History of the Church of Jesus Christ of Latter-day Saints, Volume 5

by Church of Jesus Christ of Latter-day Saints; Jr. Joseph Smith

PROCLAMATION.

To the Saints in Nauvoo.

Feeling a deep sense of gratitude to our Heavenly Father for the great blessings which He has conferred on us in the deliverance of our beloved President, Joseph Smith, from the oppression with which he has so long been bound, the Traveling High Council invite the brethren in Nauvoo to unite with them in dedicating Tuesday, the 17th day of January instant, as a day of humiliation, fasting, praise, prayer, and thanksgiving before the great Eloheim, that He will continue the outpouring of His Holy Spirit upon this people, that they may ever walk humbly before Him, seek out and follow the counsels given through His servant, and ever be united, heart and hand, in building up this stake of Zion and the Temple, where God will reveal Himself to this people; that no strife or confusion may ever be found in our midst, but peace and righteousness may be our companions; and as the Lord has hitherto sustained His Prophet in all the difficulties he has had to encounter, so He will continue to do, until the Prophet has finished the great work committed to his charge; and that all those who have been called to his assistance in the holy ministry, may be diligent and faithful in all things, that his hands may be stayed on high, like unto Moses; that our enemies, if such we have, may repent and, turning away from their enmity, get forgiveness and salvation; and that they may have no dominion over the servants of God or His Saints, but that Zion may flourish upon the mountains and be exalted on the hills, and that all nations shall flow unto it and be saved—we will humble ourselves with fasting and supplication and sing praises unto our God with the voice of melody and thanksgiving, for the deliverance He has wrought out for His servant Joseph, through the legally constituted authorities of our government.

The bishops of the several wards are requested to see that meetings are appointed sufficient for the accommodation of the brethren, and make a report unto us immediately of the same; and it may be expected that some one of the brethren who visited Springfield will be present at the different meetings, and give a history of the proceedings.

In our fastings, humiliations and thanksgivings, let us not forget the poor and destitute, to minister to their necessities; and respectfully would we suggest to the consideration of the brethren the situation of our President, who has long had all his business deranged, and has been recently obliged to expend large sums of money in procuring his release from unjust persecution, leaving him destitute of necessaries for his family and of means for prosecuting the History of the Church and the translations which he is anxious should be in the hands of the brethren as speedily as possible. We therefore recommend that collections be taken at the different meetings for his benefit; and such as have not cash will recollect that provisions will be an excellent substitute, whenever it is convenient to bring them in: and we hope our brethren who are farmers in La Harpe, Ramus, Zarahemla, etc., and the region around, will have the opportunity of reading these few hints. A word to the wise is sufficient. The Lord loveth a cheerful and a bountiful giver, and will restore an hundredfold; for the laborer is worthy of his hire.

BRIGHAM YOUNG, President.

W. RICHARDS, Clerk.

Nauvoo, January 11, 1843.

Thursday, 12.—At home all day.

Friday, 13.—At home till near sunset; then went to Brother William Marks with Dr. Richards, to see Sophia Marks, who was sick: heard her relate her vision or dream of a visit from her two brothers who were dead, touching the associations and relations of another world.

Saturday, 14.—Rode out with Emma in the morning. At ten attended city council, and in the evening called the quorum of the Twelve together in my chamber, to pray for Sophia Marks, who was very sick.

Sunday, 15.—I spent at home with my family.

Monday, 16.—I was about home, and directed a letter to be written as follows:—

Letter of the Prophet to Josiah Butterfield—On Bennett's Movements.

NAUVOO, January 16, 1843.

Josiah Butterfield, Esq.

DEAR SIR:—I now sit down to inform you of our safe arrival home on Tuesday last, after a cold and troublesome journey of four days. We found our families well and cheerful. The news of our arrival was soon generally known; and when it was understood that justice had once more triumphed over oppression, and the innocent had been rescued from the power of mobocracy, gladness filled the hearts of the citizens of Nauvoo, and gratitude to those who had so nobly and manfully defended the cause of justice and innocence was universally manifest; and of course I rejoiced with them, and felt like a free man at home.

Yesterday, a letter was received by Sidney Rigdon, Esq., from John C. Bennett, which was handed to me this morning. From that letter it appears that Bennett was at Springfield a few days after we left there, and that he is determined, if possible, to keep up the persecution against me. I herewith transmit a copy of his letter, and shall rely upon your counsel, in the event of any further attempt to oppress me and deprive me of liberty; but I am in hopes that Governor Ford will not gratify the spirit of oppression and mobocracy so glaringly manifest in the conduct of John C. Bennett.

The following is a copy of his letter:—

Letter of John C. Bennett to Sidney Rigdon and Orson Pratt.

SPRINGFIELD, ILLINOIS, January 10, 1843.

Mr. Sidney Rigdon and Orson Pratt.

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 to-night for Missouri, to meet the messenger charged with the arrest of Joseph Smith, Hyrum Smith, Lyman Wight, and others, for murder, burglary, treason, &c., &c., who will be demanded, in a few days, on new indictments found by the grand jury of a called court on the original evidence, and in relation to which a nolle prosequi was entered by the District Attorney.

New proceedings have been gotten up on the old charges, and no habeas corpus can 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 a new requisition and demand predicated on the old charges on the institution of new writs. He must go to Missouri; but he shall not be harmed, if he is not guilty: but he is a murderer, and must suffer the penalty of the law. Enough on this subject.

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

Yours respectfully,

JOHN C. BENNETT.

P.S. Will Mr. Rigdon please to hand this letter to Mr. Pratt, after reading?

J. C. B.

This is his letter verbatim et literatim.

In the foregoing the designs of Bennett are very plainly manifest; and, to see his rascality, you have only to read some articles from his pen, published in the Times and Seasons about two years ago, on the subject of the Missouri affair. I shall be happy to hear from you on this subject as soon as convenient; also if you have received any communication from Washington. We are ready to execute the mortgage at any time.

Yours very respectfully,

JOSEPH SMITH.

By WILLIAM CLAYTON, Agent.

P.S. I would just remark, that I am not at all indebted to Sidney Rigdon for this letter, but to Orson Pratt, who, after he had read it, immediately brought it to me.

J. S.

The ship Swanton sailed from Liverpool with a company of Saints for New Orleans, led by Elder Lorenzo Snow.

A Day of Fasting and Prayer.

Tuesday, 17.—This being the time appointed by the Twelve as a day of humiliation, fasting, praise, prayer, and thanksgiving before the great Eloheim, I attended a public meeting in my own house, filled to overflowing. Many other meetings were held in various parts of the city, which were well attended, and there was great joy among the people, that I had once more been delivered from the grasp of my enemies. In the evening I attended a referee case, with six others, on a land case of Dr. Robert D. Foster's.

Wednesday, 18.—At ten o'clock in the morning, the party invited began to assemble at my house, and before twelve they were all present, except Levi Moffatt and wife, and Brother Hyrum's wife, who was sick. I distributed cards among them, printed for the occasion, containing the Jubilee Song of Brothers Law and Richards; also one by Sister Eliza R. Snow, as printed on the 96th page, 4th volume of Times and Seasons, which were sung by the company with the warmest feelings.

I then read John C. Bennett's letter to Messrs. Sidney Rigdon and Orson Pratt, of the 10th instant, and told them that Mr. Pratt showed me the letter. Mr. Rigdon did not want to have it known that he had any hand in showing the letter, but wanted to keep it a secret, as though he were holding a private correspondence with Bennett; but as soon as Mr. Pratt got the letter, he brought it to me, which proves that Mr. Pratt had no correspondence with Bennett, and had no fellowship for his works of darkness. I told them I had sent word to Governor Ford, by Mr. Backenstos, that, before I would be troubled any more by Missouri, I would fight.

Conversation continued on various topics until two o'clock, when twenty-one sat down to the dinner-table, and Emma and myself waited on them, with other assistants. My room was small, so that but few could be accommodated at a time. Twenty sat down to the second table, which was served as the first, and eighteen at the third, among whom were myself and Emma; and fifteen at the fourth table, including children and my household.

Many interesting anecdotes were related by the company, who were very cheerful, and the day passed off very pleasantly. President Brigham Young was present, although very feeble. This was the first time that he had been out of his house since he was taken sick. His fever had been so severe, that he had lain in a log-house, rather open, without fire most of the time, when it was so cold that his attendants, with great coat and mittens on, would freeze their toes and fingers while fanning him. One thing more, which tended to give a zest to the occasion, was, that it was fifteen years this day since I was married to Emma Hale.

The brethren dispersed about six o'clock, with many thanks and expressions of gratitude; and in the evening I attended the Lodge.

Thursday, 19.—I was at home, excepting a short out in the city in the forenoon.

Friday, 20.—Visited at Brother William Marks' this morning; returned at ten a. m., and gave Dr. Richards and W. W. Phelps some instructions about the History, when I received the following communication:—

VADE MECUM.

From W. W. Phelps to Joseph Smith, the Prophet.

Go with me, will you go to the Saints that have died,
To the next better world, where the righteous reside,
Where the angels and spirits in harmony be,
In the joys of a vast paradise? Go with me.

Go with me, where the truth and the virtues prevail,
Where the union is one, and the years never fail:
Not a heart can conceive—not a natural eye see
What the Lord had prepared for the just. Go with me.

Go with me, where there is no destruction nor war,
Neither tyrants nor mobbers, nor nations ajar,—
Where the system is perfect, and happiness free,
And the life is eternal, with God. Go with me.

Go with me, will you go to the mansions above,
Where the bliss and the knowledge, the light and the love,
And the glory of God do eternally be?
Death, the wages of sin, is not there. Go with me. ^[B]

[Footnote B: After the martyrdom of the Prophet both the title and the phraseology of this hymn were changed by the author of it, to "Come to me, will ye come," etc., as it now stands in the Latter-day hymn book, page 326, Deseret News edition of 1905; also the following stanzas were added by Elder Phelps:

Come to me; here are Adam and Eve at the head
Of a multitude quickened and raised from the dead;
Here's the knowledge that was, or that is, or will be,
In the gen'ral assembly of worlds. Come to me.

Come to me; here's the mysteries man hath not seen,
Here's our Father in heaven, and Mother, the Queen;
Here are worlds that have been, and the worlds yet to be,
Here's eternity, endless; amen. Come to me.

Come to me, all ye faithful and blest of Nauvoo.
Come, ye Twelve, and ye High Priests, and Seventies, too,
Come, ye Elders, and all of the great company,
When your work you have finished on the earth, come to me.

Come to me; here's the future, the present and past;
Here is Alpha, Omega, the first and the last,
Here's the "Fountain," the "River of Life," and the "Tree!"
Here's your Prophet and Seer, Joseph Smith. Come to me.]

Council Meeting of the Twelve.

In the afternoon I attended a council of the Twelve, at President Young's. There were present, Brigham Young, Heber C. Kimball, Orson Hyde, Orson Pratt, John Taylor, Wilford Woodruff, George A. Smith, Willard Richards, and Brother Hyrum Smith. We had conversation on a great variety of subjects. I related my dream:—"I dreamed this morning that I was in the lobby of the Representatives' Hall, at Springfield, when some of the members, who did not like my being there, began to mar, and cut, and pound my shins with pieces of iron. I bore it as long as I could, then jumped over the rail into the hall, caught a rod of iron, and went at them, cursing and swearing at them in the most awful manner, and drove them all out of the House. I went to the door, and told them to send me a clerk, and I would make some laws that would do good. There was quite a collection around the State House, trying to raise an army to take me, and there were many horses tied round the square. I thought they would not have the privilege of getting me; so I took a rod of iron, and mowed my way through their ranks, looking after their best race-horse, thinking they might catch me where they could find me. Then I awoke." To dream of flying signifies prosperity and deliverance from enemies. To dream of swimming in deep water signifies success among many people, and that the word will be accompanied with power.

