Volume IV: Table of Contents

	 Introduction
	 Chapter I:         The Departure of the Twelve for
                    England--Manifestation of God's Power in Healing
                    	the Sick at Commerce
	 Chapter II:        The Prophet's Journey to Washington--The Petition
                    of the Saints to the Congress of the United
                    States for Redress of the Wrongs Inflicted Upon
                    Them in Missouri.
	 Chapter III:       The Prophet's Efforts at Washington to Obtain
                    Redress of Grievances for the Saints--Affidavits
                    on Missouri Affairs.
	 Chapter IV:        Departure of the Prophet from Washington--Labors
                    of Elias Higbee Before the Senate Judiciary
                    Committee--Report of the Committee.
	 Chapter V:         Affairs of the Saints Before United States
                    Senate--General Conference of the Church at
                    Nauvoo--Action of the Church With Reference to
                    Senate Committee's Report--Mission to Palestine.
	 Chapter VI:        Development of the Work in England--The Palestine
                    Mission--Postoffice Name Changed from Commerce to
                    Nauvoo.
	 Chapter VII:       First Foreign Periodical of the Church--The
                    "Millenial Star"--The Prophet Seeks Release from
                    Secular Responsibilities.
	 Chapter VIII: Important Conference of the Church in
               England--Kidnapping of Brown and Boyce by
               Missourians--Action of the Citizens of Nauvoo.
	 Chapter IX:        The Return of a Prodigal--Conditions in
                    Kirtland--Progress of the Work in Great
                    Britain--The Coming of John C.
                    Bennett--Australian Mission.
	 Chapter X:         A Missouri Kidnapping--Continued Development of
                    the Work in Great Britain--The Death of Joseph
                    Smith, Sen., First Patriarch of the Church.
	 Chapter XI:        Threatening Portents in the Actions of
                    Missouri--General Conferences in Nauvoo and
                    England--The Doctrine of Priesthood.
	 Chapter XII:       Progress of the Work in Great Britain--The Saints
                    at Kirtland Reproved for Their Course During the
                    Missouri Persecutions--The Prophet's Address to
                    the Twelve and Saints in Great Britain.
	 Chapter XIII: Introduction of the Gospel in the Isle of
               Man--the Nauvoo Charter.
	 Chapter XIV:       Vale 1840--Enter 1841--List of Publications For
                    and Against the Church--Whereabouts of the Twelve
                    Apostles--"Election and
                    Reprobation"--Proclamation to the Saints.
	 Chapter XV:        Reconstruction of Church Affairs at
                    Nauvoo--Revelation--Municipal Organization of
                    Nauvoo--Installation of Civic and Military
                    Officers.
	 Chapter XVI:       The First Foreign Mission of the Church,
                    1837-1841.
	 Chapter XVII: Celebration of the Twelfth Anniversary of the
               Organization of the Church--Order of Laying
               Corner stones of Temples--Council Meetings of the
               Twelve in England.
	 Chapter XVIII:     General Conference at Nauvoo--Epistle of the
                    Twelve to the Saints in England--Difference
                    Between Baptists and Latter-Day Saints.
	 Chapter XIX:       Organization of the Nauvoo Legion--Notable
                    Persons at Nauvoo--The Prophet's Sermon on
                    Individual Responsibility for Sin and the
                    Doctrine of Election.
	 Chapter XX:        Arrest of the Prophet on Demand of
                    Missouri--Trial at Monmouth--The Acquittal.
	 Chapter XXI:       The Mission to Jerusalem--Progress of Orson Hyde
                    in His Journey.
	 Chapter XXII: Sundry Events at Nauvoo and Throughout the
               World--The Mission of the Twelve Noted by the
               Prophet.
	 Chapter XXIII:     The Death of Don Carlos Smith--His Life and
                    Labors--Special Conference at Nauvoo.
	 Chapter XXIV: Hotchkiss Land Purchase Trouble--Death's Harvest,
               Oliver Granger, Robert B. Thompson--Important
               Action Relating to the Twelve--The Mission in Fox
               Island.
	 Chapter XXV:       The General Conference of the Church at
                    Nauvoo--Doctrinal Sermon by the Prophet--Baptism
                    for the Dead--Angels and Ministering
                    Spirits--Epistle of the Twelve Reviewing Status
                    of the Church.
	 Chapter XXVI: Affairs in Kirtland and Nauvoo--Epistle of the
               Twelve to the Saints in the British
               Islands--Orson Hyde's Prayer on the Mount of
               Olives, Dedicating the Holy Land Preparatory to
               the Return of the Tribes of Israel.
	 Chapter XXVII:     Official Denunciation of Thieves at Nauvoo--The
                    Moral Law of the Church--Abandonment of Ramus as
                    a Stake of Zion--Baptism for the Dead, An
                    Epistle.
	 Chapter XXVIII:    Kirtland vs. Nauvoo--Political Attitude of the
                    People of Nauvoo Declared--Publications Mormon
                    and Anti-Mormon for 1841--Close of the Year.
	 Chapter XXIX: The Opening of the Year 1842--Whereabouts of the
               Twelve Apostles--Correspondence of Elder Hyde
               From Trieste--Report of High Council on Affairs
               in Nauvoo--Events and Conditions in the British
               Mission.
	 Chapter XXX:       Emigration of the Saints from England to
                    Nauvoo--The Book of Abraham.
	 Chapter XXXI: The Wentworth Letter.
	 Chapter XXXII:     The Bennett-Dyer Correspondence--The Prophet's
                    Discourse on the Subject of the Resurrection, and
                    the Salvation of Children--Epistle of the Twelve
                    to the Saints in England Concerning Their
                    Emigration to America.
	 Chapter XXXIII:    A Mason's Estimate of Nauvoo and the
                    Prophet--Organization of the Female Relief
                    Society--"Try the Spirits"--The Prophet's
                    Editorial.
	 Chapter XXXIV:     Special Conference of the Church at Nauvoo--The
                    Prophet's Reproof of the Wicked--Epistle of the
                    Twelve to the Saints in Kirtland--Status of the
                    Church.
	 Chapter XXXV: The General Bankrupt Law--The Doctrine of Baptism
               for the Dead--The Prophet's Address to the Female
               Relief Society--The Keys of the Priesthood and
               the Nauvoo Temple.


        HISTORY OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS
                                Period I.
             History of Joseph Smith, the Prophet, by himself
                An Introduction and Notes by B. H. Roberts



                        INTRODUCTION TO VOLUME IV.

	FIVE subjects may be said to form the outline of the chief events the
Founding of Nauvoo; the Appeal of the Church to the National Government
for redress of wrongs suffered in Missouri; the Mission of the Twelve
Apostles to the British Isles; the Mission of Orson Hyde to Palestine; and
the Doctrinal Development of the Church.

	Preliminary Considerations.

	Preliminary to a brief consideration of these several subjects, I
desire to say a word as to the reception of the Latter-day Saints by the
people of Illinois, and the conditions prevailing in that state at the
time of their arrival. A knowledge of these conditions is necessary to the
understanding of this whole Illinois period of the History of the Church.

	Much has been made of the hospitality which the people of Illinois
extended to the Latter-day Saints at the time of their expulsion from
Missouri. A writer in the American Historical Magazine for July, 1906,
says: "To the latter state [Illinois] they [the Saints] went in 1839, and
were received with such open-armed hospitality as only a very generous and
liberty-loving people can extend to those whom they honestly believe to be
suffering from a wrongful oppression. The conduct of the Saints in five
years turned this feeling of extraordinarily deep-seated sympathy,
inducing great practical charities, into a feeling of very bitter hatred,
threatening to break into mob violence." Far be it from me me to
depreciate the kindness of those who extended a helping hand to the Saints
in the hour of their distress. Stripped and sorely wounded they fled from
the violence of Missouri militia-mobs, and found for a time a peaceful
asylum in Illinois. Many were the acts of disinterested kindness extended
to them by the people in the western part of that state; and every such
act I am sure was and is remembered, both by those who were the direct
recipients of such acts of kindness and by their grateful descendants. But
is responding to the calls of humanity so rare a thing in a Christian
state, that it must needs be regarded as so exceptional in this case? Such
was the condition of the Saints as they fled from Missouri, such the
injustice to which they had been subjected in that state, that their
situation would have appealed to the generosity of savages, how much more,
then, to a civilized and Christian community! And then, speaking of this
reception of the Saints en masse, by Illinois, and leaving out of
consideration for the moment---since they have already been
acknowledged--the individual acts of kindness bestowed upon the exiles,
was this reception of the Saints by Illinois wholly disinterested? Were
there not benefits which the Saints could bestow upon the state in return
for the heartiness of the reception given? Would it not have been, under
all the circumstances, the gravest of blunders for Illinois to have
refused asylum to these exiles? Is it to be presumed that the public men
of western Illinois were so blind to their own interests as not to see in
these twelve or fifteen thousand people a mighty advantage to the state?
It is true they were poor in this world's goods; but they were rich in
labor-power, and their reputation for habits of sobriety and of industry
had preceded them. Here were thousands of husbandmen seeking lands.
Illinois had thousands of acres of unoccupied lands awaiting husbandmen.
How shortsighted and unstatesman-like it would have been for the men of
Illinois not to have welcomed these settlers into their state? With half
an eye it is easy to see that the benefits of this reception of the exiled
Mormons by Illinois is not by any means a one-sided affair; and it would
be doing an injustice to the intelligence of the people of that state to
suppose they were blind to these advantages. This will more fully appear
when other conditions are taken into account. Illinois has an area of
56,650 square miles; and at the time of the advent of the Saints in that
state a white population of less than four hundred thousand, as against a
present population of five and a half millions. It will be seen, then,
that in 1839, the year of the advent of the Saints into that state,
Illinois was very sparsely settled, and needed above all things for her
development and prosperity, people to subdue her wilderness and cultivate
her rich lands, especially people desirous of making homes, and becoming
permanent citizens. Moreover, Illinois had recently launched an extensive
system of internal improvements by state aid. This system included the
construction of 1,300 miles of railroads in the state, besides provisions
for the improvement of the navigation of the Kaskaskia, Illinois, Great
and Little Wabash, and Rock rivers. Also the construction of a canal from
Lake Michigan to the navigable waters of the Illinois river, a distance of
more than one hundred miles (from Chicago to Peru). To carry out this
system of internal improvements the state legislature of 1836-7 had
appropriated the sum of $12,000,000; and to raise the money state bonds
were placed on the stock markets of the eastern states and in England. It
is not my province here even to note the wisdom or unwisdom of this policy
of wholesale state aid for these internal improvements; let the wisdom or
unwisdom be what it may, these conditions emphasized Illinois' demand for
population, and again makes it evident that it would have been the height
of folly for the people of that state to do other than give hearty welcome
to this body of population so rich in labor-power; so potent in wealth
producing energy.

	Another thing to be noted is the fact that about the time of the
advent of the Saints into Illinois, political parties were just taking
form in that state, and it is within the record of facts in the case, as
well as of great likelihood, that a desire for obtaining political
advantage was at least in the background of motives prompting the
heartiness of the reception given to the Saint;.

	Illinois was admitted into the Union in 1818, but it is a matter of
common knowledge that in the early years of her history as a state, her
officers were elected not on any well defined political party principles,
but chiefly on the strength of the personality of the candidates and the
special things for which they individually stood. Indeed, it was not until
1830 that anything like party lines were drawn in the state, and that it
became a battle ground for the two great national parties, Whigs and
Democrats. It was a committee from a Democratic party organization in
Quincy, Illinois, that took the initiative in welcoming the Saints into
the state, and strive how one may, it is difficult to think there was not
some political advantage sought through this action. On the other hand,
the Whigs were not slow to urge upon the incoming exiles that it was a
Democratic state and a Democratic administration in that state which had
not only permitted, but had really ordered their expulsion from Missouri,
and that doubtless the injustice they had suffered was owing to Democratic
ideas of the administration of government. Nor were there wanting those
among the Saints who were willing to believe that such was the case.
Indeed, Joseph Smith, the Prophet, found it necessary to gently reprove
some of his people who were rapidly making the question of their expulsion
from Missouri a political party question in Illinois. This effort to win
the Saints to one political party or the other, continued to be a factor
in their affairs so long as they remained at Nauvoo. It was owing to this
rivalry for their support that doubtless made it possible for the Saints
to obtain larger grants of power for their city government, and greater
political privileges and influence in the State than otherwise could have
been obtained by them. It also was this rivalry for their favor, as the
events in this, but more especially in the succeeding volume will prove,
that made them alternately fulsomely flattered and heartily disliked;
fawningly courted, and viciously betrayed.

	A knowledge of these circumstances, I say, is essential to the right
understanding of the Nauvoo period of the Church's history.

	The Founding of Nauvoo.

