The Life of Joseph Smith, the Prophet

BENNETT'S IMPURITIES—HIS COWARDLY STAB AT THE PROPHET'S NAME AND LIFE—FELLOWSHIP WITHDRAWN FROM THE EVIL-DOER—QUOTING HIS OWN LETTERS TO INJURE THE SAINTS—ATTEMPT TO KILL BOGGS—ABSURD CHARGES AGAINST "THE MORMONS"—JOSEPH'S HORSE, "JOE DUNCAN"—A PROPHECY.

Insidious as was the attempt of Bennett upon the Prophet's life during the sham battle of the Legion on the 7th of May, 1842, it was not so cowardly as the stab which Bennett sought to inflict very soon after that. The first blow aimed solely at the Prophet's life; the second intended to slay his reputation and then to have him killed with a dishonorable stain upon his name. Bennett was lustful in his nature, though he had brought that disposition into subjection, or at least concealment, for a little time after his arrival at Nauvoo. But he soon gave way to the whisper of the tempter. And to make his purpose successful, and to encloak himself with protection, he taught secretly to men and women that the Prophet countenanced sin between the sexes. Bennett's prominence, and the intimacy that he represented as existing between the Prophet and himself deceived a few, and he found some followers in the city of Nauvoo. Men and women professing to accept his teachings as having emanated from the Prophet, gave themselves up to profligacy. They excused themselves to their own souls and their fellow-beings by the pretense that the Prophet of God justified these immoralities. Bennett's converts were few; and these were only among the ignorant or the depraved, for everyone who was himself pure in soul and blessed with reasonable intelligence knew that nothing was more abhorrent to the Prophet than sexual impurity. Joseph's teachings upon this point were emphatic and frequent. He regarded and taught that virtue in man or woman was dearer than life, and that adultery was a sin second only to the shedding of innocent blood.

But Bennett worked secretly and prevailed over several to yield to his desires, and induced a few men to engage in his awful course, securing concealment by the most adroit and outrageous falsehoods.

Among the persons addressed by Bennett were some pure minded brethren and sisters, who knew in an instant that his teachings were corrupt, and knew by the Spirit of the Lord that the Prophet was no party to such an atrocious crime.

Bennett's sins were not long hidden from Joseph's knowledge. The Prophet acted promptly as was his wont. He charged the sins of falsehood and seduction upon Bennett, and the latter was forced to confess. He humbled himself and with many tears begged for pardon. Of his own volition he went before Alderman Daniel H. Wells and made oath that Joseph Smith had never taught him "anything contrary to the strictest principles of the gospel, or of virtue, or of the laws of God or man, under any circumstance, or upon any occasion, either directly or indirectly in word or in deed." These sentiments he reiterated in public assemblages, declaring that so far as he knew and believed, Joseph's life was unspotted by one act or word of immorality. On the 17th of May he resigned the office of mayor, being terrified by the indignation of insulted men and abused women. The council accepted his resignation and appointed Joseph to fill the vacancy.

On the 25th of May, notice was given to John C. Bennett that his fellowship had been withdrawn from him and that notice must be given through the press to warn the public against his evil doings. Weeping, he fell upon his knees acknowledged his licentious conduct toward women in Nauvoo, confessed that he was worthy of the severest chastisement; but supplicated the brethren to spare him for his poor old mother's sake, promising that he would sin no more and would endeavor to atone for his wrong-doing. Joseph, who had been deeply injured, was the one to plead for mercy for Bennett, and at his especial solicitation the public notice was temporarily withdrawn. But the tears were hypocritical, for Bennett renewed his machinations; and it became necessary to warn all people against him as a dangerous man, a liar and a seducer. Some of the persons who had lent a willing ear to his corrupt counsels were also excommunicated. Evil reports soon began to come in from other places concerning Bennett, and it was discovered that he had pursued on former occasions the same sinful line of conduct which caused his fall at Nauvoo.

In June Bennett withdrew from Nauvoo and circulated lying publications against the truth and the Prophet, and endeavored to incite a mob to march up against Nauvoo. The hideous character of this man is fully shown by one circumstance: shortly after the Saints settled in Nauvoo he began to publish a series of letters over the nom de plume of "Joab, General in Israel," in which he recounted many of the atrocities of the Missouri persecutions. His articles breathed a spirit of resentment against the mobocrats and their official supporters, but these views belonged to Bennett personally and were not shared by anyone else. When he fled from Nauvoo after the exposure of his evil deeds, he called attention through the public prints to the sanguinary utterances of his own letters attributing them to the Saints and attempting by their sentiments to show that Joseph and his people were disposed to violence. Such an act of duplicity is almost unparalleled.

Bennett published a book filled with dark falsehoods about the Prophet and the Saints. It created a momentary excitement; but its author was despised by everybody and soon sank into obscurity and distress. He lived some years in agony, being wrecked in mind and body and died in poverty and distress.

On the 6th day of May, 1842, ex-Governor Lilburn W. Boggs was shot and dangerously wounded in his house at Independence, Jackson County, Missouri. His little boy had found him lying near an open window, weltering in blood, with three buckshot in his head. Outside of the window were footprints and a smoking pistol. The case was clearly one of attempted assassination. At first no hope was entertained that Boggs would recover; but he subsequently took a favorable turn and his life was saved. A rumor at once went forth charging the affair upon the "Mormons," although there was not the slightest circumstance to connect them with the deed. Boggs had plenty of enemies of a desperate character; he had shown the utmost disregard for law, and had glutted his vengeful spirit by murder and excitement to murder. What more natural than that he who had invoked massacre should fall by the hand of a ruffian taught by the example of Boggs himself to hold human life in light esteem! At first the charge against the Saints was a general one. It was safer to say that "Mormons did it," than to designate the particular hand which fired the shot.

It was stated that the Prophet had predicted a violent death for Boggs; and this rumor was circulated by his enemies to confirm suspicion against the Saints. But he promptly denied having expressed any such idea.

While this falsehood was being spread through that region, John C. Bennett and David and Edward Kilbourn conspired to kidnap Joseph and get him into Missouri. All the evil forces and powers of persecution united themselves at this hour.

Under the Prophet's direction, Governor Reynolds of Missouri and Governor Carlin of Illinois were informed of the efforts which were being made in both states to precipitate mobocratic attacks upon the Saints; Joseph being determined that the officials should not permit this movement to gain head except by their wilful acquiescence or neglect.

About the 1st of July, 1842, the first "Anti-Mormon" political convention was held in Hancock County, Illinois. Its resolutions read like a page out of recent Utah history. The complete set of candidates were pledged to a man to receive no support from and to yield no quarter to the "Mormons;" and then the ticket was commended to the suffrage of all the citizens of Hancock County. The Prophet punctured the bubble by a vigorous exposure of the hypocrisy, intolerance and stupidity of such a campaign.

On Sunday, the 3rd day of July, eight thousand people assembled in the grove to hear the Prophet and his brother Hyrum preach. Joseph addressed the vast assemblage in the morning and Hyrum in the afternoon.

In the Prophet's journal, under date of July 11th, 1842, he records the fact that he bought a horse of Harmon T. Wilson, which he afterwards named Joe Duncan. This was the famous and beautiful steed which Lieutenant-General Smith afterwards rode at the head of the Nauvoo Legion. The Prophet had a great fondness for animals. His horse Charley was widely known among the people, and with the boys of Nauvoo he was a great favorite. Speaking of the horse Charley brings to mind an occurrence which created considerable amusement at the time. A boy named Wesley Cowle was flying a kite in one of the streets of Nauvoo. One or two strangers came up to him and asked him where the Prophet could be found. At that time officers were said to be coming from Carthage for the purpose of serving papers upon Joseph and arresting him. "Wes." Cowle did not know but the strangers were officers. He said the Prophet was not in the city. He and Hyrum had gone to heaven on "old Charley" and he was flying his kite to send them their dinner.