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.

I prophesy, in the name of the Lord God, as soon as we get the Temple built, so that we shall not be obliged to exhaust our means thereon, we will have means to gather the Saints by thousands and tens of thousands.

The Case of Orson Pratt Before the Council.

This council was called to consider the case of Orson Pratt who had previously been cut off from the Church for disobedience, and Amasa Lyman had been ordained an Apostle in his place. I told the quorum: you may receive Orson back into the quorum of the Twelve and I can take Amasa into the First Presidency. President Young said there were but three present when Amasa was ordained, the rest of the Twelve being either on a mission or sick. I told them that was legal when no more could be had. I told the council that from the sixth day of April next, I go in for preparing with all present for a mission through the United States, and when we arrive at Maine we will take ship for England and so on to all countries where we shall have a mind to go. We must send for John E. Page to come home, and have all the quorum to start from this place.

Let the Twelve be called on, on the 6th of April, and a notice be given for a special conference on the platform of the House of the Lord. If I live, I will yet take these brethren through the United States and through the world, and will make just as big a wake as God Almighty will let me. We must send kings and governors to Nauvoo, and we will do it.

At three o'clock, council adjourned to my house; and at four I baptized Orson Pratt and his wife, Sarah Marinda, and Lydia Granger in the Mississippi river, and confirmed them in the Church, ordaining Orson Pratt to his former office in the quorum of the Twelve.

Saturday, 21.—At home, except going out in the city with Elder Orson Hyde to look at some lots.

Sunday, 22.—I preached at the Temple on the setting up of the kingdom of God. The subject arose from two questions proposed at a lyceum meeting.

1st. Did John baptize for the remission of sins?

2nd. Whether the kingdom of God was set up before the day of Pentecost, or not till then? ^[C]

[Footnote C: This was the contention of the sect of the Disciples, or Campbellites; especially was it the view of Alexander Campbell, founder of said sect.]

[The following is a synopsis of this sermon, as reported by Elder Wilford Woodruff]:

The Kingdom of God.

Some say the kingdom of God was not set up on the earth 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. 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 hath sent, the judgments of God have rested upon people, cities, and nations, in various ages of the world, which was the case with the cities of Sodom and Gomorrah, that were destroyed for rejecting the Prophets.

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, 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, &c., but what the cry goes forth that we are guilty of larceny, burglary, arson, treason, murder, &c., &c., which is false. We speak of the kingdom of God on the earth, not the kingdoms of men.

The plea of many in this day is, that we have no right to receive revelations; but if we do not get revelations, we do not have the oracles of God; and if they have not the oracles of God, they are not the people of God. But say you, what will become of the world, or the various professors of religion who do not believe in revelation and the oracles of God as continued to His Church in all ages of the world, when He has a people on earth? I tell you, in the name of Jesus Christ, they will be damned; and when you get into the eternal world, you will find it will be so, they cannot escape the damnation of hell.

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. The Lord promised Zacharias that he should have a son who was a descendant of Aaron, the Lord having promised that the priesthood should continue with Aaron and his seed throughout their generations. Let no man take this honor upon himself, except he be called of God, as was Aaron; and Aaron received his call by revelation. An angel of God also appeared unto Zacharias while in the Temple, and told him that he should have a son, whose name should be John, and he should be filled with the Holy Ghost. Zacharias was a priest of God, and officiating in the Temple, and John was a priest after his father, and held the keys of the Aaronic Priesthood, and was called of God to preach the Gospel of the kingdom of God. The Jews, as a nation, having departed from the law of God and the Gospel of the Lord, prepared the way for transferring it to the Gentiles.

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 days 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; I have got the kingdom of God, and you can get it, 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.

There is a difference between the kingdom of God and the fruits and blessings that flow from the kingdom; because there were more miracles, gifts, visions, healings, tongues, &c., in the days of Jesus Christ and His apostles, and on the day of Pentecost, than under John's administration, it does not prove by any means that John had not the kingdom of God, any more than it would that a woman had not a milkpan because she had not a pan of milk, for while the pan might be compared to the kingdom, the milk might be compared to the blessings of the kingdom.

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 mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and 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 of Moses, yet Christ was baptized by John to fulfill all righteousness; and Jesus in His teachings says, "Upon this rock I will build my Church, and the gates of hell shall not prevail against it." What rock? Revelation.

Again he says. "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God;" and, "heaven and earth shall pass away, but my words shall 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 the earth, and John prepared subjects for the kingdom, by preaching the Gospel 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; and it was also with John, and he preached the same Gospel and baptism that Jesus and the apostles preached after him. The endowment was to prepare the disciples for their missions unto the world.

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 administrator; for none others will be acknowledged either by God or angels.

I know what I say; I understand my mission and business. God Almighty is my shield; and what can man do if God is my friend? I shall not be sacrificed until my time comes; then I shall be offered freely. All flesh is as grass, and a governor is no better than other men; when he dies he is but a bag of dust. I thank God for preserving me from my enemies; I have no enemies but for the truth's sake. I have no desire but to do all men good. I feel to pray for all men. We don't ask any people to throw away any good they have got; we only ask them to come and get more. What if all the world should embrace this Gospel? They would then see eye to eye, and the blessings of God would be poured out upon the people, which is the desire of my whole soul. Amen.

Monday, 23.—Was at home, and wrote the editor of the Wasp as follows:

The Prophet on Participation in Politics.

DEAR SIR:—I have of late had repeated solicitations to have something to do in relation to the political farce about dividing the county; but as my feelings revolt at the idea of having anything to do with politics, I have declined, in every instance, having anything to do on the subject. I think it would be well for politicians to regulate their own affairs. I wish to be let alone, that I may attend strictly to the spiritual welfare of the Church.

Please insert the above, and oblige

Nauvoo, Jan. 23, 1843. JOSEPH SMITH.

In the evening rode with Emma to see Dr. Richards, who was sick, at the old postoffice building, up the river.

Elder John Snyder returned from his mission to England.

Tuesday, 24.—Was at home till noon, when I rode out with Emma. Evening, attended the Masonic Lodge.

Wednesday, 25.—Was about home.

Thursday, 26.—In the afternoon rode to the Temple, and afterwards to William Clayton's.

Friday, 27.—Rode on the prairie with William Clayton. Dined at Brother Cornelius P. Lott's.

Saturday, 28.—Played ball with the brethren a short time. Rode round the city with Mr. Taylor, a land agent from New York. Some snow fell, the ice began to give way in the river, and a steamer that had wintered at Montrose went over the rapids.

Sunday, 29.—I attended meeting at the Temple. After reading the parable of the prodigal son, and making some preliminary remarks, I stated that there were two questions which had been asked me concerning my subject of the last Sabbath, which I had promised to answer in public, and would improve this opportunity.

The Greatness and Mission of John the Baptist.

The question arose from the saying of Jesus—"Among those that are born of women there is not a greater prophet than John the Baptist; but he that is least in the kingdom of God is greater than he." How is it that John was considered one of the greatest of prophets? His miracles could not have constituted his greatness.

First. He was entrusted 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 entrusted 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 the dove, in witness of that administration? The sign of the dove was instituted before the creation of the world, a witness for the Holy Ghost, and the devil cannot come in the sign of a dove. The Holy Ghost is a personage, and is in the form of a personage. It does not confine itself to the form of the dove, but in sign of the dove. The Holy Ghost cannot be transformed into a dove; but the sign of a dove was given to John to signify the truth of the deed, as the dove is an emblem or token of truth and innocence.

Thirdly. John, at that time, was the only legal administrator in the affairs of the kingdom there was then on the earth, and holding the keys of power. The Jews had to obey his instructions or be damned, by their own law; 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 Zacharias 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 a woman.

Second question:—How was the least in the kingdom of heaven greater than he?

In reply I asked—Whom did Jesus have reference to as being the last? Jesus was looked upon as having the least claim in God's kingdom, and [seemingly] was least entitled to their credulity as a prophet; as though He had said—"He that is considered the least among you is greater than John—that is I myself."

The Parables of Jesus and the Interpretation of the Scriptures.

In reference to the prodigal son, I said it was a subject I had never dwelt upon; that it was understood by many to be one of the intricate subjects of the scriptures; and even the Elders of this Church have preached largely upon it, without having any rule of interpretation. 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 enquire, what was the question which drew out the answer, or caused Jesus to utter the parable? It is not national; it does not refer to Abraham, Israel or the Gentiles, in a national capacity, as some suppose. To ascertain its meaning, we must dig up the root and ascertain what it was that drew the saying out of Jesus.

While Jesus was teaching the people, all the publicans and sinners drew near to hear Him; "and the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them." This is the key word which unlocks the parable of the prodigal son. It was given to answer the murmurings and questions of the Sadducees and Pharisees, who were querying, finding fault, and saying, "How is it that this man as great as He pretends to be, eats with publicans and sinners?" Jesus was not put to it so, but He could have found something to illustrate His subject, if He had designed it for a nation or nations; but He did not. It was for men in an individual capacity; and all straining on this point is a bubble. "This man receiveth sinners and eateth with them." And he spake this parable unto them—"What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety-and-nine in the wilderness, and go after that which is lost, until he find it? And when he hath found it, he layeth it on his shoulders, rejoicing. And when he cometh home, he calleth together his friends and neighbors, saying unto them, Rejoice with me; for I have found my sheep which was lost. I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety-and-nine just persons which need no repentance." The hundred sheep represent one hundred Sadducees and Pharisees, as though Jesus had said, "If you Sadducees and Pharisees are in the sheepfold, I have no mission for you; I am sent to look up sheep that are lost; and when I have found them, I will back them up and make joy in heaven." This represents hunting after a few individuals, or one poor publican, which the Pharisees and Sadducees despised.

He also gave them the parable of the woman and her ten pieces of silver, and how she lost one, and searching diligently, found it again, which gave more joy among the friends and neighbors than the nine which were not lost; like I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth, more than over ninety-and-nine just persons that are so righteous; they will be damned anyhow; you cannot save them.

CHAPTER XIV.

PROVISIONS FOR THE ENLARGEMENT OF THE MUNICIPAL GOVERNMENT OF NAUVOO—SUNDRY ACTIVITIES OF THE PROPHET—KEYS OF KNOWLEDGE BY WHICH ANGELIC ADMINISTRATIONS MAY BE KNOWN—THE PROPHET'S PARABLE, "THE LIONS OF THE PRESS."

Monday, January 30, 1843.—Spent the day at home until six in the evening, when I presided in the city council, where much business was transacted, the most important of which was a bill reported by a committee, [providing for the enlargement of the municipal government of Nauvoo.]

[The enactment provided for certain officers in addition to those named in the charter; namely, city engineer, market master, weigher and sealer of weights and measures, a fire warden in each ward of the city, a sexton and police officer to act under the direction of the mayor as captain of the watch, and a supervisor of streets and allies. It also provided for the preservation of good order in the city, keeping clear streets and alleys, defining nuisances and providing against them. Providing for the prevention of fires, defining the duties of the city watch, and providing for a public market place, etc., etc.—EDITORS.]