	The founding of the city of Nauvoo was an event, the interest of
which extends beyond the people immediately concerned in it. It was a
unique movement in its way, and may yet suggest a policy in reference to
the government of large cities from which great benefits may arise. Very
naturally after the experiences of the Mormon people in Missouri, the
Prophet was anxious to environ them with conditions that would insure
protection to the community, hence for Nauvoo he secured as large
concessions of political power as it was possible to obtain, and an
examination of the Nauvoo charter proper with its attendant charters
providing as they did for an independent educational system, from common
schools to a University; an independent military organization with a
lieutenant-general as its commander; a large grant of commercial as well
as municipal power, demonstrates how well he succeeded. Commenting upon
the charter immediately after its passage by the state legislature had
been formally announced, he said' "The City Charter of Nauvoo is of my own
plan and device. I concocted it for the salvation of the Church, and on
principles so broad, that every honest man might dwell secure under its
protective influence without distinction of sect or party." On another
occasion when defending the right of the city to issue writs of habeas
corpus, even against processes of the state, he held: "If there is not
power in our charter and courts, then there is not power in the State of
Illinois nor in the Congress or Constitution of the United States; for the
United States gave unto Illinois her Constitution or Charter, and Illinois
gave unto Nauvoo her charters conceding unto us our vested rights which
she has no right or power to take from us. All the power there was in
Illinois she gave to Nauvoo. * * * The municipal court has all the power
to issue and determine writs of habeas corpus within the limits of this
state that the

	Legislature can confer. This city has all the power that the State
courts have, and was given by the same authority---the legislature. * * *
The charter says that the City Council shall have power and authority to
make, ordain, establish, and execute such ordinances not repugnant to the
Constitution of the United States, or of this State, as they may deem
necessary for the peace, benefit and safety of the inhabitants of said
city. And also that the Municipal Court shall have power to grant writs
of habeas corpus in all cases arising under the ordinances of the City
Council. The City Council have passed an ordinance `that no citizen of
this city shall be taken out of this city by any writ without the
privilege of a writ of habeas corpus.' There is nothing but what we have
power over, except where restricted by the Constitution of the United
States. 'But,' says the mob, `what dangerous powers!' Yes--dangerous,
because they will protect the innocent and put down mobocrats. There is
nothing but what we have power over, except where restricted by the
Constitution of the United States. * * * If these powers are dangerous,
then the Constitution of the United States, and of this State are
dangerous; but they are not dangerous to good men; they are only so to bad
men who are breakers of the laws. * * * The lawyers themselves acknowledge
that we have all power granted us in our charters, that we could ask
for--that we had more power than any other court in the State; for all
other courts were restricted while ours was not."

	Such views in relation to an ordinary municipal government would
unquestionably be stamped as preposterous. No such powers as are here
claimed are accorded to ordinary city governments in Illinois or any other
of the states of the American Union. What then may be said of the
Prophet's claims in respect to the municipal powers of Nauvoo? Nothing in
way of defense, except that Nauvoo was not an ordinary municipality; that
Joseph Smith had sought for extraordinary grants of power for the city of
Nauvoo and had obtained them; that his personal experiences and the
experiences of his people, both in Ohio and Missouri, had taught him the
necessity of having officers charged with the duty of administering
government wherein his people were concerned, who were friendly disposed
and whose interests were largely identical with those of the Saints: that
the things which both the Prophet and his people had suffered justified
both him and them in seeking for and obtaining such power as had been
conferred by charters upon the city of Nauvoo; that the Prophet was wholly
within the lines of right conduct when he invoked the municipal powers in
his own protection against the aggressions of his old enemies in Missouri
and his new betrayers in Illinois. But whether the legislature of Illinois
was fully aware of the extraordinary powers they were conferring upon the
city of Nauvoo, or being aware of the import of their action the party in
control of the legislature was willing to grant the extraordinary powers
in the hope of currying political favor with the Saints, may not now be
determined; but in any event these extraordinary powers were granted; and
wittingly or unwittingly a "city-state" had practically been established
within the state of Illinois. Nothing short of this descriptive term can
adequately set forth the municipal government of Nauvoo. It seems to be an
unconscious reversion.  In an incipient way, to the "city-states" or
"city-republics" of the old Greek confederations; or the "free-towns" of
medieval times, when the cities were more potent than nations in commerce
and even in politics. Whether or not the state courts of Illinois and
United States courts would have sustained the Nauvoo charters if the
matter of their validity had been referred to them for adjudication, may
not be determined; but one can scarcely suppress the thought that the
likelihood is that they would not have been sustained; on the contrary
they would have been most likely declared anomalous to our system of
government as it then stood, and now stands. But certainly if the
experiment of such a municipal government had not been interrupted in its
progress, it might have been an instructive object lesson in the
government of cities; and even as it is, the founding of Nauvoo, the
"city-state," suggests an important idea which may work out great
practical reforms in municipal government in our country.

	The founders of our Government dealt with conditions that were very
simple in comparison with the complexity of the conditions which
government in its various forms, municipal, state and national, is
confronted with today. The Municipal problems which now vex the people had
not then arisen above the horizon of their experience. The American
commonwealths of the early decades of the nineteenth century were
practically rural commonwealths. At the time of Washington's inauguration
(1789) the population of New York was but thirty-three thousand;
Philadelphia forty-two thousand; Boston but eighteen thousand; Baltimore
thirteen thousand; Brooklyn one thousand six hundred, and more village
than town. Now compare these cities with their present population. New
York has a population of over four millions; Philadelphia a population of
one and a half millions; Boston more than half a million; Baltimore over
five hundred thousand; Brooklyn is absorbed in New York, but as a borough
of the larger city it has a population of nearly one and a half
millions;+ Chicago, which in 1840 had but four thousand inhabitants, much
smaller than Nauvoo, has now a population of more than two millions;++
St. Louis which in 1840 had a population of but 16,469, has now a
population of three quarters of a million.* Nothing like the growth of
urban population within the United States during the last fifty years has
been known in the history of the world, and it has brought to the
inhabitants of these cities problems undreamed of by the founders of our
government. Every year discloses more and more distinctly the fact that
between these condensed communities and the town, village, and rural
population of the states in which they are located, there are very
distinct interests and governmental problems of widely differing
character. The differences which justify distinct local governments in the
state of New York and the peninsula of Florida are not more insistent than
the differences between the great commercial city of New York and the
state of the same name. Without entering upon elaborate discussion of
these questions (a discussion which is foreign to the character of this
writing) I venture the suggestion that separate and complete state
governments for our large cities, or the elevation of them into what I
have called "city-states," such as Nauvoo was, in an incipient way, will
be the solution to most of the problems of municipal government in our
very large cities. It would greatly enlarge in them the governmental
powers essential to their more perfect peace, security, and prosperity.
Also it would separate them from embroilment in those questions of the
state governments under which they are now located, and in which they have
so little interest--often indeed, there is even sharp conflict of
interests, engendering bitterness and strife which hinders progress for
both city and state. Besides, granting complete statehood to our larger
cities would be but a proper recognition of the right of those great
aggregations of citizens with their varied industries, their immense
wealth and distinct interests, to that measure of influence in our
national affairs which their numbers and intelligence and interests justly
demand.

	The Appeal of the Church to the National government for Redress of
Wrongs Suffered in Missouri.

	The Prophet Joseph Smith, Sidney Rigdon, and Judge Elias Higbee were
chosen as the committee to present to the National Congress the petition
of the Saints for a redress of their grievances, suffered in Missouri.
This journey to the nation's Capital was of importance quite apart from
the immediate purpose for which it was undertaken; namely, it brought the
Prophet in contact with the leading statesmen of the United States. While
in Washington, he was brought in contact with and interviewed such men as
Henry Clay, John C. Calhoun, President Martin Van Buren, different members
of the Cabinet, Senators, and Representatives. Such contact enabled him to
take new measurements not only of a different class of men from those with
whom he had been accustomed to associate, but new measurements of himself
by comparison and contrast of himself with those leading spirits of the
nation. Comparisons which could not result otherwise than in advantage to
him; and I think it must be conceded by all students of the Prophet's
character, especially to those who have been at all close observers of its
development, that after this trip to Washington, which afforded the above
noted opportunities of comparison and contrast, the Prophet's growth was
immeasurably greater than at any time before that journey.

	In some respects however it was unfortunate that the Prophet was not
more cosmopolitan in his training and in his views of life on the occasion
of this visit to the nation's capital; for lack of such training and views
of life led him to the formation of rather hasty judgments as to the
character of our nation's public men at that time. He undoubtedly had
sticking to him as yet, some of the prejudices of his New England and New
York sectional training; and at the time of his visit the spirit of the
public men of the nation at Washington was largely influenced by the
Southern character and spirit. Bourbon Democracy was at its height. The
gentlemen of the South with their extreme notions of chivalry and polite
deportment, predominated. In those days men were held to strict account
for their manner of address one to another. An improper word, a slight,
magnified into an insult, meant a challenge to mortal combat on "the field
of honor," and this sense of personal responsibility for utterances begot,
no doubt, an extreme politeness in personal deportment which seemed
puerile to those reared in another atmosphere and influenced by other
sentiments than those which resulted from education in the South. Joseph
Smith's judgment upon manners and customs in Washington, was doubtless New
England's judgment upon Southern customs with which it had no patience,
much less sympathy. It is only from these considerations that the rather
harsh judgment of the Prophet in relation to conditions in Washington can
be properly understood.

	Relative to the business upon which this committee visited
Washington, it should be said that Sidney Rigdon failed to participate in
it at all, in consequence of an illness which befell him on his journey,
and hindered him from reaching Washington until the business was
practically settled. A short stay in Washington convinced the Prophet that
nothing was to be expected in the way of obtaining a redress of grievances
for his people from the very cautious politicians then in control of the
government, all of whom were anxious, apparently, to palliate the actions
of Missouri with reference to the Saints, for the sake of retaining her
political influence on their side; and also because of a prevailing
inclination to a strict construction of the powers of the general
government in its relations to the states. The Prophet therefore left
Washington to preach the Gospel for a short time in New Jersey and
Philadelphia, after which he returned to Nauvoo, leaving Judge Elias
Higbee to urge consideration of the petition of the Saints which had been
referred to the Senate committee on Judiciary, with what result is made
known in detail in the body of this volume of the history. It is
sufficient here to say that the net result of the Committee's
deliberations was simply to recommend that the Saints appeal for a redress
of their wrongs to the United States District Court having jurisdiction in
Missouri, or they could, if they saw proper, "apply to the justice and
magnanimity of the State of Missouri--an appeal which the committee feel
justified in believing will never be made in vain by the injured or
oppressed."---(Sic!)

	This suggestion to take their case to the United States Courts was
never acted upon by the Saints, nor does it appear in what manner it would
have been practicable for them to do so. True it is expressly provided in
the Constitution that "The Judicial power of the United States shall
extend to all cases in law and equity, arising under this Constitution,
the laws of the United States, and treaties made, or which shall be made,
under their authority; to controversies between two or more states;
between a state and citizens of another state; between citizens of
different states; between citizens of the same state," etc. The case of
the Saints would fall either under the clauses in the above quotation
respecting controversies arising between a state (Missouri) and citizens
of another state (the Saints, now citizens, of Illinois); or "between
citizens of different states," the Saints, citizens of Illinois, and their
former persecutors, citizens of Missouri. In considering the question
under the first clause it must be remembered that the eleventh amendment
to the Constitution (declared in force 1798) provides that

	"The Judicial power of the United States shall not be construed to
extend to any suit in law or equity, commenced or prosecuted against one
of the United States by citizens of another state, or by citizens or
subjects of any foreign state." It is held that "the power as well as the
dignity of a state would be gone if it could be dragged into court by a
private plaintiff."

	The Supreme Court in the case Chisholm vs. the State of Georgia, had
decided (1793) that an action did lie against the State of Georgia at a
suit of a private plaintiff. The state however refused to appear,
whereupon the Supreme Court proceeded, a year later, to give judgment
against her by default in case she should not appear and plead before a
day; whereupon there arose such a storm of protest, not only in Georgia,
but in the other states as well, that the eleventh amendment was adopted
exempting a state from being sued in the courts of the United States by
citizens of another state, or by citizens subjects of any foreign state.
Moreover, states are not suable in any event except with their consent;
and if a state waive its immunity, it may attach any conditions it pleases
to its consent.+ Under these circumstances it is not surprising that the
Saints never attempted to bring Missouri before the United States courts.
They could only have planted suit against the state by its consent, and if
she consented, then under such conditions as she might be pleased to
attach to that consent. Moreover, the Saints had the best of reasons for
believing that Missouri would never consent.

	As to suing their persecutors as individuals before the United States
courts, as citizens of one state suing citizens of another, it is only
necessary to remind the reader of the insuperable difficulties attending
upon that procedure to convince him of the futility of such action. The
expensiveness of the undertaking, and the extreme poverty of the exiles
alone would be sufficient to bar such an undertaking; for every one knows
how bitterly hard it is for the poor to set the judicial machinery of
organized society in motion in their favor. Then there was the evident
conspiracy entered into by the mobs of Missouri to defeat the ends of
justice in respect of the Saints' mobs which an unfriendly governor had
converted into a state militia; to which that same governor gave an order
to expel from the state or exterminate the entire people; under which
order said mob-militia did expel from the state some twelve thousand
citizens, depriving them of their property and liberty without due process
of law; and afterwards the state through its legislature sanctioned and
applauded the actions of this mob-militia for the part it had taken in
causing said expulsion--though attended by acts of unspeakable
atrocity--by appropriating 200,000 dollars to meet the expenses of the
mob-militia in carrying out the governor's illegal orders. After these
crimes against the Constitution and laws of the state, against American
institutions and the civilization of the age---after all this, I say, it
is not difficult to understand how farcical would be any procedure before
either the state or the federal courts in Missouri. By acts of perjury, in
order to still further defeat the ends of justice and protect each other
from the penalties due to their crimes, it would have been easy for the
people of Missouri to defeat the ends of justice. And after having
committed the crimes of murder and robbery; after having unlawfully
expelled a whole people, numbering thousands, from their homes---of which
the despoilers were then possessed--it is not to be believed that such
characters would hesitate to subborn witnesses, commit perjury, or
hesitate to do any other thing, however criminal, in order to escape the
just punishment for their crimes.

