THE MOST HOLY PRINCIPLE Volume 1 THE LAW AND THE TESTIMONY 5 Dec. 1805 - 3 Mar. 1887 being a chronological and historical compilation of selected testimonies and teachings of the Apostles and Prophets of the present dispensation of the Gospel of Jesus Christ, as given from the time of the Prophet Joseph Smith through the third of March, 1887 pertaining to the laws, principles, and doctrine of Celestial Marriage, including a plurality of wives, together with other items related thereto. GEMS Copyright 1970 by GEMS PUBLISHING CO. P. O. Box 7434 Murray, Utah 84107 2. And it shall come to pass in the last days, that the mountain of the LORD'S house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. 3. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths; for out of Zion shall go forth the law, and the word of the Lord from Jerusalem; 4. And he shall judge among the nations, and shall rebuke many people; and they shall beat their swords into ploughshares, and their spears into pruning-hooks; notion shall not lift up sword against notion, neither shall they learn war any more. 5. O house of Jacob, come ye and let us walk in the light of the Lord; yea, come, for ye have all gone astray, every one to his wicked ways. ISAIAH 2: 2-5 EXPLANATORY NOTE This three-volume work was compiled and is being published in an attempt to present the plural marriage question as it relates particularly to the Church of Jesus Christ of Latter Day Saints, commonly called the "Mormon" Church, and the Territory and State of Utah, in a chronological and historical manner. Heretofore, it has in various ways been presented in relation to its doctrinal and moral content. This work presents the doctrinal considerations in their historical setting and is primarily documentary in nature and includes the laws directly applicable to the subject and the times and places directly involved in the history of the Mormon people. The Publisher PREFACE - - - This was the first time the Prophet Joseph talked with me on the subject of plural marriage. He informed me that the doctrine and principle was right in the sight of our Heavenly Father, and that it was a doctrine which pertained to celestial order and glory. ---From him I learned that the doctrine of plural and celestial marriage is the most holy and important doctrine ever revealed to man on the earth, and that without obedience to that principle no man can ever attain to the fullness of exaltation in celestial glory. Sig: William Clayton [i] INTRODUCTION There are two personages who constitute the great, matchless, governing, and supreme power over all things, by whom all things were created and made, that are created and made, whether visible or invisible, whether in heaven, on earth, or in the earth, under the earth, or throughout the immensity of space. They are the Father and the Son -- the Father being a personage of spirit, glory, and power, possessing all perfection and fullness, the Son, who was in the bosom of the Father, a personage of tabernacle, made or fashioned like unto man, or being in the form and likeness of man, or rather man was formed after his likeness and in his image; he is also the express image and likeness of the personage of the Father, possessing all the fullness of the Father, or the same fullness with the Father; being begotten of him, and ordained from before the foundation of the world to be a propitiation for the sins of all those who should believe on his name, and is called the Son because of the flesh, and descended in suffering below that which man can suffer; or, in other words, suffered greater sufferings, and was exposed to more powerful contradictions than any man can be. But, notwithstanding all this, he kept the law of God, and remained without sin, showing thereby that it is in the power of man to keep the law and remain also without sin; and also, that by him a righteous judgment might come upon all flesh, and that all who walk not in the law of God may justly be condemned by the law, and have no excuse for their sins. Having treated in the preceding lectures of the ideas, of the character, perfections, and attributes of God, we next proceed to treat of the knowledge which persons must have, that the course of life which they pursue is according to the will of God, in order that they may be enabled to exercise faith in him unto life and salvation. This knowledge supplies an important place in revealed religion; for it was by reason of it that the an-[ii]cients were enabled to endure as seeing him who is invisible. An actual knowledge to any person, that the course of life which he pursues is according to the will of God, is essentially necessary to enable him to have that confidence in God without which no person can obtain eternal life. It was this that enabled the ancient saints to endure all their afflictions and persecutions, and to take joyfully the spoiling of their goods, knowing (not believing merely) that they had a more enduring substance. Hebrews x. 34. Having the assurance that they were pursuing a course which was agreeable to the will of God, they were enabled to take, not only the spoiling of their goods, and the wasting of their substance, joyfully, but also to suffer death in its most horrid forms; knowing (not merely believing) that when this earthly house of their tabernacle was dissolved, they had a building of God, a house not made with hands, eternal in the heavens. 2 Corinthians v. 1. Such was, and always will be, the situation of the saints of God, that unless they have an actual knowledge that the course they are pursuing is according to the will of God they will grow weary in their minds, and faint; for such has been, and always will be, the opposition in the hearts of unbelievers and those that know not God against the pure and unadulterated religion of heaven (the only thing which insures eternal life), that they will persecute to the uttermost all that worship God according to his revelations, receive the truth in the love of it, and submit themselves to be guided and directed by his will; and drive them to such extremeties that nothing short of an actual knowledge of their being the favorites of heaven, and of their having embraced the order of things which God has established for the redemption of man, will enable them to exercise that confidence in him, necessary for them to overcome the world, and obtain that crown of glory which is laid up for them that fear God. For a man to lay down his all, his character and reputation, his honor, and applause, his good name among [iii] men, his houses, his lands, his brothers and sisters, his wife and children, and even his own life also -- counting all things but filth and dross for the excellency of the knowledge of Jesus Christ -- requires more than mere belief or supposition that he is doing the will of God; but actual knowledge, realizing that, when these sufferings are ended, he will enter into eternal rest, and be a partaker of the glory of God. For unless a person does know that he is walking according to the will of God, it would be offering an insult to the dignity of the Creator were he to say that he would be a partaker of his glory when he should be done with the things of this life. But when he has this knowledge, and most assuredly know's that he is doing the will of God, his confidence can be equally strong that he will be a partaker of the glory of God. Let us here observe, that a religion that does not require the sacrifice of all things never has power sufficient to produce the faith necessary unto life and salvation; for, from the first existence of man, the faith necessary unto the enjoyment of life and salvation never could be obtained without the sacrifice of all earthly things. It was through this sacrifice, and this only, that God has ordained that men should enjoy eternal life; and it is through the medium of the sacrifice of all earthly things that men do actually know that they are doing the things that are well pleasing in the sight of God. When a man has offered in sacrifice all that he has for the truth's sake, not even withholding his life, and believing before God that he has been called to make this sacrifice because he seeks to do his will, he does know, most assuredly, that God does and will accept his sacrifice and offering, and that he has not, nor will not seek his face in vain. Under these circumstances, then, he can obtain the faith necessary for him to lay hold on eternal life. It is in vain for persons to fancy to themselves that they are heirs with those, or can be heirs with them, who have offered their all in sacrifice, and by this means obtain faith in God and favor with him so as to obtain [iv] eternal life, unless they, in like manner, offer unto him the same sacrifice, and through that offering obtain the knowledge that they are accepted of him. It was in offering sacrifices that Abel, the first martyr, obtained knowledge that he was accepted of God. And from the days of righteous Abel to the present time, the knowledge that men have that they are accepted in the sight of God is obtained by offering sacrifice. And in the last days, before the Lord comes, he is to gather together his saints who have made a covenant with him by sacrifice. Psalm 1:3, 4, 5: "Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him. He shall call to the heavens from above, and to the earth, that he may judge his people. Gather my saints together unto me; those that have made a covenant with me by sacrifice." Those, then, who make the sacrifice, will have the testimony that their course is pleasing in the sight of God; and those who have this testimony will have faith to lay hold on eternal life, and will be enabled, through faith, to endure unto the end, and receive the crown that is laid up for them that love the appearing of our Lord Jesus Christ. But those who do not make the sacrifice cannot enjoy this faith, because men are dependent upon this sacrifice in order to obtain this faith: therefore, they cannot lay hold upon eternal life, because the revelations of God do not guarantee unto them the authority so to do, and without this guarantee faith could not exist. All the saints of whom we have account, in all the revelations of God which are extant, obtained the knowledge which they had of their acceptance in his sight through the sacrifice which they offered unto him; and through the knowledge thus obtained their faith became sufficiently strong to lay hold upon the promise of eternal life, and to endure as seeing him who is invisible; and were enabled, through faith, to combat the powers of darkness, contend against the wiles of the adversary, overcome the world, and obtain the end of their faith, even the salvation of their souls. [v] But those who have not made this sacrifice to God do not know that the course which they p u r s u e is well pleasing in his sight; for whatever maybe their belief or their opinion, it is a matter of doubt and uncertainty in their mind; and where doubt and uncertainty are there faith is not, nor can it be. For doubt and faith do not exist in the same person at the same time; so that persons whose minds are under doubts and fears cannot have unshaken confidence; and where unshaken confidence is not there faith is weak; and where faith is weak the persons will not be able to contend against all the opposition, tribulations, and afflictions which they will have to encounter in order to be heirs of God, and joint heirs with Christ Jesus; and they will grow weary in their minds, and the adversary will have power over them and destroy them. (Lectures on Faith; V, VI) [vi] J. of D. Journal of Discourses D&C Doctrine and Covenants D. H. C. Documentary History of the Church M. S. Millenial Star H. R. Historical Record Contr. Contributor U. S. G. P. O. United States Gov't Printing Office Miscellaneous dated entries are largely taken from the Church Chronology, by Andrew Jenson, 1899 Edition. [1] 23 Dec 1805: Joseph Smith, the Prophet, was born in Sharon, Windsor County, Vermont. 1821-1828: These years may be termed the preparatory period preceding the restoration of the Priesthood and the organization of the Church of Christ on the earth. The angel Moroni appeared to the Prophet Joseph Smith, Jun. several times, and finally delivered to him the plates of the Book of Mormon. The translation of the sacred records was begun, and Joseph commenced to receive revelations. 1829: During this year the translation of the Book of Mormon was completed by Joseph Smith, Jun., who was assisted by Oliver Cowdery as scribe; the plates were shown to the Three Witnesses and the Eight Witnesses; the Aaronic Priesthood was restored to the earth by John the Baptist, and, later, the Melchizedek Priesthood by Peter, James and John; Joseph Smith, Jun. and Oliver Cowdery also commenced to preach and baptize. The earliest revelation given upon the principle of plurality of wives, of which we have record, was apparently given during the time that Joseph, the Prophet, was translating the Book of Mormon, Oliver Cowdery being scribe. Brigham Young alludes to this incident in the report of a sermon made by him by Charles Walker in his journal entry: * * *Brigham spoke on the folly of apostacy, and the lying spirit that Apostates give way to after turning away from the truth. Said that while Joseph and Oliver were translating the Book of Mormon they had a revelation that the order of Patriarchal Marriage and the Sealing was right. Oliver said unto Joseph, "Bro. Joseph, why don't we go into the Order of Polygamy, and practice it as the ancients did. We know it is true--then why delay?" Joseph's reply was, "I know [2] that we know it is true and from God, but the time has not yet come." This did not seem to suit Oliver who expressed a determination to go into the order of plural marriage anyhow, altho (sic) he was ignorant of the order and pattern and the results. Joseph said "Oliver, if you go into this thing it is not with my faith or consent." Disregarding the counsel of Joseph, Oliver Cowdery took to wife Miss Annie Lyman, cousin to Geo. A. Smith from (sic) that time he went into darkness and lost the spirit. Annie Lyman is still alive a witness to these things. * * * (Journal of Charles Walker, 26 Jul 1872. See also the testimony of Joseph B. Noble under date of June, 1886.) 6 Apr 1830: The Church of Jesus Christ of Latter Day Saints was organized according to the laws of the State of New York, at Fayette, Seneca County, New York. 1 July 1831: Concerning the law of God and the laws of the land, the Lord said in a revelation: "For verily I say unto you, my law shall be kept on this land. Let no man think he is ruler; but God rule him that judgeth, according to the counsel of his own will, or, in other words, him that counseleth or sitteth upon the judgment seat. Let no man break the laws of the land, for he that keepeth the law's of God hath no need to break the laws of the land. Wherefore be subject to the powers that be, until he reigns whose right it is to reign, and subdues all enemies under his feet. (D&C 58:19-22) 6 Aug 1833: In a revelation given at this time, the Lord defines the law of the land and the responsibility devolving upon the Saints to "live by every word which proceedeth forth out of the mouth of God:" "And now, verily I say unto you concerning the laws of the land, it is my will that my people should observe [3] to do all things whatsoever I command them. And that law of the land which is constitutional, supporting that principle of freedom in maintaining rights and privileges, belongs to all mankind, and is justifiable before me. Therefore, I, the Lord, justify you, and your brethren of my church, in befriending that law which is the constitutional law of the land; and as pertaining to law of man, whatsoever is more or less than this, cometh of evil. "I, the Lord God, make you free, therefore ye are free indeed; and the law also maketh you free. Nevertheless, when the wicked rule the people mourn. Wherefore, honest men and wise men should be sought for diligently, and good men and wise men ye should observe to uphold; otherwise whatsoever is less than these cometh of evil. "And I give unto you a commandment, that ye shall forsake all evil and cleave unto all good, that ye shall live by every word which proceedeth forth out of the mouth of God. For he will give unto the faithful line upon line, precept upon precept; and I will try you and prove you herewith. And whoso layeth down his life in my cause, for my name's sake, shall find it again, even life eternal. "Therefore, be not afraid of your enemies, for I have decreed in my heart, saith the Lord, that I will prove you in all things, whether you will abide in my covenant, even unto death, that you may be found worthy. For if ye will not abide in my covenant ye are not worthy of me." (D&C 98:4-15) 1835: The Council of Twelve Apostles was organized. 17 Aug 1835: "A Declaration of Belief regarding Governments and Laws in General." "That our belief with regard to earthly governments and laws in general may not be misinterpreted nor misunderstood, we have thought proper to present at the [4] close of this volume our opinion concerning the same. "We believe that governments were instituted of God for the benefit of man; and that he holds men accountable for their acts in relation to them, both in making laws and administering them, for the good and safety of society. "We believe that no government can exist in peace, except such laws are framed and held inviolate as will secure to each individual the free exercise of conscience, the right and control of property, and the protection of life. "We believe that all governments necessarily require civil officers and magistrates to enforce the law's of the same; and that such as will administer the law, in equity and justice should be sought for and upheld by the voice of the people if a republic, or the will of the sovereign. "We believe that religion is instituted of God; and that men are amenable to him, and to him only, for the exercise of it, unless their religious opinions prompt them to infringe upon the rights and liberties of others, but we do not believe that human law has a right to interfere in prescribing rules of worship to bind the consciences of men, nor dictate forms for public or private devotion; that the civil magistrate should restrain crime, but never control conscience; should punish guilt, but never suppress the freedom of the soul. "We believe that all men are bound to sustain and uphold the respective governments in which they reside, while protected in their inherent and inalienable rights by the laws of such governments; and that sedition and rebellion are unbecoming every citizen thus protected, and should be punished accordingly; and that all governments have a right to enact such laws as in their own judgments are best calculated to secure the public interest; at the same time, however, holding sacred the freedom of conscience. "We believe that every man should be honored in his station, rulers and magistrates as such, being placed for the protection of the innocent and the punishment of the guilty; and that to the laws all men owe respect and [5] deference, as without them peace and harmony would be supplanted by anarchy and terror; human laws being, instituted for the express purpose of regulating our interests as individuals and nations, between man and man; and divine laws given of heaven, prescribing rules on spiritual concerns, for faith and worship, both to be answered by man to his Maker. "We believe that rulers, states, and governments have a right, and are bound to enact laws for the protection of all citizens in the free exercise of their religious belief; but we do not believe that they have a right in justice to deprive citizens of this privilege, or proscribe them in their opinions, so long as a regard and reverence are shown to the laws and such religious opinions do not justify sedition nor conspiracy. "We believe that the commission of crime should be punished according to the nature of the offense; that murder, treason, robbery, theft, and the breach of the general peace, in all respects, should be punished according to their criminality and their tendency to evil among men, by the laws of that government in which the offense is committed; and for the public peace and tranquility all men should step forward and use their ability in bringing offenders against good laws to punishment. "We do not believe it just to mingle religious influence with civil government, whereby one religious society is fostered and another proscribed in its spiritual privileges, and the individual rights of its members, as citizens, denied. "We believe that all religious societies have a right to deal with their members for disorderly conduct, according to the rules and regulations of such societies; provided that such dealings be for fellowship and good standing; but we do not believe that any religious society has authority to try men on the right of property or life, to take from them this world's goods, or to put them in jeopardy of either life or limb, or to inflict any physical punishment upon them. They can only excommunicate them from their society, and withdraw from them their fellowship. [6] "We believe that men should appeal to the civil law for redress of all wrongs and grievances, where personal abuse is inflicted or the right of property or character infringed, where such laws exist as will protect the same; but we believe that all men are justified in defending themselves, their friends, and property, and the government, from the unlawful assaults and encroachments of all persons in times of exigency, where immediate appeal cannot be made to the laws, and relief afforded. "We believe it just to preach the gospel to the nations of the earth, and warn the righteous to save themselves from the corruption of the world; but we do not believe it right to interfere with bond-servants, neither preach the gospel to, nor baptize them contrary to the will and wish of their masters, nor to meddle with or influence them in the least to cause them to be dissatisfied with their situations in this life, thereby jeopardizing the lives of men; such interference we believe to be unlawful and unjust, and dangerous to the peace of every government allowing human beings to be held in servitude." (D&C 134) 8 May 1838: The Prophet Joseph recorded a number of questions frequently asked him, and his answers to them. Among them we find the following: "I answered the questions which were frequently asked me, while on my last journey but one from Kirtland to Missouri, as printed in the Elders' Journal, Vol. I, Number II, pages 28 and 29, as follows: * * *"Seventh - `Do the Mormons believe in having more wives than one?' "No, not at the same time. But they believe that if their companion dies, they have a right to marry again. But we do disapprove of the custom, which has gained in the world, and has been practiced among us, to our great mortification, in marrying in five or six weeks, or even in two or three months, after the death of their companion. We believe that due respect ought to be [7] had to the memory of the dead, and the feelings of both friends and children." (D.H.C. 3:28-29. See also Teachings of the Prophet Joseph Smith, p. 119-120.) 25 Mar 1839: Joseph Smith, Jun., from Liberty Jail, told the Church that unless suggestions are made or names mentioned by commandment or "thus saith the Lord," he did not consider it very binding as to the general affairs of the Church. (D.H.C. 3:295) 25 Apr 1839: Commerce, Hancock County, Illinois, later called Nauvoo, was selected by the Prophet as a gathering place for the Saints. 5 Oct 1840: In a treatise on Priesthood, among other things, Joseph speaks of the unchangeable nature of the ordinances of the gospel in the following manner: "`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 1:9, 10) "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. `Are they not all ministering spirits, sent forth [8] to minister for them who shall be heirs of salvation?' (Hebrews, 1:14.)" (D.H.C. 4:208) 21 Nov 1841: Baptisms for the dead were commenced in the font in the basement of the Nauvoo Temple. During the Nauvoo period, the Prophet taught the principle and doctrine of plurality of wives to some of his most trusted brethren in the Priesthood. At one time, it is reported, he gave out a hint of the restoration of this principle, in a public discourse, to test the feelings and attitudes of the people towards it. The following is an account of this incident, and gives an indication of the general feelings of the people at that time. As noted, Joseph had to retract what he said, although that didn't take away the fact that he said what he did, nor the revelations of the Lord to those who received them. "Again we heard the Prophet say upon the stand in Nauvoo in a grove near the Temple when he was speaking to a large assemblage of saints, with many other things he said, `If I should reveal the things that God has revealed to me there are some on this stand that would cut my throat or take my heart's blood.' We wondered if it was possible that that saying could be true. And again while speaking to the people in that place he supposed a case. He said, `Suppose we send one of our Elders to Turkey or India or to a people where it was lawful to have several wives, where they practiced polygamy and he should say to them, "Your laws are not good, you should put away your plural wives;" what would they do to him? They would kick them out of their realm,' said he. `What right had he to speak against their laws and usages?' Said he, `God does not care what laws they make if they will live up to them. What shall they preach?' said he, `They shall preach the Gospel and nothing but the pure Gospel and some will believe and be baptized and he shall say nothing about the gathering but confirm them members in the Church and give to them the Holy Ghost [9] and he shall pass along preaching and baptizing and a man shall receive the Holy Ghost, and that shall teach him of a land of Zion and of the gathering, and when the Elder shall come round again, this Brother shall acost him thus saying, `Elder is there not a land of Zion, a place where the saints should gather to?' The Elder should not lie to him. He shall say, `Yes, Brother, there is a land of Zion where the saints of God are required to gather to.' Then said he to the Elder, `I have five wives and I love one equally as well as I do the other, and now what are the laws in that land? Can I bring my five wives there and enjoy them there as well as I can here?' Said the Prophet, `Yes, the laws in Zion are such that you can bring your wives and enjoy them here as well as there,' the Elder shall say to that Brother. "The Prophet went on preaching the Gospel of the Kingdom as if he had not said anything strange or awful, but this to me was the first intimation that I ever received that polygamy would ever be practiced or lawful with this people. The Prophet went to his dinner and as it might be expected several of the first women of the church collected at the Prophet's house with his wife, said thus to the Prophet Joseph, `O Mister Smith, you have done it now. It will never do, why it is all but blasphemy. You must take back what you have said today. It is outrageous. It would ruin us as a people.' The Prophet knew it would not avail anything to contend with the sisters. Said he, `I will have to take that saying back and leave it as though there had been nothing said,' for he was aware it was a very large pill for them or the people to swallow, but as the Lord had revealed the principal of plural marriage to him, and had informed him that the time had fully come that that doctrine should be taught and practiced by his people, the Latter-day Saints, as it was a very important item pertaining to the fullness of the Gospel there he deemed it wisdom to throw out something for the people to reflect upon that they might begin to digest that very important doctrine which belongs to the dispensation of the [10] fullness of times, but prior to this he had besought the Lord to take this injunction--from him that he might not have the responsibility of introducing and putting in practice that order of things, because of the great opposition it would meet, because of the traditions of the people, but it came to pass the Lord instead of releasing him from that burden, He sent an Holy Angel with a drawn sword unto him, saying unto him Joseph unless you go to and immediately teach that principle (namely polygamy or plural marriage) and put the same in practice that he Joseph should be slain for thus saith the Lord, the time has now come that I will raise up seed unto me as I spoke by my servant Jacob as is recorded in the Book of Mormon. Therefore I command my people. * * * "In the morning he declared the law in Zion should favor plural wives. It surprised me much as it was the first intimation that I had ever had as we remarked, in favor of polygamy. I retired to my dinner. Several of the brethren stopped into my house and we talked about the preaching and I remarked to them that it was not likely that we should have the privilege of taking more wives, but that the law would be framed so that they that had several wives could retain them and they did not know any better. We attended the meeting in the afternoon. The Prophet arose to address the meeting. He said, `Brethren and sisters, I take back what we said this morning and leave it as though there had been nothing said. It amused me somewhat but it didn't take with me for I was satisfied that he meant what he said in the morning. The meeting passed and the day also, and two or three days passed away and it was in my mind constantly. I felt satisfied that it was of God for the Spirit bore that testimony to me, and it came to pass that on Wednesday morning following as I was working with E. T. Benson, I received the first revelation upon that subject. It came as a flash of lightning to my mind. I stopped short, saying, `I have received a revelation, Brother Benson.' `What is it?' said he. `I will tell you that inasmuch as the Lord reveals the [11] law that shall give the brethren a right to bring his five wives and enjoy them in Zion and inasmuch as you and I are members of the Church of Jesus Christ in full fellowship, it cannot prohibit us from having more than one wife.' And said he, `That is true.' That was the first revelation that I received on polygamy and also the first that Brother Ezra T. Benson received except what the Prophet said the Sabbath before, but it was not the last that I received for it continued to be revealed to me from time to time as the scriptures saith, the Lord giveth line upon line, precept upon precept, a little here and there a little and so he leadeth his saints along from step to step but that one word from the Prophet gave me a starting point. It was as Alma in the Book of Mormon explained. The word implanted in my heart as a good seed sown in good ground. It was received in faith. It commenced to swell and it sprouted and grew from faith to a perfect knowledge so that I can say as Paul, if any man or angel from heaven shall preach any other Gospel than we have preached and ye have received, let him be accursed. So can I say with propriety, if any man or an angel from heaven comes and preaches any other doctrine than what the Prophet Joseph did preach, if he says that polygamy is not of God, I do verily know, he lies. Therefore, let him be accursed. "And now, my dear readers while I am on this subject I propose to make known unto you in my weak and clumsy way of writing how the Lord revealed to me the truth of the doctrine of plural marriage or polygamy. I had been talking to some confidential person of polygamy. As we have remarked I never had received one word from any man living except that one word from the Prophet only as the Holy Ghost taught me, and it also taught me some little of the future destiny of this people, as I remarked to some, being interrogated as to what would become of this people--this being soon after the martyrdom of Joseph and Hyrum, as the remarkable vision in which the Lord revealed to me, unworthy me, the certainty or the truth of that very remarkable, [12] sacred and interesting doctrine pertaining to the fulness of the Gospel of the Son of God, which had to be revealed in the dispensation of the fulness of times or at the commencement of that dispensation. As the Father had a large number of spirits, very intelligent, noble spirits, spirits that had been kept back in reserve to come forth to be born under or in the priesthood, to perform a certain very important work, this is what the Lord meant `When I will raise up seed unto me, I will command my people.' The time now had fully arrived and it became necessary to command His people." (Joseph Lee Robinson Journal, p. 13-14) 1843: That Joseph did both teach and practice the principle of plural and celestial marriage in Nauvoo prior to his death is well documented and beyond controversy. It appears from the statement of William Clayton that he took every opportunity that presented itself to him to teach and explain that doctrine and the principles connected with it to those in whom he had, confidence, and he both believed and taught that it was, of all the doctrines and principles revealed by God to man up to that time, the most holy and important doctrine. Feb 1843, William Clayton: "* * *One day in the month of February, 1843, date not remembered, the Prophet invited me to walk with him. During our walk, he said he had learned that there was a sister back in