Tuesday, 31.—At home all day. A severe snowstorm.

Thursday, February 2, 1843.—Spent the day at home. The weather extremely cold.

Towards evening I rode on to the hill to enquire about the caucus which was held there the previous evening, Davidson Hibbard presiding, and Brother Benjamin L. Clapp, chief speaker, reporting that Joseph and Hyrum had attempted to take away the rights of the citizens, referring to the election of the last city council. I corrected the error and returned home.

Scripture Correction.

"The Spirit maketh intercession for us with groanings and cannot be uttered." It would be better thus:—"The Spirit maketh intercession for us with striving which cannot be expressed."

Friday, 3.—This morning, read German; at eleven, walked out in the city; returned at a quarter past twelve; read proof of "Doctrine and Covenants," which is now being stereotyped.

Brother John Mayberry sent me a cow to assist in bearing my expenses at Springfield.

Saturday, 4.—At home till one o'clock in the afternoon, when I attended the general city election caucus at the Temple, where all things were amicably settled and mutual good feelings restored to all parties. Brother Clapp made a public confession for the speech which he made at a former caucus.

I returned home at about four o'clock, and was visited by Amasa M. Lyman. I told him that I had restored Orson Pratt to the quorum of the Twelve Apostles, and that I had concluded to make Brother Amasa a counselor to the First Presidency.

In the evening presided in the municipal court.

Sunday, 5.—At home, reading German.

Result of City Election.

Monday, 6.—Spent the forenoon at the election of mayor, aldermen and councilors for the city, to serve during the next two years, at Brother Hyrum Smith's office. Dined at home. One o'clock, afternoon, Thomas Moore came in and enquired about a home. I blessed him and said, God bless you for ever and ever! May the blessings of Abraham, Isaac and Jacob rest upon you for ever and ever; and may you sit on thrones high and lifted up, in the name of Jesus Christ. Amen.

When I returned to the election, Joseph Smith was elected mayor by unanimous vote. Orson Spencer, Daniel H. Wells, George A. Smith, and Stephen Markham were elected aldermen. Hyrum Smith, John Taylor, Orson Hyde, Orson Pratt, Sylvester Emmons, Heber C. Kimball, Benjamin Warrington, Daniel Spencer, and Brigham Young were elected councilors.

A Stolen Record Secured.

Tuesday, 7.—This forenoon attended a council of the Twelve Apostles at the house of President Brigham Young. This afternoon I sent a search warrant to Hyrum Kimball's for the purpose of obtaining a book of patriarchal blessing; given by Father Joseph Smith, which was stolen from Far West. The warrant was issued on the affidavit of Jonathan H. Holmes, and the book obtained. In the evening Hyrum Kimball came to my house for an explanation, and I informed him that the book was the property of the Church; that it had been stolen, and after passing through various hands, had been secured by Oliver Granger, while acting as agent for the Church at Kirtland, and should have been given up by him. I have since been informed that Sister Sarah, Hyrum Kimball's wife, had procured the book of her brother, son of Oliver Granger, for the purpose of returning it to the Church; but, being under a pledge to her brother not to give up the book until he had seen her again, she had neglected to mention it to me.

Elder Parley P. Pratt arrived home from England this evening.

A Prophet not Always a Prophet.

Wednesday, 8.—This morning, I read German, and visited with a brother and sister from Michigan, who thought that "a prophet is always a prophet;" but I told them that a prophet was a prophet only when he was acting as such. After dinner Brother Parley P. Pratt came in: we had conversation on various subjects. At four in the afternoon, I went out with my little Frederick, to exercise myself by sliding on the ice.

The public papers say that Point Petre, in Guadaloupe, was totally destroyed, and ten thousand persons supposed to have been killed by an earthquake.

Thursday, 9.—Part of the forenoon I spent at the Masonic Hall, conversing with Mr. Rennick, of Keokuk, and trying to effect a settlement with him. He promised to let me have some notes on a paper maker in Louisville, towards paying me, and then went off contrary to promise. I also had a conversation with Master Nye, and read several letters, one from Judge Young, and directed the following in reply:

Joseph Smith to Hon. R. M. Young (U. S. Senator)—Payment of Loan, and Nauvoo Postoffice Matters.

Hon. R. M. Young, City of Washington:

DEAR SIR:—I have this day received your favor of the 7th ult., covering one from John C. Walsh, and barely state in this, that I shall despatch a messenger immediately to Quincy, to deposit the $500 in the hands of General Leach, according to your instructions; but seeing that I had little time to lose, I concluded to send this by the first mail to inform you of my intentions. My next, in which I shall enclose General Leach's receipt, together with my obligations, will be mailed at Quincy, and may be expected three days after you receive this.

I shall not be able to obtain George Miller's name as security, he being at this time several hundred miles north of Nauvoo, and is not expected back until spring. I can, however, obtain the signature of Mr. Edward Hunter, late from Chester county, Pennsylvania, who owns about twenty thousand dollars worth of property in this vicinity, and probably as much more in the east, which I presume will be entirely satisfactory to Mr. Walsh, instead of Mr. Miller. Judge Higbee's name will be on the obligations.

When you receive this, you may expect the other three days later. All the difference will be the time required to go from here to Quincy and do the business.

Some time ago, a petition, signed by the principal inhabitants of this city, praying the postmaster-general to remove the present Nauvoo postmaster and appoint another in his stead, was put in the hands of C. A. Warren, Esq., of Quincy, with a request that he would hand it to you about the time you left for Washington. We have not yet heard whether Mr. Warren handed it to you or neglected to do so, but we feel extremely anxious to learn something on the subject, as the citizens generally are suffering severely from the impositions and dishonest conduct of the postmaster and those connected with the postoffice in this city. The petition was accompanied by some affidavits, proving that letters had frequently been broken open, money detained, and letters charged twice over, &c, &c., at this office, the repeated occurrence of which circumstances caused the people to be anxious for an immediate change. It will be seen by the petition, that I was nominated for the office. I can only say that, if I receive the appointment, I shall do my utmost to give general satisfaction. Whoever may be appointed, it is necessary, in my estimation, to have it done as soon as circumstances will possibly admit.

Accept, sir, of my sincere acknowledgments for past favors, which are not forgotten, and accept of the best wishes and sincere thanks of yours respectfully,

JOSEPH SMITH.

By William Clayton, his agent.

Spent most of the day in conversation with Parley P. Pratt and others.

REVELATION. ^[A]

[Footnote A: See Doctrine and Covenants, sec. cxxix.]

Three Grand Keys by which Good or Bad Angels or Spirits may be Known—Revealed to Joseph the Prophet, at Nauvoo, Illinois, February 9, 1843.

There are two kinds of beings in heaven—viz., angels, who are resurrected personages, having bodies of flesh and bones. For instance, Jesus said, "Handle me and see, for a spirit hath not flesh and bones, as ye see me have." 2nd. The spirits of just men made perfect—they who are not resurrected, but inherit the same glory. When a messenger comes, saying he has a message from God, offer him your hand, and request him to shake hands with you. If he be an angel he will do so, and you will feel his hand. If he be the spirit of a just man made perfect, he will come in his glory; for that is the only way he can appear. Ask him to shake hands with you, but he will not move, because it is contrary to the order of heaven for a just man to deceive; but he will still deliver his message. If it be the devil as an angel of light, when you ask him to shake hands he will offer you his hand, and you will not feel anything; you may therefore detect him. These are three grand keys whereby you may know whether any administration is from God.

Items of the Prophet's Experience.

A man came to me in Kirtland, and told me he had seen an angel, and described his dress. I told him he had seen no angel, and that there was no such dress in heaven. He grew mad, and went into the street and commanded fire to come down out of heaven to consume me. I laughed at him, and said, You are one of Baal's prophets; your God does not hear you; jump up and cut yourself; and he commanded fire from heaven to consume my house.

When I was preaching in Philadelphia, a Quaker called out for a sign. I told him to be still. After the sermon, he again asked for a sign. I told the congregation the man was an adulterer; that a wicked and adulterous generation seeketh after a sign; and that the Lord had said to me in a revelation, that any man who wanted a sign was an adulterous person. "It is true," cried one, "for I caught him in the very act," which the man afterwards confessed, when he was baptized.

Boston Conference.

A conference was held at Boylston Hall, Boston, when fourteen branches of the Church in Boston and the vicinity were represented, comprising seven hundred and ninety-three members, thirty-three elders, forty-three lesser officers, most of whom had been raised up in about fifteen months. Elder George J. Adams, E. P. Maginn, Erastus Snow, Erastus H. Derby, and others, took active parts in the conference.

Interview with John. B. Cowan.

Friday, 10.—After conversation with Mr. John B. Cowan, and others, I reviewed the history of the mob in Hiram, Portage county, Ohio, on the 25th of March 1832, and my first journey to Missouri. At three o'clock, afternoon, attended a council of the Twelve Apostles at my house. Of the Twelve there were present Brigham Young, Heber C. Kimball, Orson Hyde, Parley P. Pratt, Orson Pratt, Wilford Woodruff, John Taylor, George A. Smith and Willard Richards. I requested that all business be presented briefly and without comments, and told the council that I had an interview with Mr. Cowan this morning; that he was delegated by the inhabitants of Shokoquon (which is twenty miles above this place on the river) to come to Nauvoo, and petition that "a talented Mormon preacher take up his residence with them, they would find him a good house and give him support, and with liberty for him to invite as many 'Mormons' to settle in that place as may please so to do." Council decided that Brother John Bear go and preach to them.

I suggested that a general meeting be called in the city in relation to the postoffice and other things, and instructed the council to call Elder George J. Adams to Nauvoo, with his family, and to say that he is ordered to come by the First Presidency, and that he preach no more till he comes.

Case of Oliver Olney.

At five o'clock, I opened a mayor's court at my house, when John D. Parker, deputy sheriff, presented Oliver Olney before the court for stealing goods from the store of Moses Smith on the 23rd of January, when Olney declared before the court that he had been visited many times by the Ancient of Days; that he sat with him on the 9th, 10th and 11th of last June, and should sit in counsel again with him on Tuesday next; that he had had a mission from him to the four quarters of the world; that he had been and established the twelve stakes of Zion, and had visited them all, except one in the south; that he had suffered much for two or three years for want of clothing; that he despised a thief, except when he stole to clothe himself; that he opened the store of Moses Smith on the 23rd of January, and took out the goods then present (several hundred pieces) hid them in the cornfield, and carried them home from time to time, under the same roof with Mr. Smith, and that no one knew anything about the robbery but himself.

Olney was once a member of the Church of Jesus Christ of Latter-day Saints, but had been cut off a considerable time previous. He declared that the Church never taught him to steal; and I have written his voluntary confession here, that others may take warning and behave themselves in such a manner that they shall not be cut off the Church; for if they are the Spirit of the living God will depart from them, and they may be left to a worse spirit of delusion and wickedness than even Oliver Olney, who never saw the Ancient of Days nor anything like him. But on the testimony presented, I bound him over to the next circuit court for trial, in the sum of five thousand dollars; and for want of bail, he was committed to Carthage jail.

Saturday 11.—This day had an interview with Elder Rigdon and his family. They expressed a willingness to be saved. Good feelings prevailed, and we again shook hands together.