	The offense of the State of Missouri against the Saints was a denial
of political as well as of civil rights. She had in her treatment of the
Saints abdicated republican government. Her officers, including the chief
executive of the state had violated the Constitution of the state in that
they had entered into a wide-spread conspiracy to deprive the Saints of
their liberty and property without due process of law; and in fact had
deprived them of those rights by expelling them by force of arms from the
state.

	These were the wrongs the Saints had endured; this the nature of the
crime of the state of Missouri against them, and it seems that for these
things which they suffered there could be found no remedy; for, as already
explained, a state could not be made party to a suit before the courts,
either state or federal, without her consent; and it is a well settled
principle of American law that "a suit nominally against an officer but
really against a state to enforce performance of its obligation in its
political capacity, will not lie." A state, therefore, could not be
directly arraigned before the courts or any kind of tribunal for failure
to enforce its political obligations; nor could it be indirectly so
arraigned through its officers since such an arraignment would undoubtedly
have been held to be but "nominally against the officers and really
against the state;" hence void. The only arraignment of the state that
could be made was evidently at the bar of public opinion and sentiment,
and this sentiment, unfortunately viciated by misrepresentations, was
against the Saints. All things considered, then, there was little wisdom
behind the recommendation of the Senate Judiciary Committee for the Saints
to prosecute their case before the Federal courts having jurisdiction in
Missouri; and the suggestion that they apply to the justice and
magnanimity of the state of the Missouri, borders upon mockery. However,
Missouri did not escape the chastisement due to her many acts of predatory
injustice upon the Saints; there was measured out to her more than four
fold of that sorrow and affliction which she had perpetrated upon the
Saints. She sowed to the wind in her conduct towards the Mormon people,
she reaped the whirl-wind in the terrible experiences of more then ten
years of border warfare, banditti rule, and her enormous sacrifice of
blood and treasure in the Civil War; all of which is abundantly set forth
in the Introduction to Volume III of this work.

	The Mission of the Twelve to England.

	The mission of the Twelve to England marks an epoch in the missionary
experience of the Church. They undertook this mission in fulfillment of a
commandment received of the Lord on the 8th of July, 1838, at Far West,
Missouri, which revelation was given in answer to the question of the
Prophet' "Show us thy will, O Lord, concerning the Twelve." In answer to
that question the Lord directed that the several vacancies then existing
in the quorum should be filled by the appointment of John Taylor, John E.
Page, Wilford Woodruff, and Willard Richards. "And next spring," said the
revelation, "let them [the Twelve] depart to go over the great waters and
there promulgate my gospel, the fullness thereof, and bear record of my
name. Let them take leave of my Saints in the City Far West on the 26th
day of April next, on the building spot of my house saith the Lord."*

	Notwithstanding the fact that the Church had been expelled from the
state of Missouri before the 26th day of April, 1839, a number of the
Twelve accompanied by several of those who had been appointed to fill
vacancies in the quorum, returned to Far West, held a meeting on the site
of the Lord's house in the public square of that place, on the date
appointed, sung some hymns, ordained those present who had been appointed
to fill vacancies in the quorum, laid a corner stone of the Lord's house,
took leave of a few of the brethren who were there, and thence started for
foreign lands, stopping for a time en route at Nauvoo. Late in the summer
of 1839 the Twelve began their departure, usually in pairs, for foreign
lands. The work had already been introduced into England by the labors of
Elder Heber C. Kimball and associates, Elder Orson Hyde of the quorum of
the Twelve; also Elders Willard Richards, Isaac Russell, John Goodson,
John Snyder; and Joseph Fielding, a priest. The mission of the Twelve to
England as a quorum, however, established the work in the British Isles on
a broader and more permanent basis, and thence forward the body religious
was strengthened from this mission; and as much from the character as from
the numbers of the British Saints.

	The Mission of Orson Hyde to Palestine.

	The mission appointed to Elders Orson Hyde and John E. Page, of the
quorum of the Twelve, to Jerusalem, was second in importance only to that
appointed to the rest of the Twelve to Great Britain. John E. Page utterly
failed to fulfill his appointment, notwithstanding the frequent urging and
reproofs of the Prophet. He never left the shores of America, and finally
returned to Nauvoo to be severly censured for his lack of faith and
energy. Orson Hyde, on the contrary, in the midst of many hardships,
persevered in his journey to the Holy Land, until he succeeded in
accomplishing that which had been appointed unto him. Elder Hyde it
appears, was a descendant of the tribe of Judah; and sometime after the
Prophet had become acquainted with him, most probably in the year 1832, in
the course of pronouncing a blessing upon him, said, "In due time thou
shalt go to Jerusalem, the land of thy fathers, and be a watchman unto the
house of Israel; and by thy hand shall the Most High do a great work,
which shall prepare the way and greatly facilitate the gathering together
of that people." It was in fulfillment of this prediction upon his head
that he had been called upon this mission to Jerusalem, to dedicate the
land of Palestine by apostolic authority, preparatory to the return of the
Jews and other of the tribes of Israel to that land of promise. This
mission he fully accomplished. An account of his journey and of his
beautiful and powerful prayer of dedication will be found in his letters
published in this volume.+

	The question will be asked, Has anything resulted from this mission
to dedicate the land of Palestine to the return of the Jews and other
tribes of Israel? The only answer is an appeal to facts, to events that
have taken place since that prayer of consecration was offered up by this
Apostle of the new dispensation of the Gospel, on the 24th of October,
1841.

	At the time of Elder Hyde's visit and the ceremonies of dedication he
performed on the Mount of Olives, there were comparatively but few Jews at
Jerusalem. As late as 1876 the British Consul Reports show that there were
but from fifteen to twenty thousand Jews in Judea. But twenty years later
the same authority declared the number of Jews at sixty to seventy
thousand; and, what was of more importance than the numbers announced,
these reports represented that the new Jewish population was turning its
attention to the cultivation of the soil, which but requires the blessings
of God upon it to restore it to its ancient fruitfulness, and which will
make it possible for it to sustain once more a numerous population. The
St. Louis Globe-Democrat commenting on these Consular Reports of 1896,
said;

	"Only two decades ago there were not more than fifteen or twenty
thousand Jews in Jerusalem. At that time no houses were to be found
outside the walls of the city. Since then many changes have taken place
and the Hebrew population---mainly on account of the increase of the
Jewish immigration from Russia--now stands at between sixty and seventy
thousand. Whole streets of houses have been built outside the walls on the
site of the ancient suburban districts, which for hundreds of years have
remained deserted. It is not, however, only in Jerusalem itself that the
Jews abound, but throughout Palestine they are buying farms and
establishing themselves in a surprisingly rapid manner. In Jerusalem they
form at present a larger community than either the Christian or the
Mohammedan."

	Also in 1896 that racial movement among the Jews known as "Zionism"
took definite form. This movement was really the federation of all the
Jewish societies that have cherished the hope of seeing Israel restored to
his promised possessions in Palestine. That year the first international
conference of Zionists was held in Basel, Switzerland, and since then
under the leadership of the late Dr. Herzel of Austria, and since his
death under the leadership of Israel Zangwill, and by reason of its annual
conferences constantly increasing in interest and attendance, "Zionism"
has taken on all the aspects of one of the world's great movements. It is
not so much a religious movement as a racial one; for prominent Jews of
all shades of both political and religious opinions have participated in
it.

	After saying through so many centuries at the feast of the Passover
"May we celebrate the next Passover in Jerusalem," the thought seems to
have occurred to some Jewish minds that if that hope is ever to be
realized some practical steps must be taken looking to the actual
achievement of the possibility--hence the "Zionite Movement." The keynotes
of that movement are heard in the following utterances of some of the
Jewish leaders in explanation of it. "We want to resume the broken thread
of our national existence; we want to show to the world the moral
strength, the intellectual power of the Jewish people. We want a place
where the race can be centralized."---(Leon Zoltokoff). "It is for these
Jews (of Russia, Roumania and Galicia) that the name of their country
(Palestine) spells `Hope.' I should not be a man if I did not realize that
for these persecuted Jews, Jerusalem spells reason justice, manhood and
liberty."---(Rabbi Emil G. Hirsch). "Jewish nationalism on a modern basis
in Palestine, the old home of the people."--(Max Nordau). Palestine needs
a people, Israel needs a country. Give the country without a people to the
people without a country."--(Israel Zangwill). In a word it is the purpose
of "Zionism" to redeem Palestine, and give it back to Jewish control,
create, in fact, a Jewish state in the land promised to their fathers.

	The age has come when the promises of the Lord to Israel must be
fulfilled; and hence an apostle of the new dispensation of the Gospel is
sent by divine authority to dedicate the land of Palestine preparatory to
the return of Israel to his promised inheritance. After which follows this
strange and world-wide movement among the Jews looking to the
re-establishment of "Jewish nationalism on a modern basis in Palestine."
What other relationship can exist between the mission of the Apostle Orson
Hyde and this world-wide movement among the Jews for the re-establishment
of Israel in Palestine, but the relationship of cause to effect---under,
of course, the larger fact that the set time for the restoration of Israel
has come? The apostle's mission to Jerusalem for the purpose of dedicating
that land, preparatory to the return of Israel, was without doubt part of
the general program for the restoration of Israel to their lands and to
the favor and blessing of God. The Doctrinal Development of the Church.

	The doctrinal development in this period of the dispensation of the
fullness of times, namely, between July, 1839, and the month of May, 1842,
about three years, was chiefly in relation to salvation for the dead, and
the sacred ritual of the Temple. The foundation for this doctrinal
development in relation to salvation for the dead, was laid in the very
inception of the work. On the occasion of the first visit of the angel
Moroni to the Prophet, on the night of the 21st of September, 1823, among
other ancient prophecies quoted by him, and which he declared was soon to
be fulfilled, was the prophecy in the fourth chapter of Malachi in
relation to the future coming of Elijah the prophet, "before the coming of
the great and dreadful day of the Lord." As quoted by the angel there was
a slight variation in the language from King James' version, as follows'
"Behold, I will reveal unto you the Priesthood by the hand of Elijah the
prophet, before the coming of the great and dreadful day of the Lord. And
he shall plant in the hearts of the children the promises made to the
fathers, and the hearts of the children shall turn to their fathers; if it
were not so, the whole world would be wasted at his coming."

	Here the promise is made, that in consequence of the restoration of a
certain Priesthood, or special keys of authority held by Elijah, the
promises made to the fathers shall be planted in the hearts of the
children, "and the hearts of the children shall turn to their fathers."
Why? For a complete answer to that question the Church waited some years.
Again, and still early in the history of the work, namely, March, 1830,
the Lord in a revelation to Martin Harris through the Prophet Joseph,
added another line or two of knowledge to this doctrine; knowledge which
pushed out of the horizon of men's conceptions the terrible and unjust
doctrine respecting the eternal punishment which God is supposed to
inflict upon those who fail to obey the Gospel in this life, and also
those who died in ignorance of it. In explanation of the terms, "eternal
punishment," and "everlasting punishment," sometimes found in Holy Writ,
the Lord said to the Prophet' "Behold, I am endless, and the punishment
which is given from my hand is endless, for endless is my name.
Wherefore---

	"Endless punishment is God's punishment."

	That is to say, the punishment takes the name of Him in whose name it
is inflicted; as if it were written, "Eternal's punishment," "Endless's
punishment." And also, it must be understood, that the punishment itself
is endless. That is, penalties always attend upon law, and follow its
violation. That is an eternal principle. Law is inconceivable without
accompanying penalties. But it does not follow that those who fall into
the transgression of law, and therefore under sentence of Eternal's
justice, will have to endure affliction of the penalty eternally. Justice
can be satisfied. Mercy must be accorded her claims, and the culprit
having been brought to repentance and taught obedience to law through the
things which he has suffered, must go free. But only to suffer again the
penalties of the law, if he again violates it; for laws and their
penalties are eternal. Hence eternal punishment, hence endless punishment
administered to the violator of the law, until he learns to live in
harmony with law. For, on the one hand, as "that which is governed by law
is also preserved by law, and perfected and sanctified by the same; so
"that which breaketh a law and abideth not by the law, but seeketh to
become a law unto itself, and willeth to abide in sin and altogether
abideth in sin, cannot be sanctified by law, neither by mercy, justice,
nor judgment. Therefore they must remain filthy still." Thus obedience to
law becomes a savor of life unto life; while disobedience to law equally
becomes a savor of death unto death.

