as a nucleus of the Kingdom above referred to of which some who were not in The Church were members.

It will be understood, then, that what I have quoted from the Prophet's discourses on the subject of the Kingdom of God is spoken broadly; in a sense which recognizes the Kingdom of God simply as the government of God on earth or in heaven; and whether represented by a single individual holding divine authority, or a regular system of government; and which, loosely, may be and is applied to the Church of Christ, or some part thereof.

It was this year, 1843, that the speculations of William Miller fixed upon for the glorious coming of the Son of God, to reign with His Saints on the earth for a thousand years. Though Mr. Miller was but a religious enthusiast, yet his teachings and his deductions from the prophecies of Daniel and John the Revelator created no little stir throughout the United States, and many thousands of people were looking for the appearing of the Lord Jesus Christ, expecting the resurrection of the dead to begin, and the promised reign of righteousness to follow. The agitation concerning this great event naturally led to many inquiries being submitted to the Prophet concerning it, and he did not hesitate to boldly cross the statements of Mr. Miller on the subject, and contradict his deductions based upon the predictions of the prophets. Joseph Smith stood at the head of the Dispensation of the Fullness of Times, and he knew too well the then present status of the work of God to be deceived into believing that the time for the coming of the Son of God had arrived. The great preliminary work which is to precede that great event had not been accomplished, and until that work was done the Prophet knew that Jesus would not come in the clouds of heaven in power and great glory. It was reported in the ChicagoExpressthat one Hyrum Redding had actually seen the promised sign of the coming of the Son of Man, concerning which Joseph in a communication to theTimes and Seasonssaid:

Mr. Redding may have seen a wonderful appearance in the clouds one morning about sunrise, (which is nothing very uncommon in the winter season,) he has not seen the sign of the Son of Man, as foretold by Jesus; neither has any man, nor will any man, until after the sun has been darkened and the moon bathed in blood; for the Lord hath not shown me any such sign; and as the prophet saith, so it must be: "Surely the Lord God will do nothing, but He revealeth His secret unto His servants the prophets." (See Amos, III, 7.) Therefore hear this, O earth. The Lord will not come to reign over the righteous, in this world, in 1843, nor until everything for the Bridegroom is ready.

Referring again to the subject, some time later, he said, in a public discourse—

I was once praying very earnestly to know the time of the coming of the Son of Man, when I heard a voice repeat the following: "Joseph, my son, if thou livest until thou art eighty-five years old, thou shalt see the face of the Son of Man; therefore let this suffice, and trouble me no more on this matter." I was left thus without being able to decide whether this coming referred to the beginning of the millennium or to some previous appearing, or whether I should die and thus see His face. I believe that the coming of the Son of Man will not be any sooner than that time.

On still another occasion the Prophet said:

Were I going to prophesy I would say the end will not come in 1844, 5 or 6, or in forty years. There are those of the rising generation who shall not taste death until Christ comes. I was once praying earnestly upon this subject, and a voice said unto me, "My son, if thou livest until thou art eighty-five years of age, thou shalt see the face of the Son of Man." I was left to draw my own conclusion concerning this: and I took the liberty to conclude that if I did live to that time, He would make His appearance. But I do not say whether He will make His appearance or I shall go where He is. I prophesy in the name of the Lord God, and let it be written, The Son of Man will not come in the clouds of heaven till I am eighty-five years old. [He] then read the fourteenth chapter of Revelations, 6th and 7th verses: "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God and give glory to him for the hour of his judgment is come." And Hosea 6th chapter, after two days, etc.,—2,520 years; which brings it to 1890. The coming of the Son of Man never will be—never can be till the judgments spoken of for this hour are poured out; which judgments are commenced. Paul says: "Ye are children of the light and not of the darkness, that that day should overtake you as a thief in the night." It is not the design of the Almighty to come upon the earth and crush it, and grind it to powder, but He will reveal it to His servants the prophets. Judah must return, Jerusalem must be rebuilt, and the Temple, and water come out from under the Temple, and the waters of the Dead Sea be healed. It will take some time to build the walls of the city and the Temple, etc., and all this must be done before the Son of Man will make His appearance. There will be wars and rumors of wars, signs in the heaven above and on the earth beneath, the sun turned into darkness and the moon to blood, earthquakes in divers places, the seas heaving beyond their bounds; there will appear one grand sign of the Son of Man in Heaven. But what will the world do? They will say it is a comet, a planet, etc. But the Son of Man will come as the sign of the coming of the Son of Man which will be as the light of the morning cometh [coming] out of the east.