The Prophet on Pay for Public Service.

At ten o'clock attended the city council. I prophesied to James Sloan, city recorder, that it would be better for him ten years hence, not to say anything more about fees; and addressed the new council, urging the necessity of their acting upon the principle of liberality, and of relieving the city from all unnecessary expenses and burdens, and not attempt to improve the city, but enact such ordinances as would promote peace and good order; and the people would improve the city; capitalists would come in from all quarters and build mills, factories, and machinery of all kinds; new buildings would arise on every hand, and Nauvoo would become a great city. I prophesied that if the council would be liberal in their proceedings, they would become rich, and spoke against the principle of pay for every little service rendered, and especially of committees having extra pay for their services; reproved the judges of the late election for not holding the polls open after six o'clock, when there were many wishing to vote.

Dr. Robert D. Foster took an active part in electioneering for the opposition ticket and obstructing the passage to the polls. The council elected James Sloan, city recorder; Henry G. Sherwood, Marshal; William Clayton, treasurer; approved W. W. Phelps as mayor's clerk; Dimick B. Huntington, William D. Huntington, Lewis Robison and John Barker, constables; Alanson Ripley, surveyor; James Allred, supervisor of streets; Dimick B. Huntington, coroner; James Sloan, notary public; Theodore Turley, weigher and sealer; H. G. Sherwood, market master; W. W. Phelps, fire warden; Sidney Rigdon, city attorney; and Samuel Bennett, market inspector for the city.

A board of health was established, to consist of Joseph Smith, William Law, William Marks and Samuel Bennett.

Nauvoo Market Place Proposed.

The council resolved that a market be established in the city. It was proposed to build two markets. But I told the council that if we began too large, we should do nothing; we had better build a small one at once, to be holden by the corporation; and that if that would support itself, we could go on to build another on a larger scale; that the council should hold an influence over the prices of markets, so that the poor should not be oppressed, and that the mechanic should not oppress the farmer; that the upper part of the town had no right to rival those on the river. Here, on the bank of the river, was where we first pitched our tents; here was where the first sickness and deaths occurred; here has been the greatest suffering in this city. We have been the making of the upper part of the town. We have located the Temple on the hill, and they ought to be satisfied. We began here first; and let the market go out from this part of the city; let the upper part of the town be marketed by wagons, until they can build a market; and let the first market be established on the rising ground on Main Street, about a quarter of a mile north of the river. Council continued through the day.

Mother came to my house to live.

Elders Young and Richards wrote George J. Adams, notifying him to come to Nauvoo, according to the decision of the council, and answer to the charges of adultery which had been preferred against him, before the First Presidency.

The Prophet on "Millerism."

Sunday, 12.—Seven or eight young men came to see me, part of them from the city of New York. They treated me with the greatest respect. I showed them the fallacy of Mr. Miller's data concerning the coming of Christ and the end of the world, or as it is commonly called, Millerism, ^[B] and preached them quite a sermon; that error was in the Bible, or the translation of the Bible; that Miller was in want of correct information upon the subject, and that he was not so much to blame as the translators. I told them the prophecies must all be fulfilled; the sun must be darkened and the moon turned into blood, and many more things take place before Christ would come.

[Footnote B: Millerism here referred to is the sum of the doctrines taught by William Miller, an American religious zealot who emphasized in his religious teachings the Millennial Reign of Christ on earth, which reign, he declared, as early as 1831, would commence in the year 1843. His predictions were based largely upon computations of time on the prophecies of Daniel and the Book of Revelation. After the great disappointment which came to his followers in 1843, they abandoned all attempts at fixing the date on which the second advent of Christ would take place, but otherwise continued to believe in the doctrines advocated by Mr. Miller. "There are several divisions or sects of Adventists, the principal of which are: the Advent Christians, the largest; the Seventh-day Adventists, much smaller, but more compactly organized; and the Evangelical Adventists, the smallest. The members of the first two believe in the final annihilation of the wicked, which those of the third reject. The second observe the seventh day as the Sabbath, and believe in the existence of the spirit of prophecy among them; they maintain missions in various parts of the world, and a number of institutions at Battle Creek, Michigan, their headquarters."—Century Dictionary.]

Monday, 13.—Elder Rigdon came in early in the morning, and gave a brief history of our second visit to Jackson county, Missouri. I then read awhile in German and walked out in the city with Elder Hyde, returning at twelve o'clock. Brother John C. Annis called for counsel. The marshal called, and informed me that Mr. Rollison was trying to get the postoffice, and that Dr. R. D. Foster was the first to sign the petition. I gave instruction about a bond for a part of a lot to Brother John Oakley. A quarter before four, went to the printing office with Brother W. W. Phelps.

I spent the evening at Elder Orson Hyde's. In the course of conversation I remarked that those brethren who came here having money, and purchased without the Church and without counsel, must be cut off. This, with other observations, aroused the feelings of Brother Dixon, from Salem, Massachusetts, who was present, and he appeared in great wrath.

I received the following communication:

Rigdon's Suggested Petition as to Nauvoo Postmaster.

To the Hon. Mr. Bryant, Second Assistant Postmaster-General:

We, your petitioners, respectfully beg leave to submit that as an attempt is now, by certain individuals, being made to place the postoffice in this place into the hands of William H. Rollison, a stranger in our place, and one whose conduct since he came here, has been such as to forbid our having confidence in him; and we do hope and pray, both for ourselves, and that of the public, that he may not receive the appointment of postmaster in Nauvoo, Illinois, but that the present postmaster may continue to hold the office.

Brother Joseph Smith, if the foregoing can have a number of respectable subscribers, I believe Rollison cannot get the office. I should like to have it so as to send it on Sunday's mail. Respectfully,

SIDNEY RIGDON.

Tuesday, 14.—Sent William Clayton to Quincy, and by him deposited five hundred dollars with General Leach, for Mr. Walsh, for land which lies between my farm and the city, agreeable to my letter to Judge Young.

Read proof of the "Doctrine and Covenants" with Brother Phelps. Read in German from half-past nine to eleven, forenoon. Had the stove removed from the large room in my house into a small brick building which was erected for a smoke house, designing to use it for a mayor's office, until I could build a new one. Had much conversation with Mr. Cowan and various individuals.

Sold Dr. Richards a cow.

Wednesday, 15.—This morning I spent some time in changing the top plate of the office stove, which had been put together wrong. Read a libelous letter in the Alton Telegraph, written to Mr. Bassett, of Quincy, concerning Judge Pope, Mr. Butterfield, and the ladies attending my late trial at Springfield; and published the following letter in the Times and Seasons:

Joseph Smith's Parable—the Lions of the Press.

Mr. Editor:

SIR:—Ever since I gave up the editorial department of the Times and Seasons, I have thought of writing a piece for publication, by way of valedictory, as is usual when editors resign the chair editorial. My principal remarks I intend to apply to the gentlemen of the quill, or, if you please, that numerous body of respectable gentlemen who profess to regulate the tone of the public mind in regard to politics, morality, religion, literature, the arts and sciences, &c., &c.,—viz., the editors of the public journals; or, if you please, I will designate them the lions of the forest. This latter cognomen, sir, I consider to be more appropriate because of the tremendous noise that they make when they utter their voice.

It came to pass that, as I went forth like a young fawn, one day, to feed upon the green grass in my pasture, an ass saw me and brayed, and made a great noise, which a neighboring lion hearing, roared, even as a lion roareth when he beholds his prey. At the sound of his voice, the beasts of the field were alarmed, and the lions in the adjoining jungles pricked up their ears and roared in their turn; and behold all the lions of the forest, alarmed by their noise, opened their mouths and uttered forth their voice, which was as the roaring of a cataract, or as the voice of thunder; so tremendous was their roaring, that the trees of the forest shook, as if they were shaken by a mighty wind, and all the beasts of the forest trembled as if a whirlwind were passing.

I lifted up mine eyes with astonishment when I heard the voice of the lions, and saw the fury of their rage. I asked, is it possible that so many lords of the forest, such noble beasts should condescend to notice one solitary fawn that is feeding alone upon his pasture, without attempting to excite either their jealousy or anger? I have not strayed from the fold, nor injured the trees of the forest, nor hurt the beasts of the field, nor trampled upon their pasture, nor drunk of their streams. Why, then, their rage against me? When lo! and behold! they again uttered their voices, as the voice of great thunderings, and there was given unto them the voice of men; but it was difficult for me to distinguish what was said among so many voices; but ever and anon I heard a few broken, incoherent sentences like the following: "Murder! Desolation! Bloodshed! Arson! Treason! Joe Smith and the Mormons! Our nation will be overturned! The impostor should be driven from the state! The fawn will be metamorphosed into a lion—will devour all the beasts of the field, destroy all the trees of the forest, and tread under foot all the rest of the lions!"

I then lifted up my voice and said, Hear me, ye beasts of the forest! and all ye great lions, pay attention! I am innocent of the things whereof ye accuse me. I have not been guilty of violating your laws, nor of trespassing upon your rights. My hands are clean from the blood of all men, and I am at the defiance of the world to substantiate the crimes whereof I am accused; wherefore, then should animals of your noble mien stoop to such little jealousies, such vulgar language, and lay such unfounded charges at the door of the innocent?

It is true that I once suffered an ass to feed in my pasture. He ate at my crib and drank at my waters; but possessing the true nature of an ass, he began to foul the water with his feet, and to trample under foot the green grass and destroy it. I therefore put him out of my pasture, and he began to bray. Many of the lions in the adjoining jungles, mistaking the braying for the roaring of a lion, commenced roaring. When I proclaimed this abroad many of the lions began to enquire into the matter. A few, possessing a more noble nature than many of their fellows, drew near, and viewing the animal found that he was nothing more than a decrepit, broken down, worn out ass, that had scarcely anything left but his ears and voice.

Whereupon many of the lions felt indignant at the lion of Warsaw, the lion of Quincy, the lion of Sangamon, the lion of Alton, and several other lions, for giving a false alarm, for dishonoring their race, and for responding to the voice of so base an animal as an ass. And they felt ashamed of themselves for being decoyed into such base ribaldry and foul-mouthed slander. But there were many that lost sight of their dignity, and continued to roar, although they knew well that they were following the braying of so despicable a creature.

Among these was a great lion, whose den was on the borders of the Eastern Sea. He had waxed great in strength. He had terrible teeth, and his eyes were like balls of fire. His head was large and terrific, and his shaggy mane rolled with majestic grandeur over his terrible neck. His claws were like the claws of a dragon, and his ribs were like those of a Leviathan. When he lifted himself up, all the beasts of the field bowed with respectful deference; and when he spake, the whole universe listened; and the cinders of his power covered creation. His might, his influence, were felt to the ends of the earth. When he lashed his tail, the beasts of the forest trembled; and when he roared, all the great lions and the young lions crouched down at his feet. ^[C]

[Footnote C: This alludes to the New York Herald, published by James Gordon Bennett, who had been influenced by the misrepresentation of affairs at Nauvoo, by John C. Bennett.]