On Saturday, the 6th day of August, 1842, while Joseph was conversing with several of his brethren at Montrose, Iowa, he uttered a remarkable prophecy which, like every other prediction from his lips, has been literally fulfilled. He declared that the Saints would continue to suffer much affliction and would finally be driven to the Rocky Mountains. Many would apostatize; others would be put to death by their persecutors or lose their lives in consequence of their exile; and many of those who listened to him would live to assist in building cities and to see the Saints become a mighty people in the tops of the Rocky Mountains.

That prophecy was uttered publicly and was placed on record at the time.

THE PROPHET CHARGED WITH BEING AN ACCESSORY TO THE ATTEMPTED ASSASSINATION OF BOGGS—ORRIN PORTER ROCKWELL ACCUSED OF THE CRIME—THE GOVERNOR'S REQUISITION—THE ARREST—THE PROPHET'S DESIRE FOR PEACE—WILSON LAW'S BRAVE WORDS—EMMA SMITH'S NOBLE APPEAL TO THE GOVERNOR—CARLIN'S FALSE REPLY—AMASA M. LYMAN ORDAINED AN APOSTLE—THREE HUNDRED AND EIGHTY FAITHFUL VOLUNTEERS.

Independence was hundreds of miles from Nauvoo. The vast stretch of country lying between the two cities was inhabited by a people who had sworn death to any "Mormon" daring to set foot on Missouri soil. The county of Jackson was the place from which the Saints had first been driven in the state, with the loss of all their possessions; and from which the Prophet and his companions, in 1839, had barely escaped with their lives. On the day when Lilburn W. Boggs was shot at Independence, Jackson County, Missouri, Joseph Smith attended the officers' drill at Nauvoo. The day before the attempt on Boggs' life General Adams of Springfield had been with the Prophet; the day following the attempt, Judge Stephen A. Douglas and many lawyers of his court, with twelve thousand other people, saw Joseph Smith reviewing the Legion at Nauvoo.

And yet Lilburn W. Boggs went before a justice of the peace for Jackson County, one Samuel Weston, and swore to a complaint charging Joseph Smith with "being an accessory before the fact, to an assault with intent to kill made by one Orrin P. Rockwell on Lilburn W. Boggs, on the night of the 6th of May, 1842." This affidavit was not made until the latter part of July; and, during the interval, Boggs and his friends had ample time to ascertain that no "Mormon" could possibly have been connected with the assault—even if they had not been able to secure the actual assassin. They had investigated the subject, for their kidnappers were constantly hovering around the Prophet's person. If they could have secured him by force, Boggs would not have committed this perjury. But they must get him at all hazards. It would not do to charge him as principal in the commission of the deed because hundreds of prominent men in the state of Illinois could have testified to an alibi. They must select some person comparatively obscure, upon whom to charge the deed itself. As this victim they chose Orrin Porter Rockwell, although he had spent the spring and summer of 1842 in Illinois; and they charged the Prophet as being accessory, without taking the pains to trace any connection between Rockwell and the deed, or between the Prophet and Rockwell.

Boggs, having been governor of Missouri, found it easy to secure a requisition from Governor Reynolds for the persons of Joseph Smith and Orrin P. Rockwell; and upon this manifestly absurd and unconstitutional demand, Governor Carlin issued his warrant for their apprehension.

On the 8th day of August, 1842, the deputy sheriff of Adams County with two assistants, arrested Joseph Smith and Orrin P. Rockwell, at Nauvoo, by virtue of the warrant from Carlin upon the requisition of the governor of Missouri.

The monstrous character of the charge and the proceedings was clearly apparent, but neither Joseph nor his fellow-prisoner made any attempt to use force in the evasion of the illegal process. They succeeded in getting a writ of habeas corpus; but the officers refused to comply with its demands for the bodies of Smith and Rockwell and returned their original writ to Governor Carlin for further instruction. No doubt they were aware of the character of the duty entrusted to them: they were to arrest as fugitives from the justice of Missouri men who had not been in that state during or since the commission of the crime charged, men who were as palpably innocent of the offense as the officers themselves. Under these circumstances it is no cause for wonder that they should have sought renewed orders.

When the officers were gone from Nauvoo, Joseph and Orrin absented themselves pending preparations for a legal defense against this unlawful seizure. The sheriff returned with his aides to Nauvoo on Wednesday, the 10th of August. Failing to find his prey, he sought to terrify Emma and others into a disclosure of the Prophet's whereabouts—making violent threats to be executed in case of their refusal. William Law contended in argument with the officers, pronouncing the whole proceedings to be illegal and ridiculous. So closely did he press the point that the deputy sheriff acknowledged his own belief that Joseph was entirely innocent, and that Governor Carlin's course was unjustifiable and unconstitutional.

Rockwell, to escape from the Missouri kidnappers, took a journey to the eastern states where he remained some months.

Joseph left Nauvoo and spent a little time at his Uncle John Smith's in Zarahemla. On the night of Thursday, the 11th of August, he went in a skiff with Brother Erastus H. Derby to an island in the Mississippi between Nauvoo and Montrose, where they were met by Emma, Hyrum, William Law, Newel K. Whitney, George Miller, William Clayton and Dimick B. Huntington. Joseph's visitors stated to him the current report that the governor of Iowa had issued a warrant for his apprehension and that the sheriff of Lee County was expected any hour to execute it. The situation was critical; and Joseph's immediate removal from his Uncle John's seemed necessary. It was decided that the Prophet should proceed to the house of Edward Sayers in Nauvoo, and abide there for a time. The next day William Walker crossed the river from Nauvoo into Iowa, riding the Prophet's well-known horse Joe Duncan, to lead the gathered officers and kidnappers away from the idea that Joseph was on the Nauvoo side of the river.

On Saturday, the 13th, a letter was received by Hyrum from Elder Hollister at Quincy, stating that Governor Carlin admitted the proceedings to be illegal and declared that he would not pursue them further. Ford, the agent appointed to receive Joseph from the hands of the sheriff and carry him to Missouri, now announced his conclusion to take the first boat for home, as it was useless to wait longer. These announcements of Carlin and Ford were but part of a plan to lead the Prophet from his hiding-place and get him into the hands of his enemies. It was learned that Ford had declared his purpose to have a large force brought from Missouri, and already companies of marauders were making search in Montrose, Nashville, Keokuk and other places for Joseph, to win the reward of $1,300 which was offered for his capture. William Walker's ruse had been successful, and most of the efforts were directed to the Iowa side of the river; but the officers of Illinois, who were also eager to gain the reward, were determined if possible to have him delivered to them at Nauvoo. They said they would stay in the city a month but that they would find him, and if he were not then forthcoming, they would lay Nauvoo in ashes.

Emma had followed Joseph to the house of Edward Sayers to nurse him as he was in ill health.