	In February, 1832, still further light was shed upon the subject of
the different states or degrees of glory in which men will live in the
future, by the revelation known as "The Vision." This revelation is one of
the sublimest ever given to man. It utterly discredits and displaces the
dogmas about the future of man held by Christendom, or at least by
Protestant Christendom. The orthodox, Protestant view of man's future is
that there are two states in one or the other of which man will spend
eternity--in heaven or in hell. If one shall gain heaven, even by ever so
small a margin, he will enter immediately upon a complete possession of
all its unspeakable joys, equally with the angels and the holiest of
Saints. Not only in the "Shorter Catechisms," but in nearly all orthodox
creeds the accepted doctrine was: "The souls of believers are at their
death made perfect in holiness." On the other hand, if one shall miss
heaven, even by ever so small a margin, he is doomed to everlasting
torment equally with the wickedest of men and vilest of devils, and there
is no deliverance for him through all the countless ages of eternity! It
will be noted that I have excepted out of participating in the above view
of man's future, the Catholic church, by ascribing these views only to
orthodox Protestant Christendom. This is because the Catholic church
doctrine slightly differs from the doctrine of the Protestants on this
subject. That is Catholics do not believe that all Christians at death go
immediately into heaven, but on the contrary "believe that a Christian who
dies after the guilt and everlasting punishment of mortal sins have been
forgiven him, but who, either from want of opportunity, or through his
negligence has not discharged the debt of temporal punishment due to his
sin, will have to discharge that debt to the justice of God in purgatory."
"Purgatory is a state of suffering after this life, in which those souls
are for a time detained, which depart this life after their deadly sins
have been remitted as to the stain and guilt, and as to the everlasting
pain that was due to them, but which souls have on account of those sins
still some temporal punishment to pay; as also those souls which leave
this world guilty only of venial (that is pardonable) sins. In purgatory
these souls are purified and rendered fit to enter into heaven, where
nothing defiled enters." As all works of the Catholic church accessible
to me have nothing on the different degrees of glory in which men shall
subsist in eternity, I conclude that Catholic teaching is that they who
finally attain unto heaven are all equal in glory. So that in the last
analysis of the matter, Catholic doctrine falls as far below the great
truth that God has revealed upon the subject of the future estate of man,
as the doctrine of Orthodox Protestant Christendom.

	Here is not the place for an extended exposition of the doctrine in
relation to the future state of man as revealed to Joseph Smith in the
revelation called "The Vision." It must suffice here to say that its
central principle is resident in the justice and the mercy of God, that
requires that every man shall be judged according to his works, considered
in the light of his intelligence, his consciousness of right and wrong,
and the moral law under which he lived. If he lived in the earth when the
Gospel of Jesus Christ was not in the world, or if he lived at places or
in circumstances where he did not learn of its existence, much less come
to a knowledge of its truths, then the plain dictates of justice demand
that some means must exist by which its sanctifying powers may be applied
to him in the future; so also as to those who have even once rejected the
truth (as in the case of the antediluvians who rejected the teaching of
righteous Noah, and were disobedient, when once the long suffering of God
waited in vain in those days for their repentance); having paid the just
penalty of their disobedience, then justice would demand that some means
must exist by which the saving principles of the Gospel of Jesus Christ
may be applied to them; for only by the acceptance of the principles of
the Gospel, and by the application of its laws and ordinances as the means
by which the grace of God is applied to man, can the sons of men hope for
salvation. Then as men differ in degree of intelligence; in the intensity
of their faith; in the heartiness of their obedience; in the steadiness of
their fidelity; and in as much as there is the stern fact of human freedom
and responsibility, and the possibility of a short or long resistance to
the will of God, even up to eternal resistance to that will, there is an
infinitude of states of glory, of so called rewards and punishments, in
which man will live in the future. There is one glory of which the sun in
heaven is spoken of as being typical; another of which the inferior light
of the moon is typical; and another of which the varying light of the
stars is typical. And even as one star differs from another star in glory,
in light, so differ those states of existence in which men will live in
the future, but each assigned to a place, to an environment, that
corresponds to the status of his development; which is only the modern way
of saying he shall be judged according to his works. These, in brief, are
the underlying principles of this remarkable revelation; a revelation
which in every way is worthy the encomium that the Prophet Joseph himself
bestowed upon it at the time of its inception: "Nothing could be more
pleasing to the Saints upon the order of the Kingdom of the Lord, than the
light which burst upon the world through the foregoing Vision. Every law,
every commandment, every promise, every truth, and every point touching
the destiny of man, from Genesis to Revelation, where the purity of the

	Scriptures remains unsullied by the folly of men, go to show the
perfection of the theory [of different degrees of glory in the future
life] and witnesses the fact that that document is a transcript from the
records of the eternal world."

	In June, 1836, while attending to washings and anointings in the
Kirtland Temple, previous to its dedication, the Prophet received still
further knowledge as to the future state of man. This also was by means of
a vision. He says: "The heavens were opened upon us, and I beheld the
celestial kingdom of God, and the glory thereof, whether in the body or
out, I cannot tell. I saw the transcendent beauty of the gate through
which the heirs of that kingdom will enter, which was like unto circling
flames of fire; also the blazing throne of God, whereon was seated the
Father and the Son. I saw the beautiful streets of that kingdom, which had
the appearance of being paved with gold. I saw Fathers Adam and Abraham,
and my father and mother, my brother, Alvin, that has long since slept,
and marveled how it was that he had obtained an inheritance in that
kingdom, seeing that he had departed this life before the Lord had set His
hand to gather Israel the second time, and had not been baptized for the
remission of sins. Thus came the voice of the Lord unto me saying---

	"All who have died without a knowledge of this Gospel, who would have
received it if they had been permitted to tarry, shall be heirs of the
celestial kingdom of God; also all that shall die henceforth without a
knowledge of it, who would have received it with all their hearts, shall
be heirs of that kingdom, for I, the Lord, will judge all men according to
their works, according to the desire of their hearts.
	"And I also beheld that all children who die before they arrive at
the years of accountability, are saved in the celestial kingdom of heaven.

	The next step in the development of this doctrine of salvation for
the dead was the coming of Elijah to "turn the heart of the fathers to the
children, and the heart of the children to the fathers," according to
Malachi; to restore the priesthood and "plant in the hearts of the
children the promises made to the fathers," by which "the hearts of the
children shall be turned to the fathers," according to Moroni. And Elijah
committed the keys of this dispensation of turning the hearts of the
fathers and children towards each other to Joseph Smith and to Oliver
Cowdery. This took place in the Kirtland Temple on the 3rd of April,
1836.

	It was not, however, until the Nauvoo period that the doctrine of
salvation for the dead was fully developed and active steps taken looking
to the actual performance of ordinances in their behalf. In the revelation
that was given on the 19th of January, 1841, the Saints were commanded to
build a house unto the Lord, a Holy Temple unto the Most High. "For," said
this revelation, "there is not a place found on earth that He may come to
and restore again that which was lost unto you, or which He hath taken
away, even the fullness of the Priesthood; for a baptismal font there is
not upon the earth, that they, my Saints, may be baptized for those who
are dead; for this ordinance belongeth to my house, and cannot be
acceptable to me, only in the days of your poverty, wherein ye are not
able to build a house unto me. But I command you, all ye my Saints, to
build a house unto me; and I grant unto you a sufficient time to build a
house unto me, and during this time your baptisms shall be acceptable unto
me." That is, the baptisms for the dead should be acceptable unto the Lord
in other places than the temple, until the temple should be prepared for
that ordinance, if the Saints would be diligent and build it according to
the Lord's appointment. Moreover, the information is imparted in the
revelation that, it is in Zion, and in her stakes, and in Jerusalem, those
places which I [the Lord] have appointed for refuge, shall be the places
for your baptisms for your dead."

	After this revelation was given to the Church baptism for the dead
was a subject frequently expounded in Nauvoo, both by the Prophet and
other leading elders. It was a theme upon which the Twelve Apostles dwelt
in their Epistles to the Church both in America and in Great Britain.
Baptisms for the dead were performed for some time in the Mississippi
river, and later, in the latter part of November, 1841, in the baptismal
font erected in the basement of the Temple, and dedicated for that sacred
purpose. For a time some irregularities obtained in relation to this
ordinance owing to the fact that the perfect knowledge of the order of it
had not then been obtained, but was developed later in this Nauvoo period
of the History of the Church, as will appear in Volume V of this work.

	It was a mighty stride forward in the doctrinal development of the
Church, this idea of the possibility of salvation for the dead through the
administration of the ordinances of the Gospel for and in their behalf by
their kindred on earth; and greatly enlarged the views of the Saints in
relation to the importance and wide spread effects of their work. The ends
of the earth indeed converged in the labors of the Saints henceforth, for
their activities in the administrations of the holy ordinances of the
Gospel would affect all past generations as well as affect all generations
to come. It was a bringing into view the full half of the work which up to
this time had lain hidden behind the horizon of men's conceptions of that
"great and marvelous work" which God from the beginning declared was about
to be brought forth among the children of men.

	Other Doctrines of the Prophet's Teaching.

	Other doctrines taught by the Prophet within the period covered by
this volume, relate to the Priesthood; to the Status of Translated
Persons; to Man's Personal Responsibility for his own conduct, to Election
and Reprobation. A word in relation to each of these doctrines must
suffice here since they do not reach their full development in the
teachings of the Prophet until the last two years of his eventful life,
and must therefore receive fuller treatment in the Introduction of Volume
V.

	Relative to the Priesthood, the most important items advanced by the
Prophet in this volume, are, first, the unity of all Priesthood, and
second, the place and power assigned to Adam in the order of the
dispensations of the Gospel granted to our earth. Treating on the unity of
the Priesthood, the Prophet said' "There are two Priesthoods spoken of in
the Scriptures, viz., the Melchisedek and the Aaronic or Levitical.
Although there are two Priesthoods, yet the Melchisedek Priesthood
comprehends the Aaronic or Levitical Priesthood, and is the grand head,
and holds the highest authority which pertains to the Priesthood, and the
keys of the kingdom of God in all ages of the world to the latest
posterity on the earth, and is the channel through which all knowledge,
doctrine, the plan of salvation, and every important matter is revealed
from heaven. Its institution was prior to 'the foundation of this earth,
or the morning stars sang together, or the Sons of God shouted for joy,'
and is the highest and holiest Priesthood, and is after the order of the
Son of God, and all other Priesthoods are only parts, ramifications,
powers and blessings belonging to the same, and are held, controlled, and
directed by it. It is the channel through which the Almighty commenced
revealing His glory at the beginning of the creation of this earth, and
through which He has continued to reveal Himself to the children of men to
the present time, and through which He will make known His purposes to the
end of time."

	Respecting the place of Adam in the Priesthood and his relationship
to the dispensations of that Priesthood to our earth, the Prophet said:
"Commencing with Adam, who was the first man, who is spoken of in Daniel
as being the 'Ancient of Days,' or in other words, the first and oldest of
all, the great, grand progenitor of whom it is said in another place he is
Michael, because he was the first and father of all, not only by progeny,
but the first to hold the spiritual blessings, to whom was made known the
plan of ordinances for the salvation of his posterity unto the end, and to
whom Christ was first revealed, and through whom Christ has been revealed
from heaven, and will continue to be revealed from henceforth. Adam holds
the keys of the dispensation of the fullness of times; i.e., the
dispensation of all the times have been and will be revealed through him
from the beginning to Christ, and from Christ to the end of all the
dispensations that are to be revealed. `Having made known unto us the
mystery of His will, according to His good pleasure which He hath purposed
in Himself' that in the dispensation of the fullness of times He might
gather together in one all things in Christ, both which are in heaven, and
which are on earth; even in him (Ephesians, 1st chap., 9th and 10th
verses). Now the purpose in Himself in the winding up scene of the last
dispensation is that all things pertaining to that dispensation should be
conducted precisely in accordance with the preceding dispensations. And
again. God purposed in Himself that there should not be an eternal
fullness until every dispensation should be fulfilled and gathered
together in one, and that all things whatsoever, that should be gathered
together in one in those dispensations unto the same fullness and eternal
glory, should be in Christ Jesus; therefore He set the ordinances to be
the same forever and ever, and set Adam to watch over them, to reveal them
from heaven to man, or to send angels to reveal them.  *   *   *   * 
These angels are under the direction of Michael or Adam, who acts under
the direction of the Lord.  *  *   *   *  There are many things which
belong to the powers of the Priesthood and the keys thereof, that have
been kept hid from before the foundation of the world; they are hid from
the wise and prudent to be revealed in the last times."

	That it was the design of the Lord in building the Temple at Nauvoo,
that there should be other ordinances revealed besides "baptism for the
dead," is clearly manifested in the revelation itself, for it says' "And
again, verily I say unto you, how shall your washings be acceptable unto
me, except ye perform them in a house which you have built to my name.  * 
 *   *  *  Therefore, verily I say unto you, that your anointings, and
your washings, and your baptisms for the dead, and your solemn assemblies,
and your memorials for your sacrifices, by the sons of Levi and for your
oracles in your most holy places wherein you receive conversations, and
your statutes and judgments, for the beginning of the revelations and
foundation of Zion, and for the glory, honor, and endowment of all her
municipals, are ordained by the ordinance of my holy house which my people
are always commanded to build unto my holy name. And verily I say unto
you, let this house be built unto my name, that I may reveal mine
ordinances therein, unto my people; for I deign to reveal unto my Church
things which have been kept hid from before the foundation of the word,
things that pertain to the dispensation of the fullness of times."