This great lion lifting up himself and beholding the fawn afar off, he opened his mouth, and, joining in the common roar, uttered the following great swelling yelp:—

"Joe Smith in Trouble.—By a letter which we published on Sunday, from Springfield, Illinois, it appears that Joe Smith, the great Mormon Prophet, has at last given himself up to the authorities of Illinois. He is charged with fomenting or conspiring to assassinate Governor Boggs, of Missouri, and is demanded by the functionary of that state of the governor of Illinois. Joe has taken out a writ of habeas corpus, denying the fact, and is now waiting the decision of the court at Springfield. This will bring Joe's troubles to a crisis. In the meantime, why does not Joe try his power at working a miracle or two? Now's the time to prove his mission, besides being very convenient for himself."

When I heard it, I said, "Poor fellow! How has thy dignity fallen! and how has thy glory departed? Thou that once ranked among the foremost of the beasts of the field, as the lord of the forest!—even thou hast condescended to degrade thyself by uniting with the basest of animals, and to join in with the braying of an ass."

And now, friend B., allow me to whisper a word in thine ear. Dost thou not know that there is a God in the heavens that judgeth—that setteth up one and putteth down another, according to the counsel of his own will? That if thou possessest any influence, wisdom, dominion, or power, it comes from God, and to him thou art indebted for it? That he holds the destiny of men in his power, and can as easily put down as he has raised up? Tell me, when hast thou treated a subject of religious and eternal truth with that seriousness and candor that the importance of the subject demands from a man in thy standing, possessing thy calling and influence? As you seem to be quite a theologist, allow me to ask a few questions. Why did not God deliver Micaiah from the hands of his persecutors? Why did not Jeremiah "work a miracle or two" to help him out of the dungeon? It would have been "very convenient." Why did not Zachariah, by a miracle, prevent the people from slaying him? Why did not our Savior come down from the cross? The people asked Him to do it; and besides, He had "saved others," and could not save Himself, so said the people. Why did He not prove His mission by working a miracle and coming down? Why did not Paul, by a miracle, prevent the people from stoning and whipping him? It would have been "very convenient." Or why did the Saints of God in every age have to wander about in sheep-skins or goat-skins, being tempted, tried, and sawn asunder, of whom the world was not worthy? I would here advise my worthy friend, before he talks of "proving missions," "working miracles," or any "convenience" of that kind, to read his Bible a little more, and the garbled stories of political demagogues less.

I listened, and lo! I heard a voice, and it was the voice of my Shepherd, saying, Listen, all ye lions of the forest; and all ye beasts of the field, give ear. Ye have sought to injure the innocent, and your hands have been lifted against the weak, the injured, and the oppressed. Ye have pampered the libertine, the calumniator, and the base. Ye have winked at vice, and trodden under foot the virtuous and the pure. Therefore hear, all ye lions of the forests: The Lord God will take from you your teeth, so that you shall no longer devour. He will pluck out your claws, so that you can no longer seize upon your prey. Your strength will fail you in the day of trouble, and your voice will fail, and not be heard afar off; but mine elect will I uphold with mine arm, and my chosen shall be supported by my power. And when mine anointed shall be exalted, and all the lions of the forest have lost their strength, then shall they remember that the Lord he is God.

JOSEPH SMITH.

I copy the following from the public prints:—

Horrors of a British-Chinese War.

An English officer, writing to his friend in England, from Ching Keang Foo, says—"I never saw such loss of life and property as took place here: we lost officers and men enough, but it is impossible even to compute the loss of the Chinese; for when they found they could stand no longer against us, they cut the throats of their wives and children, or drove them into wells and ponds, and then destroyed themselves. In many houses there were from eight to twelve bodies, and I myself have seen a dozen women and children drowning themselves in a small pond the day after the fight. The whole of the city and suburbs are a mass of ruins: whole streets have been burnt down." Oh, the horrors of Christian warfare!

About one o'clock in the afternoon I started for Shokoquon, with Mr. John B. Cowan and Elders Orson Hyde and Parley P. Pratt, in sleighs. When we came on the prairie, it was so extremely cold, I proposed to Mr. Cowan to wait till tomorrow; but he chose to go forward, and we arrived in safety at Mr. Rose's, where we had supper; and in the evening I gave a long exposition of Millerism. That night I slept with Mr. Cowan.

CHAPTER XV.

VISIT OF THE PROPHET TO SHOKOQUON—WOOD CUTTING BEE—THE PROPHET'S SPEECH ON CONDITIONS AT NAUVOO—ON THE COMING OF THE SON OF MAN.

The Visit to Shokoquon.

Thursday, February 16, 1843.—After breakfast, we [the Prophet, Mr. Cowan and their party] proceeded towards Shokoquon. After traveling five miles, Brothers Hyde and Pratt's sleigh upset. Brother Hyde hurt his hand; the horse ran away, and we brought it back. After dinner, at McQueen's Mills, we went to Shokoquon, viewed the place and found it a very desirable location for a city, when we returned to the place where we dined. Elder Hyde prayed and I preached to a large and attentive audience two hours (from Rev. xix, 10), and proved to the people that any man that denied himself as being a prophet was not a preacher of righteousness. They opened their eyes, and appeared well pleased. When we had returned as far as McQueen's Mills, Mr. Cowan halted and proposed to call. While waiting a moment, Mr. Crane's horse, (Mr. Crane came with our company,) which was behind us, ran and jumped into our sleigh as we jumped out, and thence over our horse and the fence, sleigh and all, the sleigh being still attached to the horse, and the fence eight rails high; and both horses ran over lots and through the woods, clearing themselves from the sleighs, and had their frolic out without hurting themselves or drivers. It was a truly wonderful feat, and as wonderful a deliverance for the parties. We took supper at Mr. Crane's, and I stayed at Mr. Rose's that night.

Dr. Richards invited the brethren to come to my house on Monday next to chop and pile up my wood.

The Prophet at Home.

Friday, 17.—Mr. Cowan returned with me to my house, where we arrived about noon; and I enjoyed myself by my own fireside with many of my friends around me, the remainder of the day. Mr. Cowan proposed to give me one-fourth of the city lots in Shokoquon.

Saturday, 18.—Mostly about home and at the office. Several called for counsel on points of law. Esquire Warren, of Quincy, called on me. He had hurt his horse, and said it was not the first time he had missed it by not following my advice. While at dinner, I remarked to my family and friends present, that when the earth was sanctified and became like a sea of glass, it would be one great urim and thummim, and the Saints could look in it and see as they are seen. ^[A]

[Footnote A: This is the first mention made in the history of the Prophet of this idea which receives its fuller development in "Important Items of Instruction" given by him on the second of April, 1843, and found at length in the Doctrine and Covenants, section 130. In these "Items of Instruction" we learn that the place where God resides is a great urim and thummim, that the earth itself when sanctified and made an immortal sphere will be a urim and thummim to the inhabitants who dwell upon it, whereby all things pertaining to inferior kingdoms will be revealed to them, and to each of such inhabitants an individual urim and thummim will be given through which knowledge pertaining to kingdoms of a higher order will be revealed.]

Letter of the Twelve—Calling for Assistance for the Prophet.

The Twelve to the Church of Jesus Christ of Latter-day Saints in La Harpe, greeting:—

BELOVED BRETHREN:—We wish to present, briefly, one important item for your serious consideration. Our beloved President Joseph Smith is now delivered from the prosecution and oppression from without, by which he has been bound, and also by the same process has been relieved of his property; so that he has nothing now to hinder his devoting his time to the History of the Church and the spiritual interest thereof, except he has to spend his time in gathering food for his family.

This is the point, brethren, whether you will do your duty in supplying the President with food, that he may attend to the business of the Church, and devote his whole time to the spiritual affairs thereof; or shall he attend to your business [i. e., that which the Saints ought to do for the Prophet] by running here and there for a bushel of wheat or a pound of beef and pork, while the revelations to the Church cease? This question is for the Church to answer. Therefore we call upon the brethren in La Harpe at this time, for immediate relief. You are all well aware that we do not raise wheat, corn, beef, pork, tallow, lard, butter, eggs, and provisions and vegetables in the city, such as you all use, not excepting cotton, or woollen goods, or groceries,

Brethren, we hope you will give an immediate answer to this by loaded teams or letter.

BRIGHAM YOUNG,

President.

WILLARD RICHARDS, Clerk.

NAUVOO, February 18, 1843.

Settlement of a Difficulty.

Sunday, 19.—Spent the day from nine in the morning till midnight, in the High Council, who were attending to the case of Wilson Law and Uriel C. Nickerson, who were in dispute about the title to certain lands on the Island. After hearing the testimony, I explained the laws of the United States, Iowa, and Illinois, and showed that Nickerson had the oldest claim and best right, and left it for Law to say how much Nickerson should have; and the parties shook hands, in token of a settlement of all difficulties.

The following is copied from the Times and Seasons:—

Letter of Sidney Rigdon to Alfred Stokes—Correcting Misrepresentations of Nauvoo Affairs.

NAUVOO, ILLINOIS. February 19, 1843.

Mr. Alfred Edward Stokes.

DEAR SIR:—In obedience to your request, I send you one number of each of the papers published in this place. I am well aware that designing men, for sinister purposes, have put in circulation reports concerning the people here, which are so monstrous that it is a matter of surprise how any rational being could profess to believe them at all. If I were even to profess to believe such incredible and ridiculous nonsense about any people, I should consider the public would have sufficient cause to scorn me as the mere tool of corrupt and foul slanderers: but anything to stop the progress of that which cannot be stopped by fact and scripture truth. That man must have a large stock of moral courage who dare in anywise profess belief in such outlandish representations as are made in the public papers concerning the people of Nauvoo, and circulated orally by wicked and designing men. The old, stale story about common stock, in defiance of fact and truth, it would appear by your letter and that of your friend Evans, is professedly believed by the people in the vicinity of Waynesville, Ohio. This falsehood was invented by an ignorant blockhead, by the name of Matthew Clapp, who, for want of any other means to stop the progress of truth in its more incipient stages, invented this falsehood, and, finding it took with persons of his own stamp, circulated it with untiring perseverance, in direct opposition to the testimony of his senses, knowing, at the time he commenced circulating it, that it was false. He was a preacher of the Campbellite faith.

It would require the ignorance of barbarians and the credulity of savages to attempt a belief in the falsehoods which are circulated against the Saints with great zeal by many. I have never supposed that the authors of these defamatory tales ever expected the public would believe them; but they expected that men of corrupt minds, like themselves, would profess to believe them; neither do I now believe that those who profess to believe them do actually believe one word of them; but they profess to do it, thinking that, by so doing, they can make some headway against us: but it is a vain attempt; for every attempt of the kind has only excited inquiry, awakened curiosity, and caused investigation, which have, in every instance, resulted in an increase of members to the Church; so that we grant full license to all defamers to do their uttermost.

Our city is a great thoroughfare: people of all classes are crowding into it; multitudes who do not belong to the Church of Latter-day Saints are seeking locations where they can prosecute their respective callings. If you wish the papers, you can put the money into a letter, and the postmaster at your place will send it without expense.

Yours, with respect,

SIDNEY RIGDON, P.M.

Beginning of the Work in South Wales.

Elder William Henshaw having been directed by Elder Lorenzo Snow to go to South Wales, he commenced preaching in the English language privately to several families in Pen y Darren, near Merthyr Tydvil, Glamorganshire. A number of the people believed his testimony, and this day he baptized William Rees Davis, his wife, and two of his sons, and commenced preaching publicly in Brother Davis's house, about one-third of the people only understanding the English language.

Wood-cutting Bee at the Prophet's Home.