On the 14th of August Joseph wrote to Wilson Law, who had been elected Major-General of the Nauvoo Legion, concerning the threats of Missouri mobocrats and Illinois kidnappers against the welfare of Nauvoo and the liberty of her citizens. He said:

We will take every measure in our power, and make every sacrifice that God or man can require at our hands, to preserve the peace and safety of the people without collision. And if sacrificing my own liberty for months and years were necessary I would bow to my fate with cheerfulness, and with a due consideration for the lives, safety and welfare of others. But if this policy cannot accomplish the desired object * * * we will defend ourselves to the best advantage we can and to the very last.

The entire sentiment of this letter indicates the wish of the Prophet for peace and the supremacy of the law, and also his courageous intention of submitting supinely no more to mobocratic violence—murder and plunder.

The answer of Wilson Law is important in a personal sense. He says:

I do respond with my whole heart to every sentiment you have so nobly and feelingly expressed; and while my heart beats or this hand which now writes is able to draw and wield a sword, you may depend on its being at your service in the glorious cause of liberty and truth, ready at a moment's warning to defend the rights of men, both civil and religious.

Brave words these; but they were not sustained by subsequent deeds. Wilson Law was the Benedict Arnold of Nauvoo. In less than two years after he wrote that letter, filled with sentiments of intense affection, he aided to bring the Prophet to his death.

Joseph had considered, during a brief time after the service of this writ, the advisability of taking his family and traveling into the distant north-west, to remain for a season, in order that persecution might be drawn away from Nauvoo and the people there be spared the horrors which had attended the Saints in Missouri. But when he found that the hatred of his opponents was extended to the city and people of Nauvoo, he abandoned all thought of retreating from the scene. If his absence could have preserved his brethren and sisters he would have cheerfully banished himself into the wilderness; but since the danger which menaced them was a common danger he would remain and share it.

On the night of the l5th of August, Hyrum Smith and several others came to Joseph's hiding place and informed him that the officers had threatened to bring a great force against the city and that the Prophet would be safer at a distance. The brethren who brought this message and advice labored under great excitement and fear for Joseph; but he took occasion to calmly reprove them for their agitation, and he advised them to maintain an even and undaunted mind. Their courage was renewed with this exhibition of his fortitude, and they gladly remained with him in serenity and joy, listening to his salutary counsels until two o'clock in the morning.

From his retreat he issued on the 15th an editorial article for the Times and Seasons under the title of "Persecution," in which he analyzes this movement against himself and the Saints, and demonstrated the ridiculous illegality and insufficiency of the process.

Emma had declared her willingness to share her husband's exile and self-imposed banishment if necessary. As that plan was abandoned she offered to visit Governor Carlin and lay Joseph's case before that functionary. In answer to this proposition the Prophet wrote to her:

The governor is a fool; the more we flatter him the more eager he will be for our destruction. You may write to him whatever you see proper; but to go and see him I do not give my consent.

With this permission to write, Emma addressed a dignified and able communication to Carlin, in which she called upon him by virtue of his position as an officer and by every sense of manliness, to spare Joseph and the people of Nauvoo from unjust persecution. This letter alone is sufficient to demonstrate that Emma was a woman of superior ability, and that she had an exalted appreciation and love for her great husband. She says:

Was my cause the interest of an individual, or of a number of individuals, then, perhaps, I might be justified in remaining silent. But it is not. Nor is it the pecuniary interest of a whole community alone that prompts me again to appeal to your Excellency. But, dear sir, it is for the peace and safety of hundreds, I may safely say, of this community, who are not guilty of any offense against the laws of the country; and also the life of my husband, who has not committed any crime whatever, neither has he transgressed any of the laws, or any part of the Constitution of the United States; neither has he at any time infringed upon the rights of any man, or of any class of men, or community of any description. Need I say, he is not guilty of the crime alleged against him by Governor Boggs? Indeed, it does seem entirely superfluous for me, or any one of his friends in this place, to testify to his innocence of that crime, when so many of the citizens of your place, and of many other places in this state, as well as in the territory, do know positively that the statement of Governor Boggs is without the least shadow of truth; and we do know, and so do many others, that the prosecution against him has been conducted in an illegal manner; and every act demonstrates the fact, that all the design of the prosecution is to throw him into the power of his enemies, without the least ray of hope that he would ever be allowed to obtain a fair trial, and that he would be inhumanly and ferociously murdered, no person having a knowledge of the existing circumstances, has one remaining doubt; and your honor will recollect that you said to me, that you would not advise Mr. Smith ever to trust himself in Missouri.

And, dear sir, you cannot for one moment indulge one unfriendly feeling towards him, if he abides by your counsel. Then, sir, why is it that he should be so cruelly pursued? Why not give him the privilege of the laws of this state? When I reflect upon the many cruel and illegal operations of Lilburn W. Boggs, and the consequent suffering of myself and family, and the incalculable losses and sufferings of many hundreds who survived, and many precious lives that were lost,—all the effect of unjust prejudice and misguided ambition, produced by misrepresentations and calumny, my bosom heaves with unutterable anguish. And who, that is as well acquainted with the facts as the people of the city of Quincy, would censure me if I should say that my heart burned with just indignation towards our calumniators as well as the perpetrators of those horrid crimes?

But happy would I now be to pour out my heart in gratitude to Governor Boggs, if he had arose with the dignity and authority of the chief executive of the state, and put down every illegal transaction, and protected the peaceable citizens and enterprising emigrants from the violence of plundering outlaws, who have ever been a disgrace to the state, and always will, so long as they go unpunished. Yes, I say, how happy would I be to render him not only the gratitude of my own heart, but the cheering effusion of the joyous souls of fathers and mothers, of brothers and sisters, widows and orphans, whom he might have saved by such a course, from now dropping under the withering hand of adversity, brought upon them by the persecutions of wicked and corrupt men.

And now may I entreat your Excellency to lighten the hand of oppression and persecution which is now laid upon me and my family, which materially affect the peace and welfare of this whole community; for let me assure you that there are many whole families that are entirely dependent upon the prosecution and success of Mr. Smith's temporal business for their support; and if he is prevented from attending to the common avocations of life, who will employ those innocent, industrious, poor people, and provide for their wants?

But, my dear sir, when I recollect the interesting interview I and my friends had with you, when at your place, and the warm assurances you gave us of your friendship and legal protection, I cannot doubt for a moment your honorable sincerity, but do still expect you to consider our claims upon your protection from every encroachment upon our legal rights as loyal citizens, as we always have been, still are, and are determined always to be a law-abiding people; and I still assure myself, that when you are fully acquainted with the illegal proceedings practiced against us in the suit of Governor Boggs, you will recall those writs which have been issued against Messrs. Smith and Rockwell, as you must be aware that Mr. Smith was not in Missouri, and of course could not have left there, with many other considerations, which, if duly considered, will justify Mr. Smith in the course he has taken.

And now I appeal to your Excellency, as I would unto a father, who is not only able but willing to shield me and mine from every unjust prosecution. I appeal to your sympathies, and beg you to spare me and my helpless children. I beg you to spare my innocent children the heart-rending sorrow of again seeing their father unjustly dragged to prison or to death; I appeal to your affections as a son and beg you to spare our aged mother—the only surviving parent we have left—the unsupportable affliction of seeing her son, whom she knows to be innocent of the crimes laid to his charge, thrown again into the hands of his enemies, who have so long sought for his life; in whose life and prosperity she only looks for the few remaining comforts she can enjoy. I entreat your Excellency to spare us these afflictions and many sufferings which cannot be uttered, and secure to yourself the pleasure of doing good, and vastly increasing human happiness—secure to yourself the benediction of the aged, and the gratitude of the young, and the blessing and veneration of the rising generation.