England, to whom I was very much attached. I replied there was, but nothing further than an attachment such as a brother and sister in the Church might rightfully entertain for each other. He then said, `Why don't you send for her?' I replied, `In the first place, I have no authority to send for her, and if I had, I have not the means to pay expenses.' To this he answered, `I give you authority to send for her, and I will furnish you with means,' which he did. This was the first time the Prophet Joseph talked with me on the subject of plural marriage. He informed me that the doctrine and principle was right [13] in the sight of our Heavenly Father, and that it was a doctrine which pertained to celestial order and glory. After giving me lengthy instructions and informations concerning the doctrine of celestial or plural marriage, he concluded his remarks by the words, `It is your privilege to have all the wives you want.' After this introduction, our conversations on the subject of plural marriage were very frequent, and he appeared to take particular pains to inform and instruct me in respect to the principle. He also informed me that he had other wives living besides his first wife Emma, and in particular gave me to understand that Eliza R. Snow, Louisa Beman, Desdemona W. Fullmer and others were his lawful wives in the sight of Heaven. * * * " * * *After the revelation on celestial marriage was written Joseph continued his instructions, privately, on the doctrine, to myself and others, and during the last year of his life we were scarcely ever together, alone, but he was talking on the subject, and explaining that doctrine and principles connected with it. He appeared to enjoy great liberty and freedom in his teachings, and also to find great relief in having a few to whom he could unbosom his feelings on that great and glorious subject. "From him I learned that the doctrine of plural and celestial marriage is the most holy and important doctrine ever revealed to man on the earth, and that without obedience to that principle no man can ever attain to the fulness of exaltation in celestial glory." Signed William Clayton. (Historical Record 6:225-7) 1843, Thomas Grover: "The High Council of Nauvoo was called together by the Prophet Joseph Smith, to know whether they would accept the revelation on celestial marriage or not. "The Presidency of the Stake, Wm. Marks, Father Cowles and the late Apostle Charles C. Rich. were there present. The following are the names of the High Council that were present, in their order, viz: Samuel Bent, William Huntington, Alpheus Cutler, Thos. Grover, [14] Lewis D. Wilson, David Fullmer, Aaron Johnson, Newel Knight, Leonard Soby, James Allred, Henry G. Sherwood and, I think, Samuel H. Smith. "Brother Hyrum was called upon to read the revelation. He did so, and after the reading said, `Now you that believe this revelation and go forth and obey the same shall be saved, and you that reject it shall be damned.' "We saw this prediction verified in less than one week. Of the Presidency of the Stake, Wm. Marks and Father Cowles rejected the revelation; of the Council that were present Leonard Soby rejected it. From that time forward there was a very strong division in the High Council. These three men greatly diminished in spirit day after day, so that there was a great difference in the line of their conduct, which was perceivable to every member that kept the faith. "From that time forward we often received instructions from the Prophet as to what was the will of the Lord and how to proceed. "After this the Prophet's life was constantly in danger. Being one of his life guards, I watched his interests and safety up to the time of his death. Signed: Thomas Grover. " (Historical Record 6:227) 1843, Eliza R Snow: "Recently, to my great astonishment, I read an article headed `Last Testimony of Sister Emma,' published in the Saints' Advocate, a pamphlet issued in Plano, Ill. "In the article referred to, her son Joseph reports himself as interviewing his mother on the subject of polygamy, asking questions concerning his father. Did his father teach the principle? Did he practice or approve of it? Did his father have other wives than herself? To all of these and similar inquiries, Sister Emma is represented as answering in the negative, positively affirming that Joseph, the Prophet, had no other wife or wives than her; that he neither taught the principle of plurality of wives, publicly or privately. "I once dearly loved `Sister Emma,' and now, for [15] me to believe that she, a once highly honored woman, should have sunk so low, even in her own estimation, as to deny what she knew to be true, seems a palpable absurdity. If what purports to be her `last testimony' was really her testimony, she died with a libel on her lips -- a libel against her husband -- against his wives - -against the truth, and a libel against God; and in publishing that libel, her son has fastened a stigma on the character of his mother, that can never be erased. It is a fact that Sister Emma, of her own free will and choice, gave her husband four wives, two of whom are now living, and ready to testify that she, not only gave them to her husband, but that she taught them the doctrine of plural marriage and urged them to accept it. And, if her son wished to degrade his mother in the estimation of her former associates, those familiar with the incidents of the period referred to, he could not do it more effectually than by proving her denial of any knowledge of polygamy (celestial marriage), and its practice by her husband. Even if her son ignored his mother's reputation for veracity, he better had waited until his father's wives were silent in death, for now they are here living witnesses of the divinity of plural marriage, as revealed by the Almighty, through Joseph Smith, who was commanded to introduce it by taking other wives. "So far as Sister Emma personally is concerned, I would gladly have been silent and let her memory rest in peace, had not her misguided son, through a sinister policy, branded her name with gross wickedness -- charging her with the denial of a sacred principle which she had heretofore not only acknowledged but had acted upon -- a principle than which there is none more important comprised in the Gospel of the Son of God. "It may be asked, Why defend plurality of wives, since the United States government forbids its practice? The action of the executors of this government can neither change nor annihilate a fundamental truth; and this nation, in preventing the practice of plural marriage, shoulders a heavier responsibility than any [16] nation has ever assumed, with one exception -- that of the ancient Jews. If the government can afford it, we can. The controversy is with God -- not us." Eliza R. Snow. (H.R. 6:224) 12 Jul 1843: Following is the revelation as written at the dictation of the Prophet Joseph. It was first published in the Millenial Star, in the Supplement to Volume 15, under date of 29 Aug 1852, when it was read by Thomas Bullock to a special conference of the church convened for the purpose of considering that revelation as a church body. From that time until 1890, it was published as a tenet of the church. In 1853 it was published in The Seer, a periodical published by Orson Pratt, simultaneously in Washington, D.C. to the United States, and in Liverpool, England to the European nations. It was incorporated for the first time in the Book of Doctrine and Covenants in 1876, and has been in every edition from that time to the present. In The Seer, as it was published to the world, it was entitled: "Celestial Marriage: A Revelation on the Patriarchal Order of Matrimony, or Plurality of Wives. Given to Joseph Smith, the Seer, in Nauvoo, July 12, 1843." "Verily thus saith the Lord, unto you my servant Joseph, that inasmuch as you have enquired of my hand, to know and understand wherein I the Lord justified my servants, Abraham, Isaac, and Jacob; as also Moses, David, and Solomon, my servants, as touching the principle and doctrine of their having many wives, and concubines: Behold! and lo, I am the Lord thy God, and will answer thee as touching this matter: Therefore, prepare thy heart to receive and obey the instructions which I am about to give unto you; for all those, who have this law revealed unto them, must obey the same; for behold! I reveal unto you a new and an everlasting covenant, and if ye abide not that covenant, then are ye damned; for no one can reject this covenant, and be permitted to enter into my glory; for all who will have a blessing at my hands, shall abide the law which was appointed for that blessing, and the conditions [17] thereof, as was instituted from before the foundations of the world: and as pertaining to the new and everlasting covenant, it was instituted for the fulness of my glory; and he that receiveth a fulness thereof, must, and shall abide the law, or he shall be damned, saith the Lord God. "And verily I say unto you, that the conditions of this law, are these: All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made, and entered into, and sealed, by the Holy Spirit of promise, of him who is annointed, both as well for time and for all eternity, and that too most holy, by revelation and commandment, through the medium of mine annointed, whom I have appointed on the earth to hold this power, (and I have appointed unto my servant Joseph to hold this power in the last days, and there is never but one on the earth at a time, on whom this power and the keys of this priesthood are conferred,) are of no efficacy, virtue, or force, in and after the resurrection from the dead; for all contracts that are not made unto this end, have an end when men are dead. "Behold! mine house is a house of order, saith the Lord God, and not a house of confusion. Will I accept of an offering, saith the Lord, that is not made in my name! Or will I receive at your hands, that which I have not appointed! And will I appoint unto you, saith the Lord, except it be by law, even as I and my Father ordained unto you, before the world was! I am the Lord thy God, and I give unto you this commandment, that no man shall come unto the Father, but by me, or by my word which is my law, saith the Lord: and everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name; whatsoever they may be, that are not by me, or by my word, saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the Lord your God: for whatsoever things remaineth, are by me; and whatsoever things are not by me, shall be shaken and destroyed. [18] "Therefore, if a man marry him a wife in the world, and he marry her not by me, nor by my word; and he covenant with her, so long as he is in the world, and she with him, their covenant and marriage is not of force when they are dead, and when they are out of the world; therefore, they are not bound by any law when they are out of the world; therefore, when they are out of the world, they neither marry, nor are given in marriage, but are appointed angels in heaven, which angels are ministering servants, to minister for those, who are worthy of a far more, and an exceeding, and an eternal weight of glory; for those angels did not abide my law, therefore they cannot be enlarged, but remain separately and singly, without exaltation, in their saved condition, to all eternity, and from henceforth are not Gods, but are angels of God forever and ever. "And again, verily I say unto you, if a man marry a wife, and make a covenant with her for time, and for all eternity, if that covenant is not by me, or by my word, which is my law, and is not sealed by the Holy Spirit of promise, through him whom I have annointed and appointed unto this power, then it is not valid, neither of force, when they are out of the world, because they are not joined by me, saith the Lord, neither by my word; when they are out of the world, it cannot be received there, because the angels and the Gods are appointed there, by whom they cannot pass; they cannot, therefore, inherit my glory, for my house is a house of order, saith the Lord God. "And again, verily I say unto you, if a man marry a wife by my word, which is my law, and by the new and everlasting covenant, and it is sealed unto them by the Holy Spirit of promise, by him who is annointed, unto whom I have appointed this power, and the keys of this priesthood, and it shall be said unto them, ye shall come forth in the first resurrection; and if it be after the first resurrection, in the next resurrection; and shall inherit thrones, kingdoms, principalities, and powers, dominions, all heights, and depths, then shall it be written in the Lamb's Book of Life, that he shall [19] commit no murder, whereby to shed innocent blood; and if ye abide in my covenant, and commit no murder whereby to shed innocent blood, it shall be done unto them in all things whatsoever my servant hath put upon them, in time, and through all eternity; and shall be of full force when they are out of the world, and they shall pass by the angels, and the Gods, which are set there, to their exaltation and glory in all things, as hath been sealed upon their heads, which glory shall be a fulness and a continuation of the seeds forever and ever. "Then shall they be Gods, because they have no end; therefore shall they be from everlasting to everlasting, because they continue; then shall they be above all, because all things are subject unto them. Then shall they be Gods, because they have all power, and the angels are subject unto them. "Verily, verily I say unto you, except ye abide my law, ye cannot attain to this glory; for strait is the gate, and narrow the way, that leadeth unto the exaltation and continuation of the lives, and few there be that find it, because ye receive me not in the world, neither do ye know, me. But if ye receive me in the world, then shall ye know me, and shall receive your exaltation, that where I am, ye shall be also. This is eternal lives to know the only wise and true God, and Jesus Christ whom he hath sent. I am He. Receive ye, therefore, my law. Broad is the gate, and wide the way that leadeth to the deaths; and many there are that go in thereat; because they receive me not, neither do they abide my law. "Verily, verily I say unto you, if a man marry a wife according to my word, and they are sealed by the Holy Spirit of promise, according to mine appointment, and he or she shall commit any sin or transgression of the new, and everlasting covenant whatever, and all manner of blasphemies, and if they commit no murder, wherein they shed innocent blood, -- yet they shall come forth in the first resurrection; and enter into their exaltation, but they shall be destroyed in the flesh, and shall be delivered unto the buffetings of Satan, unto [20] the day of redemption, saith the Lord God. "The blasphemy against the Holy Ghost, which shall not be forgiven in the world, nor out of the world, is in that ye commit murder, wherein ye shed innocent blood, and assent unto my death, after ye have received my new and everlasting covenant, saith the Lord God; and he that abideth not this law, can in nowise enter into my glory, but shall be damned, saith the Lord. "I am the Lord thy God, and will give unto thee the law of my Holy Priesthood, as was ordained by me, and my Father, before the world was. Abraham received all things, whatsoever he received, by revelation and commandment, by my word, saith the Lord, and hath entered into his exaltation, and sitteth upon his throne. "Abraham received promises concerning his seed, and of the fruit of his loins, -- from whose loins ye are, viz, my servant Joseph, -- which were to continue, so long as they were in the world; and as touching Abraham and his seed, out of the world, they should continue; both in the world and out of the world should they continue as innumerabLe as the stars; or, if ye were to count the sand upon the sea shore, ye could not number them. This promise is yours, also, because ye are of Abraham, and the promise was made unto Abraham, and by this law are the continuation of the works of my Father, wherein he glorifieth himself. Go ye therefore, and do the works of Abraham; enter ye into my law, and ye shall be saved. But if ye enter not into my law, ye cannot receive the promises of my Father, which he made unto Abraham. "God commanded Abraham, and Sarah gave Hagar to Abraham, to wife. And why did she do it? Because this was the law, and from Hagar sprang many people. This, therefore, was fulfilling, among other things, the promises. Was Abraham, therefore, under condemnation ? Verily, I say unto you, Nay; for I the Lord commanded it. Abraham was commanded to offer his son Isaac; nevertheless, it was written thou shalt not kill. Abraham however, did not refuse, and it was accounted unto him for righteousness. [21] "Abraham received concubines, and they bare him children, and it was accounted unto him for righteousness, because they were given unto him, and he abode in my law: as Isaac also, and Jacob did none other things than that which they were commanded; and because they did none other things than that which they were commanded, they have entered into their exaltation, according to the promises, and sit upon thrones; and are not angels, but are Gods. David also received many wives and concubines, as also Solomon, and Moses my servant; as also many others of my servants, from the beginning of creation until this time; and in nothing did they sin, save in those things which they received not of me. "David's wives and concubines were given unto him, of me, by the hand of Nathan, my servant, and others of the prophets who had the keys of this power; and in none of these things did he sin against me, save in the case of Uriah and his wife; and, therefore, he hath fallen from his exaltation, and received his portion; and he shall not inherit them out of the world; for I gave them unto another, saith the Lord. "I am the Lord thy God, and I gave unto thee, my servant Joseph, an appointment, and restore all things; ask what ye will, and it shall be given unto you, according to my word; and as ye have asked concerning adultery, verily, verily I say unto you, if a man receiveth a wife in the new and everlasting covenant, and if she be with another man, and I have not appointed unto her by the holy annointing, she hath committed adultery, and shall be destroyed. If she be not in the new and everlasting covenant, and she be with another man, she has committed adultery; and if her husband be with another woman, and he was under a vow, he hath broken his vow, and hath committed adultery; and if she hath not committed adultery, but is innocent, and hath not broken her vow, and she knoweth it, and I reveal it unto you, my servant Joseph, then shall you have power, by the power of my Holy Priesthood, to take her, and give her unto him that hath not committed [22] adultery, but hath been faithful, for he shall be made ruler over many; for I have conferred upon you the keys and power of the priesthood, wherein I restore all things, and make known unto you, all things, in due time. "And verily, verily I say unto you, that whatsoever you seal on earth, shall be sealed in heaven; and whatsoever you bind on earth, in my name, and by my word, saith the Lord, it shall be eternally bound in the heavens; and whosesoever sins you remit on earth, shall be remitted eternally in the heavens; and whosesoever sins you retain on earth, shall be retained in heaven. "And again, verily I say, whomsoever you bless, I will bless; and whomsoever you curse, I will curse, saith the Lord; for I, the Lord, am thy God. "And again, verily I say unto you, my servant Joseph, that whatsoever you give on earth, and to whomsoever you give any one on earth, by my word, and according to my law, it shall be visited with blessings, and not cursings, and with my power, saith the Lord, and shall be without condemnation on earth, and in heaven; for I am the Lord thy God, and will be with thee even unto the end of the world, and through all eternity: for verily, I seal upon you, your exaltation, and prepare a throne for you in the kingdom of my Father, with Abraham, your father. Behold, I have seen your sacrifices, and will forgive all your sins; I have seen your sacrifices, in obedience to that which I have told you: go, therefore, and I make a way for your escape, as I accepted the offering of Abraham, of his son Isaac. "Verily I say unto you, a commandment I give unto mine handmaid, Emma Smith, your wife, whom I have given unto you, that she stay herself, and partake not of that which I commanded you to offer unto her; for I did it, saith the Lord, to prove you all, as I did Abraham; and that I might require an offering at your hand, by covenant and sacrifice: and let mine handmaid, Emma Smith, receive all those that have been given unto my servant Joseph, and who are virtuous and pure before me; and those who are not pure, and have said they were pure, shall be destroyed, saith the Lord God [23] or I am the Lord thy God, and ye shall obey my voice; and I give unto my servant Joseph, that he shall be made ruler over many things, for he hath been faithful over a few things, and from henceforth I will strengthen him. "And I command mine handmaid, Emma Smith, to abide and cleave unto my servant Joseph, and to none else. But if she will not abide this commandment, she shall be destroyed, saith the Lord; for I am the Lord thy God, and will destroy her if she abide not in my law; but if she will not abide this commandment, then shall my servant Joseph do all things for her, even as he hath said; and I will bless him, and multiply him, and give unto him an hundred fold in this world, of fathers and mothers, brothers and sisters, houses and lands, wives and children, and crowns of eternal lives in the eternal worlds. And again, verily I say, let mine handmaid forgive my servant Joseph his trespasses, and then shall she be forgiven her trespasses, wherein she hath trespassed against me; and I the Lord thy God will bless her, and multiply her, and make her heart to rejoice. "And again, I say, let not my servant Joseph put his property out of his hands, lest an enemy come and destroy him, for Satan seeketh to destroy; for I am the Lord thy God, and he is my servant; and behold! and lo, I am with him, as I was with Abraham, thy father, even unto his exaltation and glory. "Now, as touching the law of the priesthood, there are many things pertaining thereunto. Verily, if a man be called of my Father, as was Aaron, by mine own voice, and by the voice of him that sent me, and I have endowed him with the keys of the power of this priesthood, if he do anything in my name, and according to my law, and by my word, he will not commit sin, and I will justify him. Let no one, therefore, set on my servant Joseph; for I will justify him; for he shall do the sacrifice which I require at his hands, for his transgressions, saith the Lord your God. "And again, as pertaining to the law of the priesthood; -- if any man espouse a virgin, and desire to es-[24]pouse another, and the first give her consent; and if he espouse the second, and they are virgins, and have vowed to no other man, then is he justified; he cannot commit adultery, for they are given unto him; for he cannot commit adultery with that, that belongeth unto him, and to none else: and if he have ten virgins given unto him by this law, he cannot commit adultery; for they belong to him; and they are given unto him; -- therefore is he justified. But if one, or either of the ten virgins, after she is espoused, shall be with another man, she has committed adultery, and shall be destroyed; for they are given unto him to multiply and replenish the earth, according to my commandment, and to fulfill the promise which was given by my Father before the foundation of the world; and for their exaltation in the eternal worlds, that they may bear the souls of men; for herein is the work of my Father continued, that he may be glorified. "And again, verily, verily I say unto you, if any man have a wife who holds the keys of this power, and he teaches unto her the law of my priesthood, as pertaining to these things; then shall she believe, and administer unto him, or she shall be destroyed, saith the Lord your God; for I will destroy her; for I will magnify my name upon all those who receive and abide in my law. Therefore, it shall be lawful in me, if she receive not this law, for him to receive all things, whatsoever I the Lord his God will give unto him, because she did not believe and administer unto him, according to my word; and she then becomes the transgressor, and he is exempt from the law of Sarah, who administered unto Abraham according to the law, when I commanded Abraham to take Hagar to wife. -- And now, as pertaining to this law, -- verily, verily I say unto you, I will reveal more unto you, hereafter; therefore, let this suffice for the present. -- Behold, I am Alpha and Omega: -- Amen." (The Seer, 7-11) Oct 1843, S. A. Woolley: "* * *One afternoon in the month of October, A.D. [25] 1843, I think on a Tuesday, about 2 o'clock (I cannot explain just how I knew it was 2 o'clock, but I knew it), I found myself in the sitting room downstairs, and walking to the door leading into the store, I saw my brother Edwin D. putting up the shutters of the store as though it was night. I turned around, saw Mary, his wife, putting down the blinds of the windows in the sitting room. I stood and looked and wondered what was to be done. I saw two or three other persons there; and presently some others, including Patriarch Hyrum Smith, came in. The fireplace was in the north end of the room, and Hyrum sat down at the east end of the grate with his face turned to the northwest. Presently I saw, him take a paper out of his coat pocket, and I walked up to his left hand side, looked over his shoulder, and, as he opened the paper, I read `A Revelation on Eternal Marriage and Plurality of Wives,' etc. He then commenced to read what is now known as the revelation on plural marriage. I also read it myself as fast as he did. He stopped and explained as he went along. There was a sister present by the name of German, who, when he had read to a certain point, went to the southwest window, raised the curtain, looked out, then turned around and said, `Brother Hyrum, don't read any more, I am full up to here, I drawing her hand across her throat. It was there told me by the same power that informed me it was 2 o'clock, that that revelation was of God, and that no man could or would receive a fulness of celestial glory and eternal life, except he obeyed that law, and had more than one living wife at the same time. From this time I commenced to get well, and did so very speedily." (H.R. 6:231-232) 5 Oct 1843, Joseph Smith: "Thursday, 5. -- This morning I rode out with Esquire Butterfield to the farm. "In the afternoon, rode to the prairie to show some of the brethren some land. Evening, at home, and walked up and down the streets with my scribe. Gave instructions to try those persons who were preaching, [26] teaching, or practicing the doctrine of plurality of wives; for, according to the law, I hold the keys of this power in the last days; for there is never but one on earth at a time on whom the power and its keys are conferred; and I have constantly said no man shall have but one wife at a time, unless the Lord directs otherwise:" (D.H.C. 6:46) 29 Jan 1844: Joseph Smith, jun. was nominated to be President of the United States. Mar 1844: Especially during the last few months of Joseph's life, the conspiracy to take his life gained momentum. Secret oath-bound meetings were held by the conspirators. Joseph did have some friends who were privy to those meetings, and who attended them by Joseph's instructions and reported the proceedings to him. On one occasion, Joseph is said to have made the following remarks: "They accuse me of polygamy and of being a false Prophet, and many other things which I do not now remember; but I am no false Prophet; I am no impostor, I have had no dark revelations; I have had no revelations from the devil; I made no revelations; I have got nothing up of myself. The same God that has thus far dictated me and directed me and strengthened me in this work, gave me this revelation and commandment on celestial and plural marriage, and the same God commanded me to obey it. He said to me that unless I accepted it and introduced it, and practiced it, I, together with my people, would be damned and cut off from this time henceforth. And they say if I do so, they will kill me! Oh, what shall I do? If I do not practice it, I shall be damned with my people. If I do teach it, and practice it, and urge it, they say they will kill me, and I know they will. But," said he, "we have got to observe it. It is an eternal principle and was given by way of commandment and not by way [27] of instruction." (Contributor 5:259; See also D.H.C. 6:280-281) 27 Jun 1844: Joseph Smith, Jun., and Hyrum Smith were killed at Carthage, Illinois. Apostle John Taylor was wounded at the same time. 1846: Early in the year, the Saints commenced to leave Nauvoo, fleeing from the mob. 30 Apr 1846: The Nauvoo Temple was dedicated privately. Elder Joseph Young offered the dedicatory prayer. 1 May 1846: The Nauvoo Temple was dedicated publicly by Orson Hyde. 21 Jul 1847: The advance company of pioneers entered the Salt Lake Valley. 24 Jul 1847: The main body of the first company of pioneers entered the Salt Lake Valley. 27 Dec 1847: Brigham Young was unanimously sustained as President of the Church, with Heber C. Kimball and Willard Richards as his counselors. 9 Sep 1850: The act of Congress providing for the organization of the Territory of Utah was approved. 