Monday, 20.—About seventy of the brethren came together, according to previous notice, and drawed, sawed, chopped, split, moved, and piled up a large lot of wood in my yard. The day was spent by them with much pleasantry, good humor and feeling. A white oak log, measuring five feet four inches in diameter was cut through with a cross-cut saw, in four-and-a-half minutes, by Hyrum Dayton and Brother John Tidwell. This tree had been previously cut and hauled by my own hands and team.

From nine to eleven this morning, I was reading in German; and from eleven to twelve, held mayor's court on assumpsit, Charles R. Dana, v. William B. Brink, which was adjourned ten days.

Last night, Arthur Milliken had a number of books stolen, and found them this afternoon in Brother Hyrum's hayloft. Two boys, Thomas Morgan and Robert Taylor, were arrested on suspicion and brought before me for examination. After a brief investigation, the court adjourned until ten o'clock tomorrow morning.

The Prophet a Peace Maker.

While the court was in session, I saw two boys fighting in the street, near Mills' Tavern. I left the business of the court, ran over immediately, caught one of the boys (who had begun the fight with clubs,) and then the other; and, after giving them proper instruction, I gave the bystanders a lecture for not interfering in such cases, and told them to quell all disturbances in the street at the first onset. I returned to the court, and told them that nobody was allowed to fight in Nauvoo but myself.

In the evening, called at Brother Heber C. Kimball's.

John Quincy Adams presented to the House of Representatives of the United States a petition signed by 51,863 citizens of Massachusetts, praying congress to pass such acts and propose such amendments to the Constitution as would separate the petitioners from all connection with the institution of slavery. ^[B]

[Footnote B: This was but one of a series of such petitions from New England which Mr. Adams presented to the House of Representatives. In fact upon his entrance as a member of the House, in 1831, (following his term as President of the United States) he had begun an agitation of the slavery question in Congress, but his contention in the main was for the maintenance of the sacred right of petition by the people, which right had undoubtedly been abridged by some unwise resolutions that had been adopted by the Congress of the United States. In 1838 a set of resolutions was adopted in the House by a vote of 146 to 52, in which, among other things, it was "Resolved, that petitions for the abolition of slavery in the District of Columbia and territories of the United States, and against the removal of slaves from one state to another, was part of the plan of operation set on foot to affect the institution of slavery in the southern states and thus tending, indirectly, to destroy that institution within their limits. * * * And that every petition, memorial, resolution, proposition, or paper touching or relating in any way or to any extent whatever to slavery as aforesaid, or the abolition thereof, shall on presentation thereof, without any further question thereon, be laid upon the table without being debated, printed, or referred." In the Congress of 1842, notwithstanding these resolutions, Mr. Adams, in January, presented a petition from the citizens of Haverhill, Massachusetts, "praying the immediate adoption of measures peaceably to desolve the union of these states, signed by Benjamin Emerson and four hundred and fifty-six other persons, in which the reasons of the petition were set forth with instructions to report an answer to the petitioners showing the reasons why the prayer of it ought not to be granted." (Stephens' History of the U. S.) Mr. Adams of course had no sympathy with this and many other petitions that he presented, but he held the right of petition to be sacred, and he continued the fight for it until he saw such changes in the rules of the House of Representatives as allowed petitions on the question of slavery to be received without objection and freely discussed.]

Tuesday, 21.—Opened mayor's court at ten o'clock forenoon, according to adjournment. Robert Taylor was again brought up for stealing, and Thomas Morgan for receiving the books, [referred to above] and each sentenced to six months imprisonment in Carthage jail.

Temple Workers' Difficulties.

At eleven I went to the Temple, and found a large assembly, and Brother Haws preaching about the Nauvoo House; after which, Mr. Lucian Woodworth, the architect of the house, continued the subject and said "When I have had a pound of meat or a quart of meal, I have divided with the workmen. ['Pretty good doctrine for Paganism,' said I. At this time Mr. Woodworth was not baptized, and called himself the Pagan Prophet.] We have had about three hundred men on the job, and some of the best men in the world. Those that have not complained I want to continue with me; and those that hate 'Mormonism' and everything else that's good, I want them to get their pay and run away as quickly as possible." When Mr. Woodworth had done speaking, I addressed the multitude in substance as follows:—

Remarks of the Prophet to Workmen on the Temple.

Well, the Pagan Prophet has preached us a pretty good sermon this morning, and I don't know that I can better it much; but I feel disposed to break off the yoke of oppression, and say what I have a mind to. If the pagans and the Pagan Prophet feel more for our prosperity than we do for ourselves, it is curious; I am almost converted to his doctrine. He has prophesied that if these buildings go down, it will curse the place. I verily know it is true. Let us build the Temple. There may be some speculations about the Nauvoo House, say some. Some say, because we live on the hill, we must build up this part on the hill. Does that coat fit you, Dr. Foster? (Foster: "Pretty well.") Put it on, then. This is the way people swell, like the toad in the fable. They'll come down under the hill among little folks and say, "Brother Joseph, how I love you; can I do anything for you?" and then go away secretly and get up opposition, and sing out our names to strangers and scoundrels with an evil influence. I want all men to feel for me, when I have shook the bush and borne the burden in the heat of the day; and if they do not, I speak in authority, in the name of the Lord God, they shall be damned.

Some say that the people on the flats are aggrandizing themselves by the Nauvoo House. But who laid the foundation of the Temple? Brother Joseph, in the name of the Lord,—not for his aggrandizement, but for the good of the whole of the Saints. Our speculators say "Poor folks on the flat are down, and keep them down." How the Nauvoo House cheats this man and that man, say the speculators. Those who report such things as facts ought to hide their heads in hollow pumpkins, and never take them out again.

The first principle brought into consideration is aggrandizement. Some think it unlawful; but it is lawful with any man, while he has a disposition to aggrandize all around him. It is a false principle for a man to aggrandize himself at the expense of another. Everything that God does is to aggrandize His kingdom. And how does He lay the foundation? "Build a Temple to my great name, and call the attention of the great, the rich, and the noble." But where shall we lay our heads? In an old log cabin.

I will whip Hirum Kimball and Esquire Wells, and everybody else, over Dr. Foster's head, who, instead of building the Nauvoo House, build a great many little skeletons. See Dr. Foster's mammoth skeletons rising all over the town; but there is no flesh on them; they are all for personal interest and aggrandizement. But I do not care how many bones there are in the city; somebody may come along and clothe them. See the bones of the elephant yonder, (as I pointed to the big house on Mulholland Street, preparing for a tavern, as yet uncovered,) the crocodiles and man-eaters all about the city, such as grog shops, and card shops, and counterfeit shops, &c., got up for their own aggrandizement, and all for speculation, while the Nauvoo House is neglected. Those who live in glass houses should not throw stones. The building of the Nauvoo House is just as sacred in my view as the Temple. I want the Nauvoo House built. It must be built. Our salvation [as a city] depends upon it.

When men have done what they can or will do for the Temple, let them do what they can for the Nauvoo House. We never can accomplish one work at the expense of another. There is a great deal of murmuring in the Church about me; but I don't care anything about it. I like to hear it thunder, and I like to hear the Saints grumble; for the growling dog gets the sorest head. If any man is poor and afflicted, let him come and tell of it, and not complain or grumble about it.

The finishing of the Nauvoo House is like a man finishing a fight; if he gives up, he is killed; if he holds out a little longer, he may live. I'll tell you a story: A man who whips his wife is a coward. When I was a boy, I once fought with a man who had whipped his wife. It was a hard contest; but I still remembered that he had whipped his wife; and this encouraged me, and I whipped him till he said he had enough. Brethren, hurry on to the Nauvoo House thus, and you will build it. You will then be on Pisgah's top, and the great men will come from the four quarters of the earth—will pile the gold and silver into it till you are weary of receiving them; and if you are not careful, you will be lifted up, and become full of pride, and will be ready to destroy yourselves, and they will cover up and clothe all your former sins and, according to the scripture, will hide a multitude of sins; and you will shine forth fair as the sun, clear as the moon, and you will become terrible, like an army with banners.

I will say to those who have labored on the Nauvoo House, and cannot get their pay—Be patient; and if any man takes the means which are set apart for the building of that house, and applies it to his own use, let him, for he will destroy himself. If any man is hungry, let him come to me, and I will feed him at my table. If any are hungry or naked, don't take away the brick, timber and materials, that belong to that house, but come and tell me, and I will divide with them to the last morsel; and then if the man is not satisfied, I will kick his backside.

There is a great noise in the city, and many are saying there cannot be so much smoke without some fire. Well, be it so. If the stories about Joe Smith are true, then the stories of John C. Bennett are true about the ladies of Nauvoo; and he says that the Ladies' Relief Society are all organized of those who are to be the wives of Joe Smith. Ladies, you know whether this is true or not. It is no use living among hogs without a snout. This biting and devouring each other I cannot endure. Away with it. For God's sake, stop it.

There is one thing more I wish to speak about, and that is political economy. It is our duty to concentrate all our influence to make popular that which is sound and good, and unpopular that which is unsound. 'Tis right, politically, for a man who has influence to use it, as well as for a man who has no influence to use his. From henceforth I will maintain all the influence I can get. In relation to politics, I will speak as a man; but in relation to religion I will speak in authority. If a man lifts a dagger to kill me, I will lift my tongue.

When I last preached, I heard such a groaning, I thought of the Paddy's eel. When he tried to kill it, he could not contrive any better way to do it, so he put it into the water to drown it; and as it began to come to, "See," said he, "what pain it is in; how it wiggles its tail." So it is with the nation: the banks are failing, and it is our privilege to say what kind of currency we want. We want gold and silver to build the Temple and Nauvoo House: we want your old nose-rings, and finger rings, and brass kettles no longer. If you have old rags, watches, guns, &c., go and peddle them off, and bring the hard metal; and if we will do this by popular opinion, we shall have a sound currency. Send home all bank notes, and take no more paper money. Let every man write back to his neighbors before he starts for home to exchange his property for gold and silver, that he may fulfil the scripture, and come up to Zion, bringing his gold and silver with him. I have contemplated these things a long time, but the time had not come for me to speak of them till now. I would not do as the Nauvoo House committee have done—sell stock for an old store-house, where all the people who tried to live in it died, and put that stock into a man's hands to go east and purchase rags to come here and build mammoth bones with.

As a political man, in the name of old Joe Smith, I command the Nauvoo House committee not to sell stock in the Nauvoo House without the gold or silver. We must excuse Brother Snider, for he was in England when the committee sold stock for the store-house. I leave this subject.

This meeting was got up by the Nauvoo House committee. The pagans, Roman Catholics, Methodists and Baptists shall have place in Nauvoo—only they must be ground in Joe Smith's mill. I have been in their mill. I was ground in Ohio and York States, in a Presbyterian smut machine, and the last machine was in Missouri; and the last of all, I have been through the Illinois smut machine; and those who come here must go through my smut machine, and that is my tongue.

As I closed, Dr. Robert D. Foster remarked to the assembly—"Much good may grow out of a very little, and much good may come out of this. If any man accuses me of exchanging Nauvoo stock for rags, &c., he is mistaken. I gave a thousand dollars to this house, (this he said upon his own responsibility) and fifty dollars to the Relief Society, and some to Fullmer to get stone to build Joseph a house; and I mean to build Joseph a house, and you may build this, and I will help you. I mean to profit by this: and I will divide the mammoth bones with you. I am guilty of all of which I have been charged. I have signed my name to a petition to have William H. Rollison to have the postoffice. I did not then know of a petition for Joseph Smith."