The tone of the foregoing also proves that Emma shared the Prophet's humanitarian views, and it proves that the sentiments Joseph breathed at home were the sentiments he uttered abroad, prophetic and noble. William Clayton carried this letter to Governor Carlin at Quincy and delivered it to him in the presence of Judge Ralston. Carlin read the communication with great attention and expressed astonishment and admiration at its character. He first proceeded to announce his certainty that there was no excitement anywhere but in Nauvoo and among the "Mormons" themselves: that elsewhere all was quiet and there was no apprehension of trouble. However, before Elder Clayton departed, the governor so far forgot his falsehood as to say that persons were offering their services every day either in person or by letter to fight the "Mormons;" and that these warlike volunteers held themselves in readiness to come up against Nauvoo whenever he should call upon them. He had the effrontery to suggest that Joseph should give himself up to the sheriff, despite the fact that all the proceedings were notoriously illegal, and despite the fact that the Prophet's enemies had sworn to kill him in case he should be acquitted of the charge made against him. Carlin could not even say that if Joseph gave himself up his protection from the mob, in traveling to and from court, would be guaranteed.

On the 18th of August the pursuers had pressed so closely upon the Prophet's retreat that he departed from Brother Sayers' house and went to the residence of Carlos Granger in the north-east part of the city.

On the 19th of August Joseph concluded to go to his own home and remain for a time.

The next day, Saturday, August 20th, 1842, the Apostles met in council and ordained Amasa M. Lyman to be one of the Twelve. Amasa had been ordained an Elder under Joseph's hands in Hiram, Portage County, Ohio, in 1832, and had been one of the Prophet's fellow-prisoners chained to him with the same manacles, in Richmond jail, Missouri.

On Monday, the 29th day of August, 1842, the Prophet had been absent from the congregation of the Saints three weeks—hiding from his enemies. On that day the conference was assembled in the grove near the temple, when Joseph suddenly appeared upon the stand. The Saints were delighted to see him and showed great animation and cheerfulness. He addressed them with all his wonted fire, and advised them concerning all the exigencies of their situation. He reminded the people that the lies of John C. Bennett were being scattered over the land and called for Elders to go abroad to declare the truth and refute the slanders which the enemies of the Prophet and the Church were circulating. While he talked an indescribable transport of joy was manifested by the assembly; and when he concluded three hundred and eighty Elders volunteered to go immediately into the east upon the proposed mission of enlightenment.

ATTEMPT TO CAPTURE JOSEPH—REWARD OFFERED—TRICKS TO ENTRAP THE PROPHET—HE SUBMITS TO ARREST—VISITS GOVERNOR FORD—HIS EXAMINATION AND RELEASE—A TRAITOR'S THREAT.

The interposition of Providence saved Joseph from the hands of his enemies on the 3rd day of September, 1842.

A considerable party of mobocrats, joined with some officers of the law, left Quincy on the 2nd of the month, intending to reach Nauvoo in the night, surround the Prophet's house and seize him in his bed. Although their road lay plainly before them, and to lose it would seem impossible, yet they wandered from the track and were many hours late in reaching their destination. About noon on the 3rd, Deputy Sheriff Pitman with two other men came stealthily upon Joseph's residence and entered it while he was at dinner with his family. Before they reached the room where the Prophet was they met John Boynton and demanded that he should reveal Joseph's hiding place. While Boynton was making some evasive answer, the Prophet walked out through a rear door of the mansion, and entering a patch of tall corn in the garden, passed serenely through to the residence of Newel K. Whitney.

In the meantime the officers proceeded to search the house. Emma demanded a sight of the warrant under which they were proceeding. Pitman said he had none authorizing him to search, but insisted upon going through the house. After Emma felt sure that Joseph had escaped, she permitted them to hunt through the building.

Again that night two parties made another search of the residence but failed to discover him whom they wished to make their prey.

About nine o'clock in the evening the Prophet went to the house of Edward Hunter, where he received a joyous welcome and where it was believed that he could be kept safe from the hands of his enemies. News was brought that the Missourians were again moving in force to obtain his person, and two requisitions were issued, one upon the governor of Illinois and the other upon the governor of Iowa.

From his retirement, the Prophet sent out comforting epistles to the Saints. In one letter, written from the residence of Elder Hunter under date of September 6, 1842, the Prophet said:

* * * * * It is sufficient to know, in this case, that the earth will be smitten with a curse, unless there is a welding link of some kind or other between the fathers and the children, upon some subject or other: and behold, what is the subject? It is baptism for the dead. For we without them cannot be made perfect; neither can they without us be made perfect. Neither can they or we be made perfect without those who have died in the gospel also; for it is necessary in the ushering in of the dispensation of the fulness of times, which dispensation is now beginning to usher in, that a whole, and complete and perfect union, and welding together of dispensations, and keys, and powers, and glories should take place, and be revealed, from the days of Adam even to the present time; and not only this, but those things which have never been revealed from the foundation of the world, but have been kept hid from the wise and prudent, shall be revealed unto babes and sucklings in this the dispensation of the fullness of times.

Now, what do we hear in the gospel which we have received? A voice of gladness! A voice of mercy from heaven, and a voice of truth out of the earth; glad tidings for the dead; a voice of gladness for the living and the dead; glad tidings of great joy. How beautiful upon the mountains are the feet of those that bring glad tidings of good things, and that say unto Zion, Behold! thy God reigneth. As the dews of Carmel, so shall the knowledge of God descend upon them! * * * *

Brethren, shall we not go on in so great a cause? Go forward, and not backward. Courage, brethren, and on, on, to victory! Let your hearts rejoice, and be exceeding glad. Let the earth break forth into singing. Let the dead speak forth anthems of eternal praise to the King Immanuel, who hath ordained before the world was, that which would enable us to redeem them out of their prisons; for the prisoners shall go free.

Let the mountains shout for joy, and all ye valleys cry aloud; and all ye seas and dry lands tell the wonders of your eternal King. And ye rivers and brooks and rills flow down with gladness. Let the woods and all the trees of the field praise the Lord; and ye solid rocks weep for joy. And let the sun, moon and the morning stars sing together, and let all the sons of God shout for joy. And let the eternal creations declare His name for ever and ever. And again I say, how glorious is the voice we hear from heaven, proclaiming in our ears, glory, and salvation and honor, and immortality and eternal life, kingdoms, principalities and powers!

Behold the great day of the Lord is at hand; and who can abide the day of His coming, and who can stand when He appeareth?

The brethren constantly visited him in his retirement, and he gave them instructions and counsels to suit every need.

On the 10th day of September the Prophet returned to his home, believing that he would be as safe there as anywhere else, since his enemies would no longer expect him to take such a risk.

About the 1st of October Governor Carlin issued a proclamation offering a reward of two hundred dollars each for the persons of Joseph Smith and Orrin P. Rockwell. At the same time Governor Reynolds of Missouri promised an additional price for the same purpose. On the day when this news was brought to the Prophet his wife Emma was dangerously sick. She continued to grow worse until the 5th, when fear of her death was entertained. The Prophet had her baptized twice in the river; and she began to mend and on the day following, hope was restored to the family.

Sidney Rigdon and Elias Higbee reported at Nauvoo that the Missourians were gathering to unite with the militia of Illinois to secure the Prophet's person. They had learned that Carlin had intentionally issued an illegal writ, expecting thereby to draw Joseph to Carthage where he would be discharged under habeas corpus proceedings and fall at once into the hands of his waiting enemies, who were to be there in numbers to seize and carry him away to Missouri without further ceremony. Sidney Rigdon was told by Stephen A. Douglas that the governor's proclamation, offering a reward to any man or set of men to secure Joseph's person, would give as much authority as a legal warrant could to an officer.