20 Sep 1850: Brigham Young was appointed Governor of Utah Territory. He was known to be a polygamist at the time he was appointed. [28] 29 Aug 1852, Orson Pratt: A special conference of the Church was convened for the purpose of considering and receiving the revelation on celestial or plural marriage. Professor Orson Pratt was asked to be the first speaker on the subject in the forenoon, the first one to give a public address on the subject. "* * *It is well known, however, to the congregation before me, that the Latter-day Saints have embraced the doctrine of a plurality of wives, as a part of their religious faith. It is not, as many have supposed, a doctrine embraced by them to gratify the carnal lusts and feelings of man; that is not the object of the doctrine. "We shall endeavour to set forth before this enlightened assembly some of the causes why the Almighty has revealed such a doctrine, and why it is considered a part and portion of our religious faith. And I believe that they will not, under our present form of government, (I mean the government of the United States,) try us for treason for believing and practicing our religious notions and ideas. I think, if I am not mistaken, that the constitution gives the privilege to all the inhabitants of this country, of the free exercise of their religious notions, and the freedom of their faith, and the practice of it. Then, if it can be proven to a demonstration, that the Latter-day Saints have actually embraced, as a part and portion of their religion, the doctrine of a plurality of wives, it is constitutional. And should there ever be laws enacted by this government to restrict them from the free exercise of this part of their religion, such laws must be unconstitutional. * * * "* * *We read that those who do the works of Abraham, are to be blessed with the blessing of Abraham. Have you not, in the ordinances of this last dispensation, had the blessings of Abraham pronounced upon your heads? O yes, you say, I well recollect, since God has restored the everlasting Priesthood, that by a certain ordinance these blessings were placed upon our heads, -- the blessings of Abraham, Isaac, and Jacob. Why, says one, I never thought of it in this light before. [29] Why did you not think of it? Why not look upon Abraham's blessings as your own, for the Lord blessed him with a promise of seed as numerous as the sand upon the seashore; so will you be blessed, or else you will not inherit the blessings of Abraham. "How did Abraham manage to get a foundation laid for this mighty kingdom? Was he to accomplish it all through one wife? No. Sarah gave a certain woman to him whose name was Hagar, and by her a seed was to be raised up unto him. Is this all? No. We read of his wife Keturah, and also of a plurality of wives and concubines, -- which he had, -- from whom he raised up many sons. Here then, was a foundation laid, for the fulfilment of the great and grand promise, concerning the multiplicity of his seed. It would have been rather a slow process, if Abraham had been confined to one wife, like some of those narrow, contracted nations of Modern Christianity. "I think there is only about one-fifth of the population of the globe, that believe in the one-wife system; the other four-fifths believe in the doctrine of a plurality of wives. They have had it handed down from time immemorial, and are not half so narrow and contracted in their minds as some of the nations of Europe and America, who have done away with the promises, and deprived themselves of the blessings of Abraham, Isaac and Jacob. The nations do not know, anything about the blessings of Abraham; and even those who have only one wife, cannot get rid of their covetousness, and get their little hearts large enough to share their property with a numerous family; they are so penurious, and so narrow and contracted in their feelings, that they take every possible care not to have their families large; they do not know what is in the future, nor what blessings they are depriving themselves of, because of the traditions of their fathers; they do not know that a man's posterity, in the eternal worlds, are to constitute his glory, his kingdom, and dominion. "Here, then, we perceive, just from this one principle, reasoning from the blessings of Abraham alone, [30] the necessity, -- if we would partake of the blessings of Abraham, Isaac and Jacob, -- of doing their works; and he that will not do the works of Abraham, and walk in his footsteps, will be deprived of his blessings. "Again, let us look at Sarah's peculiar position in regard to Abraham. She understood the whole matter. She knew that unless seed was raised up to Abraham, that he would come short of his glory; and she understood the promise of the Lord, and longed for Abraham to have seed. And when she saw, that she was old, and fearing that she should not have the privilege of raising up seed, she gave to Abraham, Hagar. Would Gentile christendom do such things nowadays? O no; they would consider it enough to send a man to an endless hell of fire and brimstone. Why? Because tradition has instilled this in their minds as a dreadful, awful thing. "It matters not to them how corrupt they are in female prostitution, if they are lawfully married to only one wife; but it would be considered an awful thing by them to raise up a posterity from more than one wife; this would be wrong indeed; but to go into a brothel, and there debauch themselves in the lowest haunts of degradation all the days of their lives, they consider only a trifling thing; nay, they can even license such institutions in Christian nations, and it all passes off very well. "That is tradition; and their posterity have been fostered, and brought up in the footsteps of wickedness. This is death, as it stalks abroad among the great and popular cities of Europe and America. "Do you find such haunts of prostitution, degradation, and misery here, in the cities of the mountains? No. Were such things in our midst, we should feel indignant enough to see that such persons be blotted out of the page of existence. These would be the feelings of this community. "Look upon those who committed such iniquity in Israel, in ancient days? every man and woman who committed adultery were put to death. I do not say that this people are going to do this; but I will tell you what [31] we believe; -- we believe it ought to be done. * * * "* * *But again, there is another reason why this plurality should exist among the Latter-day Saints. I have already given you one reason, and that is, that you might inherit the blessings and promises made to Abraham, Isaac, and Jacob, and receive a continuation of your posterity, that they may become as numerous as the sand upon the seashore. There is another reason, and a good one, too. What do you suppose it is? I will tell you; and it will appear reasonable to every man and woman of a reflecting mind. "* * *I have already told you that the spirits of men and women, all had a previous existence, thousands of years ago, in the heavens, in the presence of God; and I have already told you that among them are many spirits that are more noble, more intelligent than others, that were called the great and mighty ones, reserved until the dispensation of the fulness of times, to come forth upon the face of the earth, through a noble parentage that shall train their young and tender minds in the truths of eternity, that they may grow up in the Lord and be strong in the power of His might; be clothed upon with His glory; be filled with exceeding great faith that the visions of eternity may be opened to their minds; that they may be Prophets, Priests, and Kings to the Most High God. Do you believe, says one, that they are reserved until the last dispensation, for such a noble purpose? Yes; and among the Saints is the most likely place for these spirits to take their tabernacles -- through a just and righteous parentage. They are to be sent to that people that are the most righteous of any other people upon the earth; there to be trained up properly, according to their nobility and intelligence, and according to the laws which the Lord ordained before they were born. This is the reason why the Lord is sending them here, brethren and sisters; they are appointed to come and take their bodies here, that in their generations they may be raised up among the righteous. * * * "* * *Then is it not reasonable, and consistent, that the Lord should say unto His faithful and chosen ser-[32]vants, that had proved themselves before Him all the day long; that had been ready and willing to do whatsoever His will required them to perform, -- take unto yourselves more wives, like unto the Patriarchs, Abraham, Isaac, and Jacob of old -- like those who lived in ancient times, who walked in my footsteps, and kept my commands? Why should they not do this? Suppose the Lord should answer this question, would He not say, I have here in reserve, noble spirits, that have been waiting for thousands of years, to come forth in the fulness of times, and which I designed should come forth through these my faithful and chosen servants, for I know they will do my will, and they will teach their children after them to do it. Would not this be the substance of the language, if the Lord should give us an answer upon this subject? "But then another question will arise; how are these things to be conducted? Are they to be left at random? Is every servant of God at liberty to run here and there, seeking out the daughters of men as wives unto themselves without any restrictions, law, or condition? No. We find these things were restricted in ancient times. Do you not recollect the circumstance of the Prophet Nathan's coming to David? He came to reprove him for certain disobedience, and told him about the wives he had lost through it; that the Lord would give them to another; and he told him, if he had been faithful, that the Lord would have given him still more, if he had only asked for them. Nathan the Prophet, in relation to David, was the man that held the keys concerning this matter in ancient days; and it was governed by the strictest laws. "So in these days; let me announce to this congregation, that there is but one man in all the world, at the same time, who can hold the keys of this matter, but one man has power to turn the key to enquire of the Lord, and to say whether I, or these my brethren, or any of the rest of this congregation, or the Saints upon the face of the whole earth, may have this blessing of Abraham conferred upon them; he holds the keys of these matters now, the same as Nathan, in his day. [33] "* * *Now let us enquire, what will become of those individuals who have this law taught unto them in plainness, if they reject it? (A voice in the stand, `they will be damned.') I will tell you; they will be damned, saith the Lord God Almighty, in the Revelation He has given. Why? Because where much is given, much is required; where there is great knowledge unfolded for the exaltation, glory, and happiness of the sons and daughters of God, if they close up their hearts, if they reject the testimony of His word, and will not give heed to the principles He has ordained for their good, they are worthy of damnation, and the Lord has said they shall be damned. This was the word of the Lord to His servant Joseph the Prophet himself. With all the knowledge and light he had, he must comply with it, or says the Lord unto him, you shall be damned and the same is true in regard to all those who reject these things. * * * "* * *What does the Lord intend to do with this people? He intends to make them a kingdom of Kings and Priests, a kingdom unto himself, or in other words, a kingdom of Gods, if they will hearken to His law. There will be many who will not hearken; there will be the foolish among the wise, who will not receive the new and everlasting covenant in its fulness; and they never will attain to their exaltation; they never will be counted worthy to hold the sceptre of power over a numerous progeny, that shall multiply themselves without end, like the sand upon the seashore. (M.S. 15:18-28 Suppl.) 29 Aug 1852, Brigham Young: At a sacrament meeting in the afternoon, the following remarks were made: "* * *You heard brother Pratt state, this morning, that a Revelation would be read this afternoon, which was given previous to Joseph's death. It contains a doctrine, a small portion of the world is opposed to; but I can deliver a prophecy upon it. Though that doctrine has not been practiced by the Elders, this people have believed in it for years. [34] "The original copy of this Revelation was burnt up; William Clayton was the man who wrote it from the mouth of the Prophet. In the meantime, it was in Bishop Whitney's possession. He wished the privilege to copy it, which Brother Joseph granted. Sister Emma burnt the original. The reason I mention this, is, because that the people who did know of the Revelation, suppose it is not now in existence. "The Revelation will be read to you. The principle spoken upon by brother Pratt, this morning, we believe in. And I tell you -- for I know it -- it will sail over, and ride triumphantly above all the prejudice and priestcraft of the day; it will be fostered and believed in by the more intelligent portions of the world, as one of the best doctrines ever proclaimed to any people. Your hearts need not beat; you need not think that a mob is coming here to tread upon the sacred liberty which the Constitution of our country guarantees unto us, for it will not be. The world have known, long ago, even in Brother Joseph's days, that he had more wives than one. One of the Senators in Congress, knew it very well. Did he oppose it? No! but he has been our friend all the day long, especially upon that subject. He said pointedly to his friends, `If the United States do not adopt that very method -- let them continue as they now are -- pursue the precise course they are now pursuing and it will come to this -- that their generations will not live until they are 30 years old; they are going to destruction; disease is spreading so fast among the inhabitants of the United States, that they are born rotten with it, and in a few years they are gone.' Said he, `Joseph has introduced the best plan for restoring and establishing strength and long life among men, of any man on the earth; and the Mormons are a very good and virtuous people.' "Many others are of the same mind; they are not ignorant of what we are doing in our social capacity. They have cried out, `proclaim it;' but it would not do, a few years ago; everything must come in its time as there is a time to all things. I am now ready to proclaim it. [35] "This Revelation has been in my possession many years; and who has known it? None but those who should know it. I keep a patent lock on my desk, and there does not anything leak out that should not. * * *" "* * *I preached a short sermon here yesterday, with regard to exaltation; I spoke but a few minutes, and brother Pratt brought up the same subject: it is all connected with the great Gospel sermon; for we can but notice parts of it, when we undertake to, speak to speak to the people. "It is all connected with the exaltation of man, showing how, he becomes exalted to be a king and a Priest, yea, even a God, like his Father in heaven. Without the doctrine that this Revelation reveals, no man on earth ever could be exalted to be a God. Do you find out now, when you are exalted, what your work will be, yonder? We read in the Scriptures, that Jesus declared he is the first and the last. It is written again in this book, by the Prophet Joseph, that He is the first and the last, the last and the first. This principle you see in all the works of the Lord. When a man commences the work of his exaltation, he begins at the last thing that will be completed. Our spirits, thousands of years ago, were first begotten; and at the consummation of all things, when the Saviour has finished his work, and presented it to the Father, he will be crowned. "None of you will receive your crowns of glory, immortality, and eternal lives, before he receives his; he will be crowned first, and then we will be crowned, every one in his order, for the work is finished, and the spirit is complete in its organization with the tabernacle. The world is the first to be redeemed, and the people last to be crowned upon it. I leave these remarks with you; and we will now have the Revelation read." "Elder Thomas Bullock then read the (following) revelation, given to Joseph Smith, Nauvoo, July 12th, 1843." (M.S. 15:28-36, Suppl.) [36] 1852, S.W. Richards: The following remarks were expressed editorially: "The doctrine and practice of polygamy, or plurality of wives, treated of in the foregoing pages, comes in contact with the traditions of Christendom, and will no doubt be regarded by the religious world as but an ill-disguised attempt to screen, under the sanction of legality and religious duty, the most unbridled and abominable licentiousness; and many who have more superstition and zeal than real knowledge, may be stirred up to exert all their power and influence to oppose the doctrine, and to bring to shame and contempt those who believe it to be in accordance with the righteous will of God. But woe unto them who thus put evil for good and good for evil, for the wrath of the Almighty will follow them, and except they repent they will perish from off the earth, and their names be blotted out from among men, and the line of their posterity be cut off. "The Great Jehovah, the Everlasting Father, the Creator of the heavens and the earth, and all that dwell therein, hath uttered His voice from His eternal throne, and revealed unto His servant Joseph Smith the principles whereby mankind may obtain salvation and exaltation in His glorious presence; and the principle of plurality of wives, in connexion with the eternity of the marriage covenant by the seal of the Lord, is one of the greatest, and most important, ennobling, and sublime doctrines that has emanated from the heavens, elevating man to Deity. "* * *Some will urge as an argument against plurality of wives, that it has been tried in the east, and found wanting. The same argument may be used against Christianity, and with the same force. Christianity has been preached to Jews and Gentiles for 1800 years, and neither Jews nor Gentiles are saved yet, nor wickedness done away from among them; they are not more holy, pure, or united than they were before Christianity was introduced to them. Why has Christianity so far failed to unite and bless mankind? The fault is not with God nor His institutions. The fault is with man. Christianity has failed, because, through a lack of faith [37] and righteousness in the hearts of the people, the true spirit of Christianity has been lost sight of. Why has polygamy failed in the east to bring the blessings God intended? The fault is not in God nor in the institution. The fault is in man. Polygamy has failed in the east, because through a lack of faith and righteousness in the hearts of the people, the true nature and design of it, and the law's by which it is governed, have been lost sight of. No law, ordinance, or institution given by God, will bring down the blessing He intends, if there be a want of faith and righteousness in the hearts of the people in observing it in its true spirit, and according to its original design. "Christians know not what they do when they oppose the principle of plurality of wives. They know not that they oppose the ordinance of the Most High God and the very means whereby men become inheritors of the blessings promised to the faithful. They know not that they oppose the most faithful and righteous men that ever graced this planet. "Abraham, the father of the faithful, and the friend of God, was a polygamist, and in his polygamic seed God promised that all the nations of the earth should be blessed. O Christian, thou has read that the righteous go to the bosom of their father Abraham, and thou hopest to go there thyself, has thou ever considered that wives and concubines reposed there when he was a former-day Saint on this earth, and are there with him now? How wilt thou salute the venerable Patriarch and his polygamic circle? Do'st thou understand that through this very principle Abraham received, and will eternally continue to receive the fulfilment of the promised blessing? for it was not until after Sarah gave Hagar to his bosom that the chosen seed appeared. Answer, if thou can'st. "Jacob was a polygamist, and from Leah, and Rachel, and Bilhah, and Zilpah, his wives, sprang the Twelve Tribes of Israel, the people chosen of God to be His oracle to all the inhabitants of the earth, whose names are to be inscribed on the twelve gates of the New Jerusalem. Moses, the meek servant of God, was a poly-[38]gamist, yet he was chosen to lead Israel out of Egypt. David, the man after God's own heart, was a polygamist. Did God approbate his conduct? In nothing did David sin, save in the case of Uriah and his wife. Solomon, the wisest man, was a polygamist. In ancient Israel polygamy was regularly practiced in accordance with the Law of the Lord. If it were a true and righteous principle then, what renders it false and unrighteous now? If it met God's approbation then, why should it not now? The Jewish Scriptures contain no record of His prohibiting it. Three or four thousand years make no difference in the truth or validity of the eternal laws and institutions of God. "The subject is now before the world as a Scripture principle, having as strong and decided testimonies in its favor as any other principle God ever revealed, and consequently is entitled to be received on the same footing as any other doctrine contained in the Bible. (M.S. 15:61-64, Suppl., Editorial) 13 Nov 1852, S.W. Richards: The following is taken from an editorial entitled, "Priesthood:" "* * *All power is not immediately derived from the same source, but all legitimate right of Government is in the Priesthood of God. * * * The very sound of the word Priesthood, to every man who has a correct idea of the government of God, imparts a sensation that either elevates his soul with joy, or if he feels its influence is not within his reach, it abandons him to despair. It implies a divine right to govern and control, exercised by God, and imparted to whom He will, and when held by man under His approbation, is superior to every other power, and therefore cannot virtually be called in question by any other. This right of government is so secured that no man can take the honor or power thereof unto himself, for God calls whom He will, and confers it upon him in His own appointed way, hence no man can obtain it without believing and confessing that there is a medium of immediate communication between him and his God; and all men who are [39] called as was Aaron, by direct revelation, and ordained for men, in things pertaining to God, that reconciliation may be brought to pass. "By this we learn that the Priesthood administers in a perfect organization or government, because it is the government ordained and upheld by a perfect Being: it is a holy and just authority, because it administers in things pertaining to God, and partakes of the virtue of all His attributes. It is reasonable, then, for us to conclude that God would require obedience and respect to be paid to His government wherever found, and that those who hold the Priesthood should be recognized as His messengers. "Upon a point so self-evident, we have no need to reason further to authorize us to remark, that in the administration of a perfect law, there must be perfect obedience to that law, on the part of the subjects who are governed by it; otherwise there is a violation of the law, which must be atoned for by the transgressor: if it were not so, the honour of the law would not be maintained; but the law of God, being perfect, not only provides for the salvation of all through mercy, but it is also armed with justice, that its supremacy may be maintained by meting out a just recompense to the transgressor. * * *" "According to examples which are recorded in sacred writ, and which have actually been witnessed by many of the Saints of the present dispensation, men are called to receive the Priesthood, and in virtue of it, perform a certain work for which they seem adapted, and afterwards they are suffered to dishonor that Priesthood by using the influence which they have gained, to lead others astray; and thereby dishonor and reproach have at times been brought upon those who considered it a duty to listen to their counsel. By being enabled thus to accomplish their covetous, lustful, and unlawful ends, they have brought disgrace and suffering upon others, incurred the wrath of God and the disapprobation of His people upon themselves, and the power of the Priesthood has altogether departed from them, for its virtue will not abide with those who violate its laws. [40] "Because of these facts, and the apparent imperfections of men on whom God confers authority, the question is sometimes asked, -- to what extent is obedience to those who hold the Priesthood required? This is a very important question, and one which should be understood by all Saints. In attempting to answer this question, we would repeat, in short, what we have already written, that willing obedience to the laws of God, administered by the Priesthood, is indispensable to salvation but we would further add, that a proper conservative to this power exists for the benefit of all, and none are required to tamely and blindly submit to a man because he has a portion of the Priesthood. We have heard men who hold the Priesthood remark, that they would do anything they were told to do by those who presided over them, if they knew it was wrong: but such obedience as this is worse than folly to us; it is slavery in the extreme; and the man who would thus willingly degrade himself, should not claim a rank among intelligent beings, until he turns from his folly. A man of God, who seeks for the redemption of his fellows, would despise the idea of seeing another become his slave, who had an equal right with himself to the favor of God; he would rather see him stand by his side, a sworn enemy to wrong, so long as there was place found for it among men. Others, in the extreme exercise of their almighty (!) authority, have taught that such obedience was necessary, and that no matter what the Saints were told to do by their Presidents, they should do it without asking any questions. "When the Elders of Israel will so far indulge in these extreme notions of obedience, as to teach them to the people, it is generally because they have it in their hearts to do wrong themselves, and wish to pave the way to accomplish that wrong; or else because they have done wrong, and wish to use the cloak of their authority to cover it with, lest it should be discovered by their superiors, who would require an atonement at their hands. "We would ask, For what is the Priesthood given unto men? It is that they may have a right to administer [41] the law of God. Have they then a right to make void that law? Verily no. When the law of God has gone forth from His own mouth, and been declared by the mouths of His Prophets and Apostles, saying, `Thou shalt not lie;' who can say by the virtue of his Priesthood, You may lie and be approved? The Lord and His Prophets have declared it as a law unto His people, `Thou shalt not commit adultery.' Then who can say, Thou mayest commit adultery, and it will be no sin? It is written as a law unto the Saints, `Thou shalt not kill.' Then we ask again, Who can kill and be forgiven? And in like manner it might be asked of all the laws of God, Who has the right to make them void? None can revoke the decree but Him by whom it was given; neither can the laws of God be trampled upon with impunity, or revoked by a lesser power than that by which they were framed. * * * "* * *If a man could have as much authority as the Almighty, it would not authorize him to do wrong, nor counsel another to do wrong; and the man that will administer with partiality, for the sake of screening iniquity, will find his stewardship will be taken from him. "In administering the government of God, there are three parties concerned, viz., the subject who is governed, the person who governs, and the person by whose permission, or under whose approbation, he governs. Should a person be required to violate a known law by his President, or if he is not satisfied with the counsel which he gives, he should not openly rebel against that President, but if they cannot see eye to eye, he should appeal privately to the next higher power or President, and where three are thus brought together who have a spirit to do right, right will prevail, and harmony be maintained. While such is the character of God's government that its genius and policy are to the end that iniquity may be swept from off the earth, persons need not think to excuse themselves for performing a known unlawful act simply because they were told to do it by another; if such an excuse as this would justify, none would ever need to come under condemnation; for men would be sure to find some one on whom to lay [42] the burden of their sins. The day has come when every one may expect to answer for their own sins, without attempting to cloak them with another's Priesthood. "Great is the responsibility of that man who is called to give counsel which involves the salvation of another; and when such counsel is given, it should be of that pure character, that the powers above him upon the earth, with angels and God, can approve. He will then have no occasion to destroy his own influence and power by telling others that it will be no sin for them to commit adultery, to lie, or steal, etc., etc., if they are told to do it by the Priesthood, and thereby pervert the right ways of the Lord, and bring reproach upon the honor of His cause. The Lord asks for no such confidence in His Priesthood as this, neither do good men who are under its influence. The Priesthood never demands a wrong at the hands of another, though men who hold the Priesthood may make such a demand, as has sometimes been the case, and for which they have had to suffer. "Where the authority of God is, there should the confidence of all men be reposed, sufficiently to obey its laws, but not to violate them; for we have not yet learned that it has power enough to save the transgressor in his sins. Some men have been so wise as to think the little authority they had was sufficient for them to set aside law and revelation, and mete out justice and judgment upon their own responsibility. But in the end they have found that responsibility to be greater than they could bear. * * * "* * *Some have supposed that the more authority men have in the kingdom of God, the greater is their liberty to disregard His laws, and that their greatness consists in their almost unlimited privileges, which leave them without restrictions; but this is a mistaken idea. Those who are the greatest in authority, are under the greatest restrictions; the law of their sphere is greater than that of those who are less in power, and the restrictions and penalty of that law are proportionably great; therefore they are under the greater obligation to maintain the virtue of the law and the institutions of God, otherwise confidence could not be reposed in [43] them, but distrust and evil surmisings would be the result; disaffection would be found lurking in every avenue of society, and by thus severing the cords of union, it would prove the destruction of any people. * * *" (M.S. 14:593-596, S.W. Richards, Ed.) Jan 1853 - Aug 1854: The Seer was a periodical published simultaneously in Washington, D. C. and Liverpool, England, by Orson Pratt. He was appointed "to write and publish periodicals, pamphlets, books, etc., illustrative of the principles and doctrines of the Church," (The Seer, p. 2), by Brigham Young. This periodical, in its earlier numbers, develops the principle of plurality of wives with many interesting items essentially related thereto. "PLURALITY OF WIVES is a doctrine very popular among most of mankind at the present day. It is practiced by the most powerful nations of Asia and Africa, and by numerous nations, inhabiting the Islands of the sea, and by the Aboriginal nations of the great Western Hemisphere. The one wife system is confined principally to a few small nations, inhabiting Europe and to those who are of European origin, inhabiting America. It is estimated by the most able historians of our day that about four-fifths of the population of the globe, believe and practice, according to their respective laws, the doctrine of a Plurality of Wives. If the popularity of a doctrine is in proportion to the numbers who believe in it, then it follows that the Plurality system is four times more popular among the inhabitants of the earth, than the one wife system. "Those nations who practice the Plurality doctrine consider it as virtuous and as right for one man to have many wives, as to have one only. Therefore, they have enacted laws, not only giving this right to their citizens, but also protecting them in it, and punishing all those who infringe upon the chastity of the marriage covenant by committing adultery with any one of the wives of his neighbor. Those nations do not consider it possible for a man to commit adultery with any one of those women to whom he has been legally married according to their [44] laws. The posterity raised up unto the husband through each of his wives, are all considered to be legitimate, and provisions are made in their laws for those children, the same as if they were the children of one wife. Adulteries, fornications, and all unvirtuous conduct between the sexes, are severely punished by them. Indeed, Plurality among them is considered, not only virtuous and right, but a great check or preventative against adulteries and unlawful connections which are among the greatest evils with which nations are cursed, producing a vast amount of suffering and misery, devastation and death; undermining the very foundations of happiness, and destroying the frame-work of society, and the peace of the domestic circle. "Some of the nations of Europe who believe in the one wife system have actually forbidden a plurality of wives by their laws; and the consequences are that the whole country among them is overrun with the most abominable practices? adulteries and unlawful connections prevail through all their villages, towns, cities, and country places to a most fearful extent. And among some of these nations these sinks of wickedness, wretchedness, and misery, are licensed by law; while their piety would be wonderfully shocked to authorize by law the Plurality system, as adopted by many neighboring nations. "The Constitution and laws of the United States, being founded upon the principles of freedom, do not interfere with marriage relations, but leave the nation free to believe in and practice the doctrine of a Plurality of wives, or to confine themselves to the one wife system just as they choose. This is as it should be; it leaves the conscience of man untrammeled, and so long as he injures no person, and does not infringe upon the rights of others, he is free by the Constitution to marry one wife, or many, or none at all, and becomes accountable to God, for the righteousness or unrighteousness of his domestic relations. "The Constitution leaves the several States and Territories to enact such law's as they see proper in regard to Marriages, provided that they do not infringe [45] upon the rights of conscience and the liberties guaranteed in that sacred document. Therefore, if any State or Territory feels disposed to enact law's, guaranteeing to each of its citizens the right to marry many wives, such laws would be perfectly constitutional; hence, the several States and Territories practice the one wife system out of choice, and not because they are under any obligations so to do by the National Constitution. Indeed, we doubt very much, whether any State or Territory has the constitutional right to make laws, prohibiting the Plurality doctrine in cases where it is practiced by religious societies, as a matter of conscience or as a doctrine of their religious faith. The first Article of the Amendments to the Constitution says, expressly, that `Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.' Now if even Congress, itself, has no power to pass a law `prohibiting the free exercise of Religion,' much less has any State or Territory power to pass such an act. "The doctrine of a Plurality of Wives was believed and practiced by Abraham, the father of the faithful; and we find that while in this practice the angels of God frequently ministered to him, and at one time dined with him; and God manifested Himself to him, and entered into familiar conversation with him. Neither God nor His angels reproved Abraham for being a Polygamist, but on the contrary, the Almighty greatly blessed him and made promises unto him, concerning both Isaac and Ishmael, clearly showing that Abraham practiced, what is called, Polygamy, under the sanction of the Almighty. Now, if the father of the faithful was thus blessed, certainly it should not be considered irreligious for the faithful who are called his children to walk in the steps of their father Abraham. Indeed, if the Lord, Himself, through His holy prophets, should give more wives unto his servants, as He gave them unto the prophet David, it would be a great sin for them to refuse that which He