I replied—"I thought I would make a coat; but it don't fit the doctor only in the postoffice. If it does fit any one let him put it on. The doctor's mammoth bones are skeletons, and as old Ezekiel said, I command the flesh and sinews to come upon them, that they may be clothed."

Wednesday, 22.—At nine this morning Brother Abel Owen presented a claim of considerable amount against Carter, Cahoon & Co., Kirtland, and notes of Oliver Granger of about $700 for payment. He said he was poor and unable to labor, and wanted something to live on. I told him to burn the papers, and I would help him. He gave me the papers, and I gave him an order on Mr. Cowan for fifteen dollars worth of provisions. This was a gift, as the Church was not obligated to pay those debts.

I rode about the city with Mr. Cowan during the day, and also read German.

The latest accounts from the East Indies state that the cholera was raging in Burmah, Asia, to a fearful extent, whole villages in the interior had become desolate either by flight or death.

Thursday, 23.—This morning read German and rode out a few miles, but did not get off my horse.

In the afternoon Mr. Bagby called to collect county and state taxes. Brother Dixon called concerning some lost or stolen property. I burned twenty-three dollars of city scrip, and while it was burning, said, "So may all unsound and uncurrent money go down!" Gave my clerk instructions not to pay any more taxes on the Hotchkiss purchase.

Elder Amasa Lyman started for Shokoquon this morning and commenced preaching in that place.

Filed my bond as mayor of the city of Nauvoo.

Friday, 24.—Rode out with Elder Brigham Young; dined from home; called on Dr. Foster; had some conversation about the postoffice and several other matters; returned to my office; and at three o'clock walked out with Elder Young.

In reply to W. W. Phelps's Vade Mecum, or "Go with me," of 20th of January last, I dictated an answer: [It consisted of the "Revelation known as the Vision of the Three Glories," Doctrine and Covenants, section lxxvi, made into verse.]

Saturday, 25.—This morning Brother Samuel C. Brown made me a present of a gold watch. Spent the forenoon in the city council. The council passed "An ordinance in relation to interments," "An ordinance in relation to the duties of city attorney," and "an ordinance concerning a market on Main Street." Stephen Markham resigned his office as an alderman, and Wilson Law was elected to fill his place.

At three o'clock the council assembled after an adjournment for dinner. The subject of a sound currency for the city having previously arisen, I addressed the council at considerable length, giving, amongst others, the following hints.

Views of the Prophet on Constitutional Powers.

Situated as we are, with a flood of immigration constantly pouring in upon us, I consider that it is not only prudential, but absolutely necessary to protect the inhabitants of this city from being imposed upon by a spurious currency. Many of our eastern and old country friends are altogether unacquainted with the situation of the banks in this region of country; and as they generally bring specie with them, they are perpetually in danger of being gulled by speculators. Besides there is so much uncertainty in the solvency of the best of banks, that I think it much safer to go upon the hard money system altogether. I have examined the Constitution upon this subject and find my doubts removed. The Constitution is not a law, but it empowers the people to make laws. For instance, the Constitution governs the land of Iowa, but it is not a law for the people. The Constitution tells us what shall not be a lawful tender. The 10th section declares that nothing else except gold and silver shall be lawful tender, this is not saying that gold and silver shall be lawful tender. It only provides that the states may make a law to make gold and silver lawful tender. I know of no state in the Union that has passed such a law; and I am sure that Illinois has not. The legislature has ceded up to us the privilege of enacting such laws as are not inconsistent with the Constitution of the United States and the state of Illinois; and we stand in the same relation to the state as the state does to the Union. The clause referred to in the Constitution is for the legislature—it is not a law for the people. The different states, and even Congress itself, have passed many laws diametrically contrary to the Constitution of the United States.

The state of Illinois has passed a stay law making property a lawful tender for the payment of debts; and if we have no law on the subject we must be governed by it. Shall we be such fools as to be governed by its laws, which are unconstitutional? No! We will make a law for gold and silver; and then the state law ceases and we can collect our debts. Powers not delegated to the states or reserved from the states are constitutional. The Constitution acknowledges that the people have all power not reserved to itself. I am a lawyer; I am a big lawyer and comprehend heaven, earth and hell, to bring forth knowledge that shall cover up all lawyers, doctors and other big bodies. This is the doctrine of the Constitution, so help me God. The Constitution is not law to us, but it makes provision for us whereby we can make laws. Where it provides that no one shall be hindered from worshiping God according to his own conscience, is a law. No legislature can enact a law to prohibit it. The Constitution provides to regulate bodies of men and not individuals.

Alderman Wells and Counselor Orson Pratt objected to the ordinance regulating the currency from taking immediate effect. Orson Spencer and Brigham Young spoke in favor of the bill. I invited W. W. Phelps and Dr. Willard Richards, who were present, to give their opinion on the bill. They both spoke in favor of a gold and silver currency, and that it take immediate effect in the city.

The bill was postponed until the next council.

Sunday, 26.—At home all day. My mother was sick with inflammation of the lungs, and I nursed her with my own hands.

Monday, 27.—I nursed my mother most of the day, who continued very sick. I issued a search warrant for Brother Dixon to search ——— Fidler's and John Eagle's houses for a box of stolen shoes.

Tuesday, 28.—Mostly with my mother and family. Mr. John Brassfield, with whom I became acquainted in Missouri, called on me and spent the day and night. In the afternoon, mother was somewhat easier; and at four o'clock I went to Elder Orson Hyde's to dinner.

I saw a notice in the Chicago Express that one Hyrum Redding had seen the sign of the Son of Man, &c.; and I wrote to the editor of the Times and Seasons, as follows:

The "Sign" of the Son of Man.

SIR:—Among the many signs of the times and other strange things which are continually agitating the minds of men, I notice a small speculation in the Chicago Express, upon the certificate of one Hyrum Redding, of Ogle county, Illinois, stating that he has seen the sign of the Son of Man as foretold in the 24th chapter of Matthew.

The slanderous allusion of a "seraglio" like the Grand Turk, which the editor applies to me, he may take to himself, for, "out of the abundance of the heart the mouth speaketh." Every honest man who has visited the city of Nauvoo since it existed, can bear record of better things, and place me in the front ranks of those who are known to do good for the sake of goodness, and show all liars, hypocrites and abominable creatures that, while vice sinks them down to darkness and woe, virtue exalts me and the Saints to light and immortality.

The editor, as well as some others, "thinks that Joe Smith has his match at last," because Mr. Redding thinks that he has seen the sign of the Son of Man. But I shall use my right, and declare that, notwithstanding 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 shall have 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 3: 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.

Yours respectfully,

JOSEPH SMITH.

CHAPTER XVI.

ATTEMPT TO REPEAL PARTS OF THE NAUVOO CHARTER—GOLD AND SILVER ALONE MADE LEGAL TENDER IN NAUVOO—SIGNS IN THE HEAVENS—"THE WASP" CHANGED INTO "THE NAUVOO NEIGHBOR"—SUSPICIONS OF THE PROPHET AGAINST SIDNEY RIGDON.

Wednesday, March 1, 1843.—This morning I read and recited in German, went to my office, and reviewed my valedictory letter in the Times and Seasons, No. 7, Vol. 4; after which, I went with Marshal Henry G. Sherwood to procure some provisions for Thomas Morgan and Robert Taylor, who, on petition of the inhabitants of the city, I had directed should work out their punishment on the highways of Nauvoo.

The Prophet's Cheerfulness.

Elder Orson Hyde called on me this afternoon to borrow a horse. I instructed my ostler to put the Lieutenant-General's saddle on my horse, "Joe Duncan," and let Elder Hyde ride the "governor" on the Lieutenant-General's saddle.

Signed a power of attorney, dated February 28th, to Amasa Lyman, to sell all the lands in Henderson county, Illinois, deeded to me by Mr. McQueen.

The Mississippi froze up on the 19th of November last, and still continues so. Wagons and teams constantly pass over on the ice to Montrose.

I am constantly receiving applications from abroad for elders, which were replied to in the Times and Seasons of this day—that the conference on the 6th of April next, will attend to as many of the applications as possible.

The council of the Twelve Apostles wrote to Ramus, Lima, Augusta, and other branches, as follows:—

The Twelve to the Church of Jesus Christ of Latter-day Saints, in and about Ramus, greeting:—

BELOVED BRETHREN:—As our beloved President Joseph Smith is now relieved from his bondage and his business, temporarily, and his property, too, he has but one thing to hinder his devoting his time to the spiritual interests of the Church, to the bringing forth of the revelations, translation, and history. And what is that? He has not provision for himself and family, and is obliged to spend his time in providing therefor. His family is large and his company great, and it requires much to furnish his table. And now, brethren, we call on you for immediate relief in this matter; and we invite you to bring our President as many loads of wheat, corn, beef, pork, lard, tallow, eggs, poultry, venison, and everything eatable at your command, (not excepting unfrozen potatoes and vegetables, as soon as the weather will admit,) flour, etc., and thus give him the privilege of attending to your spiritual interest.

The measure you mete shall be measured to you again. If you give liberally to your President in temporal things, God will return to you liberally in spiritual and temporal things too. One or two good new milch cows are much needed also.

Brethren, will you do your work, and let the President do his for you before God? We wish an immediate answer by loaded teams or letter.

Your brethren in Christ, in behalf of the quorum,

BRIGHAM YOUNG, President.

WILLARD RICHARDS, Clerk.

P.S. Brethren, we are not unmindful of the favors our President has received from you in former days. But a man will not cease to be hungry this year because he ate last year.

B. Y.

W. R.

Some thirty inhabitants of Saratogo, New York, have died recently of a disease called the black tongue.

About this time, a slide from Mount Ida, near Troy, New York, took place, burying ten houses and killing thirty or forty persons.

Thursday, 2.—I was engaged in the court-room, sitting on the case of Charles R. Dana versus William B. Brink all day. In the evening, examining Blackstone and Phillips on evidence.

I visited with Elders Brigham Young and Orson Hyde, with their wives, at Elder Heber C. Kimball's.

The legislature of Illinois took up the bill to repeal the Nauvoo City Charter.

Nauvoo Charter in the House of the Illinois Legislature.

Mr. Davis, of Bond county, moved to take up the bill to repeal a part of the Nauvoo Charter. Objections being made by several members, it was decided in the affirmative, and placed on the orders of the day; the question being on ordering the bill to a third reading.

Mr. Simms moved the previous question.

Mr. Logan hoped the previous question would not be sustained. Some of the provisions proposed to be repealed are very innocent ones, and he thought the house would be willing to retain them. He wanted to repeal the provisions allowing the writ of habeas corpus and some others. The previous question was then lost.

Mr. Logan denied that any discussion had been had on the provision of the Charter proposed to be repealed. He wanted the gentlemen interested to have an opportunity to be heard.

Mr. Thomas B. Owen, of Hancock, went into the subject at some length. He compared the Charter of Nauvoo with any other city in the State, and showed that the bill repealed the same powers in the Nauvoo Charter which others contained and are permitted to retain. He thought this unjust, and was opposed to the principle of making such distinctions. He bore testimony to the good order and industry of the Mormons, and he had no doubt but they were much abused.