It seemed likely that a general search would be instituted in Nauvoo, and Joseph concluded to leave his home once more and go into more remote retirement. On the night of Friday, the 7th of October, 1842, he started away from Nauvoo, in company with Elders John Taylor, Wilson Law and John D. Parker, traveling through that night and a part of the next day when, greatly wearied, they arrived at Father Taylor's house. Elder John Taylor was very dangerously ill at this time, being prostrated with fever. The message from the Prophet that he desired Elder Taylor to accompany him as a guide to Father Taylor's came to him when he was in bed and too weak to be capable of much exertion. It was a task utterly beyond his strength, and to human appearance it might cost him his life if he attempted it. But Joseph had sent him word that the Lord would strengthen him and heal him, and he would be able to perform the journey. Elder Taylor believed him and prepared to start. He was so weak that he had to be lifted on his horse. The night was dark and he was not very familiar with the road, and they lost their way; but the promise of the servant of the Lord to Elder Taylor was fulfilled. He endured the fatigue of the journey excellently and they reached his father's house safely.

The Prophet remained away until Thursday, the 20th of October, when he returned to his family and the brethren who needed his presence and advice.

In this same month a written opinion was received from Justin Butterfield, United States attorney for the district of Illinois, in which he proved the illegality of the requisition made by the governor of Missouri upon the governor of Illinois for the surrender of the Prophet. In the same document he showed in a very lucid manner what were the rights and privileges of the people of Nauvoo, pertaining to writs of habeas corpus issued from their municipal court, and the full power and authority of the city council. This opinion removes at once and forever all shadow of suspicion that the Prophet was acting in a disrespectful manner toward the laws of his country.

After one day at Nauvoo, Joseph returned to Father Taylor's; but in a week he was called home to find Emma worse. With his presence her health was soon renewed.

On Sunday, the 30th of October, the Saints met in worship upon a temporary floor in the temple. The Prophet was expected to address them, but on that day he was so ill as to be unable to be present. Two days later, while driving out with his three children and William Clayton, the carriage was upset on the hillside. Joseph was thrown some distance, but all of the little ones were pinioned under the shattered vehicle. As soon as he could rise he rushed to rescue his boys and found them unhurt. The escape was marvelous, and he thanked his Maker therefor.

The multiplicity of other business upon his hands made it impossible for Joseph to continue as editor of the Times and Seasons. On the 15th day of November, 1842, he appointed Apostle John Taylor to that position.

Carlin's term as governor closed in 1842, and on the 8th day of December of that year Thomas Ford, his successor, delivered an inaugural address to the Senate and House of Representatives of the state in which he declared that the charters granted to the people of Nauvoo were objectionable to other citizens of the state, and that these charters should be modified and restricted.

On the next day, the 9th, Hyrum Smith started for Springfield, with a number of other brethren, to present testimony to the governor that Joseph was in Illinois at the time Boggs was shot, and consequently could not have been a fugitive from the justice of Missouri. It was hoped by this means, to procure a recall by Governor Ford of the writs and proclamations issued by Carlin. On the day of the departure of these brethren the Prophet began personally to haul and cut wood for the poor of Nauvoo; and this labor of love and charity was continued vigorously and cheerfully as opportunity permitted. About this same time he began to read German in company with Apostle Orson Hyde.

The friends of the Prophet called upon Governor Ford at Springfield on Wednesday, the 14th day of December, 1842, accompanied by Mr. Butterfield, United States district attorney. Butterfield read to the governor several papers in the case—including the affidavit of Boggs, the writs and proclamation of Carlin, the petition of the Prophet, and also his own written opinion upon the question at issue. In reply, the governor stated that he believed the writ issued by Carlin was illegal, but he hesitated to interfere with the act of his predecessor. Ford on the 17th of December, directed the following letter to Joseph:

Your petition requesting me to rescind Governor Carlin's proclamation and recall the writ issued against you has been received and duly considered. I submitted your case and all the papers relating thereto to the judges of the Supreme Court, or at least to six of them who happened to be present. They were unanimous in the opinion that the requisition from Missouri was illegal and insufficient to cause your arrest, but were equally divided as to the propriety and justice of my interference with the acts of Governor Carlin. It being, therefore, a case of great doubt as to my power, and I not wishing even in an official station, to assume the exercise of doubtful powers, and inasmuch as you have a sure and effectual remedy in the courts, I have decided to decline interfering. I can only advise that you submit to the laws and have a judicial investigation of your rights. If it should become necessary, for this purpose, to repair to Springfield, I do not believe that there will be any disposition to use illegal violence towards you, and I would feel it my duty in your case, as in the case of any other person, to protect you with any necessary amount of force from mob violence whilst asserting your rights before the courts, going to and returning.

This advice was repeated in communications of the same date from Justin Butterfield and General Adams to the Prophet; as these gentlemen thought that he would be certain of discharge and protection.

Joseph, after a few days of deliberation and prayer, concluded to pursue the course suggested. He allowed himself to be arrested under the governor's proclamation, on the 26th day of December by General Wilson Law. In custody of Law, and accompanied by Hyrum Smith, Willard Richards, John Taylor and others, the Prophet departed for Springfield on Tuesday, the 27th day of December.

Joseph and his party arrived at Springfield on the afternoon of Friday, December 30th; and the next morning under direction of his attorney, Butterfield, he signed a petition to Judge Pope for a writ of habeas corpus. Upon the brief and vigorous showing made by the lawyer the writ was granted at once; and, the Prophet being there, it was served and returned to the court in one minute. Bail was granted and General James Adams and General Wilson Law signed the bonds for the Prophet, in the sum of $2,000 each, Monday the 2nd day of January being set for the trial. While these preliminaries were being arranged, a vast crowd was gathering in the court room curious to see the famous Prophet. As Joseph and his friends were passing through the building, one of the multitude observed:

There goes Smith the Prophet, and a good-looking man he is.

Another said:

Every one that takes his part is as damned a rascal as he is.

A riot would have ensued and a mob would have been raised to do violence upon the Prophet and his friends, but for the vigorous exertion of Marshal Prentice.

After the crowd was dispersed so that the Prophet could get clear of the building, he walked for some distance between living walls of staring people. In company with his attorney, Mr. Butterfield, and Elder Willard Richards he went to the American House to see Governor Ford who was sick. In the course of their conversation Ford remarked: "I am not religiously minded."

Joseph responded: "I have no narrow creed to circumscribe my mind; therefore the sectarians do not like me."

When the visit closed the governor said: "Well, from reports, I had reason to think that the Mormons were a peculiar people, different from other people, having horns or something of the kind; but I found that they looked like other people; indeed, I think Mr. Smith a very good-looking man."

The interest and curiosity concerning the Prophet grew more intense throughout the day, after the news of his presence became generally circulated. In the afternoon a team ran away, dashing past the state house. Someone raised the cry:

Joseph Smith, the Mormon Prophet, is running away!

So great was the excitement occasioned by this announcement that the House of Representatives adjourned on the instant, to give the members an opportunity to get into the street and participate in the supposed sensation.

The next morning was Sunday, the 1st day of January, 1843; when the speaker of the house visited the Prophet and tendered the hall of representatives for religious service. Joseph appointed Apostles Orson Hyde and John Taylor to preach to the people; and a large congregation gathered to hear the sermons and feast their eyes upon Joseph Smith.