gives. In such a case, it would become a matter of conscience with them, and a part of their religion, and they would [46] be bound to exercise their faith in this doctrine, and practice it, or be condemned; therefore, Congress would have no power to prohibit the free exercise of this part of their religion; neither would the States or Territories have power, Constitutionally, to pass a law `prohibiting the free exercise thereof.' Now a certain religious society, called Shakers, believe it to be wrong for them to marry even one wife; it certainly would be unconstitutional for either the Congress or the States to pass a law, compelling all people to marry at a certain age, because it would infringe upon the rights of conscience among the Shakers, and they would be prohibited the free exercise of their religion. "From the foregoing Revelation, given through Joseph, the Seer, it will be seen that God has actually commanded some of His servants to take more wives, and has pointed out certain duties in regard to the marriage ceremony, showing that they must be married for time and for all eternity, and showing the advantages to be derived in a future state by this eternal union, and showing, still further, that, if they refused to obey this command, after having the law, revealed to them, they should be damned. This revelation, then, makes it a matter of conscience among all the Latter-Day Saints; and they embrace it as a part and portion of their religion, and verily believe that they cannot be saved and reject it. Has Congress power, then, to pass laws, `prohibiting' the Church of Jesus Christ of Latter-Day Saints, `the free exercise' of this article of their religion? Have any of the States or Territories a constitutional right to pass laws `prohibiting the free exercise of the religion' which the church of the Saints conscientiously and sincerely believe to be essential to their salvation? No: they have no such right. "The Latter-Day Saints have the most implicit confidence in all the revelations, given through Joseph, the prophet; and they would much sooner lay down their lives and suffer martyrdom, than to deny the least revelation that was ever given to him. In one of the revelations through him, we read that God raised up wise men and inspired them to write the Constitution of our [47] country, that the freedom of the people might be maintained, according to the free agency which He had given to them; that every man might be accountable to God and not to man, so far as religious doctrines and conscience are concerned. And the more we examine that sacred instrument, framed by the wisdom of our illustrious fathers, the more we are compelled to believe that an invisible power controlled, dictated, and guided them in laying the foundation of liberty and freedom upon this great Western Hemisphere. To this land the Mahomedan -- the Hindu -- the Chinese can emigrate and each bring with him his score of wives and his hundred children, and the glorious Constitution of our country will not interfere with his domestic relations. Under the broad banner of the Constitution he is protected in all his family associations: none have a right to tare any of his wives or his children from him. So likewise, under the broad folds of the Constitution, the Legislative Assembly of the Territory of Utah have the right to pass laws, regulating their matrimonial relations, and protecting each of their citizens in the right of marrying, one or many wives, as the case may be. If Congress should repeal those laws, they could not do so on the ground of their being unconstitutional. And even, if Congress should repeal them, there still would be no law in Utah, prohibiting the free exercise of that religious right: neither do the citizens of Utah feel disposed to pass such an unconstitutional act which would infringe upon the most sacred rights of conscience. "Tradition and custom have great influence over nations. Long established customs, whether right or wrong, become sacred in the estimation of Mankind. Those nations who have been accustomed from time immemorial to the practice of what is called Polygamy, would consider a law abolishing it, as the very height of injustice and oppression; the very idea of being limited to the one wife system, would be considered not only oppressive and unjust, but absolutely absurd and ridiculous; it would be considered an innovation upon the long established usages, customs, and laws of numerous and powerful nations -- an innovation of the most danger-[48]ous character, calculated to destroy the most sacred rights and privileges of family associations -- to upset the very foundations of individual rights, rendered dear and sacred by being handed down to them from the most remote ages of antiquity. "On the other hand, the European nations who have been for centuries restricted by law to the one wife theory, would consider it a shocking innovation upon the customs of their fathers to abolish their restrictive laws, and to give freedom and liberty, according to the plurality system. It is custom, then, in a great degree, that forms the conscience of nations and individuals in regard to the marriage relationships. Custom causes four-fifths of the population of the globe to decide that Polygamy, as it is called, is a good, and not an evil practice; custom causes the balance, or the remaining fifth, to decide in opposition to the great majority. "Those individuals who have strength of mind sufficient to divest themselves entirely from the influence of custom, and examine the doctrine of a Plurality of Wives under the light of reason and Revelation, will be forced to the conclusion that it is a doctrine of Divine origin; that it was embraced and practiced under the Divine sanction, by the most righteous men who ever lived on the earth; holy Prophets and Patriarchs who were inspired by the Holy Ghost -- who were enwrapt in the visions of the Almighty -- who conversed with holy angels -- who saw God face to face, and talked with Him as a man talks with his friend -- were `Polygamists,' that is, they had many wives -- raised up many children by them -- and were never reproved, by the Holy Ghost, nor by Angels, nor by the Almighty for believing in and practicing such a doctrine; on the contrary, each one of these `Polygamists' received, by revelation, promises and blessings for himself, for his wives, and for his numerous children, born unto him by his numerous wives. Moreover, the Lord, Himself, gave revelation to different wives, belonging to the same man, revealing to them the great blessings which should rest upon their posterity; angels also were sent to comfort and bless them; and in no in-[49]stance do we find them reproved for having joined themselves in marriage to a `Polygamist,' Indeed, the Lord, Himself, gave laws, not to prohibit `Polygamy,' but showing His will in relation to the children raised up by the different wives of the same man; and furthermore, the Lord, Himself, actually officiated in giving David all the wives of Saul; this occurred, too, when David already had several wives which he had previously taken: therefore, as the Lord did actually give into David's own bosom all the wives of Saul, He must not only have sanctioned `Polygamy,' but established and instituted it upon a sure foundation by giving the wives, Himself, the same as he gave Eve to Adam. Therefore, those who are completely divested from the influence of National customs, and who judge concerning this matter by the word of God, are compelled to believe, that the Plurality of wives was once sanctioned, for many ages, by the Almighty; and by a still further research of the Divine oracles, they find no intimations that this Divine institution was ever repealed. It was an institution, not originated under the law of Moses, but it was of a far more ancient date; and instead of being abolished by that law, it was sanctioned and perpetuated: and when Christ came to fulfil that law, and to do it away by the introduction of a better Covenant, He did not abolish the plurality system: not being originated under that law, it was not made null and void when that law was done away. Indeed, there were many things in connection with the law that were not abolished when the law was fulfilled; as for instance, the ten commandments which the people under the gospel covenant were still obliged to obey; and until we can find some law of God abolishing and prohibiting a plurality of wives, we are compelled to believe it a Divine institution; and we are, furthermore, compelled to believe, that if this institution be entered into now, under the same principles which governed the holy Prophets and Patriarchs, that God will approbate it now as much as He did then; and that the persons who do thus practice it conscientiously and sincerely, are just as honorable in the sight of God, as those who have but one wife. And that which [50] is honorable before God should be honorable before men; and no one should be despised when he acts in all good conscience upon any principle of doctrine; neither should there be laws in any of these States or Territories to compel any individual to act in violation to the dictates of his own conscience: but every one should be left in all matters of religion to his own choice, and thus become accountable to God, and not to his fellow man. "* * *The first great commandment which God gave unto mankind, as recorded in the scriptures, was, to `Be fruitful, and multiply, and replenish the earth.' (Gen. 1:28.) The principal object was to people this creation with myriads of intelligent moral beings, after His own image and likeness, endowed with God -- like capacities, and capable of progressing in the grand scale of knowledge and happiness, until they should receive a fulness, and become like God, and be glorified in Him, and He in them, that they might be one in glory, and in power, and in dominion. Herein is God glorified, because there are millions of beings who eventually become like Himself, with whom He can associate, and who are capable of understanding and appreciating all the fulness of His glorious attributes, and of acting with Him in the most perfect harmony in all the magnificent works of Creation. Herein are the dominions of the Almighty enlarged, by the accession of new, worlds, peopled with beings in His own form and of His own order. And herein joy, and gladness, and happiness, reign in the bosom of the great Creator, in all their fulness and perfection, because He exercises His infinite goodness in the formation of numberless worlds, peopled with beings upon whom, if obedient, He bestows all the fulness of His own great perfections. "If, then, the multiplication of human beings adds to the dominions of the Almighty, glorifies His name, and gives Him an opportunity of displaying His infinite goodness, it is reasonable to suppose that He would give laws unto mankind, regulating them upon so important a subject -- a subject fraught with consequences that are eternal. Think, for one moment, of the great [51] responsibilities, resting upon the father and mother of an infant child: they have been instruments, in giving existence to a being, capable of eternal happiness or of eternal misery; they have been entrusted with the protection and instruction of a being in the image and likeness of God who, by proper training, may soar aloft in wisdom, and knowledge, and power, and God-like majesty to the realms of immortality and everlasting light; they have been entrusted with a treasure infinitely more valuable than all the riches and honors of this world -- a treasure which, by their mismanagement may be lost -- eternally lost -- a treasure for which they are accountable in the great judgment of quick and dead. O, how great will be the glory and happiness of that man and woman who have obeyed that great first commandment to `Multiply,' and have trained up themselves and their children unto life and immortality! On the other hand, what wretchedness and misery, will be inflicted upon those who have been instruments of unlawful connections, whose illegitimate children will remain as a standing curse, both in time and in eternity, to testify loudly of the unvirtuous associations of their guilty parents! O, how fearful the responsibilities, resting upon mankind in regard to this momentous subject! "It is because of the infinitely important consequences, involved in the multiplication of the human species, that God has regulated the same by the strictest kind of laws. He has not permitted an indiscriminate intercourse between the sexes, as among the dumb brutes; but He has ordained Marriage as the only justifiable means through which the sexes can legally `multiply and replenish the earth.' All connections out of the marriage covenant, are unlawful in the sight of God; and all who are guilty of such crimes will be severely punished for the same. In ancient times persons committing adulteries, fornications, and unvirtuous connections, were punished with death, according to the law of God, which reads as follows: "`If a man be found lying with a woman married to an husband, then they shall both die, both the man that [52] lay with the woman, and the woman: so shalt thou put away evil from Israel. If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie with her; then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbor's wife: so shalt thou put away evil from among you. But if a man find a betrothed damsel in the field, and the man force her, and lie with her: then the man only that lay with her shall die.' (Deuteronomy, 22:22, 25.) "The great abhorrence which the Lord manifested towards all unvirtuous connections, may be clearly seen from the following: "`If any man take a wife, and go in unto her, and hate her, and give occasions of speech against her, and bring up an evil name upon her, and say, I took this woman, and when I came to her, I found her not a maid.' And, `if this thing be true, and the tokens of virginity be not found for the damsel: then they shall bring out the damsel to the door of her father's house, and the men of her city shall stone her with stones that she die; because she hath wrought folly in Israel, to play the whore in her father's house: so shalt thou put evil away from among you.' (Deuteronomy 22:13, 14, 20, 21.) "It was pleasing to the Lord to have such wicked characters put to death. Phinehas, the grandson of Aaron, was greatly blessed of the Lord, for putting to death a man and woman who were guilty of unlawful connections: we give the history of this event in the words of scripture. "`And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation. And when Phinehas, the son of Eleazer, the son of Aaron, the priest, saw it, he rose up from among the congregation and took a javelin in his hand; and he went after [53] the man of Israel into the tent, and thrust both of them through. * * *So the plague was stayed from the children of Israel. And those that died in the plague were twenty and four thousand. And the Lord spake unto Moses, saying, Phinehas, the son of Eleazer, the son of Aaron, the priest, hath turned my wrath away from the children of Israel while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy. Wherefore, say, behold, I give unto him my covenant of peace: and he shall have it, and his seed after him, even the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel.' (Numbers 25:6-13.) "Why was the Lord so displeased with the sexes that he would punish them with death for unvirtuous conduct? It was, because He had ordained marriage as the only lawful way of multiplying the human race. The direful effects which follow unvirtuous associations, can easily be perceived, even though there were no law of God against such evils. First, illegitimate children are thrown upon the world without any lawful protector to look after their temporal welfare. Secondly, these children have not the moral advantages, which should be derived from the teachings and examples of lawful parents, and, consequently, are in greater danger of losing their eternal salvation. And lastly, an indiscriminate intercourse between the sexes would break up all family associations, and destroy the harmony and peace, enjoyed in the domestic circle; fathers would not know their own children, and children could not, with confidence, say who were their fathers: such an order of things would be deplorable, and would strike a deadly blow at the foundation of all domestic happiness. Many other dreadful consequences might also be named, as the result of licentiousness, such as jealousies, want of confidence, loathsome diseases transferred to posterity, all of which evils are abhorrent to the feelings of every good man. It is for this reason, that God has enacted strict laws in regard to all these crimes. It is for this reason, that He punishes with such heavy [54] penalties those who violate these sacred laws. "Adulterers, and unvirtuous persons were not only to be punished temporally, but also spiritually, after this life. Hence, the Lord says, `The fearful, and unbelieving, and the abominable, and murderers and whoremongers, and sorcerers, and idolators, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. ' (Rev. 21:8.) Punishment by a temporal death is not sufficient to satisfy the demands of justice: they must suffer the penalties of the second death also. "The same strictness against all unvirtuous conduct is taught in the Book of Mormon, as may be seen from the following quotations: "O the wise, and the learned, and the rich, that are puffed up in the pride of their hearts, and all those who preach false doctrines, and all those who commit whoredoms, and pervert the right way of the Lord; wo, wo, wo be unto them, saith the Lord God Almighty, for they shall be thrust down to hell.' (2 Nephi 12:2.) "The prophet Alma, in speaking to his son on this same subject, says, `Know ye not, my son, that these things are an abomination in the sight of the Lord; yea, most abominable above all sins, save it be the shedding of innocent blood, or denying the Holy Ghost.' (Alma 19:1.) "In another place, the Lord says to the ancient inhabitants of America, as follows: "`I, the Lord God, delight in the chastity of women. And whoredoms are an abomination before me; thus saith the Lord of Hosts. Wherefore, this people shall keep my commandments, saith the Lord of Hosts, or cursed be the land for their sakes. For if I will, saith the Lord of Hosts, raise up seed unto me, I will command my people; otherwise, they shall hearken unto these things. For behold, I, the Lord, have seen the sorrow, and heard the mourning of the daughters of my people in the land of Jerusalem; yea, and in all the lands of my people because of the wickedness and abominations of their husbands. And I will not suffer, saith the Lord of Hosts, that the cries of the fair daughters of this people, [55] which I have led out of the land of Jerusalem, shall come up unto me, against the men of my people, saith the Lord of Hosts; for they shall not lead away captive the daughters of my people, because of their tenderness, save I shall visit them with a sore curse, even unto destruction: for they shall not commit whoredoms, like unto them of old, saith the Lord of Hosts.' (Book of Jacob 2:6.) "When Jesus appeared unto the ancient Nephites, in the northern part of what we call South America, He taught them, concerning adultery in these words: "`Behold,it is written by them of old time, that thou shalt not commit adultery; but I say unto you, that whosoever looketh on a woman, to lust after her, hath committed adultery already in his heart. Behold, I give unto you a commandment, that ye suffer none of these things to enter into your heart; for it is better that ye should deny yourselves of these things, wherein ye will take up your cross, than that ye should be cast into hell.' (Book of Nephi, page 460, chap. 5:10.) "The same doctrine is taught in the revelations and commandments, given through Joseph, the Seer, unto this church. In February, 1831, the Lord spake thus: "`Thou shalt love thy wife with all thy heart, and shalt cleave unto her and none else; and he that looketh upon a woman to lust after her, shall deny the faith, and shall not have the Spirit, and if he repents not, he shall be cast out. Thou shalt not commit adultery; and he that committeth adultery and repenteth not, shall be cast out; but he that has committed adultery and repents with all his heart, and forsaketh it, and doeth it no more, thou shalt forgive; but if he doeth it again, he shall not be forgiven, but shall be cast out.' (Book of Covenants, sec. 13, par. 7.) "`And if any man or woman shall commit adultery, he or she shall be tried before two elders of the church or more, and every word shall be established against him or her by two witnesses of the church, and not of the enemy; but if there are more than two witnesses it is better. But he or she shall be condemned by the mouth of two witnesses, and the elders shall lay the [56] case before the church, and the church shall lift up their hands against him or her, that they may be dealt with according to the law of God. And if it can be, it is necessary that the bishop is present also. And thus ye shall do in all cases which shall come before you.' (Sec. 13, par. 22.) "The saints are prohibited, by revelation, to receive certain persons into the church. The Lord says: "`Behold, verity I say unto you, that whatever persons among you, having put away their companions for the cause of fornication, or in other words, if they shall testify before you in all lowliness of heart that this is the case, ye shall not cast them out from among you; but if ye shall find that any persons have left their companions for the sake of adultery, and they themselves are the offenders, and their companions are living, they shall be cast out from among you. And again I say unto you, that ye shall be watchful and careful, with all inquiry, that ye receive none such among you, if they are married; and if they are not married, they shall repent of all their sins, or ye shall not receive them' (Sec. 13, par. 20.) "And again, the word of the Lord came unto Joseph, the Seer, in August, 1831, saying: "`There were among you adulterers and adulteresses; some of whom have turned away from you, and others remain with you, that hereafter shall be revealed. Let such beware and repent speedily, lest judgments shall come upon them as a snare, and their folly shall be made manifest, and their works shall follow them in the eyes of the people. And, verily, I say unto you, as I have said before, he that looketh on a woman to lust after her, or if any shall commit adultery in their hearts, they shall not have the Spirit, but shall deny the faith, and shall fear: wherefore, I, the Lord, have said that the fearful, and the unbelieving, and all liars, and whosoever loveth and maketh a lie, and the whoremonger, and the sorcerer, shall have their part in that lake which burneth with fire and brimstone, which is the second death. Verily I say, that they shall not have part in the first resurrection. And, now, behold, I, the Lord, say [57] unto you, that ye are not justified, because these things are among you; nevertheless, he that endureth in faith, and doeth my will, the same shall overcome, and shall receive an inheritance upon the earth, when the day of transfiguration shall come.' (Sec. 20, par. 4, 5, 6.) "In all these quotations from ancient and modern revelations, every one can see the dreadful consequences, arising from the least indulgence of these sinful lusts. Those persons who suffer unvirtuous thoughts to come into their hearts, and cherish them there for one moment will find themselves under condemnation; they have broken the law of God; they have become defiled by their wicked thoughts, and unless they repent, the Spirit will depart from them; for the Holy Ghost dwelleth not in unholy temples, and they will be left in darkness, and their faith will die away, and they will be filled with fear, and finally be cast down to hell. "The Latter-Day Saints are under greater obligations than any other people on the whole earth, to keep themselves pure and virtuous before the Lord -- to refrain from adulteries, fornications, licentiousness, all unlawful connections, all uncleanness, all fleshly lusts, all unvirtuous and unholy desires, and from all lustful thoughts and carnal affections; for we have been faithfully warned, again and again, by the voice of that great prophet and revelator, Joseph Smith; we have been warned by the voice of inspiration -- by the voice of angels -- by the voice of the ancient prophets of America, speaking as it were from the dead through the medium of their ancient records -- we have been warned by the voice of God, threatening us with destruction, and with the miseries of the second death, if we do not keep ourselves entirely free and pure from all these sinful soul destroying lusts. If we reject so great warnings, and sin against so great light, how can we obtain forgiveness, or escape the damnation of hell? The Lord our God is a holy and just God -- faithful and true in all His words, and will in nowise vary from that which He hath said; for judgment goeth before His face, and justice and righteousness is the habitation of His throne! O ye Saints of the last days, do you realize the fearful -- the [58] infinitely important -- the eternal responsibilities which rest upon you, to watch over yourselves, your children, and all who are placed under your charge? Do you realize that your condemnation and punishment will be in proportion to the light and knowledge against which you sin? If you fully understand and appreciate the warnings which you have received, happy are you, if you give heed and obey the voice of the Lord your God, for great shall be your reward, and eternal shall be your glory. But if any among you harden their hearts, and yield themselves unto the wicked lusts of their flesh, and suffer themselves to be defiled by cherishing in their minds unvirtuous thoughts and unholy desires, they shall speedily be visited by sore judgments, and their names shall be blotted out from under heaven, and they shall be thrust down to hell, where there is weeping, and wailing, and gnashing of teeth. "From the foregoing quotations and remarks, it will be seen, that the Latter-Day Saints have stricter notions of virtue, and consider themselves under greater obligations to refrain, not only from unvirtuous acts, but from unvirtuous thoughts, than any other people under Heaven. But do the Saints actually demonstrate by their practices, that they believe what the Lord has taught them upon these subjects? Do they practice virtue, as well as deliver the precepts thereof? We answer, let the practices of the thirty thousand Saints in Utah, speak; let strangers who have traveled through our flourishing territory, declare; let the records of the courts of justice bear witness; let the injured females, if there be any, whose character and reputation have been destroyed by the vile seducer, publish their wrongs; let illegitimate children, if Utah affords them, come forth as a public monument of our disgrace; if a house of ill fame can be found throughout the length and breadth of our territory, then let the Saints hide their faces in shame, and the sons and daughters of Utah blush before the Heavens; if an adulterer or seducer of female virtue, can be found in all that land, then let the elders be clad in sackcloth, and the Saints put on the garments of mourning, and weep before the Lord, day and night, [59] until the evil be taken from their midst. "But have not some of the Saints in Utah more wives than one? Yes: and they take good care of them too; and teach them and their children the great principles of virtue and holiness by example as well as by precept. But is it not sinful, for a man to have more than one wife living at the same time? If it is, the Bible has not told us of it. But is it not contrary to the Christian religion? If it is, the Christian religion has not revealed it as an evil. But do you not really think that it is contrary to the will of God for a man, in these days, to take a plurality of wives? Yes, unless God shall give them to him by a revelation through a holy prophet. Is it not contrary to the Constitution and laws of the United States for the citizens of Utah to practice the plurality of wives? No; neither the Constitution nor the laws of the United States, have said anything on the subject of marriage or domestic relations. But is it not contrary to the laws of the Territory? No; the Legislature of that Territory do not feel disposed to debar her citizens of any blessings or privileges, enjoyed under the sanction of the Almighty, by holy prophets and patriarchs of old. "Do you believe that the Book of Mormon is a divine revelation? We do. Does that book teach the doctrine of plurality of wives? It does not. Does the Lord in that book forbid the plurality doctrine? He forbid the ancient Nephites to have any more than one wife. What does the Book of Mormon say on this subject? It says, as follows, `Thus saith the Lord, I have led this people forth out of the land of Jerusalem by the power of mine arm, that I might raise up unto me a righteous branch from the fruit of the loins of Joseph. Wherefore, I, the Lord God, will not suffer that this people shall do like unto them of old. Wherefore, my brethren, hear me, and hearken to the word of the Lord; for there shall not any man among you have save it be one wife; and concubines he shall have none.' (Book of Jacob, 2:6.) Why were the ancient Nephites restricted to the one wife system? Because, first, the number of males and females among them, at the time the command was given, [60] was about equal. Secondly, there was no probability that judgments, wars, or any other calamities which were to befall their nation, would produce a disproportionate number of males and females. Thirdly, this small remnant of the tribe of Joseph were, at that time, about equally righteous; and one was about as capable of raising up a family in righteousness as another. And lastly, the Lord, Himself, informs them, in the same connection with the quotation which I have just made, that if He would have them practice differently from what He had previously taught them, it must be by his command. It reads as follows: `For if I will, saith the Lord of Hosts, raise up seed unto me, I will command my people; otherwise, they shall hearken unto these things.' Thus we see, that a man among the Nephites, by the law of God, had no right to take more than one wife, unless the Lord should command for the purpose of raising up seed unto Himself. Without such a command, they were strictly limited to the one wife doctrine: `otherwise' I says the Lord, `they shall hearken unto these things;' that is, without an express command, they should hearken to the law, limiting them to one wife. So it is in this church of Latter Day Saints, every man is strictly limited to one wife, unless the Lord, through the President and Prophet of the Church, gives a revelation permitting him to take more. Without such a revelation it would be sinful, according to the Book of Mormon, which this church are required to obey. Hence, the Book of Mormon is somewhat more strict than the Bible; for there is nothing in the Bible that limits mankind to one wife, but the Book of Mormon does absolutely forbid a man to have more than one wife, unless God shall command otherwise. "Now in the early rise of this church, the Lord gave no command unto any of His servants authorizing them to take more than one wife, but on the contrary, said unto them that they should give heed to that which was written in the Book of Mormon; therefore, they were under the strictest obligations to confine themselves to one wife, until a commandment came to the contrary, which the Lord did not see proper to give unto any of [61] them, until about thirteen years after the first organization of the church. The church, therefore, are still restricted, by the severest penalties, to one wife, according to the Book of Mormon, unless in individual cases where the Lord shall, by revelation, direct otherwise. "No man in Utah, who already has a wife, and who may desire to obtain another, has any right to make any propositions of marriage to a lady, until he has consulted the President over the whole church, and through him, obtains a revelation from God, as to whether it would be pleasing in His sight. If he is forbidden by revelation, that ends the matter: if, by revelation, the privilege is granted, he still has no right to consult the feelings of the young lady, until he has obtained the approbation of her parents, provided they are living in Utah; if their consent cannot be obtained, this also ends the matter. But if the parents or guardians freely give their consent, then he may make propositions of marriage to the young lady; if she refuse these propositions, this also ends the matter; but if she accept, a day is generally set apart by the parties for the marriage ceremony to be celebrated. It is necessary to state, that before any man takes the least step towards getting another wife, it is his duty to consult the feelings of the wife which he already has, and obtain her consent, as recorded in the 24th paragraph of the revelation, published in the first No. of `The Seer.' "When the day set apart for the solemnization of the marriage ceremony has arrived, the bridegroom, and his wife, and also the bride, together with their relatives, and such other guests as may be invited, assemble at the place which they have appointed. The scribe then proceeds to take the