	The ordinances here mentioned in addition to baptism for the dead are
chiefly connected with the Priesthood of the Church, and were fully
developed in the teachings of the Prophet before the close of his eventful
career.

	As to the status of translated personages, he said' "Many have
supposed that the doctrine of translation was a doctrine whereby men were
taken immediately into the presence of God, and into an eternal fulness,
but this is a mistaken idea. Their place of habitation is that of the
terrestrial order, and a place prepared for such characters He held in
reserve to be ministering angels unto many planets, and who as yet have
not entered into as great a fullness as those who are resurrected from the
dead."

	Of man being personally responsible for his own conduct, he is
reported by the Editor of the Times and Seasons as saying' "He [the
Prophet] then observed that Satan was generally blamed for the evils which
we did, but if he was the cause of all our wickedness, men could not be
condemned. The devil could not compel mankind to do evil; all was
voluntary. Those who resisted the Spirit of God, would be liable to be led
into temptation, and then the association of heaven would be withdrawn
from those who refused to be made partakers of such great glory. God would
not exert any compulsory means, and the devil could not; and such ideas as
were entertained [on these subjects] by many were absurd." What beautiful
harmony between the Prophet's doctrine here and that of the Apostle James'
"Let no man say when he is tempted, I am tempted of God' for God cannot be
tempted with evil, neither tempteth he any man' But every man is tempted,
when he is drawn away of his own lusts, and enticed. Then when lust hath
conceived, it bringing forth sin' and sin when it is finished, bringeth
forth death."

	Of election, a term used generally in connection with reprobation,
when commenting on the 9th Chapter of Romans,--wherein Paul is supposed to
teach the doctrine of election,---the Prophet is represented as saying:
"He then spoke on the subject of election, and read the 9th chapter of
Romans, from which it was evident that the election there spoken of was
pertaining to the flesh, and had reference to the seed of Abraham,
according to the promise God made to Abraham, saying, "In thee, and in thy
seed, all the families of the earth shall be blessed. * * * The whole of
the chapter had reference to the Priesthood and the house of Israel: and
unconditional election of individuals to eternal life was not taught by
the Apostles. God did elect or predestinate, that all those who would be
saved, should be saved in Christ Jesus, and through obedience to the
Gospel, but He passes over no man's sins, but visits them with correction,
and if His children will not repent of their sins He will discard them."

	These several doctrines mark rapid development in the Prophet's work
as an instructor in sacred things, and clearly indicate his increasing
capacity and power as Prophet, Seer and Teacher.


       HISTORY OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. 
             PERIOD I. HISTORY OF JOSEPH SMITH THE PROPHET. 
                               VOLUME IV
               CHAPTER I. THE DEPARTURE OF THE TWELVE FOR 
  ENGLAND--MANIFESTATION OF GOD'S POWER IN HEALING THE SICK AT COMMERCE.

	Friday, July 5, 1839.--I was dictating history, I say dictating, for
I seldom use the pen myself. I always dictate all my communications, but
employ a scribe to write them.

	Saturday, 6.--I was at home reviewing the Church records.

	Sunday, 7.--I was at the meeting held in the open air, at which a
large assemblage was expected to listen to the farewell address of the
Twelve, who were then about to take their departure on a most important
mission, namely to the nations of the earth and the islands of the sea.

	Elder John E. Page being the first of the Twelve present, opened the
meeting by addressing a few words of an introductory nature; after singing
and prayer, Elder Page delivered a very interesting discourse on the
subject of the Book of Mormon, recapitulating, in short terms, the
principles of a former discourse on the same subject, and afterwards
proceeded to read portions from the Bible and Book of Mormon concerning
the best criterions whereby to judge of the authenticity of the latter;
and then went on to show in a very satisfactory manner, that no impostor
would ever attempt to make such promises as are contained on pages five
hundred forty-one, and five hundred and thirty-four. He then bore
testimony.

	After noon the meeting was again opened by prayer. Elder John Taylor
spoke on the subject of this dispensation; the other angel which John saw,
having the everlasting Gospel to preach, he then bore testimony of the
truth of the Book of Mormon.

	Elder Woodruff's address went chiefly to exhortation to the Saints;
after which he also bore his testimony.

	Elder Orson Hyde next came forward, and having alluded to his own
late fall,+ exhorted all to perseverance in the things of God, expressed
himself one with his brethren, and bore testimony to his knowledge of the
truth, and the misery of falling from it.

	Elder Brigham Young made some very appropriate remarks, and also bore
testimony to the truth of these things, and gave an invitation to come
forward and be baptized, when three manifested their determination to
renounce the world and take upon themselves the name of Jesus Christ. One
brother was then confirmed; after which President Sidney Rigdon addressed
the meeting in a very feeling manner. He showed that it must be no small
matter which could induce men to leave their families and their homes to
travel over all the earth amidst persecutions and trials, such as always
followed the preaching of this Gospel. He then addressed himself to the
Twelve and gave them some counsel and consolation as far as lay in his
power; after which I requested their prayers, and promised to pray for
them.

	The meeting was large and respectable; a great number were present
who did not belong to the Church. The most perfect order prevailed
throughout. The meeting was dismissed about half past five, when we
repaired to the water, and the three candidates were baptized and
confirmed.

	Monday, Tuesday and Wednesday, 8th, 9th and 10th of July.--I was with
the Twelve selecting hymns, for the purpose of compiling a hymn book.

	About this time much sickness began to manifest itself among the
brethren, as well as among the inhabitants of the place, so that this week
and the following were generally spent in visiting the sick and
administering to them; some had faith enough and were healed; others had
not.

	Sunday, 21.--There was no meeting on account of much rain and much
sickness; however of the sick were this day raised up by the power of God,
through the instrumentality of the Elders of Israel ministering unto them
in the name of Jesus Christ.

	Monday and Tuesday, 22nd and 23rd.--The sick were administered unto
with great success, but many remain sick, and new cases are occurring
daily.

	Sunday 28.--Meeting was held as usual. Elder Parley P. Pratt preached
on the gathering of Israel. In the afternoon Orson Pratt addressed the
Church on the necessity of keeping the commandments of God. I spoke, and
admonished the members of the Church individually to set their houses in
order, to make clean the inside of the platter, and to meet on the next
Sabbath to partake of the Sacrament, in order that by our obedience to the
ordinances, we might be enabled to prevail with God against the destroyer,
and that the sick might be healed.

	All this week chiefly spent among the sick, who in general are
gaining strength, and recovering health.

	Sunday, August 4.--The Church came together for prayer meeting and
Sacrament. I exhorted the Church at length, concerning the necessity of
being righteous, and clean at heart before the Lord. Many others also
spoke; especially some of the Twelve, who were present, professed their
willingness to proceed on their mission to Europe, without either purse or
scrip. The Sacrament was administered; a spirit of humility and harmony
prevailed, and the Church passed a resolution that the Twelve proceed on
their mission as soon as possible, and that the Saints provide for their
families during their absence.

	Letter to Isaac Russell, reproving him for issuing pretended
revelations to the Saints.

	COMMERCE, HANCOCK COUNTY, ILLINOIS, 5th August, 1839.

	DEAR SIR:--I have been requested to write you on behalf of the
Twelve, who are just on the eve of their departure for England, and inform
you, that "this thing" which you have thought proper to write as a
revelation "to the Church in Alston and the branches round about," to
which you yourself administered, has "already come to the knowledge of the
Churches" both here and elsewhere, and lest you should have any doubt
concerning the fact, we send you a copy of your revelation to that Church.

	I am sir, with all respect, Yours truly, JAMES MULHOLLAND.

	P. S.--Isaiah chap. I, 10th and 11th verses. In my own behalf I wish
to state that I sincerely wish that it may soon come to pass that you,
sir, and all our friends at Far West may perceive that you are walking in
the light of a fire, and sparks that you have yourselves kindled; and that
you may turn around and fear the Lord, obey the voice of His servant, and
thereby escape the sentence, "Ye shall lie down in sorrow." J. M.

	To Mr. Isaac Russell, Far West, Missouri.

	Friday, 9.--A Conference was held at Brother Caleb Bennett's Monmouth
County, New Jersey, Elder John P. Greene presiding. The New York and
Brooklyn branches were represented by the President as being in good
fellowship. There were represented at this conference the following
branches, by Elder Ball, Shrewsbury, New Jersey, numbering twenty members;
Montage, three; Minissink, New Hampshire, two; Albany, eight; Holliston,
Massachusetts, sixteen; Elder Dunham represented Hamilton, Madison County,
forty-six; Samuel James, Leechburg, Pennsylvania, forty.

	Sunday, 11.--I attended meeting in the forenoon and heard a sermon by
Parley P. Pratt. In the afternoon there was one baptized, and four were
confirmed, namely,

	Brother Hibbard, his wife, little son, and daughter. The Sacrament
was administered.

	This week I spent chiefly in visiting the sick; sickness much
decreased.

	Sunday, 18.--Rode out in the forenoon. Orson Pratt preached upon the
order and plan of creation. Three were baptized.

	Afternoon: Three confirmed and one ordained an Elder.

	This week I spent chiefly among the sick. The Church made a purchase
of eighty acres from William White for four thousand dollars, lying
directly north of the Hugh White purchase.

	Sunday, 25.--I attended meeting. Sickness decreasing.

	Thursday, 29.--Elders Parley P. Pratt and family Orson Pratt and
Hiram Clark, started on their mission to England, in their own two-horse
carriage--their route lying through Illinois, Indiana, and to Detroit, the
capital of Michigan, situated near the head of Lake Erie, about five
hundred and eighty miles distant.

	Saturday, 31.--The work is spreading in England. EIder Richards went
to the Staffordshire potteries this day, and Presidents Joseph Fielding
and William Clayton were visiting and setting in order many of the
branches, and ordaining many to the ministry who are diligent in preaching
as they have opportunity on the Sabbath in the surrounding villages.

	Sunday, September 1.--I attended meeting, and spoke concerning some
errors in Parley P. Pratt's writings. This week sickness much decreased.

	Monday, 9, and the greater part of the week.--I spent in visiting the
sick, and attending to the settlement of our new town.

	The Prophet's Letter to Isaac Galland.--Nauvoo Affairs.

	COMMERCE, ILLINOIS, 11th September, 1839.

	DEAR BROTHER GALLAND:--We have had the great pleasure of receiving
your favor of the 24th July; and learning thereby that you and your family
had arrived at Chillicothe in safety and in health. We perceive that you
have had a rather narrow escape from a serious accident; and doubtless the
hand of the Lord is to be acknowledged in the matter, although unperceived
by mortal eye. Time and experience will teach us more and more how easily
falsehood gains credence with mankind in general, rather than the truth;
but especially in taking into consideration the plan of salvation. The
plain simple order of the Gospel of Jesus Christ never has been discerned
or acknowledged as the truth, except by a few--among whom were "not many
wise men after the flesh, not many mighty, not many noble; " whilst the
majority have contented themselves with their own private opinions, or
have adopted those of others, according to their address, their
philosophy, their formula, their policy, or their fineness may have
attracted their attention, or pleased their taste. But, sir, of all the
other criterions whereby we may judge of the vanity of these things, one
will be always found true, namely, that we will always find such
characters glorying in their own wisdom and their own works; whilst the
humble Saint gives all the glory to God the Father, and to His Son Jesus
Christ, whose yoke is easy and whose burden is light, and who told His
disciples that unless they became like little children they could not
enter the Kingdom of Heaven.

	As to the situation of the Church here, matters go with us as well as
can reasonably be expected; we have had considerable sickness amongst us,
but very few deaths; and as the greater part are now recovering we yet
hope to have shelters provided before the winter shall set in.

	Since you left here, we have purchased out all Mr. Hotchkiss'
interest hereabouts. His farm we have laid out as an addition to our town,
Nauvoo, and the town of Commerce we also hope to build up.

	Some of the Twelve and others have already started for Europe, and
the remainder of that mission we expect will go now in a few days.
According to intelligence received since you left, the work of the Lord
rolls on in a very pleasing manner, both in this and in the old country.
In England many hundreds have of late been added to our numbers; but so,
even so, it must be, for "Ephraim he hath mixed himself among the people."
And the Savior He hath said, "My sheep hear my voice;" and also, "He that
heareth you, heareth me;" and, "Behold I will bring them again from the
north country, and gather them from the coasts of the earth." And as John
heard the voice saying, "Come out of her, my people, "even so must all be
fulfilled; that the people of the Lord may live when "Babylon the great is
fallen, is fallen."

	There has quite a number of families gathered up here already; and we
anticipate a continuance, especially as upon inquiry we have found that we
have not had more than [the usual] ratio of sickness here, notwithstanding
the trials we have had, and the hardships to which we have been exposed.
Calculating as we do, upon the mercy and power of God in our behalf, we
hope to persevere on in every good and useful work, even unto the end,
that when we come to be tried in the balance we may not be found wanting.

	With all good wishes and prayers for the temporal and eternal
salvation of yourself and your family, as well as of all the honest in
heart over the face of the earth,

	We remain, sir, with sincerity, Your friend and brother, JOSEPH
SMITH, Jun.