On Monday, before going to court, Joseph prophesied in the presence of Judge Adams that, in the name of the Lord, he would not go to Missouri dead or alive.

A postponement was had of the case at the request of the attorney general of the state until the morning of Wednesday, January 4th. During the intervening two days the Prophet made many friends. He was invited to the houses of the most distinguished people, and received as much deferential attention as would have been accorded by faithful Catholics to a prince of the church of Rome.

At nine o'clock on the morning of the day set for the trial Judge Pope appeared upon the bench with ten ladies by his side, who had been attracted by the novelty of the case and the fame of the petitioner. This Judge Pope was the father of Major-General Pope who, in the War of the Rebellion, became so distinguished for his gallant services. An effort was made by Josiah Lamborn, attorney general of the state of Illinois, to have the proceedings dismissed, and the prisoner remanded to the custody of the Missouri officers on the ground that the court lacked jurisdiction. After the motion of Lamborn had been resolutely and eloquently resisted by Butterfield, the court decided that it had jurisdiction.

Mr. Butterfield then made a strong plea for the discharge of the defendant, and proceeded to recount the enormities of these attempts upon the Prophet's liberty. He said that Governor Reynolds had subscribed to a lie in making his demand for the Prophet, as appeared from the papers, and he averred that Governor Carlin would not have given up his dog on such a requisition. That an attempt should be made to deliver up a man who had not been out of the state during or since the commission of the offense, was a blow at the sacred liberty of the citizen and the strength of our institutions. After reminding the court that, if the Prophet's rights were wantonly trampled upon under color of law, the fate visited upon him might in turn fall upon others—even upon the judge—for the precedent would be followed; he concluded by saying:

I do not think that the defendant ought, under any circumstances, be given up to Missouri. It is a matter of history that he and his people have been murdered or driven from that state. If he goes there it is only to be assassinated, and he had better be sent to the gallows here. He is an innocent and unoffending man.

The opinion of Judge Pope in deciding the case was very lengthy and comprehensive. It announced the discharge of the Prophet, and completely annihilated the pretended grounds upon which the requisition was made from Missouri and the warrant and proclamation issued in Illinois. In conclusion his Honor said:

No case can arise demanding a more searching scrutiny into the evidence than in cases arising under this part of the constitution of the United States. It is proposed to deprive a freeman of his liberty; to deliver him into the custody of strangers; to be transported to a foreign state; to be arraigned for trial before a foreign tribunal, governed by laws unknown to him; separated from his friends, his family, and his witnesses, unknown and unknowing. Had he an immaculate character, it would not avail him with strangers. Such a spectacle is appalling enough to challenge the strictest analysis.

The framers of the constitution were not insensible of the importance of courts possessing the confidence of the parties. They therefore provided that citizens of different states might resort to the Federal Courts in civil causes. How much more important that the criminal have confidence in his judge and jury. Therefore, before the capias is issued, the officers should see that the case is made out to warrant it. Again, Boggs was shot on the 6th of May. The affidavit was made on the 25th of July following. Here was time for enquiry, which would confirm into certainty, or dissipate his suspicions. He had time to collect facts to be had before a grand jury, or be incorporated in his affidavit.

The court is bound to assume that this would have been the course of Mr. Boggs but that his suspicions were light and unsatisfactory. The affidavit is insufficient. First, because it is not positive; second, because it charges no crime; third, because it charges no crime committed in the state of Missouri. Therefore he did not flee from the justice of the state of Missouri, nor has he taken refuge in the state of Illinois.

The proceedings in this affair, from the affidavit to the arrest afford, a lesson to governors and judges whose action may hereafter be invoked in cases of this character. The affidavit simply says that the affiant was shot with intent to kill; and he believes that Smith was accessory before the fact to the intended murder, and is a citizen or resident of the state of Illinois. It is not said who shot him, or that the person was unknown. The governor of Missouri, in his demand, calls Smith a fugitive from justice, charged with being accessory before the fact to an assault, with intent to kill, made by one O. P. Rockwell, on Lilburn W. Boggs, in this state (Missouri). This governor expressly refers to the affidavit as his authority for that statement.

Boggs, in his affidavit, does not call Smith a fugitive from justice, nor does he state a fact from which the governor had a right to infer it. Neither does the name of O. P. Rockwell appear in the affidavit, nor does Boggs say Smith fled. Yet the governor says he has fled to the state of Illinois. But Boggs only says he is a citizen or resident of the state of Illinois. The governor of Illinois, responding to the demand of the Executive of Missouri for the arrest of Smith, issues his warrant for the arrest of Smith, reciting that "whereas Joseph Smith stands charged by the affidavit of Lilburn W. Boggs with being accessory before the fact to an assault, with intent to kill, made by one O. P. Rockwell, on Lilburn W. Boggs, on the night of the 6th day of May, 1842, at the county of Jackson, in said state of Missouri; and that the said Joseph Smith has fled from the justice of said state, and taken refuge in the state of Illinois."

Those facts do not appear by the affidavit of Boggs. On the contrary, it does not assert that Smith was accessory to O. P. Rockwell, nor that he had fled from the justice of the state of Missouri, and taken refuge in the state of Illinois.

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

Thereupon Governor Ford certified that there was no further cause for the arrest or detention of Joseph Smith by virtue of any proclamation or warrant issued by the Executive of Illinois; and that, since the judgment of the circuit court, all such proclamations and warrants were inoperative and void.

After the conclusion of these proceedings and the settlement of matters attendant, the Prophet returned to Nauvoo on the afternoon of the 10th of January. The Saints were delighted to welcome him safe home, and the Twelve Apostles issued an epistle to the Saints, appointing Tuesday, the 17th day of January, 1843, as a day of humiliation, fasting, praise, prayer and thanksgiving before the great God for His mercies, and supplicating for a continued outpouring of His Holy Spirit upon the Prophet and Saints.

The promised joy of this festival was marred by the threats of a traitor. On the 15th of January Sidney Rigdon received the following letter from John C. Bennett:

Springfield, Illinois, January 10, 1843

Mr. Sidney Rigdon and Orson Pratt:

DEAR FRIENDS:—It is a long time since I have written to you, and I should now much desire to see you, but I leave tonight for Missouri, to meet the messenger charged with the arrest of Joseph Smith, Hyrum Smith, Lyman Wight and others, for murder, burglary, treason, etc., etc., who will be demanded in a few days, on new indictments, found by the grand jury of a called court on the original evidence, and in relation to which a nolle prosequi was entered by the district attorney.

New proceedings have been gotten up on the old charges, and no habeas corpus can save them. We shall try Smith on the Boggs case, when we get him into Missouri. The war goes bravely on; and, although Smith thinks he is now safe, the enemy is near, even at the door. He has awakened the wrong passenger. The Governor will relinquish Joseph at once on the new requisition. There is but one opinion on the case, and that is, nothing can save Joseph on a new requisition and demand predicated on the old charges on the institution of new writs. He must go to Missouri; but he shall not be harmed, if he is not guilty; but he is a murderer, and must suffer the penalty of the law. Enough on this subject.

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

Yours respectfully,

JOHN C. BENNETT.

Sidney perused the cowardly missive, and instead of warning the Prophet, he gave the communication to Orson Pratt, but the latter at once presented it to the Prophet, that he might know of the further plot against his life. Orson Pratt wanted no correspondence with Bennett, the traitor, and had no fellowship with his works of darkness.