names, ages, native towns, counties, states, and countries of the parties to be married, which he carefully enters on record. The President, who is the Prophet, Seer, and Revelator over the whole church throughout the world, and who alone holds the keys of authority in this solemn ordinance, (as recorded in the 2d and 5th paragraphs of the Revelation on Marriage,) -- calls upon the bridegroom, and his wife, [62] and the bride to arise, which they do, fronting the President. The wife stands on the left hand of her husband, while the bride stands on her left. The President, then, puts this question to the wife: "`Are you willing to give this woman to your husband to be his lawful and wedded wife for time and for all eternity? If you are, you will manifest it by placing her right hand within the right hand of your husband.' "The right hands of the bridegroom and bride, being thus joined, the wife takes her husband by the left arm, as if in the attitude of walking: the President, then, proceeds to ask the following question of the man: "`Do you brother, (calling him by name,) take sister, (calling the bride by her name,) by the right hand to receive her unto yourself to be your lawful and wedded wife, and you to be her lawful and wedded husband for time and for all eternity, with a covenant and promise, on your part, that you will fulfil all the laws, rites, and ordinances, pertaining to this holy matrimony, in the new and everlasting covenant, doing this in the presence of God, angels, and these witnesses of your own free will and choice?' "The bridegroom answers, yes. "The President, then, puts the question to the bride: "`Do you, sister, (calling her by name,) take brother, (calling him by name,) by the right hand, and give yourself to him, to be his lawful and wedded wife for time and for all eternity with a covenant and promise, on your part, that you will fulfil all the laws, rites, and ordinances, pertaining to this holy matrimony, in the new and everlasting covenant, doing this in the presence of God, angels, and these witnesses of your own free will and choice?' "The bride answers, yes. "The President then says, "`In the name of the Lord Jesus Christ, and by the authority of the Holy Priesthood, I pronounce you legally and lawfully husband and wife for time and for all eternity; and I seal upon you the blessings of the holy resurrection, with power to come forth in the morning of the first resurrection, clothed with glory, immortal-[63]ity, and eternal lives; and I seal upon you the blessings of thrones, and dominions, and principalities, and powers, and exaltations, together with the blessings of Abraham, Isaac, and Jacob, and say unto you be fruitful and multiply, and replenish the earth, that you may have joy and rejoicing in your posterity in the day of the Lord Jesus. All these blessings, together with all other blessings pertaining to the new and everlasting covenant, I seal upon your heads, through your faithfulness unto the end, by the authority of the Holy Priesthood, in the name of the Father, and of the Son, and of the Holy Ghost, Amen.' "The scribe, then, enters on the general record, the date and place of the marriage, together with the names of two or three witnesses who were present. * * * "* * *In the Revelation on Marriage, we are informed that there is never but one man on the earth at the same time who holds the keys to minister the ceremony of marriage for time and for all eternity, and to seal the same on earth with authority, so that it may be acknowledged and sealed in Heaven. The keys of authority are conferred by revelation, and by the holy annointing, upon the Prophet, Seer, and Revelator of the church, who is the President over all the saints throughout the world. In cases where it is inconvenient for him to attend, he has the authority to appoint others to officiate in his stead. But in all cases of this nature, he must be consulted by the parties, and his sanction be obtained. "When a man who has a wife, teaches her the law of God, as revealed to the ancient patriarchs, and as manifested by new revelation, and she refuses to give her consent for him to marry another according to that law, then, it becomes necessary, for her to state before the President the reasons why she withholds her consent; if her reasons are sufficient and justifiable and the husband is found in the fault, or in transgression, then, he is not permitted to take any step in regard to obtaining another. But if the wife can show no good reason why she refuses to comply with the law which was given unto Sarah of old, then it is lawful for [64] her husband, if permitted by revelation through the prophet, to be married to others without her consent, and he will be justified, and she will be condemned, because she did not give them unto him, as Sarah gave Hagar to Abraham, and as Rachel and Leah gave Bilhah and Zilpah to their husband, Jacob. "It is the duty of a man who takes another wife to look after her welfare and happiness, and to provide for her the comforts of life the same as for the first, for the Scripture, in speaking of such a man, says, `If he take him another wife; her food, her raimant, and her duty of marriage, shall he not diminish.' (Exodus 21:10.) "There is no particular rule, as regards the residence of the different branches of a family. It is very frequently the case that they all reside in the same dwelling, and take hold unitedly and with the greatest cheerfulness, of the different branches of household or domestic business, eating at the same table, and kindly looking after each other's welfare, while the greatest peace and harmony prevail year after year. Their children play and associate together with the greatest affection as brothers and sisters; while each mother apparently manifests as much kindness and tender regard for the children of the others, as for her own. And morning and evening, when the husband calls together his family to worship the Lord and call upon his name, they all bow the knee, and, with the greatest union of feeling, offer their devotions to the Most High. "It is sometimes the case that the husband provides for his wives separate habitations, as Jacob did for his four wives, each of whom had a separate tent. (See Genesis, 31:33.) Where all the wives are equally faithful, the husband generally endeavors to treat them all without partiality. "Jealousy is an evil with which the saints in Utah are but seldom troubled: it is an evil that is not countenanced by either male or female; and should any indulge such a passion, they would bring a disgrace and reproach upon themselves which they could not easily wipe away. And indeed, it is very rare, that there are any causes [65] for jealousy; for the citizens of that Territory think more of their virtue than they do of their lives. They know, that if they have any connections out of the marriage covenant, they not only forfeit their lives by the law of God, but they forfeit their salvation also. With such views resting upon the minds of both old and young, the people have the greatest of confidence in each other's integrity: they can entrust their wives and daughters, without any distrust, to the protection and care of their neighbors. Under the strict and rigid law's of virtue which prevail and are carried into general practice, wives are not in constant fear of the inconstancy of their husbands; parents are not fearful of their children being seduced and their characters being destroyed; neither are they fearful that their children will form contracts of marriage without their consent; for such a thing is not allowed in the whole territory. Such a state of things actually existing, not in theory alone, but in general practice, removes every cause for jealousy, distrust, and want of confidence, and lays a broad and permanent foundation for peace and union. If a man ill-treats any one of his wives, he is looked upon as having violated the law of God, and it is difficult for him to recover from the disgrace. "There are more quarrelings, and jealousies, and disunions, and evil speakings, in one week, among two thousand families, taken at random anywhere in the United States or England, than would be seen throughout all Utah Territory in five years. And there is more unvirtuous conduct practiced in one day in New York City, or Albany, or Buffalo, or Cincinnati, or St. Louis, than would be practiced in Utah in a thousand generations, unless they greatly degenerated from their present standard of morals. "If the Gentile nations consider Patriarchal Matrimony `a mote' which has got into the Saints' eyes, let them, before they undertake to pluck it out, extricate the great beams from their own eyes, and then they will learn that what they supposed to be `a mote' is in reality a divine institution, which was practiced by the [66] most holy men that ever lived in ancient times under the sanction and approbation of the Almighty. "Tradition causes individuals and nations to `strain at a gnat and swallow a camel.' They cry out, as though they were frightened out of their senses, because a territory practices legal and lawful matrimony after the pattern set before them in the Scriptures; but they can swallow down comparatively easy, without scarcely uttering a groan, the polluted wretched, most filthy sinks of iniquity, that prevail to an alarming extent in all the large towns, cities, and sea-ports among the Gentile nations. One such den of pollution, in ancient times, would have brought down the heaviest judgments of the Almighty upon the whole nation of Israel, until they irradicated the evil, root and branch, from their midst. Yes, even for one case of adultery, almost the whole tribe of Benjamin were destroyed, and that, too, by the command of God. (See 19, 20, and 21, chapters of Judges.) But now tens of thousands of public prostitutes may be found in one city such as New York, and ninety thousand in another like London, and yet the United States and England call themselves Christian nations, and pretend to worship God with all these abominations under their notice, Are the nations justified who suffer such great wickedness in their midst? Verily no. "Can anyone suppose that God has changed so that he does not look upon adulterous and unvirtuous practices now with the same degree of abhorrence as he did anciently? If for one sin of this description, twenty-five thousand Benjaminites, together with their wives and little children were destroyed by the command of God, what must be the fierce wrath and terrible judgments laid up against modern Christendom who have suffered these abominations to prevail among them, not in a few isolated cases existing for a moment, but in hundreds of thousands of cases, where public prostitutes swarming forth from their deathly hellish dens, like so many venomous serpents, have corrupted nations and generations for centuries and for ages! "Let this nation put these evils from their midst; let [67] them enact strict laws to protect the virtue of the country; let the heaviest penalties be inflicted upon all public prostitutes, and upon all those who encourage the same, either by precept or example; let the priests and the people, the rulers and the ruled, clothe themselves in sackcloth and weep before the Lord for the sins of the nation, which have reached unto the heavens and cry aloud for vengeance; let them cleanse the land and wipe out of existence these soul-destroying abominations: then let them teach Utah virtue, and their precepts will be heard and their admonitions received; then will the valiant-hearted sons and daughters of the Mountain Territory believe that there is virtue still left in the land; and then shall the nation find favor in the sight of heaven, and rise up in strength, in power, in glorious majesty, and extend their dominions east west, north, and south, and shall rule in triumph and everlasting honor unto the ends of the earth. But until then let them hide their faces in shame and blush in deep silence at the floodgates of iniquity which pour forth their torrents of corruption and death in all parts of the land. "Why do the Saints marry for all eternity as well as for time? Because both male and female expect to have a resurrection from the dead, and wish to enjoy each other's society in the capacity of husbands and wives in the eternal worlds. Do the saints believe that all those who have been husbands and wives in this life will enjoy that relationship after the resurrection? No; they do not believe that any will enjoy that privilege excepting those who have been married by the word of the Lord, and by his authority for eternity. When a man and w oman enter into matrimonial contracts and covenant to be each other's companion until death, they have claim upon each other for this life only; when death comes, their marriage contracts and covenants expire; and in the resurrection, however much they may desire to enjoy themselves in all the endearing relationships of husband and wife, they will find that their contracts and covenants which were made for time only, give them no title to each other in eternity. Therefore, they will not [68] be permitted under any conditions whatever to live together as husband and wife. But can they not renew their contracts and be married again in that life? No: for Jesus says, `In the resurrection they neither marry nor are given in marriage, but are as the angels of God in heaven.' (Matthew 22:30.) Those who have not secured their marriage for eternity in this life, can never have it attended to hereafter; therefore, if they should through faithfulness even be saved, yet they would be no higher than the angels, and would be compelled to live separately and singly, and consequently without posterity, and would become servants to all eternity, for those who are counted worthy to become kings and priests, and who will receive thrones and kingdoms, and an endless increase of posterity, and inherit a far more exceeding and eternal weight of glory. Such will need myriads of servants as their kingdoms and dominions increase; and the numbers requisite will be found among those who kept not the higher law, but still rendered themselves worthy of an inferior reward. "* * *Can a woman have more than one husband at the same time? No: Such a principle was never sanctioned by scripture. The object of marriage is to multiply the species, according t o the command of God. A woman with one husband can fulfil this command, with greater facilities, than if she had a plurality; indeed, this would, in all probability frustrate the great design of marriage, and prevent her from raising up a family. As a plurality of husbands, would not facilitate the increase of posterity, such a principle never was tolerated in scripture. But a plurality of wives would be the means of greatly increasing a family, and of thus fulfilling the command, not only to a far greater extent on the part of the husband, but also on the part of the females who otherwise might have been under the necessity of remaining single forever. As instances of the great increase, arising from a plurality of wives, we will mention several of the Judges of Israel; one of whom had thirty sons; another had thirty sons and thirty daughters; another had forty sons; (the number of [69] daughters is not mentioned;) another mighty man of God, namely Gideon, had seventy-two sons; (the number of daughters is not known.) (See Judges 8:30, 31; also 9:5; and 10:3, 4; and 12:8, 9,14.) Among all the people of Israel, the Lord chose Gideon, a man having many wives and children, to redeem His people from bondage. To this Polygamist he sent his angel, and showed him great signs and wonders, and gave him many revelations how to deliver Israel. "The Psalmist says, `Lo, children are an heritage of the Lord: and the fruit of the womb is his reward. Happy is the man that hath his quiver full of them; they shall not be ashamed, but they shall speak with the enemies in the gate.' (Ps. 127:3, 5.) The reward which God bestows upon his people is children. The Lord's heritage is children: hence the great anxiety of holy men and holy women in ancient times to increase their children. And hence me Psalmist predicted, concerning the redeemed of the Lord that should be gathered `out of the lands, from the east, and from the west, from the north, and from the south,' that after they should wander in the wilderness, in a solitary way where they should be permitted to `prepare a city for habitation,' the Lord would greatly bless the poor man `and make him families like a flock.' (See Psalm 107:2-7, 35-43.) Instead of the righteous, in that day, being sorrowful to behold a poor man having `families like a flock,' the Psalmist exclaims, `The righteous shall see it, and rejoice: and all iniquity shall stop her mouth. Whoso is wise and will observe these things, even they shall understand the loving kindness of the Lord.' Those who are not righteous, and are not wise, and will not observe what the Psalmist says, will no doubt think that a strange thing is happened in the land, when they hear of a poor man's having `families like a flock.' The wicked will, no doubt, open their mouths and cry Polygamy! Polygamy!! with a view to frustrate the fulfillment of the prophecies; but they will find before they get through, that they are fighting against God, and against His purposes, and against His divine institutions, and against the fulfilment of the prophets. They [70] will soon find that `iniquity will stop her mouth,' and that the Lord is, indeed, in the midst of His people, and that `he will rebuke strong nations afar off,' and send forth His laws from Zion to govern all people. Then shall they know that when the Lord gives a man `families like a flock,' He intends it as a blessing and not as a curse; for `Lo, children are an heritage of the Lord,' and happy are they who, through the everlasting covenant of marriage, obtain this great reward. "At a certain time Peter said to Jesus, `Lo, we have left all, and have followed thee. And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's, but he shall receive an hundred fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life.' (Mark 10:28, 29, 30.) To receive `now in this time' an hundred fold of houses and lands -- an hundred fold of wives -- an hundred fold of children, etc., is certainly a great temporal reward. A man that leaves one wife for the gospel's sake, receives a hundred wives in return for his sacrifice: a man that leaves three or four children for the kingdom of God's sake, receives three or four hundred children as a reward `now in this time.' But how does he get his hundred fathers and mothers? These would naturally come along as he obtained his hundred fold of wives; for the parents of each of the hundred wives, he would lawfully claim as father and mother. And the brothers and sister of each of his wives he would naturally claim as his brothers and sisters. `An hundred fold of houses and lands' would be as necessary as any other part of these promises of our Saviour; for they certainly would be needed to comfortably support an hundred fold of wives and children. Well did the Psalmist say that `Children are an heritage of the Lord: and the fruit of the womb is his reward.' Well did he say that the Lord should make for the poor man, `families like a flock;' an hundred fold of families, dwelling in a hundred houses, certainly would [71] have very much the appearance of `a flock.' "A plurality of wives was not only sanctioned of the Lord among Israel, but in certain cases it seems to have been absolutely necessary. The scripture says: `If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband's brother shall go in unto her and take her to him to wife, and perform the duty of a husband's brother unto her. And it shall be, that the first born which she beareth shall succeed in the name of his brother which is dead, that his name be not put out of Israel.' (Deut. 25:5, 6.) If the brother of the deceased was already married, it did not relieve him from the responsibility of the law; he was required to marry the widow of his brother in order to raise up seed to him `that his name be not put out of Israel.' Here, then, is a case where a man would be obliged to come out in open rebellion against the law, or else have a plurality of wives living at the same time. Now take the case of seven brethren; let them all marry. If six brothers died without children, the seventh would be obliged by this law to marry the six widows; hence, he would have seven wives living here in this life, or otherwise be a transgressor of the law. If the surviving brother have no previous wife at the time he marries his brother's widow, (as the first-born must not be considered as his seed, but must take the name of his deceased brother,) and if the brother's widow, fail to have children, or, at least, have but one, what will the living brother do for children to bear up his own name in Israel? Shall he, who married his brother's widow for the sake of building up the name and house of the dead, be left childless, and have his own name blotted out from under Heaven? No, verily no; he would be under necessity of marrying another wife, besides his brother's widow, in order that his own house and his own name might be perpetuated among the tribes of Israel. "The continuation of the name and posterity of a righteous man was considered a great blessing; hence David exclaims before the Lord, saying: `The children [72] of thy servants shall continue, and their seed shall be established before thee.' (Psalm 102:28.) To have the chain of posterity broken by death was considered a great calamity, therefore the Lord made strict provisions for such cases. If the deceased had no brother living, it then fell upon the nearest kinsman to marry his widow. We have an example of this given in the book of Ruth: her husband being dead, and having no child, nor any brother to marry his widow, Boaz, his uncle, one of the brothers of his father, took Ruth for his wife, `to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place.' (Ruth 4:10.) Thus Boaz and Ruth became the great grandparents of David. "This order of things did not originate with the law of Moses; it was in existence in the days of the patriarchs long before Moses was born. Judah had three sons, namely, Er, Onan, and Shelah. Er, having married Tamar, died because of his wickedness without a child. `And Judah said unto Onan, go in unto thy brother is wife and marry her, and raise up seed to thy brother. And Onan knew that the seed should not be his,' and though he married her, he refused to `give seed to his brother. And the thing that he did displeased the Lord; wherefore he slew him also.' (Gen. 38:6-10) Shelah being too young to marry, Judah required Tamar to `remain a widow, at her father's house until Shelah was grown.' Thus we see that before the law of Moses was given the patriarchs understood and practiced the law which required the brother of the deceased to marry his widow, for the purpose of continuing the name of the dead. This law as we have seen necessarily includes a plurality of wives. "In a nation as numerous as Israel there would naturally be many thousands of instances throughout all generations where husbands would die without children; and there also would be many thousands of instances where the living brother or next kinsman, though already married, would be required by the law to marry the widow. It must be remembered that this order of [73] things was in full force, and all Israel were required to observe it, at the time our Saviour and his apostles went forth preaching among that nation. Question. Was there anything connected with the gospel and teachings of Christ or his apostles, intended to abolish the law in relation to the widow of the dead? When our Saviour and his servants went forth through all the cities of Israel, preaching, baptizing, and introducing into the church all who would receive their testimony, is it at all likely that they condemned those who had married a plurality of wives in obedience to the law? What would they naturally have said to a man who had married half a dozen widows of his brothers who had died childless? Would they have condemned him for keeping the law? Would they have refused him entrance into the Christian Church, because he had been faithful to the law? Would they have required him to put away the widows of the dead whom the law had compelled him to marry? If he had not kept the law, would he not have been condemned by the law? Hear what the penalty of disobedience is, `Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, amen.' (Deut. 27:26.) A man, then, was bound under a heavy curse to marry all the widows of his deceased brothers who died childless. Must he, therefore, be a cast-away for doing his duty? Must he be kept without the pale of the Christian Church, unless he put away all his wives but one? Such an idea is preposterous. On the other hand, if Jesus and his servants had found a man in all Israel who had refused to obey this law -- who would not marry the widows of his dead brothers, they would have reproved him as a transgressor; they would have told him that he was under a curse for neglecting to obey the law; they would have warned him to repent; and it is very doubtful whether they would have received him into the Christian Church; unless he first manifested his repentance by observing the law, and marrying the widows, as required. "And again, we ask, was it not just as necessary for Israel, under the Christian dispensation, to observe this law, and perpetuate the name of the dead, as under [74] the Patriarchal and Mosaic dispensations? Why was it necessary that the name of the dead should be held so sacred, until Christ came, and then be entirely neglected and forgotten? Some may say that when Christ came, `old things were done away and all things became new.' But who does not know that this had reference only to the law of carnal commandments and ordinances which Christ came to fulfil? Who does not know that there were many commandments and laws which were connected with the law of ordinances which were continued under the gospel? The ten commandments were not done away in Christ. Prayer which was practiced under the law, was also necessary under the gospel. The law against adultery was not abolished by the gospel. The gospel did not abolish the law against stealing, against killing, against taking the name of the Lord in vain, against false witnesses, against drunkenness, or against any other abominations. Christ did not do away the law of doing good to one's neighbor, the law of uprightness and honesty which should characterize their dealings, one with another. Christ, by introducing the gospel, never intended to abolish the law practiced among Israel in helping the poor, the needy, the fatherless, and the widow. Hence there were hundreds of commands and laws under the Patriarchal and Mosaic dispensations which Christ did not come to do away. What was moral, and good, and righteous before Christ came was equally so after he came, unless we can find some evidence to the contrary. If it was a good, moral, and righteous act, before Christ to remember the dead who left no posterity, it was equally so after Christ, unless we can find something in Christ's doctrine, abolishing the law of marriage in behalf of the dead. What is there in the gospel that conflicts with the idea of the widows of several brothers that are dead, marrying the only surviving brother, and the first born of each being called after the name of the dead, that his name and lineage might be perpetuated to future generations? Why should it be thought so very important to continue the names and lineages of the millions of Israel for thousands of years, and then all at once abolish the law established for this [75] purpose? "There were thousands of Israelites, who, if they lived up to their law, must have had a plurality of wives when the gospel was first introduced among them. And as the Apostles were commanded to preach the gospel to every creature, they must have preached it to these thousands of Polygamists. How could they become members of the church of Christ? If plurality of wives was not tolerated in the Christian Church, it is evident that these Jewish Polygamists would have to break up their families and each give a bill of divorcement unto all his wives, but one: but the gospel forbids the giving of a bill of divorce, only in case of adultery. The gospel says `what God has joined together let no man put asunder.' A man, then, who had married several widows of his deceased brothers according to the law, (being under a heavy curse if he refused,) would have no right to put them asunder or give them a bill of divorce. What must he do? According to the views of modern Christendom he could not enter the Christian Church with a plurality of wives, and according to the gospel he would have no right to divorce them. Therefore, he would be without hope; no possible way for him to be saved. Who so destitute of common sense as to believe, for one moment, such absurdities? Thousands of the Israelites, then, were compelled, through fear of the curse of disobedience, to marry a plurality of wives, and these thousands of Polygamists were compelled by the gospel not to divorce their wives only for the sin of adultery. Therefore either the Christian Church must have tolerated Polygamy, or else they must have been under the necessity of unlawfully divorcing that which God had joined together, or else they must have considered that all such, because of their faithfulness to the law in behalf of the dead, had placed themselves beyond the reach of gospel mercy. Here are three alternatives; which will the Christian choose? To choose either of the latter two would be, not only unscriptural, but sinful in the highest degree. The first alternative alone remains, namely, to tolerate the plurality system as a divine institution; to admit Jewish Polygamists into the [76] Christian Church, with all their wives, through their faith and obedience to the gospel. "Abram had a numerous household, before Sarah gave Hagar to him for a wife. We read of three hundred and eighteen trained servants `born in his own house.' (Gen. 14:14.) Now it is altogether likely that Abram was more righteous and faithful than all the church in his house; hence, he was the only one among them that we have any account of having more than one wife. His faithfulness and his qualifications to instruct and govern in righteousness, entitled him to greater privileges. "The Lord blessed Gideon because he was a mighty man of God with upwards of seventy sons, and chose him to deliver Israel. "David, being a man after God's own heart, took seven wives before he ascended the throne to reign over all Israel. He being a prophet was well qualified to govern and instruct a family in righteousness. He had more wives and children committed to him than many of his brethren because he was better qualified to lead them to salvation. After David had taken seven wives, the Lord thinking that he had not yet a sufficient number, gave into his bosom all of Saul's wives. (2 Sam. 12:8.) What is the secret of the Lord's being so anxious for David to have so many wives? Because, he, being a man after God's own heart, would be more likely to save his wives and children, than many others of Israel who were less faithful. "But when David turned from his righteousness and took Uriah's wife, the Lord now considered him no longer worthy of his wives and He gave them to his neighbor. He was informed by the Lord through Nathan, the Prophet, that if Saul's wives and that which He had already given to him `had been too little,' `I would moreover' he says, `have given unto thee such and such things;' (2 Sam. 12:8.) clearly intimating that, He, the Lord, would have given him more, lawfully, if he had been faithful. But now he had forfeited all that he had got. Saul, though he had been a prophet, afterwards transgressed and rendered himself unworthy of his kingdom -- unworthy of his wives -- and unworthy of even [77] life itself. Wives and children are among the greatest blessings bestowed upon the righteous. He, therefore, that receives these blessings and continues faithful, will be counted worthy to receive more; but he that is unfaithful will have taken from him even that which he has. This was the case with Saul and David; their wives were taken from them. David by taking that which did not belong to him, lost all his own. "God raised up Solomon to sit up on the throne of Israel; and He appeared unto him twice and gave him great wisdom above all others and the Lord was with him, and magnified him exceedingly before all Israel, and hearkened unto his prayer and filled the temple which he built with a cloud of glory, and caused fire to descend from Heaven to consume the sacrifice. This great man was much better calculated to train up children in the way that they should go than any other man living, for God had given him greater wisdom; hence he had seven hundred wives and three hundred concubines. (I Kings, 11.) But even this wise man, turned away from the Lord, by taking wives from among surrounding nations who were idolaters which thing the Lord had expressly forbidden. (See verses 1, 2.) Solomon was not condemned for marrying many wives of his own nation; but having transgressed the strict commandment of God in marrying out of his nation, he was left unto himself and turned away after the idolatrous gods of his wives; and God rent the kingdom in twain in the days of his son, and gave ten tribes to another not of his seed. "Thus it will be seen that even among the people of God there are some who are more worthy than others, consequently God gave such more wives and children than He did to others. These blessings were dispensed, like all other blessings, according to the righteousness, wisdom, faith, holiness and qualifications of those who professed to be the people of God. Some receiving more; some less; some none at all; and some having taken from them even those they had received. "Therefore though the males and females had been of equal number in Israel, yet God would confer upon [78] some more than upon others, according to their worthiness. As it was among Israel, so it is among the people of Utah. Some are entitled to a greater number of wives than others, because of their righteousness. Though the census should show an equal number of the sexes in that Territory, that does not prove that all the men are equally qualified to instruct, counsel, govern, and lead wives and children in the paths of righteousness. A father would not confer upon his children equal blessings, authority, and power, unless they were equally faithful. A wise king having many sons would confer authority and power upon such only as would use the same for the benefit of the people. Those who would not be subject to good laws themselves, he would not entrust to govern others. Our Heavenly Father acts upon the same principle. He is willing that all should enjoy equal rights and privileges, upon the ground of equal obedience. We have this illustrated in the parable of the talents: one having one; another two, and another five. Those who made a proper use of what was entrusted to them, gained more: those who made an improper use of their blessings, lost all they had: their blessings were taken from them and given to others, who had more abundantly. This explains the mystery why the Lord in ancient times gave more wives to one than what he did to another, when to all appearance the number of males and females were about equal. "And when the most of His people were righteous and worthy to be entrusted with numerous families, and there were not a sufficient number of females to supply them with a plurality of wives, the Lord provided for them, by commanding them to spare the female captives of certain nations taken in war. Hence when the Israelites made war against Midian they slew all the men, and took the women and children captives. Moses afterwards commanded them as follows: `Kill every male among the little ones, and kill every woman that hath known man by lying with him. But all the women children that have not known a man by lying with him, keep alive for yourselves.' (Numbers, 31:17, 18.) "This was made a law among Israel in all their wars [79] against foreign cities and nations. Moses said concerning the city that would not make peace with Israel, `Thou shalt besiege it: and when the Lord thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword; but the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies which the Lord thy God hath given thee. Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations.' (Deut. 20:12, 15.) If Israel kept the law which was given them, they must have accumulated hundreds of thousands of female captives for themselves. But why were they commanded to preserve the females and not the males? Because the Lord was very anxious that His people should have a plurality of wives, for they were the only people qualified on the face of the whole earth to raise up children in righteousness; therefore the Lord took particular care to make such provisions as would constitute Israel a nation of polygamists. "The male is appointed by the authority of God to be at the head of his family -- to be a Patriarch and Saviour unto them. If the male children of these nations had been spared alive, they would have remembered their fathers, and as they grew up they would have turned away to the idolatry and abominations of their fathers; and if they had married wives among Israel, they would have been instruments not only in ruining themselves, but their families also. But not so with the females who were spared alive. They would be connected in marriage with good men, to whom they would be subject, and their children also; and the man, being at the head of the family, would by his good examples and precepts, save all his wives and children. Hence we see the wisdom of God in destroying the males and saving the women for his people; that they, by having a great number of wives, might multiply the chosen seed as the stars of Heaven. "The number of the children of Israel compared with the number of families, shows that polygamy must have [80] been practiced to a very great extent while they were in the wilderness. Moses was commanded to take the number of all the mates from twenty years old and upwards that were able to go forth to war. (Numbers 1:2, 3.) The number was found to be six hundred and three thousand five hundred and fifty, (verse 46.) It is very likely that the number of males under twenty years would, when added to the others, increase the same to about one million. The number of females, it is most likely, was far greater, as the Egyptians upwards of forty years before had commenced destroying the male children. The whole nation of Israel, therefore, must have been something near two and one-half millions. Now, how many first born males were there in this numerous host? Answer: only twenty-two thousand two hundred and seventy-three. (See Numbers 3:43) Hence there was among the whole number of males only an average of one out of thirty-nine that was the first born. How can that be possible? It could not be possible only upon the principle of a plurality of wives existing in at most every family; for each woman could not have had thirty-nine sons; and it must be recollected that only one out of this number could be the first born. Now; a man that had four wives might possibly have thirty-nine sons; in this case there would be only one out of the number who could be the first born. The first born has relation only to the man who is the head of the family, and not to the woman. Though Jacob had four wives and twelve sons, yet Reuben only was called the first born. It may be said that there were many families whose first born were daughters: of this there is no doubt. Admit that the two classes of families were equal, still there would be only forty-four thousand five hundred and forty-six families having children in all Israel; taking into consideration those families that had no children, the whole number of families in Israel could not have exceeded fifty thousand. Now, two and one-half millions of people must have all been included in fifty thousand families, which would be an average of just fifty to a family. As one wife could not be the mother of forty-eight children, it shows most conclu-[81]sively that nearly every family in Israel must have practiced polygamy. As each man's family consisted, at least, of fifty persons, and if five children be allowed as an average to each wife, then each man's family must have consisted of about eight wives and forty children. There is no getting away from these scriptural proofs in favor of polygamy. No person can explain upon any other principle, how there could be only twenty-two thousand two hundred and seventy-three first born males in a nation whose population, at a very low estimate, must have numbered two and one-half millions. "At the highest estimate, there could not have been over fifty thousand married men in Israel at that time, and yet there must have been something like three or four hundred thousand married women. The number of married men is approximately estimated from the number of first born males. And the number of married women is approximately estimated from the whole number of Israel. "At the above estimate the number of males remaining unmarried would amount to about nine hundred and fifty thousand; of this number there would be upwards of five hundred and fifty thousand over twenty years of age, not married; while the number of unmarried females would be about eleven or twelve hundred thousand. "Of those males who were old enough to marry, as an average, only one out of twelve had a family. There must be some cause for this. Can any one give a reasonable cause? Can any one tell why only about one twelfth part of the men at that time had families? Have we not reason to believe that only this small proportion of the men were worthy of wives or children? Why were fifty thousand men blessed with some three or four hundred thousand wives, while upwards of five hundred and fifty thousand had none at all? We cannot answer this question, only upon the principle that God gives wives and children in great abundance to his faithful servants, and withholds them from the unfaithful, for fear that they will increase an unrighteous posterity upon the earth. * * * [82] "* * *Sometimes objections are urged against the plurality system, by saying, that it takes away the rights of women, and, therefore, it should be prohibited by law. But what rights of women does it take away? If several women voluntarily and from their own choice, and with the consent of their relatives, wish to unite their destinies with one man, what rights have been taken away? what injuries have been sustained either by themselves or by society in general? We answer, none at all. On the other hand, the rights of women are destroyed and taken from them in prohibiting them by law to have the man of their choice: they are compelled, by legislative enactments, to relinquish all hopes of marrying a man upon whom their affections are placed, and obliged, if they marry at all, to go contrary to every feeling of their nature -- to be united with one for whom they have no love. How many thousands of women there are who would rather remain single all their days, than to accept the offers of many profligate young men for whom they entertain no other feelings but those of disgust. Could these same women have their rights which naturally belong to them, but which our illiberal State governments have deprived them of, they would unite their destinies with good men, and be infinitely more happy under the plurality system, than they would be to remain in a state of celibacy, or to be united with some wicked profligate. Give women their rights; let them marry the man of their choice. Where pure effection exists, there let them consumate that effection by freely uniting themselves in the sacred bonds of matrimony with the man whom they love, and who loves them sufficiently to make them the partners of his bosom for life. Anything short of this is illiberal and destroys the rights of women. "* * *Among all the duties devolving upon mortal man there is none of more importance than that of marrying in righteousness. The Lord has considered this institution of so much consequence that He has ordained authority that has the power to determine as to the number of wives a righteous man may have. There is no station in life, however high and responsible, that will [83] exempt the righteous from appealing to this authority. Joash, the king of Israel, though a good man, yet had no right to take a plurality of wives without the consent of the authority which God had ordained: hence we read that Jehoiada, the priest `took for him two wives and he begat sons and daughters' (2 Chron. 24:3.) That Joash did right in receiving these two wives is evident from the preceding verse: `And Joash did that which was right in the sight of the Lord, all the days of Jehoiada the priest,' (verse 2) The whole history of Jehoiada shows that he also was a man of God and was permitted to live one hundred and thirty years; and when he died, `they buried him in the city of David among the kings, because he had done good in Israel both toward God, and toward his house.' (2 Chron. 24:15, 16) These passages prove that the Plurality of wives was given to this good man by the authority of Heaven. The very first time that Hosea obtained the word of the Lord. it was about getting married. The passage reads thus: `The beginning of the word of the Lord by Hosea. And the Lord said unto Hosea, Go, take unto thee a wife of whoredoms.' (Hosea 1:2.) In obedience to the word of God, Hosea `went and took Gomer, the daughter of Diblaim.' (verse 3.) And when this woman had borne unto Hosea two sons and a daughter the Lord commanded him to go and take another woman -- an adulteress. (Hosea 3.) Here, then, is the most positive proof that God commanded a holy prophet to take a plurality of wives. If the beginning of the word of the Lord to Joseph Smith had required him to do the same things that Hosea did, Who would have believed in the divinity of his mission? "God has the most undoubted right to command His servants in relation to their domestic concerns; and whatever He dictates is right. There are many things which would be sinful in the sight of God, were they done or practiced without a commandment. The Lord in the days of Noah had forbidden man to shed the blood of his fellow man; yet the Lord commanded Abraham to offer up his son Isaac, and Abraham was justified in attempting to shed his blood. Hosea would have been condemned for marrying two wicked women, had not the [84] Lord commanded him to do it. When a prophet or servant of God does as he is commanded, he is justified, however contrary it may be to former commandments. If God has the right to command His servants to do directly contrary to what he has formerly commanded, He certainly has the right to dictate them to take a plurality of wives which is in no way violating any former command. "It was sometimes the case in ancient times that the husband loved some of his wives more than others, but the Lord gave a law, to regulate the giving of the inheritance to the children in order to prevent all partiality arising from such a cause. It reads thus: `If a man have two wives, one beloved, and another hated, and they have borne him children, both the beloved and the hated: and if the first-born son be hers that was hated: then it shall be, when he maketh his sons to inherit that which he hath, that he may not make the son of the beloved the first-born before the son of the hated, which is indeed the first-born; but he shall acknowledge the son of the hated for the first-born, by giving him a double portion of all that he hath: for he is the beginning of his strength; the right of the first-born is his.' (Deut. 21:15, 16, 17) In making this provision for the security of the inheritance of the first-born, there is no disapprobation, whatever, expressed against the practice of plurality, but on the contrary, the children of each wife are considered perfectly legitimate, and entitled to the proportionate shares of his property, in the same manner as if they were the children of one wife. "We cannot feel justified in closing this article on the subject of marriage without saying a few, words to unmarried females in this church. You will clearly perceive from the revelation which God has given that you can never obtain a fulness of glory without being married to a righteous man for time and for all eternity. If you marry a man who receives not the gospel, you lay a foundation for sorrow in this world, besides losing the privilege of enjoying the society of a husband in eternity. You forfeit your right to an endless increase of immortal lives. And even the children which [85] you may be favored within this life will not be entrusted to your charge in eternity; but you will be left in that world without a husband, without a family, without a kingdom -- without any means of enlarging yourselves, being subject to the principalities and powers who are counted worthy of families, and kingdoms, and thrones, and the increase of dominions forever. To them you will be servants and angels -- that is, providing that your conduct should be such as to secure this measure of glory. Can it be possible that any females, after knowing these things, will suffer themselves to keep company with a person out of this church? It matters not how great the morality of such persons may be, nor how kind they maybe to you, they are not numbered with the people of God; they are not in the way of salvation; they cannot save themselves nor their families; and after what God has revealed upon this subject you cannot be justified, for one moment, in keeping their company. It would be infinitely better for you to suffer poverty and tribulation with the people of God, than to place yourselves under the power of those who will not embrace the great truths of Heaven. By marrying an unbeliever you place yourselves in open disobedience to the command of God requiring His people to gather together. Do you expect to be saved in direct violation of the commands of Heaven? If not, keep yourselves wholly and entirely from the company of unbelievers. Do you wish the fellowship of the Saints? If you do, have no fellowship for unbelievers. For after the great light which our Father in Heaven has given, none of the Saints will have any confidence in your honesty or sincerity, if you will wrecklessly throw yourselves away and cut off all hopes of your future exaltation. No female that has a respect for the work of God, or a respect for her future character among His people, will associate or keep company with any but Saints. * * * "* * *The husband is the head of the family, and it is his duty to govern his wife or wives and children according to the law of righteousness; and it is the duty of his wives to be subject unto him in all things even as the church is subject unto Christ. This is clearly re-[86]vealed in the declaration of the Lord to Eve immediately after the fall. It was said unto her, `Thy desire shall be to thy husband and he shall rule over thee.' (Gen. 3:16.) This divine institution in the order of family government was intended as an everlasting order to be continued in all generations. Each wife should seek counsel from her husband, and obey the same with all meekness and patience in all things. This order of things is only applicable in the families of the righteous; for God has nothing to do with the families of the wicked, only to bring them to judgment for all their wicked deeds. But the families of the righteous are under the most sacred obligations to give the most earnest heed to all the counsels of the head of the family: and he is bound by the heaviest responsibilities to counsel with sobriety, meekness, wisdom, and prudence, exercising forbearance, patience, and long-suffering, showing mercy and compassion when it is required, but to be strict and unyielding in the enforcement of all things calculated for the good of the family; he should never suffer himself to be moved to the right hand nor to the left from the principles of righteousness either by the smiles or tears of wives or children. He should be fixed and immovable as the throne of Heaven in every right and holy principle. But when he can in righteousness yield to the desires of his family, let him do so, and by kindness and love nourish and cherish them, as the Lord does the church; and in so doing, they will love and honor him as a husband and a father. "The wife should never follow her own judgment in preference to that of her husband; for if her husband desires to do right, but errs in judgment, the Lord will bless her in endeavoring to carry out his counsels; for God has placed him at the head, and though he may err in judgment, yet God will not justify the wife in disregarding his instructions and counsels; for greater is the sin of rebellion, than the errors which arise for the want of judgment; therefore, she would be condemned for suffering her will to arise against his. Be obedient, and God will cause all things to work for good; and He will correct the errors of the husband in due time by [87] the authorities of the priesthood; and if he govern his family in unrighteousness, and the wife is obedient, the sin will be upon his head, and if he repent not, when he is reproved, he will be disfellowshipped, after which the woman is not under the same obligations to abide by all his counsels, as in the days of his righteousness. As we have already observed, the law of strict obedience on the part of the wife and children is only applicable in families who are in the church of God, and in full fellowship. Rebellion in families is as sinful as rebellion against the authorities ordained in the church; and a wife will lose the spirit of God in refusing to obey the counsel of her husband, just the same as members of the church would in rebelling against the counsels imparted to them by the priesthood. "Family government is the first order of government established on the earth. The different members of a family should seek to be one in all things; for if they are not one, how can it be expected that different families can become one? If the members of the same family will not be subject to the order, ordained of God for their government, they certainly could not be united with other families under the government of the priesthood with any expectation of preserving peace. God designs to make all the families of Heaven one with the families of the righteous upon the earth. In order to accomplish this, the most perfect order of family government must be adopted. Husbands must govern their wives and children in righteousness, and wives and children must learn to honor and respect the counsels of the head of the family. And when every family become one in all things, they will be prepared to unite themselves together under a more general form of government. * * * "* * *Love should be the predominant ruling principle in all family governments. There is no danger of the different members of a family loving one another too much. They should love one another with all their hearts, and be willing, if required, to lay down their lives for each other. God is love, and He is the great fountain from which the beings of all worlds derive this [88] heavenly attribute; it flows out in infinite streams, imparting joy and happiness to the whole universe, so far as it is received, nourished, and cherished by intelligent beings. Love, like all other gifts of God, can be cultivated and increased, or it can be neglected and diminished: it is subject to the control of the other faculties of the mind: it is not a principle such as is often described in novels, which acts irresistably, forcing all the other powers of the mind into subjection. The love which the sexes have for each other is implanted within them by Him who is the God of love. God controls this attribute of His nature according to wisdom, justice, mercy, and every other attribute which He possesses. He has prescribed laws for the government of His own attributes; and he never suffers himself to love that which is evil or sinful, but always loves that which is good, and virtuous, and upright: so likewise ought man to control his love by the attributes of his nature, according to the laws which God has given, and never suffer himself to love anything which is evil, or which God has forbidden. "Man should love all the wives which God may give him with a perfect love: it is impossible for him to love them too well, providing that his love is regulated and controlled in all things according to the law, of righteousness. But can a man love more than one wife with all his heart? Yes; he can love each one that God gives him with all his heart; and if he have a hundred, he can love them all with the same intensity that he would love one. It is true, he could not give the same attention to a hundred that he could to one; this would not arise from the want of love, but it would be from the nature of the circumstances. If a man have a dozen children, he can love each one of them as much as he loves one; but he cannot pay the same attention to a plurality of children as he could to one; it is not because his love is divided or weakened by the numbers, but it is because of the circumstances. If God had given a man but one wife, it would be his duty to love her with all his heart; and it would not be his privilege to love any other woman as a wife. But if God confers a plurality of wives upon [89] a man, it would be sinful for him not to love each one with a perfect love, provided that they were all equally worthy of his love. God loves the children of men according to their works, or according to the good qualities which He perceives in them: those who do the best he loves the best: if they do equally well, He loves them equally. Man should be exercised with the same principle; he should judge in righteousness of the good qualities and desires of his family, and should love those the best who do the best. And if any of his family err, he should still love them the same as God loves his family, though they may sometimes err and go estray. God loves his family, not for their errors and sins, but because he sees that there are good qualities existing in them, and tries to save them from their sins; so man should love his wives, not because of their errors and imperfections, but because God has given them to him, and because they, in the main, desire to do right; therefore, he should love them and try to save them from their errors; and he should never love one more than another, unless they merit it. "As the man stands at the head of the family, it is his duty to seek diligently for wisdom, to know how to govern his family according to the will of God. Circumstances may sometimes be such that he may bestow his attentions for a time more abundantly upon certain portions of his family than upon others; this may arise, not from any partiality or superior love which he has for one above that of another, but his judgment or the surrounding circumstances may dictate this to be the wisest course. At another time, he may, perhaps, reverse his attentions, and be apparently partial towards those whom he had seemed for a while to neglect. In all these things, a husband should be guided by his own judgment, enlightened by the Spirit of Truth. And in these things he should have no rigid fixed laws, unalterable, like those of the Medes and Persians. So far as the great principles of righteousness are concerned, he should be fixed and immovable; but, in regard to his conduct in his temporal affairs, and in his domestic concerns, he should prescribe no rules that will compel [90] him to act invariably in a certain way: this should be left for circumstances and the wisdom he has, to dictate and control; and both wives and children should be perfectly satisfied to have the head of the family be in reality the head, and do as seemeth to him good; and, as we have already stated, if the head of the family errs in some respects, it is better to yield to his will than to arise in rebellion against the order of family government which God has established. If too much partiality be used, and any flagrant violations of the principles of right occur, there are other authorities who can regulate the husband; for this is not the province of the wives and children; it is not for them to dictate to the head, but to pray for and administer to the head, that, peradventure, through their kindness and meekness, and willing obedience, the head may be influenced to do right. Mutual love should exist between a husband and his wives; for, without this, God's order of family government cannot be maintained. "But can several wives love one and the same man as their husband? Yes, if he treat them in a way to merit their confidence and love. There is no more difficulty in several women loving one husband than there is in several persons loving our Lord and Saviour. God is the Author of sexual or conjugal love, the same as He is of all other kinds of pure love; and if He unites several women to one man in the sacred bonds of matrimony, it is their duty to cultivate and increase the heavenly principle of pure love to their husband, until they love him with all their hearts, even as they love God; and he should love them in return, even as he loves God. There is no evil in love; but there is much evil resulting from the want of love. No woman should be united in marriage with a man unless she have some love for him; and if she love him in a small degree, this is capable of being increased to perfection. Any woman who loves righteousness can and does love a man who works righteousness; and she can by cultivating this love, be happy in his society, as a friend and as a brother; and if she were united to him in marriage, she could love him as a husband; and if he were worthy, her love [91] towards him may be increased until the perfect day. So it is with man. There is not a righteous good woman in the Church of God but what a righteous man loves as a friend and a sister; and if he were lawfully united to her in marriage, he could love her as a wife; and this love, by cultivation and mutual kindness, would grow stronger and stronger, until they were perfected in love. "But cannot a woman love many men as well as for a man to love many wives? We answer that love is under the control of both the sexes; they are agents in the cultivation and exercise of this affection, as in the cultivation and exercise of all the other attributes of their nature. A man has no right to love any woman as a wife unless God shall give her to him in marriage; he has power, as an agent, to limit his love where God limits it; and if he go beyond those limits he transgresses. So likewise a woman is limited by the law of God to one husband; and she has no right to suffer her love to go beyond those limits. Her love is under the control of her agency, and it must be confined where the law of God confines it, otherwise there is transgression. A man loves many wives because God gives him many; and he is required to love them, or become a transgressor. If God required a woman to have many husbands, or permitted her to have a plurality, it would then be her duty to cultivate the principle of love towards them all; but this would not be an easy task, unless the woman were made the head of the family; for one cannot serve two masters. And, as the husband stands as the master of the house, if a woman had two husbands or masters, she would be sure, according to the words of Christ, `to hate the one and love the other,' for no one can love and serve two masters; but two can love one master; yes, a hundred wives can love one master or husband, for he is their head, even as Christ is the great Master and Head of the Church. As Christ is one, and is the Great Bridegroom, being married unto many, so likewise the man, being one husband, one bridegroom, may be married unto many. As the bride of Christ consists of a plurality of persons, so [92] the bride of each of his faithful servants may consist of a plurality of individuals. The bride of Christ, though a plurality of persons, should be one in spirit, in love, and in good works; so likewise the bride of each of his servants, however many persons, should be perfectly one in their love and union of spirit. "What can be more heavenly and God-like than to see a well regulated family, governed in wisdom and righteousness! It is the commencement of heaven on earth! -- it is an organization destined to be eternal! The first born is represented in Scripture as the beginning of one's strength; how much greater will be his strength when he has a great number of wives and children! A foundation is then laid for a patriarchal kingdom, which shall increase in numbers without end, over which he will reign forever. How great reason has such a man to rejoice! How thankful ought he to be for the wives which God has given him, through whom he can multiply his seed as the stars of heaven! What joy and happiness it must give him to love so numerous a family, and to know that he is loved by them in return! "Love is a principle, like knowledge, which can be imparted without diminishing the fountain from which it emanates. Love, in other words, begets love. We love that which is congenial to our minds; if we love purity and virtue in ourselves, we will love them in others; and when it is known by others that we love them, because of their virtue and goodness, they will love us for like reasons; thus love, when founded upon true principle, is reciprocal. Virtue loveth virtue, truth embraceth truth, knowledge cleaveth unto knowledge; every good and heavenly attribute of our own nature we love when we see the same manifested by other beings. We love these virtues in either men or women. Sexual love, without the accompanying virtues, is not to be indulged, as it leads to evil. God has ordained that pure and virtuous love should be incorporated with sexual love; that, by the combination of the two, permanent unions in the marriage covenant may be formed, and the species be multiplied in righteousness. Pure and virtuous love should always exist between a husband and each of his [93] wives, as well as sexual love: this will have a tendency to impress more permanently mind these heavenly principles upon the and constitution of the offspring; (sic) for the offspring will partake, in a greater or less degree, of the propensities and affections of the parents. How careful, then, ought the parents to be, lest they impress a disposition and tendency in the offspring that are calculated, if not strongly guarded, to ruin and destroy them as they grow, up to act for themselves. God will hold parents accountable for these things, because they are principles over which they, as agents, have control. Every good principle which you would have your children inherit, should be predominant and reign in your own bosoms; for, though the spirits are