	Addressed to Isaac Galland, Esq., Kirtland, Geauga, County, Ohio.

	Friday, 13.--I left home for Brother William Smith's place.

	Saturday, 14.--President Brigham Young started from his home at
Montrose, for England. His health was very poor; he was unable to go
thirty rods to the river without assistance. After he had crossed the
ferry he got Brother Israel Barlow to carry him on his horse behind him to
Heber C. Kimball's where he remained sick until the 18th. He left his wife
sick with a babe only ten days old, and all his children sick, unable to
wait upon each other. I returned home this evening.

	Sunday, 15.--I was visiting the sick.

	Monday and Tuesday, 16 and 17.--Was engaged in arranging the town
lots.

	Wednesday, 18.--Went to Burlington, Iowa Territory. Elders Young and
Kimball left Sister Kimball and all her children sick, except little
Heber; went thirteen miles on their journey towards England and were left
at Brother Osmon M. Duel's who lived in a small cabin near the railway
between Commerce and Warsaw. They were so feeble as to be unable to carry
their trunks into the house without the assistance of Sister Duel, who
received them kindly, prepared a bed for them to lie on, and made them a
cup of tea.

	Thursday, 19.--I Returned this evening from Burlington.

	Brother Duel carried Elders Young and Kimball in his wagon to Lima,
sixteen miles, where another brother received them and carried them to
Father Mikesell's near Quincy, about twenty miles; the fatigue of this day
was too much for their feeble health; they were prostrated, and obliged to
tarry a few days to recruit.

	Friday and Saturday, 20 and 21.--At home attending to domestic and
Church business.

	Elders George A. Smith, Reuben Hedlock, and Theodore Turley started
for England, and upset their wagon on the bank of the river, before they
got out of sight of Commerce. Elders Smith and Turley were so weak they
could not get up, and Brother Hedlock had to lift them in again. Soon
after, some gentlemen met them and asked who had been robbing the burying
ground--so miserable was their appearance through sickness.

	Sunday, 22.--I presided at the meeting, and spoke concerning the
"other Comforter," as I had previously taught the Twelve.

	This week I spent in transacting various business at home, except
when visiting the sick, who are in general recovering, though some of them
but slowly.

	Wednesday, 25.--President Young went to Charles C. Rich's; 26th, to
Brother Wilber's; 27th, Brother Wilber carried Elders Young and Kimball to
Pittsfield.

	Sunday, 29.--Held meeting at my own house. After others had spoken I
spoke and explained concerning the uselessness of preaching to the world
about great judgments, but rather to preach the simple Gospel. Explained
concerning the coming of the Son of Man; also that it is a false idea that
the Saints will escape all the judgments, whilst the wicked suffer; for
all flesh is subject to suffer, and "the righteous shall hardly escape;"
still many of the Saints will escape, for the just shall live by faith;
yet many of the righteous shall fall a prey to disease, to pestilence,
etc., by reason of the weakness of the flesh, and yet be saved In the
Kingdom of God. So that it is an unhallowed principle to say that such and
such have transgressed because they have been preyed upon by disease or
death, for all flesh is subject to death; and the Savior has said, "judge
not, lest ye be judged."

	Monday, 30.--The fore part of this week I was at home preparing for
Conference. Elders Young and Kimball went to Brother Decker's and Mr.
Murray's, Sister Kimball's father.

	Tuesday, October 1.--Elders Young and Kimball went to Brother Lorenzo
Young's.

	Thursday, 3.--I was in counsel with the brethren.

	Friday, 4.--Lorenzo Young carried Elders Young and Kimball to
Jacksonville.

	Saturday, 5.--The friends and brethren conveyed the Elders of the
British Mission to Springfield, where they were kindly treated and nursed,
for they were yet very feeble.

	I attended a general conference of the Church of Jesus

	Christ of Latter-day Saints at Commerce, Hancock County, Illinois, of
which the following are the minutes:

	Minutes of Conference at Commerce, Illinois, October 6th, 7th and
8th, 1839.

	The meeting was opened by prayer by President Joseph Smith, Jun.,
after which he was appointed President, and James Sloan Clerk of the
conference, by a unanimous voice of the meeting. The President then spoke
at some length upon the situation of the Church; the difficulties they
have had to contend with; and the manner in which they had been led to
this place; and wanted to know the views of the brethren, whether they
wished to appoint this a stake of Zion or not; stating that he believed it
to be a good place, and suited for the Saints. It was then unanimously
agreed upon that it should be appointed a stake and a place of gathering
for the Saints.

	The following officers were then appointed--namely, William Marks to
be President; Bishop Whitney to be Bishop of middle ward; Bishop Partridge
to be Bishop of upper ward; Bishop Knight to be Bishop of lower ward;
George W. Harris, Samuel Bent, Henry G. Sherwood, David Fullmer, Alpheus
Cutler, William Huntington, Thomas Grover, Newel Knight, Charles C. Rich,
David Dort, Seymour Brunson, Lewis D. Wilson, to be the High Council; who
being respectfully called upon accepted their appointment.

	It was then voted that a stake of the Church be established on the
west side of the river, in Iowa Territory; over which Elder John Smith was
appointed President; Alanson Ripley, Bishop; and Asahel Smith John M.
Burk, Abraham O. Smoot, Richard Howard, Willard Snow, Erastus Snow, David
Pettigrew, Elijah Fordham, Edward Fisher, Elias Smith, John Patten,
Stephen Chase, were elected High Council. Don C. Smith was elected to be
continued as President of the High Priesthood [High Priest's quorum].
Orson Hyde to stand in his former office, [an Apostle] and William Smith
to be continued in his standing, [in the quorum of the Twelve.]

	Letters were then read respecting the absence of members on account
of ill health. It was voted that Harlow Redfield be suspended until he can
have a trial; and in the meantime that he should not act as president of a
branch, or preach.

	Voted that John Daley, James Daley, and Milo Andrus retain their
station in the Church. Voted that Ephraim Owen's confession for disobeying
the Word of Wisdom be accepted.

	Brothers Edward Johnston, Benjamin Johnston, Samuel Musick, John S.
Fullmer, Jabez Lake, Benjamin Jones, Henry Our Bough, Reddin A. Allred,
George W. Gee, Jesse McIntyre, James

	Brown, Henry Miller, Artemas Johnson, Joseph G. Hovey, Robert D.
Foster, Fields B. Jacaway, Zadok Bethers, William Allred, William B.
Simmons, William W. Edwards, Sen., William H. Edwards, Jun., Hosea Stout,
Thomas Rich, Allen J. Stout, Esaias Edwards, John Adams, Daniel Miller,
Simeon J. Comfort, Graham Coltrin, William Hyde, Andrew Henry, Reddick N.
Allred, Eli Lee, Hiram W. Mikesell and Thomas S. Edwards were appointed
Elders of the Church, who all accepted of their appointment, with the
exception of Thomas S. Edwards.

	John Gaylord was admitted into the Church upon his confession. Abel
Casto was confirmed by the laying on of hands.

	The meeting then adjourned until Sunday morning; after which six were
baptized by Joseph Smith, Jun. The assembly was very large.

	The conference met on Sunday morning, the 6th, pursuant to
adjournment at eight o'clock a.m., when Samuel Williams, Reuben Foot,
Orlando D. Hovey, Tunis Rappleyee, Sheffield Daniels, Albert Milner, David
B. Smith, Ebenezer Richardson, Pleasant Ewell, and William Helm were
appointed Elders of the Church, and were ordained under the hands of
Reynolds Cahoon, Seymour Brunson, Samuel Bent and Alpheus Cutler.

	After some remarks from the President respecting order, and decorum
during conference, Elder Lyman Wight spoke concerning the duties of
Priests and Teachers. President Joseph Smith, Jun., then addressed the
conference, in relation to appointing a Patriarch, and other matters
connected with the well being of the Church.

	Having now got through the business matters, the President proceeded
to give instruction to the Elders respecting preaching the Gospel, and
pressed upon them the necessity of getting the Spirit, so that they might
preach with the Holy Ghost sent down from heaven; to be careful in
speaking on those subjects which are not clearly pointed out in the word
of God, which lead to speculation and strife.

	Those persons who had been baptized, were then confirmed, and several
children received blessings by Elders Cutler, Bent, and Brunson. Elder
Lyman Wight then addressed the meeting on the subject of raising funds by
contribution, towards paying for the lands which had been contracted for
as a settlement for the Church, after which contributions were received
for that purpose.

	Judge Elias Higbee was appointed to accompany Presidents Joseph
Smith, Jun., and Sidney Rigdon to the city of Washington.

	The meeting then adjourned until Monday morning.

	Conference met on Monday morning, October 7th, pursuant to
adjournment.

	The President spoke at some length to the Elders, and explained many
passages of Scripture. Elder Lyman Wight spoke on the subject of the
resurrection, and other important subjects; when he offered the following
resolution, which passed unanimously;

	Resolved: That a new edition of Hymn Books be printed immediately,
and that the one published by D. W. Rogers be utterly discarded by the
Church.

	Elder Ezra Hayes was then put upon trial for teaching doctrine
injurious to the Church, and for falsehoods, which were proven against
him; his license was taken from him, and he required to give satisfaction
to those whom he had offended.

	Charges having been preferred against Brother Rogers, it was agreed
that the case be handed over to the High Council.

	Asahel Perry made application to be received into fellowship, and was
voted into his former standing.

	After having referred the business not gone into, to the High
Council, the President then returned thanks to the conference for their
good attention and liberality, and having blessed them in the name of the
Lord, the conference was dismissed.

	The next conference was appointed to be held on the sixth day of
April next.

	Tuesday, 8.--After conference, this week I was mostly engaged in
attending to the general affairs of the Church, and principally about
home.

	Friday, 11.--This evening, Elders Young, Kimball, George A. Smith,
Hedlock, and Turley started from Springfield, traveled eight miles on
their journey, and stayed with Father Draper.

	Saturday, 12.--The Elders of the British Mission left Father Draper's
and pursued their journey toward Terre Haute.

	This day President Brigham Young's father, John Young, Sen., died at
Quincy, Adams County, Illinois. He was in his seventy-seventh year, and a
soldier of the Revolution. He was also a firm believer in the everlasting
Gospel of Jesus Christ; and fell asleep under the influence of that faith
that buoyed up his soul, in the pangs of death, to a glorious hope of
immortality; fully testifying to all, that the religion he enjoyed in life
was able to support him in death. He was driven from Missouri with the
Saints in the latter part of last year. He died a martyr to the religion
of Jesus, for his death was caused by his sufferings in the cruel
persecution.

	Sunday, 13.--I attended meeting in the grove. The assembly was small
on account of the cold weather.

	Tuesday, 15.--In the afternoon I went to Quincy in company with
Brother Hyrum Smith, John S. Fullmer, and Bishop Knight. Quite a number of
families moving into Commerce.

	Thursday, 17.--The brethren arrived at Terre Haute. Brothers Smith,
Hedlock, and Turley stopped at Brother Nahum Milton Stow's.

	In the evening Doctor Modisett went down to see the brethren, and
appeared to be very much affected to see them so sick, and having to lie
upon the floor on a straw bed that had been put in to the wagon at
Springfield, by the brethren, for Elder Young to lie on, as he was not
able to sit up when he left there. When the doctor returned home, he told
Elders Young and Kimball, he could not refrain from shedding tears to see
the brethren going upon such a long mission, and in such suffering
circumstances. Elders Young and Kimball said they thought the doctor might
have relieved them from "their suffering and indigent circumstances upon
their long mission," for he told them in the course of the evening, that
his taxes in that place amounted to over four hundred dollars, besides
having other property to a great amount.

	Elder Kimball was very sick; he stopped with Brother Young at Doctor
Modisett's. In the evening Doctor Modisett gave Elder Kimball about forty
drops of morphine, saying it would relieve him of his distress, and
probably he would get a nap. In about fifteen minutes Brother Kimball
complained of feeling very strange; he rose from his seat and would have
fallen, but Brother Young caught him and gently eased him to the floor,
where he lay for some time; and it was by faith and the close attention of
Brother Young and the family that his life was preserved through the
night.

	Friday, 18.--Brothers Smith, Hedlock, and Turley went on their
journey.

	Saturday, 19.--The High Council appointed for the Stake of the Church
in Iowa, met at Asahel Smith's, Nashville, and organized ; John Smith,
President; Elias Smith, Clerk; Reynolds Cahoon and Lyman Wight were chosen
Counselors to President John Smith, and approved by the Council. Council
organized according to number. Minutes of the Nauvoo High Council, 20th
October, 1839.

	The members of the High Council elected at the October conference,
met and organized at W. D. Huntington's, where Harlow Redfield was
restored to fellowship; and voted that this High Council disfellowship any
and all persons that shall hereafter carry over or ferry across the river,
any people or freight to the injury of said ferry from Commerce to
Montrose.

	Voted that the Horse Boat be repaired from the moneys received on
sale of lots in Nauvoo, and that D. C. Davis be master of said ferry boat
for the ensuing year.

	Voted that Joseph Smith, Jun., and his family be exempt from
receiving in future such crowds of visitors as have formerly thronged his
house; and that the same be published in the Times and Seasons.