On Wednesday, the 18th day of January, 1843, Joseph and Emma entertained a large company of brethren and sisters at their house to celebrate the fifteenth anniversary of their wedding.

A BREATHING SPELL—JOSEPH'S ANTICIPATION OF HIS SACRIFICE—MANY PROPHECIES AND AN IMPORTANT THEOLOGICAL EPOCH IN THE EARLY PART OF 1843—WRESTLING AND OTHER MANLY SPORTS—EXTRACTS FROM HIS SERMONS— ATTACK ON THE NAUVOO CHARTER—THE LULL WAS BRIEF.

One of the very few seasons of peace in Joseph's life now dawned upon him. It was none the less appreciated because it was brief.

The early part of 1843 is one of the marked epochs in the theological history of the Church. The Prophet, having his unrestrained liberty, was enabled to give to the Saints in writings, sermons and in personal conversations, many prophecies and principles for spiritual and temporal guidance.

Joseph must have known that this was but the lull which precedes the fiercer outburst of the tempest, for in January, 1843, outlining some work which he designed that the Twelve should perform very soon thereafter, he promised his assistance and leadership to them, with this very significant condition, upon which he placed emphasis:

"If I live."

A few days later, on Sunday, the 22nd day of January, he preached from the stand which had been erected inside the temple walls, a temporary floor having been put in that building for the purpose of holding meetings there. President Wilford Woodruff made a synopsis of the sermon, in which occurs the following:

God Almighty is my shield; and what can man do if God is my friend? I shall not be sacrificed until my time comes; then I shall be offered freely.

The Prophet recorded this same prophecy concerning his own fate in his journal, showing thereby that he recognized its weight and foresaw its fulfilment.

Among the many prophecies of this period was one concerning Orrin P. Rockwell, who had been captured, imprisoned and maltreated in Missouri. There seemed no human possibility of Porter Rockwell's deliverance; his murder was decreed before his arrest; and no one of the brethren would be permitted to enter Missouri to assist him with advice or bail, under penalty of death. And yet on the 15th day of March the Prophet publicly declared:

In the name of the Lord Jesus Christ I prophecy that Orrin P. Rockwell will get away honorably from the Missourians.

In the same month of March, Joseph, in company with Elders Willard Richards and Wilford Woodruff, discovered in the early evening a stream of light in the southwest quarter of the heavens. Its rays were in the form of a broad sword with the hilt downward; the blade was raised, pointing from the west to the southwest, at an angle of forty-five degrees, and extended nearly to the zenith. As they beheld this marvel in the sky Joseph said:

As sure as there is a God who sits enthroned in the heavens, and as sure as He ever spoke by me, so sure will there be a bloody war; and the flaming sword in the heavens is the certain sign thereof.

Two or three weeks later, he prophesied in the presence of Elder Orson Hyde and others that a struggle in which much blood would flow would begin in South Carolina, and would probably arise through the slave question. This was a repetition of the revelation which he had received and announced more than ten years earlier.

A delegation of young men from New York came to see Joseph at Nauvoo in February, 1843, and with great respect solicited his views concerning Millerism and the coming of Christ, and the day of judgment, which Miller had fixed for April 3, 1843. The Prophet warned them that Miller was in error; that before Christ should come the prophecies must all be fulfilled, the sun be darkened and the moon turned to blood. A Chicago paper of that time published a certificate of one Hyrum Reading, of Ogle County, Illinois, stating that he had seen the sign of the Son of Man; and the editor of the paper declares that Joseph Smith had met his match. The Prophet responded that Mr. Reading had not seen the sign of the Son of Man, as foretold by Jesus, neither had any man nor will any man, until after the fulfilment of the prophecies; and he declared:

Hear this, oh earth! the Lord will not come to reign over the righteous in this world in 1848, nor until everything for the bridegroom is ready.

Joseph was once praying very earnestly to know the time of the coming of the Savior, when he heard a voice saying:

Joseph, my son, if thou livest until thou art eighty-five years old, thou shalt see the face of the Son of Man. Therefore let this suffice and trouble me no more.

In recording this divine utterance, the Prophet says that he was left thus without being able to decide whether this coming referred to the millennium or to some previous appearing, or whether he should die and thus see the face of Christ. Joseph would have been eighty-five years old on the 23rd day of December, 1890; and he says:

I believe the coming of the Son of Man will not be any sooner than that time.

The question was proposed at a lyceum which Joseph attended whether the kingdom of God was set up before the day of Pentecost or not till then? The Prophet's answer was recorded at some length by Apostle Wilford Woodruff from whose synopsis the following paragraphs are taken:

Some say the kingdom of God was not set up until the day of Pentecost, and that John did not preach the baptism of repentance for the remission of sins; but I say, in the name of the Lord, that the kingdom of God was set up on the earth from the days of Adam to the present time.

Whenever there has been a righteous man on earth unto whom God revealed His word and gave power and authority to administer in His name, and where there is a priest of God—a minister who has power and authority from God to administer in the ordinances of the gospel and officiate in the Priesthood of God, there is the kingdom of God; and, in consequence of rejecting the gospel of Jesus Christ and the Prophets whom God has sent, the judgments of God have rested upon people, cities and nations, in various ages of the world, which was the case with the cities of Sodom and Gomorrah, which were destroyed for rejecting the prophets.

Now I will give my testimony. I care not for man. I speak boldly and faithfully, and with authority. How is it with the kingdom of God? Where did the kingdom of God begin? Where there is no kingdom of God, there is no salvation. What constitutes the kingdom of God? Where there is a prophet, a priest or a righteous man unto whom God gives His oracles, there is the kingdom of God; and where the oracles of God are not, there the kingdom of God is not.

In these remarks, I have no allusion to the kingdoms of the earth. We will keep the laws of the land; we do not speak against them; we never have spoken against them; though we can scarcely mention the state of Missouri and our persecutions there, but that the cry goes forth that we are guilty of treason, which is false. We speak of the kingdom of God on the earth; not the kingdoms of men.

These emphatic statements show the loyal position which the Prophet maintained toward his country, and the view he had concerning governments in general.

The Prophet gave his brethren three grand keys whereby to know whether any supernatural visitor was from God or from Satan.

When a messenger comes, saying he has a message from God, offer him your hand, and request him to shake hands with you. If he be an angel, he will do so, and you will feel his hand. If he be the spirit of a just man made perfect, he will come in his glory; for that is the only way he can appear. Ask him to shake hands with you, but he will not move, because it is contrary to the order of heaven for a just man to deceive; but he will still deliver his message. If it be the devil as an angel of light, when you ask him to shake hands, he will offer you his hand, and you will not feel anything: you may therefore detect him.

In the midst of these exalted labors, Joseph took great delight in mingling with the brethren in manly sports. On Saturday, the 28th day of January, 1843, he played a fine game of ball at Nauvoo with his brethren. During the same winter some of his friends saw him teaching his little son Frederick to slide upon the ice; and the Prophet enjoyed the exhilaration and was as merry as a boy. On Monday, the 13th day of March, 1843, Joseph met William Wall, the most expert wrestler of Ramus, Illinois, and had a friendly bout with him. He easily conquered Wall who up to that time had been a champion. About the same time he had a contest at pulling sticks with Justus A. Morse, reputed to be the strongest man in that region. The Prophet used but one hand and easily defeated Morse.