He alluded to the course of the Whigs during the canvass of the last election, and appealed to his party to sustain the Mormons, as they had so nobly carried the last election. He cautioned them against taking the other course, and predicted, if they did, that they would be the means of electing a Whig to Congress in that district, and at the next gubernatorial election would elect the governor also; that the arms of the Whigs were open to receive them [The "Mormons.">[

Friday, 3.—I was again sitting on the case of Dana versus Brink until half-past ten p. m. Many witnesses were examined, many lawyers' pleas made, and much law read. It was a very tedious suit, and excited much feeling among the people. When I returned home, I found my mother's health improving. In company with Dr. Willard Richards I visited Sister Durphy, who was sick.

Bishop Newel K. Whitney returned from Ramus this evening, with five teams loaded with provisions and grain, as a present to me, which afforded me very seasonable relief. I pray the Lord to bless those who gave it abundantly; and may it be returned upon their heads an hundred fold!

Action of the House Repealing Part of the Nauvoo Charter.

Mr. William Smith, of Hancock, moved a roll call of the house (some members were leaving).

The bill passed by yeas and nays, as follows:—

Yeas—Messrs. Aldrich, Baillache, Bell, Blakeman, Bone, Brinkley, Brown (of Sangamon), Burklow, Busey, Caldwell, Cloud, Cochran, Compton, Courtright, Danner, Dollins, Douglas, Edwards, Epler, Ervin, Ewing, Ficklin, Flanders, Fowler, Glass, Gobble, Haley, Hambaugh, Hick, Hickman, Hinton, Horney, Howard, Hunsucker, Keorner, Kuykendall, Lawler, Loy, McClernand, Marshall, Menard, Mitchell, Murphy, Nesbit, Norris, Penn, Shurley, Simms, Thomson, Turner, Vance, Vinyard, Weatherford, Wheat, White, Whitten, Wilson and Woodworth—58.

Nays—Messrs. Adams, Ames, Andrus, Arnold, Brown (of Pike), Browning, Collins, Cushman, Dougherty, Dubois, Graves, Hanniford, Hanson, Harper, Hatch, Jackson (of McHenry), Jackson (of Whiteside), Jonas, Kendall, Langworthy, Lockhart, Logan, McDonald (of Calhoun), McDonald (of Joe Davis), Owen, Pickering, Smith (of Crawford), Smith (of Hancock), Spicer, Stewart, Tackerbury, Vandever, Whitcomb, and Mr. Speaker—33.

The Speaker: The bill is passed. The title of the bill:—(The Speaker recited the title of the bill).

Mr. Smith, of Hancock: I wish to amend the title of the bill. (Profound silence.)

The Speaker: The title has passed.

By several members: In time, in time.

Mr. Smith sent his amendment to the chair.

The Speaker: The amendment is not respectful, and not in order.

Great sensation. Several members called for a reading of the amendment.

The amendment was read—"A bill for an act to humbug the citizens of Nauvoo." (Profound sensation.)

Mr. Smith said he considered the amendment as perfectly describing the contents of the bill. He was anxious that things should be called by their right names.

The chair decided that the amendment was not in order.

A member: I wish a vote, to ascertain if the house does not sustain the decision of the chair.

Mr. Smith withdrew his amendment.

The title of the bill then passed.

English papers report an eruption of Mount Etna; considerable torrents of lava flowing towards Bronte, doing immense damage.

Manner of Disposing of Church Property.

Saturday, 4.—In council with Brother Benjamin F. Johnson and others from Ramus, on the subject of building a meetinghouse there, out of Church property. I told them the property of the Church should be disposed of by the direction of the Trustee-in-Trust, appointed by the voice of the whole Church, and made the following comparison:—There is a wheel; Nauvoo is the hub; we will drive the first spoke in Ramus, second in La Harpe, third Shokoquon, fourth in Lima: that is half the wheel. The other half is over the river: we will let that alone at present. We will call the Saints from Iowa to these spokes, then send elders over and convert the whole people.

I agreed to go to Ramus this day week.

At ten o'clock, I attended the city council.

The Questions of "Currency" and Blood Atonement, in the Nauvoo City Council.

Prayer by George A. Smith, when a bill regulating the currency was read; and, as the Legislature of Illinois have long been trying to repeal the charter of Nauvoo, I made some remarks (as I had frequently done on former occasions), to show the council and others that the legislature can not constitutionally repeal a charter where there is no repealing clause. After which, I read a letter from James Arlington Bennett, dated February 1, 1843, which confirms my decision.

In debate, George A. Smith said imprisonment was better than hanging.

I replied, I was opposed to hanging, even if a man kill another, I will shoot him, or cut off his head, spill his blood on the ground, and let the smoke thereof ascend up to God; and if ever I have the privilege of making a law on that subject, I will have it so.

In reply to some of the councilors, who thought it impolitic to stop circulating bank notes as currency at once, I replied, I would use a figure, and talk like some foolish fathers do to their children. If you want to kill a serpent, don't cut off his head, for fear he will bite you; but cut off his tail, piece by piece, and perhaps you won't get bit. It is the same with this bill. I say, if paper currency is an evil, put it down at once. When councilors get up here, I want them to speak sense. Great God, where is common sense and reason? Is there none on the earth? Why have the canker remaining any longer to sap our life? If you get hold of a $5 bill, you can get nothing with it. There is no one who dares to touch it, fearing it to be a counterfeit, or the note of a broken bank. I wish you had my soul long enough to know how good it feels. I say it is expedient when you strike at an enemy, to strike the most deadly blow possible.

Councilor Hyde asked me what an editor should do. I told him, advertise in your next paper to your agents to send you gold and silver, as paper will no longer be taken as pay. ^[A]

[Footnote A: These remarks and the passage of the ordinance making gold and silver alone Legal Tender in Nauvoo is further evidence that the Prophet regarded Nauvoo under her charter as a "city state"—see the subject discussed in Introduction to Vol. IV of this HISTORY, pp. xxii-xxv.]

The ordinance regulating currency in the city passed by a unanimous vote, as follows:—

ORDINANCE.

Sec. 1. Be it ordained by the City Council of the city of Nauvoo, that, from and after the passage of this bill, gold and silver coin only can be received a lawful tender in payment of city taxes and of debts, and also of fines imposed under the ordinances of the city.

Sec. 2. That city scrip shall not hereafter be emitted as monied currency; provided, however, that nothing in this bill shall be so construed as to prevent the redemption of previous emissions.

Sec. 3. That any person passing counterfeit gold, or silver, or copper coin, or counterfeit or spurious paper currency, or aiding or abetting therein, or holding the same with intent to pass it, knowing it to be such, shall be liable to a fine not exceeding five thousand dollars, or to imprisonment or hard labor in the city, for a term not exceeding fourteen years, or all these penalties at the discretion of the court.

Sec. 4. That any person passing a paper currency, or aiding and abetting therein, or holding the same with intent to pass it within the bounds of this city corporation, shall be liable to a fine of one dollar for every dollar thus offered or passed, to be recovered as in action of debt; one-half of said fine to be paid to the complainant, the other half to the said corporation.

JOSEPH SMITH, Mayor.

I was re-elected Registrar of Deeds for the city.

Dr. Samuel Bennett was chosen Alderman, and Albert P. Rockwood. Elijah Fordham, and Charles C. Rich, Firewardens in the city.

By my suggestion, the Committee on Public Works were instructed to prepare an ordinance to provide for the erection of a city prison.

Items of Instruction.

On returning to my office after dinner, I spoke the following proverb: For a man to be great, he must not dwell on small things, though he may enjoy them; this shows that a Prophet cannot well be his own scribe, but must have some one to write for him.

The battle of Gog and Magog will be after the millennium. The remnant of all the nations that fight against Jerusalem were commanded to go up to Jerusalem to worship in the millennium.

I told Dr. Richards that there was one thing he failed in as a historian, and that was noting surrounding objects, weather, etc.

I dictated to my scribe my decision in the case of Brink versus Dana, until half-past four p. m.

Sidenote: Repeal of Parts of the Nauvoo Charter Defeated in the Senate.

This day, Mr. Warren, in the State Senate, moved to take from the table the bill to repeal the charter of the city of Nauvoo; but the senate refused to repeal it. Nays, 17, ayes, 16.

Orrin Porter Rockwell was taken prisoner in St. Louis by the Missourians, on an advertisement accusing him of shooting ex-Governor Boggs on the 6th day of May, 1842.

Sunday, 5.—I stayed at home all day to take care of my mother, who was still sick.

A severe shock of an earthquake felt at Memphis, Tenn.

Monday, 6.—I read, in the Boston Bee, a letter from Elder George J. Adams, and also another communication showing the progress of the truth in Boston and vicinity. At nine o'clock, called in my office, and requested Dr. Richards to write to the Bee; after which, I recited in German until dinner, and in the evening rode out to visit the sick.

The Municipal Court was in session to hear any complaints against the city assessment, but none appeared.

In the evening a grand display of burning prairie on the Iowa side of the river.

Tuesday, 7.—I was in my office at nine a. m., and reviewed my decision in the case of Brink versus Dana, and conversing with Dr. Richards on the subject of medicine. After dinner, I executed several deeds for city lots, and settled with the purchasers, assisted by William Clayton.

Brother David Manhard, of Lee county, Iowa, brought me two loads of corn and one hog; for which may the Lord bless him!

East wind through the day. Commenced raining at three p. m.

Wednesday, 8.—In office at eight a. m., and signed some documents in relation to the Nauvoo Legion, and also settling with William Ford. Rode out with Mr. John B. Cowan in the evening.

In the evening, a meeting was held in the house of Elder Heber C. Kimball, which was crowded. He preached from Jeremiah xvii, 2-5, on the figure of clay in the hands of the potter.

The ship Yorkshire left Liverpool, England, with eighty-three Saints on board, under the supervision of Elders Thomas Bullock and Richard Rushton.

A terrible earthquake occurred at Guadeloupe and other West India Islands. Thousands of persons buried under the ruins of the fallen houses.

Precaution against Missouri Movements against the Prophet in Iowa.

Thursday, 9.—Mr. John B. Cowan took the decision of Judge Pope in the United States District Court, on the 5th January last, and other papers relating thereto, also Mr. Butterfield's opinion, to lay before the governor of Iowa, in order to induce him to recall a writ issued on the requisition of the governor of Missouri, for my arrest, in case I should visit my friends in Iowa.

I told Brother Phelps that he should be a lawyer and understand law, and the time will come when I shall not need say to you, Thus and thus is the law; for you shall know it.

E. H. Mower wrote me from Clinton county, Indiana, that he had recently baptized thirty-two, and a great many were inquiring after the truth.

William O. Clark gave me a load of corn, and Sanford Porter gave me a hog.

Rain and sleet the whole of the day.

Friday, 10.—Clear and cold day.

I opened court at ten a. m. Messrs. Emmons and Skinner, counsel for plaintiff; and Messrs. Marr and Rigdon, counsel for defendant. Parties to the suit present and many spectators. ^[B] Court decided after full hearing of the case that plaintiff recover from the defendant the sum of his bill, ninety-nine dollars and cost. After I had delivered my decision, I referred to the threat of the defendant's counsel to intimidate, etc. Counsel explained satisfactorily.

[Footnote B: The case was one in which mal-practice was charged against Dr. William B. Brink in a case of accouchement of Charles A. Dana's wife.]

I directed Lucien Woodworth to fix a room to confine the city prisoners in.

I told Theodore Turley that I had no objection to his building a brewery.