pure and heavenly when they enter the infant tabernacle, yet they are extremely susceptible of influences either for good or for bad. The state of the parents' minds at the time of conception, and the state of the mother's mind during her pregnancy, will be constitutionally impressed upon the offspring, bringing with it consequences which, in a degree, have a bearing upon the future destiny of the child. "Love, with all the other virtues, should predominate in the bosoms of parents, in order that the same virtues may be inherited by the children. They should be infused into the very constitution of the child when in embryo; they should be instilled into the mind from infancy to manhood, that they may become incorporated as fixed and immovable principles in the mind of man, governing and controlling all the future actions of his life. In such children parents will have joy: they will be the strength of their patriarchal government; the honor and crown of their old age; their hope and glory in the resurrection; their foundation of an endless increase of kingdoms over whom they will reign forever, and with whom they will be associated as Gods throughout the endless ages of eternity. "Instead of a plurality of wives being a cause of sorrow to females, it is one of the greatest blessings of the last dispensation: it gives them the great privilege of being united to a righteous man, and of rearing a [94] family according to the order of heaven. Instead of being compelled to remain single, or marry a wicked man who will ruin her and her offspring, she can enter a family where peace and salvation reign; where righteousness abounds; where the head of the family stands forth as a patriarch, a prince, and a saviour to his whole household; where blessings unspeakable and eternal are sealed upon them and their generations after them; her glory is eternal and her joy is full. Rejoice, then, ye daughters of Zion, that you live in this glorious era! Rejoice for yourselves and for your generations, because of the high honors and privileges conferred upon you! Rejoice that you have entered into blessings which have been withheld for many ages past because of wickedness! Rejoice and sing for gladness of heart in the glorious prospects which open before you! Rejoice in the mountains and dales of Utah! for it is the land of your freedom, where the iron yoke of Romish and Protestant superstitions will be broken from your necks; where you will have the privilege of uniting your eternal destiny with the man of your choice; where virtue will reign triumphant, and the vile seducer be unknown; where confidence shall wax stronger and stronger, being cemented by the love of God! Happy are the daughters of Zion! They would not exchange their condition with the queens of the earth! Worldly honors and worldly riches are not worthy to be compared with the blessings that they enjoy! They love their husbands, and their husbands love them; and this love is far greater than the love which dwells in the hearts of the wicked. The children of Zion love in proportion to the heavenly knowledge which they have received; for love keeps pace with knowledge, and as the one increases so does the other; and when knowledge is perfected, love will be perfected also. The wicked are not capably of loving in as great a degree as the righteous, because they are destitute of the knowledge of God, and do not appreciate wives or children as they ought. They do not fully realize the end and purpose of the Almighty in joining the sexes in holy matrimony; and without a knowledge of these things they cannot love as the righteous; for love [95] is of God, and they who live nearest to the Lord will love most; and they who love most will be the most happy. "If we should inquire what constitutes the misery of the fallen angels, the answer would be, they are destitute of love; they have ceased to love God; they have ceased to have pure love one towards another; they have ceased to love that which is good. Hatred, malice, revenge, and every evil passion have usurped the place of love; and unhappiness, wretchedness, and misery, are the results. Where there is no love, there will be no desire to promote the welfare of others. Instead of desiring that others may be happy, each desires to make all others miserable like himself; each seeks to gratify that hellish disposition against the Almighty which arises from his extreme hatred of that which is good. For the want of love the torment of each is complete. All the wicked who are entirely overcome by these malicious spirits will have the heavenly principle of love wholly irradicated from their minds, and they will become angels to these infernal fiends, being captivated by them, and compelled to act as they act. They cannot extricate themselves from their power, nor ward off the fiery darts of their malicious tormentors. Such will be the condition of all beings who entirely withdraw, themselves from the love of God. As love decreases, wickedness, hatred, and misery increases; and the more wicked individuals or nations become, the less capable are they of loving others and making them happy; and vice versa, the more righteous a people become the more they are qualified for loving others and rendering them happy. A wicked man can have but little love for his wife; while a righteous man, being filled with the love of God, is sure to manifest this heavenly attribute in every thought and feeling of his heart, and in every word and deed. Love, joy, and innocence will radiate from his very countenance, and be expressed in every look. This will beget confidence in the wife of his bosom, and she will love him in return; for love begets love; happiness imparts happiness; and these heaven born emotions will continue to increase more and more, [96] until they are perfected and glorified in all the fulness of eternal love itself. * * * "* * *Inasmuch as the saints in Utah consider it moral, virtuous, and scriptural, to practice the plurality system, they should seek by every means to irradicate, not only from their own minds, but from the minds of their children, every erroneous improper prejudice which they have formerly imbibed, by their associations with the nations of modern Christendom. Parents who have daughters should seek to instil into their minds, that it is just as honorable for them to be united in marriage to a good man who is already a husband, as to one that is single: they should be taught to reject the society and proposals for marriage of all wicked men, whether single or not. A father should be impartial to all his children, and cultivate the same love for them all; while each wife should instill into the minds of her own children the necessity of loving the children of each of the others, as brothers and sisters. Each wife should, not only care for the welfare of her husband and her own children, but should also seek the happiness of each of his other wives and children. And likewise, the children of each wife should not only respect, honor, and love their own mother, but also the mothers of all their brothers and sisters. By observing these precepts, peace and tranquility will reign throughout every department of the family, and the spirit of God will flow freely from heart to heart. "Nothing is so much to be desired in families as peace, love, and union: they are essential to happiness here and hereafter. And, in order to promote these desirable objects, we would recommend the observance of the following rules. "Rule 1st. -- Let that man who intends to become a husband, seek first the kingdom of God and its righteousness, and learn to govern himself, according to the law of God: for he that cannot govern himself cannot govern others: let him dedicate his property, his talents, his time, and even his life to the service of God, holding all things at His disposal, to do with the same, according as He shall direct through the counsel that He has [97] ordained. "Rule 2nd. -- Let him next seek for wisdom to direct him in the choice of his wives. Let him seek for those whose qualifications will render him and themselves happy. Let him look not wholly at the beauty of the countenance, of the splendor of the apparel, or the artful smiles, or the affected modesty of females; for all these, without the genuine virtues, are like the dew drops which glitter for a moment in the sun, and dazzle the eye, but soon vanish away. But let him look for kind and amiable dispositions; for unaffected modesty; for industrious habits; for sterling virtue; for honesty, integrity, and truthfulness; for cleanliness in persons, in apparel, in cooking, and in every kind of domestic labor; for cheerfulness, patience, and stability of character; and above all, for genuine religion to control and govern their every thought and deed. When he has found those possessing these qualifications let him seek to obtain them lawfully through the counsel of him who holds the keys of the everlasting priesthood, that they may be married to him by the authority of Heaven, and thus be secured to him for time and for all eternity. "Rule 3rd -- When a man has obtained his wives, let him not suppose that they are already perfect in all things; for this cannot be expected in those who are young and inexperienced in the cares and vicissitudes of a married life. They, as weaker vessels, are given to him as the stronger, to nourish, cherish, and protect; to be their head, their patriarch, and their saviour; to teach, instruct, counsel, and perfect them in all things relating to family government, and the welfare and happiness of themselves and their children. Therefore, let him realize the weighty responsibility now placed upon him, as the head of a family; and also let him study diligently the disposition of his wives, that he may know how to instruct them in wisdom for their good. "Rule 4th. -- Betray not the confidence of your wives. There are many ideas in an affectionate confiding wife which she would wish to communicate to her husband, and yet she would be very unwilling to have them com-[98]municated to others. Keep each of your wives' secrets from all the others, and from anyone else, unless in cases where good will result by doing otherwise. "Rule 5th. -- Speak not of the faults of your wives to others; for in so doing, you speak against yourself. If you speak to one of your wives of the imperfections of the others who may be absent, you not only injure them in her estimation, but she will expect that you will speak against her under like circumstances: this is calculated to weaken their confidence in you, and sow division in the family. Tell each one of her faults in private in a spirit of kindness and love, and she will most probably respect you for it, and endeavor to do better for the future; and thus the others will not, because of your reproof, take occasion to speak reproachfully of her. There may be circumstances, when reproof, given in the presence of the others, will produce a salutary influence upon all. Wisdom is profitable to direct, and should be sought for earnestly by those who have the responsibility of families. "Rule 6th. -- Avoid anger and a fretful peevish disposition in your family. A hasty spirit, accompanied with harsh words, will most generally beget its own likeness, or, at least, it will, eventually, sour the feelings of your wives and children, and greatly weaken their affections for you. You should remember that harsh expressions against one of your wives, used in the hearing of the others, will more deeply wound her feelings, than if she alone heard them. Reproofs that are timely and otherwise good, may lose their good effect by being administered in a wrong spirit, indeed, they will most probably increase the evils which they were intended to remedy. Do not find fault with every trifling error that you may see; for this will discourage your family, and they will begin to think that it is impossible to please you; and, after a while, become indifferent as to whether they please you or not. How unhappy and extremely wretched is that family where nothing pleases -- where scolding has become almost as natural as breathing! "Rule 7th. -- Use impartiality in your family as far [99] as circumstances will allow; and let your kindness and love abound towards them all. Use your own judgment, as the head of the family, in regard to your duties in relation to them, and be not swayed from that which is right, by your own feelings, nor by the feelings of others. "Rule 8th. -- Suffer not your judgment to be biased against any one of your wives, by the accusations of the others, unless you have good grounds to believe that those accusations are just. Decide not hastily upon partial evidence, but weigh well all things, that your mind may not become unjustly prejudiced. When one of your wives complains of the imperfections of the others, and endeavors to set your mind against them, teach her that all have imperfections, and of the necessity of bearing one with another in patience, and of praying one for another. "Rule 9th. -- Call your wives and children together frequently, and instruct them in their duties towards God, towards yourself, and towards one another. Pray with them and for them often; and teach them to pray much, that the Holy Spirit may dwell in their midst, without which it is impossible to maintain that union, love, and oneness which are so necessary to happiness and salvation. "Rule 10th. -- Remember, that notwithstanding written rules will be of service in teaching you your duties, as the head of a family, yet without the Holy Ghost to teach and instruct you, it is impossible for you to govern a family in righteousness; therefore, seek after the Holy Ghost and He shall teach you all things, and sanctify you and your family, and make you one, that you may be perfected in Him and He in you, and eventually be exalted on high to dwell with God, where your joy will be full forever. "Rule 11th. -- Let no woman unite herself in marriage with any man, unless she has fully resolved to submit herself wholly to his counsel, and to let him govern as the head. It is far better for her not to be united with him in the sacred bonds of eternal union, than to rebel against the divine order of family government, instituted for a higher salvation; for if she altogether turn there-[100] from, she will receive a greater condemnation. "Rule 12th. -- Never seek to prejudice the mind of your husband against any of his other wives, for the purpose of exalting yourself in his estimation, lest the evil which you unjustly try to bring upon them, fall with double weight upon your own head. Strive to rise in favor and influence with your husband by your own merits, and not by magnifying the faults of others. "Rule 13th. -- Seek to be a peacemaker in the family with whom you are associated. If you see the least appearance of division arising, use your utmost efforts to restore union and soothe the feelings of all. Soft and gentle words, spoken in season, will allay contention and strife; while a hasty spirit and harsh language add fuel to the fire already kindled which will rage with increasing violence. "Rule 14th. -- Speak not evil of your husband unto any of the rest of the family for the purpose of prejudicing their minds against him; for if he be informed thereof, it will injure you in his estimation. Neither speak evil of any members of the family; for this will destroy their confidence in you. Avoid all hypocracy; for if you pretend to love your husband and to honor and respect his wives, when present, but speak disrespectful of them when absent, you will be looked upon as a hypocrite, as a tattler, and as a mischief-making woman, and be shunned as being more dangerous than an open enemy. And what is still more detestable, is to tattle out of the family, and endeavor to create enemies against those with whom you are connected. Such persons should not only be considered hypocrites, but traitors, and their conduct should be despised by every lover of righteousness. Remember also that there are more ways than one to tattle; it is not always the case that those persons who are the boldest in their accusations that are the most dangerous slanderers; but such as hypocritically pretend that they do not wish to injure their friends, and at the same time, very piously insinuate in dark indirect sayings, something that is calculated to leave very unfavorable prejudice against them. Shun such spirit as you would the very gates of hell. [101] "Rule 15th. -- If you see any of your husband's wives sick or in trouble, use every effort to relieve them, and to administer kindness and consolations, remembering that you, yourself, under the same circumstances, would be thankful for their assistance. Endeavor to share each other's burdens, according to the health, ability, and strength which God has given you. Do not be afraid that you will do more than your share of the domestic labor, or that you will be more kind to them than they are to you. "Rule 16th. -- Let each mother correct her own children, and see that they do not dispute and quarrel with each other, nor with any others; let her not correct the children of the others without liberty so to do, lest it give offense. The husband should see that each mother maintains a wise and proper discipline over her children, especially in their younger years: and it is his duty to see that all of his children are obedient to himself and to their respective mothers. And it is also his duty to see that the children of one wife are not allowed to quarrel and abuse those of the others, neither to be disrespectful or impudent to any branch of his family. "Rule 17th. -- It is the duty of parents to instruct their children, according to their capacities in every principle of the gospel, as revealed in the Book of Mormon and in the revelations which God has given, that they may grow up in righteousness, and in the fear of the Lord, and have faith in Him. Suffer no wickedness to have place among them, but teach them the right way, and see that they walk therein. And let the husband, and his wives, and all of his children that have come to the years of understanding, often bow before the Lord around the family altar, and pray vocally and unitedly for whatever blessings they stand in need of, remembering that where there are union and peace, there will also be faith, and hope, and the love of God, and every good work, and a multiplicity of blessings, imparting health and comfort to the body, and joy and life to the soul. "Rule 18th. -- Let each mother commence with her children when young, not only to teach and instruct [102] them, out to chasten and bring them into the most perfect subjection; for then is the time that they are the most easily conquered, and their tender minds are the most susceptible of influences and government. Many mothers from carelessness neglect their children, and only attempt to govern them at long intervals, when they most generally find their efforts of no lasting benefit, for the children having been accustomed to have their own way, do not easily yield; and if peradventure they do yield, it is only for the time being, until the mother relaxes again into carelessness, when they return again to their accustomed habits: and thus by habit they become more and more confirmed in disobedience, waxing worse and worse, until the mother becomes discouraged, and relinquishes all discipline, and complains that she cannot make her children mind. The fault is not so much in the children, as in the carelessness and neglect of the mother when the children were young; it is she that must answer, in a great degree, for the evil habits and disobedience of the children. She is more directly responsible than the father; for it cannot be expected that the father can always find time, apart from the laborious duties required of him, to correct and manage his little children who are at home with their mothers. It is frequently the case that the father is called to attend to duties in public life, and may be absent from home much of his time, when the whole duty of family government necessarily rests upon the respective mothers of his children; if they, through carelessness, suffer their children to grow up in disobedience and ruin themselves, they must bear the shame and disgrace thereof. Some mothers, though not careless, and though they feel the greatest anxiety for the welfare of their children, yet, through a mistaken notion of love for them, forbear to punish them when they need punishment, or if they undertake to conquer them, their tenderness and pity are so great, that they prevail over the judgment, and the children are left unconquered, and become more determined to resist all future efforts of their mothers until, at length, they conclude that their children have a more stubborn dis-[103]position than others, and that it is impossible to subject them in obedience. In this case, as in that of neglect, the fault is the mother's. The stubbornness of the children, for the most part, is the effect of the mother's indulgence, arising from her mistaken idea of love. By that which she calls love, she ruins her children. "Children between one and two years of age are capable of being made to understand many things; then is the time to begin with them. How often we see children of that age manifest much anger. Frequently by crying through anger, they that are otherwise healthy, injure themselves: it is far better, in such instances, for a mother to correct her child in a gentle manner, though with decision and firmness, until she conquers it, and causes it to cease crying, than to suffer that habit to increase. When the child by gentle punishment has learned this one lesson from its mother, it is much more easily conquered and brought into subjection in other things, until finally, by a little perseverance on the part of the mother, it learns to be obedient to her voice in all things; and obedience becomes confirmed into a permanent habit. Such a child trained by a negligent or over-indulgent mother, might have become confirmed in habits of stubbornness and disobedience. It is not so much in the original constitution of children as in their training, that causes such wide differences in their dispositions. It cannot be denied, that there is a difference in the constitution of children even from their birth; but this difference is mostly owing to the proper or improper conduct of parents, as before stated; therefore, even for this difference, parents are more or less responsible. If parents, through their own evil conduct entail hereditary dispositions upon their children which are calculated to ruin them, unless properly curtailed and overcome, they should realise, that for that evil they must render an account. If parents have been guilty in entailing upon their offspring unhappy dispositions, let them repent, by using all diligence to save them from the evil consequences which will naturally result by giving way to those dispositions. The greater the derangement, the greater [104] must be the remedy, and the more skilful and thorough should be its application, until that which is sown in evil is overcome and completely subdued. In this way parents may save themselves and their children; but otherwise there is condemnation. Therefore, we repeat again, let mothers begin to discipline their children when young. "Rule 19th. -- Do not correct children in anger; an angry parent is not as well prepared to judge of the amount of punishment which should be inflicted upon a child, as one that is more cool and exercised with reflection, reason, and judgment. Let your children see that you punish them, not to gratify an angry disposition, but to reform them for their good, and it will have a salutary influence; they will not look upon you as a tyrant, swayed to and fro by turbulent and furious passions; but they will regard you as one that seeks their welfare, and that you only chasten them because you love them, and wish them to do well. Be deliberate and calm in your counsels and, reproofs, but at the same time use earnestness and decision. Let your children know that your words must be respected and obeyed. "Rule 20th. -- Never deceive your children by threatenings or promises. Be careful not to threaten them with a punishment which you have no intention of inflicting; for this will cause them to lose confidence in your word; besides, it will cause them to contract the habit of lying: when they perceive that their parents do not fulfil their threatenings or promises, they will consider that there is no harm in forfeiting their word. Think not that your precepts, concerning truthfulness, will have much weight upon the minds of your children, when they are contradicted by your examples. Be careful to fulfil your word in all things in righteousness, and your children will not only learn to be truthful from your example, but they will fear to disobey your word, knowing that you never fail, to punish, or reward according to your threatnings and promises. Let your laws, penalties, and rewards be founded upon the principles of justice and mercy, and adapted to the capacities of your children; for this is the way that our heavenly [105] Father governs His children, giving to some a Celestial; to others a Terrestrial; and to others still a Telestial law, with penalties and promises annexed, according to the conditions, circumstances, and capacities of the individuals to be governed. Seek for wisdom and pattern after the heavenly order of government. "Rule 21st. -- Do not be so stern and rigid in your family government as to render yourself an object of fear and dread. There are parents who only render themselves conspicuous in the attribute of Justice, while mercy and love are scarcely known in their families. Justice should be tempered with mercy, and love should be the great moving principle, interweaving itself in all your family administrations. When justice alone sits upon the throne, your children approach you with dread, or peradventure hide themselves from your presence, and long for your absence that they may be relieved from their fear; at the sound of your approaching foot-steps they flee as from an enemy, and tremble at your voice, and shrink from the gaze of your countenance, as though they expected some terrible punishment to be inflicted upon them. Be familiar with your children that they may delight themselves in your society, and look upon you as a kind and tender parent whom they delight to obey. Obedience inspired by love, and obedience inspired by fear, are entirely different in their nature; the former will be permanent and enduring, while the latter only waits to have the object of fear removed, and it vanishes like a dream. Govern children as parents, and not as tyrants; for they will be parents in their turn, and will be very likely to adopt that form of government in which they have been educated. If you have been tyrants, they may be influenced to pattern after your example. If you are fretful and continually scolding, they will be very apt to be scolds too. If you are loving, kind, and merciful, these benign influences will be very certain to infuse themselves into their order of family government; and thus good and evil influences frequently extend themselves down for many generations and ages. How, great, then, are the responsibilities of parents to their children! And how [106] fearful the consequences of bad examples! Let love, therefore, predominate and control you, and your children will be sure to discover it, and will love you in return. "Rule 22nd. -- Let each mother teach her children to honor and love their father, and to respect his teachings and counsels. How, frequently it is the case, when fathers undertake to correct their children, mothers will interfere in the presence of the children: this has a very evil tendency in many respects: first, it destroys the oneness of feeling which should exist between husband and wife; secondly, it weakens the confidence of the children in the father, and emboldens them to disobedience; thirdly it creates strife and discord; and lastly, it is rebelling against the order of family government, established by divine wisdom. If the mother supposes the father too severe, let her not mention this in the presence of the children, but she can express her feelings to him while alone by themselves, and thus the children will not see any division between them. For husband and wives to be disagreed, and to contend, and quarrel, is a great evil; and to do these things in the presence of their children, is a still greater evil. Therefore, if a husband and his wives will quarrel and destroy their own happiness, let them have pity upon their children, and not destroy them by their pernicious examples. "Rule 23rd. -- Suffer not children of different mothers to be haughty and abusive to each other; for they are own brothers and sisters the same as the children of the patriarch Jacob: and one has no claim above another, only as his conduct merits it. Should you discover contentions or differences arising, do not justify your own children and condemn the others in their presence; for this will encourage them in their quarrels: even if you consider that your children are not so much in the fault as the others, it is far better to teach them of the evils of strife, than to speak against the others. To speak against them, not only alienates their affections, but has a tendency to offend their mothers, and create unpleasant feelings between you and them. Always speak [107] well of each of your husband's wives in the presence of your children; for children generally form their judgment concerning others, by the sayings of their parents: they are very apt to respect those whom their parents respect; and hate those whom they hate. If you consider that some of the mothers are too lenient with their children and too negligent in correcting them, do not be offended, but strive, by the wise and prudent management of your own, to set a worthy example before them, that they, by seeing your judicious and wise course, may be led to go and do likewise. Examples will sometimes reform, when precepts fail. "Rule 24th. -- Be industrious in your habits: this is important as fulfilling the law of God: it is also important for those who are in low circumstances, that they may acquire food, and raiment, and the necessary comforts of life: it is also important for the rich as well as the poor, that they may be able more abundantly to supply the wants of the needy, and be in circumstances to help the unfortunate and administer to the sick and afflicted; for in this way, it is possible even for the rich to enter into the kingdom of heaven. A family whose time is occupied in the useful and lawful avocations of life, will find no time to go from house to house, tattling and injuring one another and their neighbors; neither will they be so apt to quarrel among themselves. "Rule 25th. -- When your children are from three to five years of age, send them to school, and keep them there year after year until they receive a thorough education in all the rudiments of useful science, and in their manners, and morals. In this manner, they will avoid many evils, arising from indolence, and form habits that will render them beneficial to society in after life. Let mothers educate their daughters in all kinds of domestic labor: teach them to wash and iron, to bake and do all kinds of cooking, to knit and sew, to spin and weave, and to do all other things that will qualify them to be good and efficient housewives. Let fathers educate their sons in whatever branch or branches of business, they intend them respectively to follow. [108] Despise that false delicacy which is exhibited by the sons and daughters of the rich, who consider it a dishonor to labor at the common avocations of life. Such notions of high-life, should be frowned out of the territory, as too contemptible to be harbored, for one moment, by a civilized community. Some of these bogus gentlemen and ladies have such grand ideas, concerning gentility, that they would let their poor old father and mother slave themselves to death, to support them in their idleness, or at some useless fanciful employment. The daughter will sit down in the parlour at her painting or music, arrayed in silks and fineries, and let her mother wash and cook until, through fatigue, she is ready to fall into her grave: this they call gentility, and the distinctions between the low and the high. But such daughters are not worthy of husbands, and should not be admitted into any respectable society: they are contemptible drones, that would be a curse to any husband who should be so unfortunate as to be connected with such nuisances. Painting, music, and all the fine arts, should be cherished, and cultivated, as accomplishments which serve to adorn and embellish an enlightened civilized people, and render life agreeable and happy; but when these are cultivated, to the exclusion of the more necessary duties and qualifications, it is like adorning swine with costly jewels and pearls to make them appear more respectable: these embellishments, only render such characters a hundred fold more odious and disgustful than they would otherwise appear. "Rule 26th. -- Use economy and avoid wastefulness. How discouraging it would be to a husband who has a large family, depending mostly upon his labor for a support, to see his wives and children carelessly, thoughtlessly, and unnecessarily, waste his hard earnings. Let not one wife, for fear that she shall not obtain her share of the income, destroy, give away, and otherwise foolishly dispose of what is given to her, thinking