I would again remind the reader that these reports of remarks and discourses of the Prophet's are imperfect, having been written in long-hand, and in part from memory and therefore really are only synopses of what was said. I call attention to this at this point because the imperfections in construction of the above are very apparent, so also the fact that the report in this case is very much abbreviated. Still the substance—the great facts concerning the work to precede the coming of the Son of Man, and the prediction that the Son of Man will not come until that work is performed, are all there, and that is the important thing.

Of the appearance of the Savior when He does come, the Prophet said;

When the Savior shall appear, we shall see Him as He is. We shall see that He is a man like ourselves, and the same sociality which exists among us here will exist among us there, only it will be coupled with eternal glory, which glory we do not now enjoy.

No less interesting were the Prophet's teaching on the subject of the resurrection of the dead. To a remark of Elder Orson Pratt's to the effect that a man's body changes every seven years, the Prophet replied:

There is no fundamental principle belonging to a human system that ever goes into another in this world or in the world to come. I care not what the theories of men are. We have the testimony that God will raise us up, and He has the power to do it. If any one supposes that any part of our bodies, that is, the fundamental parts thereof, ever goes into another body he is mistaken.

Speaking of the desirability of an honorable burial, and of living and dying among friends in connection with the resurrection, the Prophet said at the funeral services held in honor of Lorenzo D. Barnes, who had died while on a mission to England:

I believe those who have buried their dead here, their condition is enviable. Look at Jacob and Joseph in Egypt, how they required their friends to bury them in the tomb of their fathers. See the expense which attended the embalming and the going up of the great company to the burial. It has always been considered a great calamity not to obtain an honorable burial; and one of the greatest curses the ancient prophets could put on any man was that he should go without a burial. * * * * * ** * * I would esteem it one of the greatest blessings if I am going to be afflicted in this world, to have my lot cast, where I can find brothers and friends all around me. But this is not the thing I referred to: it is to have the privilege of having our dead buried on the land where God has appointed to gather His Saints together, and where there will be none but Saints, where they may have the privilege of laying their bodies where the Son of Man will make His appearance, and where they may hear the sound of the trump that shall call them forth to behold Him, that in the morn of the resurrection they may come forth in a body, and come up out of their graves and strike hands immediately in eternal glory and felicity, rather than be scattered thousands of miles apart. There is something good and sacred to me in this thing. The place where a man is buried is sacred to me. This subject is made mention of in the Book of Mormon and the Scriptures. Even to the aborigines of this land, the burying places of their fathers are more sacred than anything else. When I heard of the death of our beloved Brother Barnes, it would not have affected me so much if I had the opportunity of burying him in the land of Zion. * * * I have said, Father, I desire to die here among the Saints. But if this is not Thy will, and I go hence and die, wilt Thou find some kind friend and bring my body back, and gather my friends who have fallen in foreign lands, and bring them up hither, that we may all lie together. * * * * * * * ** * * If tomorrow I shall be called to lie in yonder tomb, in the morning of the resurrection let me strike hands with my father, and cry, "My father, father!" and he will say, "My son, my son!" as soon as the rocks rend and before we come out of our graves. And may we contemplate these things so? Yes, if we learn how to live and how to die. When we lie down we contemplate how we may rise up in the morning: and it is pleasing for friends to lie down together, locked in the arms of love, to sleep and wake in each others' embrace and renew their conversation. * * ** * * Would you think it strange if I relate what I have seen in vision in relation to this interesting theme? Those who have died in Jesus Christ may expect to enter into all that fruition of joy, when they come forth, which they possessed or anticipated here. So plain was the vision, that I actually saw men, before they had ascended from the tomb, as though they were getting up slowly. They took each other by the hand, and said to each other, "My father, my son, my mother, my daughter, my brother, my sister." And when the voice calls for the dead to rise, suppose I am laid by the side of my father, what would be the first joy of my heart? To meet my father, my mother, my brother, my sister and when they are by my side, I embrace them, and they me. It is my meditation all the day, and more than my meat and drink, to know how I shall make the Saints of God comprehend the visions that roll like an overflowing surge before my mind. * * * Lay hold of these things, and let not your knees or joints tremble, nor your heart faint; and then what can earthquakes, wars and tornadoes do? Nothing. All your losses will be made up to you in the resurrection, provided you continue faithful, by the vision of the Almighty I have seen it.* * * More painful to me are the thoughts of annihilation than death. If I had no expectation of seeing my father, mother, brothers, sisters and friends again, my heart would burst in a moment, and I should go down to my grave. The expectation of seeing my friends in the morning of the resurrection cheers my soul and makes me bear up against the evils of life. It is like their taking a long journey, and on their return we meet them with increased joy. God has revealed His Son from the heavens, and the doctrine of the resurrection also, and we have a knowledge that those we bring here God will bring up again clothed upon and quickened by the Spirit of the Great God, and what mattereth it, whether we lay them down, or we lay down with them, when we can keep them no longer? Then let them sink down like a ship in a storm—the mighty anchor holds her safe. So let these truths sink down in our hearts, that we may even here begin to enjoy that which shall be in full hereafter. Hosanna, hosanna, hosanna to Almighty God, that rays of light begin to burst forth upon us even now!