	Voted that this Council disfellowship any and all persons who shall
knowingly suffer and allow any animal (subject to their control) to
destroy the crops, fruit, or plants of the earth belonging to any other
person or persons, and to their injury, and that this resolution be
published in the Times and Seasons.

	Adjourned until tomorrow evening.

	High Council met pursuant to adjournment, and voted that President
Joseph Smith, Jun., go as a delegate to Washington; and that if he went he
should have a recommend from the Council.

	Voted that James Mulholland be Clerk for the land contracts, when
needed by President Smith; that Joseph Smith, Jun., be treasurer of said
Church, and James Mulholland sub-treasurer.

	Voted that Henry G. Sherwood should set the price upon, exhibit,
contract and sell town lots in Nauvoo, when needed, and report his doings
to Presidents Joseph Smith and Hyrum Smith, for their approval, and that
five hundred dollars be the average price of lots, i.e., none less than
two hundred dollars, nor more than eight hundred dollars.

	Voted that the High Council meet every Sunday evening at Dimick
Huntington's; that D. C. Davis have thirty dollars per month for his
services as ferryman; and that these proceedings be published in the Times
and Seasons. [Signed] HENRY G. SHERWOOD, Clerk.

	Tuesday, 22.--Brother James Modisett took Elders Young and Kimball in
his father's carriage and carried them twenty miles to the house of
Brother Addison Pratt; from thence they were carried by Elder Almon W.
Babbitt to Pleasant Garden, and put up with Brother Jonathan Crosby. Elder
Almon Babbitt was preaching in that region with good success; he had
baptized five.

	Saturday, 26.--Brother Babbitt took Elders Young and Kimball ten
miles on their way to Father Scott's.

	King Follett, the last of the brethren in bonds in Missouri, had his
trial and was set free some time previous to this day.

	Sunday, 27.--John Scott took Elders Young and Kimball on their way
fifteen miles, some part of it in the rain; they were yet very feeble, and
put up at a tavern in Belville, and when the stage coach came along, took
passage, and rode night and day to Willowby, near Kirtland.

	The High Council of Nauvoo voted that the Clerk's fees of James
Mulholland be thirty dollars per month; that the treasurer pay Vinson
Knight one hundred and fifty dollars, for the Iowa side of the ferry at
Montrose as per charter.

	Voted, that Sister Emma Smith select and publish a hymn book for the
use of the Church, and that Brigham Young be informed of this action and
he not publish the hymns taken by him from Commerce; and that the

	Council assist in publishing a hymn book and the Times and Seasons.

	Monday, 28.--The High Council voted to build a stone house at Upper
Commerce, to be used for boarding; that Elder Oliver Granger be requested
to assist with funds to print the hymn book; that Samuel Dent, Davison
Hibbard, and David Dort be trustees for building the stone schoolhouse in
contemplation; and that Alpheus Cutler and Jabez Durphy be the architects
and building committee for said house.

	Voted, to finish the office of President Joseph Smith, Jun.

	Voted, that the recommends drawn by Elder Sherwood, recommending,
constituting, and appointing Joseph Smith, Jun., Sidney Rigdon, and Elias
Higbee, delegates for the Church, to importune the President and Congress
of the United States for redress of grievances, be signed by this Council.


                               CHAPTER II. 
     THE PROPHET'S JOURNEY TO WASHINGTON--THE PETITION OF THE SAINTS 
     TO THE CONGRESS OF THE UNITED STATES FOR REDRESS OF THE WRONGS 
                     INFLICTED UPON THEM IN MISSOURI.

	Tuesday, 29.--I left Nauvoo accompanied by Sidney Rigdon, Elias
Higbee, and Orrin P. Rockwell, in a two-horse carriage for the city of
Washington, to lay before the Congress of the United States, the
grievances of the Saints while in Missouri. We passed through Carthage,
and stayed at Judge Higbee's over night, and the next day we arrived at
Quincy.

	Thursday, 31.--We tarried at Quincy to complete the necessary papers
for our mission. Elder Rigdon was sick.

	Friday, November 1.--We pursued our journey towards Springfield,
Illinois, and put up with Brother Wilber, where we found Doctor Robert D.
Foster, who administered to Elder Rigdon.

	Saturday, 2.--Continued our journey, and during the day put up with a
friend on the bank of the Illinois river, so that Dr. Foster, who had
accompanied us so far for that purpose, might administer medicine to Elder
Rigdon again.

	Sunday, 3.--Continued our journey and staid with a friend over night.
Dr. Foster continued to accompany us.

	Elders Young and Kimball arrived at Cleveland, Ohio, about 1 o'clock
in the morning; and while waiting for the stage until about noon, Elders
Smith, Turley, and Hedlock, who left them at Terre Haute, drove up, having
picked up Elder Taylor by the way, he having been left sick by his company
in the east part of Indiana. They were in good health, compared with what
they had been, and in fine spirits. George A. Smith tarried in Cleveland
till the next day, to visit his relatives. Brothers Young, Kimball,
Taylor, and Turley rode in the stage, and Brother Hedlock and Mr. Murray
in their wagon to Willoughby, and from thence they all rode into Kirtland
together.

	Monday, 4.--We arrived at Springfield, and put up with Brother John
Snider. When within one mile of the city, we met William Law and company
with seven wagons from Canada, who returned with us to Springfield, and
tarried while we did, until the 8th. I preached several times while here.
General James Adams, judge of probate, heard of me, sought me out, and
took me home with him, and treated me like a father.

	President Brigham Young and his brother John visited their sister,
Mrs. Kent.

	There was some division of sentiment among the Kirtland brethren.

	Thursday, 7.--The High Council of Iowa completed their organization
at Elijah Fordham's, at Montrose.

	Friday, 8.--We started from Springfield. Dr. Foster having concluded
to continue on the journey on account of Elder Rigdon's health, which was
still quite poor. We pursued our journey through Indiana towards Columbus,
Ohio. The traveling was bad, and our progress slow.

	Sunday, 10.--Elder Taylor preached in the forenoon, and Elder Kimball
in the afternoon, in the House of the Lord at Kirtland.

	Thursday, 14.--Elder Orson Hyde left Commerce, Illinois, intending to
go east as far as Philadelphia. He had just begun to recover from a four
months' illness of fever and ague.

	Sunday, 17.--President Young preached in the House of the Lord in the
forenoon, and John Taylor in the House of the Lord, and Elder Taylor
Brigham Young anointed Elder John Taylor in the House of the Lord, and
Elder Daniel S. Miles anointed Theodore Turley, all of which was sealed
with the shout of Hosanna.

	Monday, 18.--President Young visited Brother R. Potter at Newbury,
and returned on Tuesday to Kirtland.

	About this time we had arrived near Columbus, where the roads were so
bad, Elder Rigdon's health so poor, and the time so fast approaching when
it was necessary for the committee to be in Washington, that I started in
the stage with Judge Higbee on the most expeditious route to Washington
City, leaving Brothers Rockwell, Rigdon, and Foster, to come on at their
leisure in the carriage.

	Elder Brigham Young and company went to Fairport, where they waited
for a steamboat until Tuesday.

	Elder Parley P. Pratt and company sold their horses and carriage at
Detroit, and went on to New York City by steamboats, the canal and
railway.

	From New York, Elder Parley P. Pratt wrote me on the 22nd, directed
to Commerce, from which I quote the following:

	Excerpt from Parley P. Pratt's Letter to the Prophet. The churches in
these parts are prospering greatly, and are firm in the faith, and
increasing in numbers continually. The Church in New York and Brooklyn now
numbers from one hundred and fifty to two hundred members, and additions
are being made every week. A general conference was held in this city on
Tuesday and Wednesday of this week. Elders present: Orson Pratt, Wilford
Woodruff, Samuel James, Benjamin Winchester, Elders Foster, Layne, Jenks,
Brown, Benedict, and myself. Priests present' Addison Everett, Birge, and
Vanvelver. Many branches of the Church in the region round about were
represented; several hundred members in all, and the numbers still
increasing. Great opportunities are open for preaching, and crowded houses
are the order of the day.

	I have also received letters from Maine and from Michigan, with
joyful accounts of the spread of the work of the Lord. You would now find
churches of the Saints in Philadelphia, in Albany, in Brooklyn, in New
York, in Jersey, in Pennsylvania, on Long Island, and in various other
places all around us. Our New York meetings are now held three times every
Sabbath in Columbia Hall, Grand Street, a few doors east of the Bowery; it
is very central, and one of the best places in the city; it will hold
nearly a thousand people, and is well filled with attentive hearers.
Brother Winchester has a good hall well fitted up in Philadelphia, where
stated meetings are held--several every week, with crowded audiences.

	In short the truth is spreading more rapidly than ever before, in
every direction, far and near. There is a great call for our books. I am
now reprinting the Voice of Warning, The History of the Missouri
Persecution, and my Poems. There is a great call for hymn books, but none
to be had. I wish Sister Smith would add to the old collection such new
ones as is best, and republish them immediately. If means and facilities
are lacking in the west, send it here, and it shall be nicely done for
her; and at least one thousand would immediately sell in these parts
wholesale and retail. The Book of Mormon is not to be had in this part of
the vineyard for love or money; hundreds are wanting in various parts
hereabouts, but there is truly a famine in that respect.

	The conference took into consideration the pressing calls for this
book, and have appointed a committee to raise means for the publication of
the same, and also to publish it if we can obtain leave from you, who hold
the copyright. Any hymn book which Sister Smith or the Church will favor
us with, shall also be published on similar conditions. PARLEY P. PRATT.

	Some time this month the first number of the Times and Seasons, a
monthly religious paper, in pamphlet form, was published at Commerce,
Hancock Count Illinois, by my brother Don Carlos Smith and Ebenezer
Robinson, under the firm name of Robinson & Smith, Publishers.

	Tuesday, 26.--At one in the afternoon, Elder Brigham Young and
company went on board the steamer Columbus, at Fairport, and went on
towards Buffalo.

	Wednesday, 27.--About 1 o'clock this morning the wind arose, when
Elder Brigham Young went on deck, prayed to the Father in the name of
Jesus, when he felt to command the wind and the waves to cease, and permit
them to proceed on their journey in safety. The winds abated, and he gave
glory, honor, and praise to the God who rules all things. Arriving in
Buffalo in the morning, they took the stage for Batavia.

	While on the mountains some distance from Washington, our coachman
stepped into a public house to take his grog, when the horses took fright
and ran down the hill at full speed. I persuade my fellow travelers to be
quiet and retain their seats, but had to hold one woman to prevent her
throwing her infant out of the coach. The passengers were exceedingly
agitated, but I used every persuasion to calm their feelings; and opening
the door, I secured my hold on the side of the coach the best way I could,
and succeeded in placing myself in the coachman's seat, and reining up the
horses, after they had run some too or three miles, and neither coach,
horses, or passengers received any injury. My course was spoken of in the
highest terms of commendation, as being one of the most daring and heroic
deeds, and no language could express the gratitude of the passengers, when
they found themselves safe, and the horses quiet. There were some members
of Congress with us, who proposed naming the incident to that body,
believing they would reward such conduct by some public act; but on
inquiring my name, to mention as the author of their safety, and finding
it to be Joseph Smith the "Mormon Prophet," as they called me, I heard no
more of their praise, gratitude, or reward.

	Thursday, 28.--I arrived in Washington City this morning, and put up
at the corner of Missouri and Third streets.

	This evening, Elder Brigham Young and company (except Elder Kimball,
who stopped at Byron to visit his sister) rode to Rochester in the steam
cars, and from thence rode all night in a horse coach, and arrived at ten
in the morning on Friday, 29th, at Auburn, New York. Elders Taylor and
Turley proceeded on their way to New York.

	The following is a copy of our petition to Congress for redress of
our Missouri grievances:

	THE SAINT'S PETITION TO CONGRESS.

	To the Honorable the Senate and House of Representatives of the
United States of America, in Congress assembled:

	Your petitioners, Joseph Smith, Sidney Rigdon, and Elias Higbee,
would most respectfully represent, that they have been delegated, by their
brethren and fellow-citizens, known as "Latter-day Saints" (commonly
called Mormons), to prepare and present to you a statement of their
wrongs, and a prayer for their relief, which they now have the honor to
submit to the consideration of your Honorable Body.

	In the summer of 1831, a portion of the society above named commenced
a settlement in the county of Jackson, in the state of Missouri. The
individuals making that settlement had emigrated from almost every state
in the Union to the lovely spot in the Far West, with the hope of
improving their condition, of building houses for themselves and
posterity, and of erecting temples, where they and theirs might worship
their Creator according to the dictates of their conscience. Though they
had wandered far from the homes of their childhood, still they had been
taught to believe, that a citizen born in any one state in this great
Republic, might remove to another and enjoy all the rights and immunities
of citizens of the state of his adoption--that wherever waved the American
flag, beneath its stars and stripes an American citizen might look for
protection and justice, for liberty in person and in conscience.

	They bought farms, built houses, and erected churches. Some tilled
the earth, others bought and sold merchandise, and others again toiled as
mechanics. They were industrious and moral, and they prospered, and though
often persecuted and vilified for their difference in religious opinion
from their fellow citizens, they were happy; they saw their society
increasing in numbers, their farms teemed with plenty, and they fondly
looked forward to a future, big with hope. That there was prejudice
against them, they knew; that slanders were propagated against them, they
deplored; yet they felt that these were unjust; and hoped that time, and
uprightness of life, would enable them to outlive them. While the summer
of peace, happiness, and hope shone over the infant settlement of the
Saints, the cloud was gathering, unseen by them, that bore in its bosom
the thunderbolt of destruction.