One evening in March, twenty-seven children were brought to a meeting to be blessed. Joseph took great joy in laying his hands upon the heads of the innocent little ones, and he blessed nineteen of them himself with great fervency. He turned pale and lost his strength, and was compelled to retire, leaving the meeting and its duties to his brethren. Elder Jedediah M. Grant inquired of him the next day concerning the cause of the strange manifestation. The Prophet replied that as he blessed the little ones, it was made known to him that Lucifer would exert an influence to destroy them, and he strove with all his faith to seal upon them security of their lives and virtue upon earth. So much power emanated from him into the children that he became weak. Joseph referred to the case of the woman who touched the hem of the garment of Jesus, by which her issue of blood was staunched, and the Savior said: "Somebody hath touched me; for I perceive that virtue has gone out of me."

Joseph told Elder Grant that the virtue referred to by the Savior was the spirit of life; and men who exercised great faith in administering to the sick, blessing little children, and making confirmations were liable to become weakened.

On Monday, the 6th day of February, 1843, the Prophet was elected mayor of Nauvoo by unanimous vote; at the same time Orson Spencer, Daniel H. Wells, George A. Smith and Stephen Markham were elected aldermen; and Hyrum Smith, John Taylor, Orson Hyde, Orson Pratt, Sylvester Emmons, Heber C. Kimball, Benjamin Warrington, Daniel Spencer and Brigham Young were elected councilors.

Joseph put his accustomed vigor into his duties as chief officer of the municipality. At the first meeting of the council after the election Joseph urged the necessity of relieving the city of unnecessary expenses and burdens, and warned the members against demanding pay for every little service rendered. At the same meeting it was resolved to establish markets in the city; and the Prophet spoke earnestly about the regulation of prices, so that the poor should not be oppressed; that, while the farmer should have fair compensation for his products, the mechanic should also have justice in purchasing the necessaries of life.

If the principles of official integrity and economy, and the principles of fair dealing and mutual protection between producers and dealers, which the Prophet taught at this time, could have general acceptance and obedience throughout the world, what a wonderful stride would be taken toward the social redemption of the human race! Politics would be purified—for only men of integrity and nobility of character could or would hold office. Pauperism, that fruitful source of crime, would be practically unknown. Public economy and private prosperity would go hand in hand.

On the 2nd day of March, 1843, the House of Representatives of the Illinois Legislature took up a bill to repeal a part of the Nauvoo city charter. There was a determination on the part of the majority to push the bill to its passage; and all the protests of a few fair-minded and courageous men availed nothing. Representative Thomas B. Owen compared the charter of Nauvoo with those of other cities and showed that this bill proposed to repeal the same powers in the Nauvoo charter which existed in every other charter in the state. He declared positively of his own knowledge that good order and industry characterized the "Mormons," and he made no doubt that they were much abused. He protested against such a malicious and contemptible course of cowardice as that which was proposed. Next day the bill was put upon its passage; and William Smith of Nauvoo, who was a representative in the Assembly, moved an amendment to the title of the measure so that it would read—"A bill for an act to humbug the citizens of Nauvoo." The motion created great sensation, in the midst of which William declared that he considered the amendment perfectly described the contents of the bill, and he was anxious that things should be called by their right names. Naturally the chair decided that such an amendment, "not being respectful," was not in order, and the bill with its original title was then passed. On the 4th of March the Senate considered this same measure and refused to pass it.

Hyrum brought information to the mayor on the evening of the 25th of March, 1843, upon which Joseph issued a proclamation as follows:

Whereas it is reported that there now exists a band of desperadoes, bound by oaths of secrecy, under severe penalties in case any member of the combination divulges their plans of stealing and conveying properties from station to station, up and down the Mississippi and other routes: And

Whereas it is reported that the fear of the execution of the pains and penalties of their secret oath on their persons prevents some members of said secret association (who have, through falsehood and deceit, been drawn into their snares), from divulging the same to the legally-constituted authorities of the land:

Know ye, therefore, that I, Joseph Smith, Mayor of the City of Nauvoo, will grant and insure protection against all personal mob violence to each and every citizen of this city who will come before me and truly make known the names of all such abominable characters as are engaged in said secret combination for stealing, or are accessory thereto, in any manner. And I respectfully solicit the co-operation of all ministers of justice in this and the neighboring states to ferret out a band of thievish outlaws from our midst.

Joseph was determined to protect Nauvoo from plunderers without, and from thieves within, and this determination expressed in the document just quoted was so vigorously enforced that the bad elements, in self protection, combined against him. This league was one of the factors in the culminating persecutions of his life.

In the beginning of April the Prophet went to Ramus accompanied by Apostle Orson Hyde and William Clayton, to preach to the Saints there. Among many important utterances contained in his sermons of that time are these:

When the Savior shall appear, we shall see Him as He is. We shall see that He is a man like ourselves; and that same sociality which exists among us here will exist among us there, only it will be coupled with eternal glory, which glory we do not now enjoy. (John 14:2, 3.) The appearing of the Father and the Son, in that verse, is a personal appearance; and the idea that the Father and the Son dwell in a man's heart is an old sectarian notion, and is false.

In answer to the question, "Is not the reckoning of God's time, angel's time, prophet's time, and man's time according to the planet on which they reside?" I answer, yes. But there are no angels who minister to this earth but those who do belong or have belonged to it. The angels do not reside on a planet like this earth; but they reside in the presence of God, on a globe like a sea of glass and fire, where all things for their glory are manifest—past, present and future, and are continually before the Lord. The place where God resides is a great Urim and Thummim. This earth, in its sanctified and immortal state, will be made like unto crystal and will be a Urim and Thummim to the inhabitants who dwell thereon, whereby all things pertaining to an inferior kingdom, or all kingdoms of a lower order, will be manifest to those who dwell on it; and this earth will be Christ's. Then the white stone mentioned in Revelation 2:17, will become a Urim and Thummim to each individual who receives one, whereby things pertaining to a higher order of kingdoms, even all kingdoms, will be made known; and a white stone is given to each of those who come into the celestial kingdom, whereon is a new name written, which no man knoweth save he that receiveth it. The new name is the key word

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Whatever principle of intelligence we attain unto in this life, it will rise with us in the resurrection; and if a person gains more knowledge and intelligence in this life through his diligence and obedience than another, he will have so much the advantage in the world to come. There is a law, irrevocably decreed in heaven before the foundations of this world, upon which all blessings are predicated; and when we obtain any blessing from God, it is by obedience to that law upon which it is predicated.

The Father has a body of flesh and bones as tangible as man's; the Son also: but the Holy Ghost has not a body of flesh and bones, but is a personage of spirit. Were it not so, the Holy Ghost could not dwell in us. A man may receive the Holy Ghost, and it may descend upon him and not tarry with him.

In May, while returning through Carthage from his mission to Ramus, Joseph dined with Stephen A. Douglas, who was there holding court. After dinner, the Prophet, at the request of Douglas, gave a minute history of the persecutions of the Saints in Missouri. The judge listened attentively and pronounced unstinted condemnation upon the conduct of Boggs and the other mobocrats of Missouri, and declared that they ought to be punished. Joseph concluded by saying that this wholesale plunder and extermination was a foul and corroding blot upon the fair fame of the Republic, the very thought of which would have caused the patriotic framers of the Constitution to hide their faces in sorrow and shame. He prophesied to Douglas:

Judge, you will aspire to the presidency of the United States, and if you ever turn your hand against the Latter-day Saints, you will feel the weight of the hand of the Almighty upon you; and you will live to see and know that I have testified the truth to you, for the conversation of this day will be with you through life.