* * * I would esteem it one of the greatest blessings if I am going to be afflicted in this world, to have my lot cast, where I can find brothers and friends all around me. But this is not the thing I referred to: it is to have the privilege of having our dead buried on the land where God has appointed to gather His Saints together, and where there will be none but Saints, where they may have the privilege of laying their bodies where the Son of Man will make His appearance, and where they may hear the sound of the trump that shall call them forth to behold Him, that in the morn of the resurrection they may come forth in a body, and come up out of their graves and strike hands immediately in eternal glory and felicity, rather than be scattered thousands of miles apart. There is something good and sacred to me in this thing. The place where a man is buried is sacred to me. This subject is made mention of in the Book of Mormon and the Scriptures. Even to the aborigines of this land, the burying places of their fathers are more sacred than anything else. When I heard of the death of our beloved Brother Barnes, it would not have affected me so much if I had the opportunity of burying him in the land of Zion. * * * I have said, Father, I desire to die here among the Saints. But if this is not Thy will, and I go hence and die, wilt Thou find some kind friend and bring my body back, and gather my friends who have fallen in foreign lands, and bring them up hither, that we may all lie together. * * * * * * * *

* * * If tomorrow I shall be called to lie in yonder tomb, in the morning of the resurrection let me strike hands with my father, and cry, "My father, father!" and he will say, "My son, my son!" as soon as the rocks rend and before we come out of our graves. And may we contemplate these things so? Yes, if we learn how to live and how to die. When we lie down we contemplate how we may rise up in the morning: and it is pleasing for friends to lie down together, locked in the arms of love, to sleep and wake in each others' embrace and renew their conversation. * * *

* * * Would you think it strange if I relate what I have seen in vision in relation to this interesting theme? Those who have died in Jesus Christ may expect to enter into all that fruition of joy, when they come forth, which they possessed or anticipated here. So plain was the vision, that I actually saw men, before they had ascended from the tomb, as though they were getting up slowly. They took each other by the hand, and said to each other, "My father, my son, my mother, my daughter, my brother, my sister." And when the voice calls for the dead to rise, suppose I am laid by the side of my father, what would be the first joy of my heart? To meet my father, my mother, my brother, my sister and when they are by my side, I embrace them, and they me. It is my meditation all the day, and more than my meat and drink, to know how I shall make the Saints of God comprehend the visions that roll like an overflowing surge before my mind. * * * Lay hold of these things, and let not your knees or joints tremble, nor your heart faint; and then what can earthquakes, wars and tornadoes do? Nothing. All your losses will be made up to you in the resurrection, provided you continue faithful, by the vision of the Almighty I have seen it.

* * * More painful to me are the thoughts of annihilation than death. If I had no expectation of seeing my father, mother, brothers, sisters and friends again, my heart would burst in a moment, and I should go down to my grave. The expectation of seeing my friends in the morning of the resurrection cheers my soul and makes me bear up against the evils of life. It is like their taking a long journey, and on their return we meet them with increased joy. God has revealed His Son from the heavens, and the doctrine of the resurrection also, and we have a knowledge that those we bring here God will bring up again clothed upon and quickened by the Spirit of the Great God, and what mattereth it, whether we lay them down, or we lay down with them, when we can keep them no longer? Then let them sink down like a ship in a storm—the mighty anchor holds her safe. So let these truths sink down in our hearts, that we may even here begin to enjoy that which shall be in full hereafter. Hosanna, hosanna, hosanna to Almighty God, that rays of light begin to burst forth upon us even now!

In answer to the question, "Is not the reckoning of God's time, angels' time, prophets' time and man's time according to the planet on which they reside?" I answer, yes. But there are no angels who minister to this earth but those who belong or have belonged to it. The angels do not reside on a planet like this earth; but they reside in the presence of God, on a globe like a sea of glass and fire, where all things for their glory are manifest—past, present and future, and are continually before the Lord.

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