	On the 20th of July, 1833, around their peaceful village a mob
gathered, to the surprise and terror of the quiet "Mormons"--who, they
knew not; they had broken no law, they had harmed no man, in deed or
thought. Why they were thus threatened, they knew not. Soon a committee
from the mob called upon the leading "Mormons" of the place; they
announced that the store, the printing office, and the shops must be
closed, and that forthwith every "Mormon" must leave the county. The
message was so terrible, so unexpected, that the "Mormons" asked time for
deliberation and consultation, which being refused, the brethren were
severally asked, "Are you willing to abandon your home?" The reply was,
"We will not go;" which determination being reported to the committee of
the mob, one of them replied that he was sorry, for said he, "The work of
destruction must now begin." No sooner said than it was done. The printing
office, a two story brick building, was assailed by the mob and torn down,
and, with its valuable appurtenances, destroyed. They next proceeded to
the store with a like purpose. Its owner in part, Mr. Gilbert, agreed to
close it, and they delayed their purpose.

	They then proceeded to the dwelling of Mr. Partridge, the beloved
Bishop of the Church there, dragged him and his family to the public
square, where, surrounded by hundreds, they partly stripped him of his
clothing, and tarred and feathered him from head to foot. A man by the
name of Allen was at the same time treated in a similar manner. The mob
then dispersed with an agreement to meet again on the next Tuesday, the
above outrages having been committed on Saturday.

	Tuesday came, and with it came the mob, bearing a red flag, in token
of blood. They proceeded to the houses of Isaac Morley, and others of the
leading men, and seized them, telling them to bid their families farewell,
that they would never see them again. They were then driven at the point
of the bayonet to the jail, and there, amid the jeers and insults of the
crowd, they were thrust into prison, to be kept as hostages; in case any
of the mob should be killed, they were to die to pay for it. Here some two
or three of the "Mormons" offered to surrender up their lives, if that
would satisfy the fury of the mob, and purchase peace and security for
their unoffending brethren, their helpless wives and children. The reply
of the mob was, that the "Mormons" must leave the county en masse, or that
every man should be put to death.

	The "Mormons," terrified and defenseless, then entered into an
agreement to leave the county--one half by the first of January, the other
half by the first of April next ensuing. This treaty being made and
ratified, the mob dispersed. Again, for a time, the persecuted "Mormons"
enjoyed a respite from their persecutions; but not long was the repose
permitted them.

	Some time in the month of October, a meeting was held at
Independence, at which it was determined to remove the "Mormons" or die.
Inflammatory speeches were made, and one of the speakers swore he would
remove the "Mormons" from the county if he had to wade up to his neck in
blood.

	Be it remarked that up to this time, the "Mormons" had faithfully
observed the treaty, and were guilty of no offense against the laws of the
land, or of society, but were peaceably following the routine of their
daily duties.

	Shortly after the meeting above referred to, another persecution
commenced; some of the "Mormons" were shot at, others were whipped, their
houses were assailed with brickbats, broken open, and thrown down; their
women and children were insulted; and thus for many weeks, without
offense, without resistance, by night and by day, were they harassed,
insulted, and oppressed.

	There is a point beyond which endurance ceases to be a virtue. The
worm when trampled upon will turn upon its oppressor. A company of about
thirty "Mormons" fell in with twice that number of the mob engaged in the
destruction of "Mormon" property, when a battle ensued, in which one
"Mormon" was killed, and two or three of the mob; acting in concert with
the officer who commanded the mob, was Lilburn W. Boggs,
Lieutenant-Governor of the state of Missouri. When the noise of the battle
was spread abroad, the public mind became much inflamed. The militia
collected in arms from all quarters, and in great numbers, inflamed to
fury. They demanded that the "Mormons" should surrender up all their arms,
and immediately quit the county. Compelled by overpowering numbers, the
"Mormons" submitted. They surrendered up fifty-one guns, which have never
been returned, or paid for.

	The next day, parties of the mob went from house to house,
threatening women and children with death, if they did not immediately
leave their homes. Imagination cannot paint the terror which now pervaded
the "Mormon" community. The weather was intensely cold, and women and
children abandoned their homes and fled in every direction without
sufficient clothing to protect them from the piercing cold. Women gave
birth to children in the woods and on the prairies. One hundred and twenty
women and children, for the space of ten days, with only three or four men
in the company, concealed themselves in the woods in hourly expectation
and fear of massacre, until they finally escaped into Clay county. The
society of "Mormons" after the above disturbances, removed to the county
of Clay, where they were kindly received by the inhabitants, and their
wants administered to by their charity.

	In the meantime the houses of the"Mormons" in the county of Jackson,
amounting to about two hundred, were burned down or otherwise destroyed by
the mob, as well as much of their crops, furniture, and stock.

	The damage done to the property of the "Mormons" by the mob in the
county of Jackson as above related, as near as they can ascertain, would
amount to the sum of one hundred and seventy-five thousand dollars. The
number of "Mormons" thus driven from the county of Jackson amounted to
about twelve hundred souls. For the property thus destroyed they have
never been paid.

	After the expulsion of the "Mormons" from the county of Jackson as
above related, they removed to and settled in the county of Clay. They
there purchased out some of the former inhabitants, and entered at the
land office wild lands offered for sale by the General Government. The
most of them became freeholders, owning each an eighty or more of land.

	The "Mormons" lived peaceably in the county of Clay for about three
years, and all that time increased rapidly in numbers, by emigration, and
also in wealth by their industry. After they had resided in that county
about three years, the citizens not connected with them began to look upon
them with jealousy and alarm. Reports were again put in circulation
against them: public meetings were held in the counties of Clay and
Jackson, at which violent resolutions were passed against the

	Mormons," and rumors of mobs began again to spread alarm among the
"Mormons." At this juncture the "Mormons" desirous of avoiding all
conflict with their fellow-citizens, and anxious to preserve the peace and
harmony of the society around them, as well as their own, deputized a
committee of their leading men to make terms of peace with their
fellow-citizens of Clay county. An interview took place between them and a
committee of citizens, at which it was agreed that the "Mormons" should
leave the county of Clay, and that the citizens of Clay county should buy
their lands.

	These terms were complied with. The "Mormons" removed to and settled
in the county of Caldwell, and the citizens never paid them value for
their lands. Many received nothing at all for their land. The "Mormons,"
by this removal, sacrificed much both of money and feeling, but the
sacrifice was made upon the altar of duty, for the peace of the community.

	Your Memorialists would beg here to give what they believe a just
explanation of the causes of the prejudice and persecution against the

	"Mormons" related above, and which will follow. That there might have
been some unworthy members among them, cannot be denied; but many aver
that as a community they were as moral, as upright, and as observant of
the laws of the land as any body of people in the world. Why then this
prejudice and persecution? An answer they trust will be found in the fact
that they were a body of people distinct from their fellow-citizens, in
religious opinions, in their habits, and in their associations. They were
numerous enough to make the power of their numerical and moral force a
matter of anxiety and dread to the political and religious parties by
which they were surrounded; which arose not from what the "Mormons" had
done, but from the fear of what they might do.

	In addition, the "Mormons" have purchased of the settlers, or of the
Government, or obtained by preemption, the best lands in all those regions
of the state; and at the times of speculation, the cupidity of many was
aroused to possess those lands by driving off the "Mormons," and taking
forcible possession, or constraining them to sell through fear and
coercion, at a price merely nominal.

	After the "Mormons" removed from Clay county, they settled in the
county of Caldwell as aforesaid.

	Your Memorialists do not deem it necessary for their purpose, to
detail the history of the progress, the cares, and anxieties of the
"Mormons," from the time they settled in Caldwell in the year 1836 until
the fall of the year 1838. They would, however, state, that during all
that time they deported themselves as good citizens, obeying the laws of
the land, and the moral and religious duties enjoined by their faith. That
there might have been some faithless among the faithful is possible. They
would not deny that there might have been some who were a scandal to their
brethren; and what society, they would ask, has not some unworthy members?
Where is the sect, where the community, in which there cannot be found
some who trample under foot the laws of God and man? They believe the
"Mormon" community to have as few such as any other association, religious
or political. Within the above period the "Mormons" continued to increase
in wealth and numbers, until in the fall of the year 1838 they numbered
about fifteen thousand souls.

	They purchased of the Government, or of the citizens, or held by
preemption, almost all the lands in the county of Caldwell, and a portion
of the lands in Daviess and Carroll. The county of Caldwell was settled
almost entirely by "Mormons," and "Mormons" were rapidly filling up the
counties of Daviess and Caldwell. When they first commenced settling in
those counties, there were but few settlements made there; the lands were
wild and uncultivated. In the fall of 1838 large farms had been made, well
improved and stocked. Lands had risen in value, and sold for from ten
dollars to twenty-five dollars [per acre], The improvement and settlement
had been such that it was a common remark that the county of Caldwell
would soon be the wealthiest in the state.

	Thus stood their affairs in the fall of 1838, when the storm of
persecution again raged over the heads of the "Mormons," and the fierce
demon of the mob drove them forth houseless and homeless, and penniless,
upon the charities of the world, which to them, thank God! have been like
angels' visits, but not few, or far between. This last persecution began
at an election, which was held in Daviess county on the first Monday of
August, 1838. A "Mormon" went to the polls to vote. One of the mob
standing by, opposed his voting, contending that a "Mormon" had no more
right to vote than a negro; one angry word brought on another, and blows
followed. They are, however, happy to state that the "Mormon" was not the
aggressor, but was on the defensive: others interfered, not one alone, but
many assailed the "Mormon." His brethren, seeing him thus assailed by
numbers, rushed to the rescue; then came others of the mob, until finally
a general row commenced. The "Mormons" were victorious. The next day, a
rumor reached the "Mormons" of Caldwell, that two of their brethren had
been killed in this fight, and a refusal had been made to surrender their
bodies for burial. Not knowing at the time that this rumor was false, they
became much excited, and several of them started for Daviess county, where
they arrived next morning, with a view of giving the brethren, whom they
supposed to have been killed, a decent interment. Among the citizens this
fight produced a great excitement. They held a public meeting and resolved
to drive the "Mormons" from the county. Individuals began also to threaten
the "Mormons" as a body, and swear that they should leave the county in
three days. When the "Mormons" who had gone from Caldwell to Daviess,
aforesaid, arrived there, they found this state of excitement to exist.
They also heard that a large mob was collecting against them, headed by
Adam Black one of the judges of the county court of Daviess county. 30

	Under these circumstances, and with a view to allay the excitement,
they called on Mr. Black, and inquired of him whether the reports they had
heard in relation to him were true. Upon his denying them to be true, they
then requested him to give that denial in writing, which he freely did.
This writing they published with a view of calming the public mind, and
allaying the excitement. Having done this, they rested in quiet for some
time after, hoping that their efforts would produce the desired effect.
Their surprise can, under these circumstances, be easily imagined, when a
short time after, they learned that said Black had gone before Judge King,
and made oath that he was forced to sign the instrument, by armed
"Mormons," and procured a warrant for the arrest of Joseph Smith, Jun.,
and Lyman Wight, which was placed in the hands of the sheriff. It was also
reported that the said individuals had refused to surrender themselves,
and that an armed force was collecting to come and take them.

	Your Memoralists aver that the sheriff had never made any efforts to
serve the writ, and that the said Smith and Wight, so far from making any
resistance, did not know that such a writ had been issued, until they
learned it first by report as above related. In the meantime the rumor had
run over the whole country, that the "Mormons" were compelling individuals
to sign certain instruments in writing, and that they were resisting the
process of the law. The public mind became much inflamed, and the mob
began to collect from all quarters and in large numbers, with pretensions
of assisting the sheriff to serve the process; and here let it be observed
in passing, that Adam Black had sold the improvement and preemption claim
on which he then resided, to the "Mormons," received his pay for the same,
and that through his instrumentality the "Mormons" were driven off, and he
now retains both their money and the improvement.

	As soon as the above reports reached the ears of the said Smith and
Wight, they determined immediately upon the course they ought to pursue,
which was to submit to the laws. They both surrendered themselves up to
Judge King, underwent a trial, and in the absence of all sufficient
testimony they were discharged. They hoped that this voluntary submission
of theirs to the law, and their triumphant vindication of the charge,
would allay the excitement of the community. But not so; the long-desired
opportunity had arrived when the oppression and extermination of the
"Mormons" might be made to assume the form of legal proceeding. The mob
that had assembled for the pretended purpose of assisting the officers in
the execution of process, did not disperse upon the acquittal of Smith and
Wight, but continued embodied with the encampments and forms of a military
force, and committing depredations upon "Mormon" property. The "Mormons"
in this extremity called upon the laws of the land, and the officers of
the law, for protection. After much delay, the militia under Generals
Atchison, Doniphan, and Parks, were sent to their relief. They arrived on
the 13th of September, and encamped between the "Mormons and the mob.

	The above officers made no attempt to disperse the mob, exc