that her husband will furnish her with more. Those who economize and wisely use that which is given to them, should be counted worthy to receive more abundantly than those who pursue a contrary course. [109] Each wife should feel interested in saving and preserving that with which the Lord has entrusted her, and should rejoice, not only in her prosperity, but in the prosperity of all the others: her eyes should not be full of greediness to grasp every thing herself, but she should feel, equally interested in the welfare of the whole family, By pursuing this course she will be beloved: by taking a contrary course, she will be considered selfish and little minded. "Rule 27th. -- Let husbands, wives, sons, and daughters, continually realize that their relationships do not end with this short life, but will continue in eternity without end. Every qualification and disposition therefore, which will render them happy here, should be nourished, cherished, enlarged, and perfected, that their union may be indissoluble, and their happiness secured both for this world and for that which is to come. "Let these rules be observed, and all others that are good and righteous, and peace will be the result: husbands will be patriarchs and saviours; wives will be like fruitful vines, bringing forth precious fruits in their seasons: their sons will be like plants of renown, and their daughters like the polished stones of a palace. Then the saints shall flourish upon the hills and rejoice upon the mountains, and become a great people and strong, whose goings forth shall be with strength that is everlasting. Arise, O Zion! clothe thyself with light! shine forth with clearness and brilliancy! illuminate the nations and the dark corners of the earth, for their light is gone out -- their sun is set -- gross darkness covers them! let thy light be seen upon the high places of the earth; let it shine in glorious splendour; for then shall the wicked see, and be confounded, and lay their hands upon their mouths in shame; then shall kings arise, and come forth to the light, and rejoice in the greatness of thy glory! Fear not, O Zion, nor let thine hands be slack, for great is the Holy One in the amidst of thee! a cloud shall be over thee by day for a defense, and at night thy dwellings shall be encircled with glory! God is thine everlasting light, and shall be a Tower of [110] strength against thine enemies; at the sound of His voice they shall melt away, and terrors shall seize upon them. In that day thou shalt be beautiful and glorious, and the reproach of the Gentiles shall no more come into thine ears; in that day, shall the sons of them that afflicted thee come bending unto thee and bow themselves down at the soles of thy feet; and the daughters of them that reproached thee, shall come, saying, We will eat our own bread and wear our own apparel, only let us be joined in the patriarchal order of marriage with the husbands and patriarchs in Zion to take away our reproach: then shall they highly esteem, far above riches, that which their wicked fathers ridiculed under the name of Polygamy." (The Seer, pages 11-187) Oct 1853, Franklin D. Richards: "* * *The Lord has manifested His readiness, and determination of purpose, to pour out knowledge and intelligence upon His people, as fast as they are prepared to receive it. Since I left you the last time in the old country, the revelations of the Lord have been sent forth, which had never before been made public, and we have all been led along by degrees in the knowledge of life and salvation. Yet a great amount of advancement has yet to be made while we are in the flesh, greater duties are rolling upon us as fast as we can perform those we are already engaged in. We look around us here upon the house of Israel, the Lamanites, and while our hearts are opened towards them for good, they are not backward to administer death to our brethren. Is this always going to be so? No. The Lord God will work upon them in His own way, until they become one with us in building up the kingdom of God. "The Priesthood in the last days has to be manifested in sufficient power to bear off the kingdom of God triumphant, that all Israel may be gathered and saved. If all Israel will not be sanctified by the law which their Moses first offers them, they will peradventure receive a law of ordinances administered to them, not according to the power of an endless life. Men will be saved in the last days as in former days, according to their [111] faith and willingness to receive the word of God, and walk in it." (M.S. 16:33-37) 6 Oct 1854, Orson Hyde: "* * *Let us see what Abraham's works were. Abraham obtained promises. What promise have you obtained? What promise has the Christian world obtained? `Why,' says one, `the Bible is all full of promises made to the people of God long ago.' But what have the promises to the people of God long ago to do with us? Have we obtained promises to ourselves? There is the point. If our fathers obtained promises that they should be fed, and were fed, their eating and drinking does not satisfy my appetite. It satisfied them, but that has nothing to do with me, I want the same kind of substantial food myself. If Abraham obtained promises, I want to obtain promises also. `What! A man that has more than one wife obtain promises from God?' I tell you there were but few in olden times who ever did obtain promises from God, that had not more than one wife, if the Bible be true. There was David, and there was Solomon; there were the whole line of the kings of Israel. Says one, `That Old Bible was for the Jews, and has nothing to do with us; that is the Old Testament; and having more wives was according to their law, and according to their custom, but it does not apply to us; the Savior of the world is our great pattern, he is our great lawgiver.' "And how, is it with him? Let us inquire. Did the Savior of the world consider it to be his duty to fulfil all righteousness? You answer, yes. Even the simple ordinance of baptism he would not pass by, for the Lord commanded it, and therefore it was righteousness to obey what the Lord had commanded, and he would fulfil all righteousness. Upon this hypothesis I will go back to the beginning, and notice the commandment that was given to our first parents in the garden of Eden. The Lord said unto them, `Multiply and replenish the earth.' * * * "* * *When God said, Go forth and replenish the earth; it was to replenish the inhabitants of the human [112] species, and make it as it was before. Our first parents, then, were commanded to multiply and replenish the earth; and if the Savior found it his duty to be baptized to fulfil all righteousness, a command of far less importance than that of multiplying his race, (if indeed there is any difference in the commandments of Jehovah, for they are all important, and all essential,) would he not find it his duty to join in with the rest of the faithful ones in replenishing the earth? `Mr. Hyde, do you really wish to imply that the immaculate Savior begat children? It is a blasphemous assertion against the purity of the Savior's life, to say the least of it. The holy aspirations that ever ascended from him to his Father would never allow him to have any such fleshly and carnal connexions, never, no never.' This is the general idea; but the Savior never thought it beneath him to obey the mandate of his Father; he never thought this stooping beneath his dignity; he never despised what God had made; for they are bone of his bone, and flesh of his flesh; kindred spirits, that once basked in rays of immortality and eternal life. * * * "* * *`Then you really mean to hold to the doctrine that the Savior of the world was married; do you mean to be understood so? And if so, do you mean to be understood that he had more than one wife?' * * * "* * *How was it with Mary and Martha, and other women that followed him? In old times, and it is common in this day, the women, even as Sarah, called their husbands Lord; the word Lord is tantamount to husband in some languages, master, lord, husband, are a synonymous. In England we frequently hear the say, `Where is my master?' She does not mean a tyrant, but as Sarah called her husband Lord, she designates hers by the word master. When Mary of old came to the sepulchre on the first day of the week, instead of finding Jesus she saw two angels in white, `And they say unto her, Woman, why weepest thou? She said unto them, Because they have taken away my Lord,' or husband, and I know not where they have laid him. And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus. [113] Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away. Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.' Is there not here manifested the affections of a wife. These words speak the kindred ties and sympathies that are common to that relation of husband and wife. Where will you find a family so nearly allied by the ties of common religion? `Well,' you say, `that appears rather plausible, but I want a little more evidence, I want you to find where it says the Savior was actually married.' * * * "* * *We will turn over to the account of the marriage in Cana of Galilee, and the mother of Jesus was there. Yes, and somebody else too. You will find it in the 2nd chapter of John's Gospel; remember it and read it when you go home. * * * "* * *Now there was actually a marriage; and if Jesus was not the bridegroom on that occasion, please tell who was. If any man can show this, and prove that it was not the Savior of the world, then I will acknowledge I am in error. We say it was Jesus Christ who was married, to be brought into the relation whereby he could see his seed, before he was crucified. `Has he indeed passed by the nature of angels, and taken upon himself the seed of Abraham, to die without leaving a seed to bear his name on the earth?' No. But when the secret is fully out, the seed of the blessed shall be gathered in, in the last days; and he who has not the blood of Abraham flowing in his veins, who has not one particle of the Savior's in him, I am afraid is a stereotyped Gentile, who will be left out and not be gathered in the last days; for I tell you it is the chosen of God, the seed of the blessed, that shall be gathered. I do not despise to be called a son of Abraham, if he had a dozen wives; or to be called a brother, a son, a child of the Savior, if he had Mary, and Martha, and several others, as wives; and though he did cast seven devils out of one of them, it is all the same to me. * * * [114] "* * *Says one, `Why is it that men in your society may have more than one wife? What is the policy of it?' The men of God who hold the Priesthood of heaven, and imbibe the light of the Holy Ghost, have the privilege and right. Now let me illustrate one thing, and let me bring it home to you. There may be some under the sound of my voice that the case will fit. Some man will perhaps marry a wife of his youth. She dies -- he loved her as he loves himself, and her memory ever lingers about his heart. He marries another, and she dies, and he loved her equally as well. He marries a third, and so on, and he loved them all. By and bye he dies, and he dies with devoted affection and love to them all. "Now in the resurrection, which of these wives will he claim? There is no difference in his love to any of them, and they have all perhaps borne children to him. He loves the children of one mother as well as the children of another. What say you? Which shall he have in the resurrection? Why, let him have the whole of them. To whom are they nearer allied?" (J. of D. 2:78-87) 1855, Parley P. Pratt: The Key to the Science of Theology authored by Parley P. Pratt, originally contained an extensive section on marriage, including plural marriage. Some parts have been deleted from the more recent editions. Following is an extract of that section taken from the 1855 edition of that work: "Again, it was a law of the ancient Priesthood, and is again restored, that a man who is faithful in all things, may, by the word of the Lord, through the administration of one holding the keys to bind on earth and heaven, receive and secure to himself, for time and all eternity, more than one wife. "Thus did Abraham, Isaac, Jacob, Moses, the Patriarchs and Prophets of old. "The principal object contemplated by this law, is the multiplication of the children of good and worthy fathers, who will teach them the truth, and train them [115] in the holy principles of salvation. This is far preferable to sending them into the world in the lineage of an unworthy or ignorant parentage, to be educated in error, folly, ignorance and crime. "The peculiar characteristics of the blessings included in the Everlasting Covenant made with Abraham, Isaac, Jacob and their lineage, was the multiplicity of their seed; and the perpetuity of the royal, priestly and kingly power in their lineage. "To assist in carrying out and fulfilling this covenant, good and virtuous women were given to their faithful Prophets, rulers, and wise and virtuous men; and, as it was said of the four wives of Jacob, `These did build the house of Israel.' "While peculiar blessings and encouragements were given to a good and faithful man, and to his wives and children; while they were honoured of God, and respected by all who knew them; while the father of a hundred children was had in greater honour than the hero of a hundred battles, adultery, fornication, and all unlawful intercourse was strictly prohibited, and even punished by the strictest laws -- the penalty of which was death. "A daughter of Israel, who, by prostitution, was rendered unworthy, or unqualified for the duties of a virtuous wife and mother, was considered unfit to live. While the male who would thus trifle with the fountain of life, and contribute to render a female unworthy to answer the end of her creation, was also condemned to death. "Strict laws were also given and diligently taught to both sexes, regulating the intercourse between husband and wife. All intercourse peculiar to the sexes was strictly prohibited at certain seasons which were untimely. Nor were the bonds of wedlock and shield from condemnation, where the parties, by untimely unions excess, or voluntary act, prevented propagation, or injured the life or health of themselves or their offspring. "The object of the union of the sexes is the propagation of their species, or procreation; also for mutual affection, and the cultivation of those eternal principles [116] of never-ending charity and benevolence, which are inspired by the Eternal Spirit; also for mutual comfort and assistance in this world of toil and sorrow, and for mutual duties towards their offspring. "Marriage, and its duties, are therefore, not a mere matter of choice, or of convenience, or of pleasure to the parties; but to marry and multiply is a positive command of Almighty God, binding on all persons of both sexes, who are circumstanced and conditioned to fulfil the same. To marry, propagate our species, do our duty to them, and to educate them in the light of truth, are among the chief objects of our existence on the earth. To neglect these duties, is to fail to answer the end of our creation, and is a very great sin. "While to pervert our natures, and to prostitute ourselves, and our strength to mere pleasures, or to unlawful communion of the sexes, is alike subversive of health, of pure, holy and lasting affection; of moral and social order; and of the laws of God and nature. "If we except murder, there is scarcely a more damning sin on the earth than the prostitution of female virtue or chastity at the shrine of pleasure, or brutal lust; or that promiscuous and lawless intercourse which chills and corrodes the heart, perverts and destroys the pure affections, cankers and destroys, as it were, the well-springs, the fountains, or issues of life. "A man who obeys the ordinances of God, and is without blemish or deformity, who has sound health and mature age, and enjoys liberty and access to the elements of life, is designed to be the head of a woman, a father, and a guide of the weaker sex, and of those of tender age, to mansions of eternal life and salvation. "A woman, under similar circumstances, is designed to be the glory of some man in the Lord; to be led and governed by him, as her head in all things, even as Christ is the head of the man; to honour, obey, love, serve, comfort and help him in all things; to be a happy wife, and if blessed with offspring, a faithful and affectionate mother, devoting her life to the joys, cares and duties of her domestic sphere. "It frequently happens, in the course of human events, [117] that there is, in a community, a majority of females. In such cases, human laws have no right to interfere with the divine eternal laws of nature, or of nature's God, by suffering females to be prostituted to minister to the wanton pleasures of the lawless, to become the unlawful, dishonoured mistress, the illegitimate mother, or the wretched outcast of shame, disease and crime. Nor yet, on the other hand, have human laws the right to doom a portion of heaven's fair daughters, to single wretchedness, loneliness and gloom, without the lawful privilege of becoming honoured wives and mothers. "A wise legislation, or the law of God, would punish, with just severity, the crimes of adultery or fornication, and would not suffer the idiot, the confirmed, irreclaimable drunkard, the man of hereditary disease, or of vicious habits, to possess or retain a wife; while, at the same time, it would provide for a good and capable man, to honourably receive and maintain more wives than one. Indeed, it should be the privilege of every virtuous female, who has the requisite capacity and qualifications for matrimony, to demand either of individuals or government, the privilege of becoming an honoured and legal wife and mother; even if it were necessary for her to be married to a man who has several wives; or, as Jesus said in the parable, to take the one talent from the place where it remains neglected or unimproved, and give it to him who has ten talents. "The false and corrupt institutions, and still more corrupt practices of `Christendom,' have had a downward tendency in the generations of man for many centuries. Our physical organization, health, vigour, strength of body, intellectual faculties, inclinations, etc., are influenced very much by parentage. Hereditary disease, idiocy, weakness of mind, or of constitution, deformity, tendency to violent and ungovernable passions, vicious appetites and desires, are engendered by parents; and are bequeathed as a heritage from generation to generation. Man becomes a murderer, a thief, an adulterer, a drunkard, a lover of tobacco, opium, or other nauseous or poisonous drugs, by means of the predisposition, and inclinations engendered by [118] parentage. "The people before the flood, and also the Sodomites and Canaanites, had carried these corruptions and degeneracies so far, that God, in mercy, destroyed them, and thus put an end to the procreation of races so degenerate and abominable; while Noah, Abraham, Melchesidech, and others, who were taught in the true laws of procreation, `were perfect in their generation,' and trained their children in the same laws. "The overthrow, of those ancient degenerate races is a type of that which now awaits the nations called `Christian,' or in other words, The great whore of all the earth, for her sins have reached unto heaven, and God hath remembered her iniquities. "Where is the nation called `Christian,' that does not uphold or permit prostitution, fornication and adultery with all their debasing, demoralizing, degenerating and corroding effects, with all their tendencies to disease and crime, to operate unchecked, and to leaven and corrode all classes of society? "Where is the `Christian nation' that does not prohibit the law of God, as given to Abraham and the ancients in relation to marriage? "Where is the `Christian nation' that punishes the crime of adultery and fornication with death, or other heavy penalties? "Where are the institutions which prohibit the marriage of all persons disqualified by nature, or by vicious habits and practices, to answer the ends of an institution so holy and pure? "Where are the institutions which would protect, encourage, and honour the patriarch Jacob, with his four wives and their children? "Where is the community who would feel themselves honoured in associating with such a family -- although, all corrupt practices would be frowned down, and all persons discountenanced, who, under the name of gentility, nobility, or royalty, glory in their conquests and victories over the principles and practices of virtue and innocence? "Echo answers, Where? -- unless we look to the far [119] off mountains and distant vales of Deseret, a land peopled by the Latter-day Saints, and governed by the law of God, the keys of the eternal Priesthood, and organized in the New and Everlasting Covenant. "Amid these eternal mountains shall be reared the holy temple of our God, and all nations shall flow unto it, in order to be taught in His ways, and to walk in His paths, for out of Zion has gone forth the law, as predicted by the Prophet Isaiah. "By this law those distant communities live. There the patriarch of a hundred children is had in reverence and honour. His virtuous and honourable wives are considered as mothers in Israel, the daughters of Abraham and Sarah, and worthy to be numbered with the holy women of old. And there the daughters of Israel are not prostituted with impunity. There, the crimes of adultery and fornication are seldom mentioned, or known to exist. There, no virtuous female is doomed by law, or custom, to drag out a useless life in the loneliness of the cloister; the monotonous and sinful pleasures of the Harem; the haunts of vice and crime; or in the lonely and heart-rending gloom and solitude of a single life. "There, in the holy chambers of the sanctuary, are revealed and ministered those sacred ordinances, covenants, and sealings, which lay the foundation of kindred sympathies, association, and family ties, indissoluble and eternal. Ties which are stronger than death, more durable than the ramparts of their snow-clad mountains, and which will never be dissolved-- `While life, or thought, or being lasts; Or immortality endures.' "The restoration of these pure laws and practices has commenced to improve or regenerate a race. A holy and temperate life; pure morals and manners; faith, hope, charity; cheerfulness, gentleness, integrity; intellectual development, pure truth, and knowledge; and above all, the operations of the Divine Spirit, will produce a race more beautiful inform and features, stronger, and more vigorous in constitution, happier in temperament and disposition, more intellectual, less vicious, and better prepared for long life and good days in their mortal sojourn. [120] "Each succeeding generation, governed by the same principles, will still improve, till male and female may live and multiply for a hundred years upon the earth--`And after death in distant spheres, The union still renew.' "The eternal union of the sexes, in and after the resurrection, is mainly for the purpose of renewing and continuing the work of procreation. In our present or rudimental state, our offspring are in our own image, and partake of our natures, in which are the seeds of death. In like manner, will the offspring of immortal and celestial beings, be in the likeness and partake of the nature of their divine parentage. Hence, such offspring will be pure, holy, incorruptible and eternal. They will in no wise be subject unto death, except by descending to partake of the grosser elements, in which are the inherent properties of dissolution or death. "To descent thus, and to be made subject to sorrow, pain and death, is the only road to the resurrection, and to the higher degrees of immortality and eternal life. It is by contrast that intelligences appreciate and enjoy. How shall the sweet be known without the bitter? How, shall joy be appreciated without sorrow? Or, how shall life be valued, or its eternal duration appreciated without a contact with its mortal antagonist -- death? "Hence, the highest degrees of eternal felicity are approached by the straight gate, and the narrow path which leads through the dark valley of death, to eternal mansions in the realms of endless life. This path has been trodden by the eternal Father, by His son Jesus Christ, -- and by all the sons and daughters of God, who are exalted to a fulness of joys celestial. "As has been before remarked, the union of the sexes, in the eternal world, in the holy covenant of celestial matrimony, is peculiar to the ordinances and ministrations of the Apostleship, or Priesthood after the order of the Son of God, or after the order of Melchisedec. The Aaronic Priesthood, or the institutions peculiar to the law of Moses, seemed to have recognized no such ordinances or eternal covenants, hence, the Jewish ordinances of matrimony come to end by death. [121] "Nor did the sects of the Pharisees, Sadducees, or others of that nation, conceive of anything more lasting than this life, in the covenants of matrimony. Hence, the Son of God, in answer to the Sadducees, referred to the order of the angels, in the resurrection, instead of the order of the gods. "But, the Apostles, holding the keys of the eternal mysteries of God's kingdom, to seal both on earth and in heaven, understood and testified, that, `The man is not without the woman, nor the woman without the man in the Lord.' "All persons who attain to the resurrection, and to salvation, without these eternal ordinances, or sealing covenants, will remain in a single state, in their saved condition, to all eternity, without the joys of eternal union with the other sex, and consequently without a crown, without a kingdom, without the power to increase. "Hence, they are angels, and are not gods; and are ministering spirits, or servants, in the employ and under the direction of The Royal Family of Heaven -- the Princes, Kings, and Priests of Eternity." (Key to the Science of Theology, 1855 ed., p. 163-173) 14 Jul 1855, Brigham Young: "I have a few words to say concerning one item of doctrine, that I seldom think of mentioning before a public congregation; I refer to the doctrine pertaining to raising up a royal Priesthood to the name of Israel's God, for which purpose the revelation was given to Joseph, concerning the right of faithful Elders, in taking to themselves more than one wife. I frequently hear from others that this doctrine is laughed at and ridiculed; I heard yesterday of its being laughed out of doors, even jeered and sneered out of a Bishop's house. "I am not personally cognizant of any one jeering at and deriding this doctrine; still, I hear that there are some few who are opposed to it. Once in a while sentiments reach my ears which sound very curious and strange, and when I hear them, I do really wish that some were possessed of better sense; I will, therefore, [122] tell you a few things that you should know. God never introduced the Patriarchal order of marriage with a view to please man in his carnal desires, nor to punish females for anything which they had done; but He introduced it for the express purpose of raising up to His name a royal Priesthood, a peculiar people. Do we not see the benefit of it? Yes, we have lived long enough to realize its advantages. "Suppose that I had had the privilege of having only one wife, I should have had only three sons, for those are all that my first wife bore, whereas, I now have buried five sons, and have thirteen living. "It is obvious that I could not have been blessed with such a family, if I had been restricted to one wife, but, by the introduction of this law, I can be the instrument in preparing tabernacles for those spirits which have to come in this dispensation. Under this law, I and my brethren are preparing tabernacles for those spirits which have been preserved to enter into bodies of honor, and be taught the pure principles of life and salvation, and those tabernacles will grow up and become mighty in the kingdom of our God. * * * "* * *It hurts my feelings when I see good men, men who love correct principles and cling to the counsels of the Church, who have lived near to God for years and have always been faithful, with not a child to bear up their names to future generations, and I grieve to reflect that their names must go into the grave with them. "It would please me to see good men and women have families; I would like to have righteous men take more wives and raise up holy children. Some say, `I would do so, but brother Joseph and brother Brigham have never told me to do it.' "This law was never given of the Lord for any but his faithful children; it is not for the ungodly at all; no man has a right to a wife, or wives, unless he honors his Priesthood and magnifies his calling before God. * * * "* * *This revelation, which God gave to Joseph, was for the express purpose of providing a channel for the organization of tabernacles, for those spirits to occupy [123] who have been reserved to come forth in the kingdom of God, and that they might not be obliged to take tabernacles out of the kingdom of God. "We are commanded to overcome all our lustful desires, also our pride, selfishness, and every evil propensity that pertains to the flesh, to keep the commandments of God, and all the commandments pertaining to the holy Priesthood. * * * "* * *The Lord intended that our family cares should be greater; He knew they would be, yet He is able to bless us in proportion. I know quite a number of men in this Church who will not take any more women, because they do not wish to take care of them; a contracted spirit causes that feeling. I have also known some in my past life, who have said, that they did not desire to have their wives bear any children, and some even take measures to prevent it; there are a few such persons in this Church. "When I see a man in this Church with those feelings, and hear him say, `I do not wish to enlarge my family, because it will bring care upon me,' I conclude that he has more or less of the old sectarian leaven about him, and that he does not understand the glory of the celestial kingdom. "Says one, `How will you explain this to me?' We understand that we are to be made kings and Priests unto God; now if I be made the king and law-giver to my family, and if I have many sons, I shall become the father of many fathers, for they will have sons, and their sons will have sons, and so on, from generation to generation, and, in this way, I may become the father of many fathers, or the king of many kings. This will constitute every man a prince, king, lord, or whatever the Father sees fit to confer upon us. "In this way we can become King of kings, and Lord of lords, or Father of fathers, or Prince of princes, and this is the only course, for another man is not going to raise up a kingdom for you. * * * "* * *Plurality of wives is not designed to afflict you nor me, but is purposed for our exaltation in the kingdoms of God. * * * [124] "* * *Some of these my brethren know what my feelings were at the time Joseph revealed the doctrine; I was not desirous of shrinking from any duty, nor of failing in the least to do as I was commanded, but it was the first time in my life that I had desired the grave, and I could hardly get over it for a long time. And when I saw a funeral, I felt to envy the corpse its situation, and to regret that I was not in the coffin, knowing the toil and labor that my body would have to undergo; and I have had to examine myself, from that day to this, and watch my faith, and carefully meditate, lest I should be found desiring the grave more than I ought to do. "You will probably wonder at this, and that such should have been my feelings upon this point, but they were even so. "Now if any of you will deny the plurality of wives, and continue to do so, I promise that you will be damned; and I will go still further and say, take this revelation, or any other revelation that the Lord has given, and deny it in your feelings, and I promise that you will be damned. "But the Saints who live their religion will be exalted, for they never will deny any revelation which the Lord has given or may give, though when there is a doctrine coming to them which they cannot comprehend fully, they may be found saying, `The Lord sendeth this unto me, and I pray that He will save and preserve me from denying anything which proceedeth from Him, and give me patience to wait until I can understand it for myself.' "Such persons will never deny, but will allow those subjects which they do not understand, to remain until the visions of their minds become open. This is the course which I have invariably pursued, and, if anything came that I could not understand, I would pray until I could comprehend it." (J. of D. 3:264-267) 6 Oct 1855, Heber C. Kimball: "Let us all listen with care and attention to the counsels that are given and that have been given unto us to-[125]day, for they are more precious and delicious to me than the sweetest thing I ever tasted in this life. Shall we sit down and not rebuke sin? "If you oppose any of the works of God you will cultivate a spirit of apostacy. If you oppose what is called the `spiritual wife doctrine,' the Patriarchal Order, which is of God, that course will corrode you with a spirit of apostacy, and you will go overboard; still a great many do so, and strive to justify themselves in it, but they are not justified of God. When you take that course you put a knife to brother Brigham's breast, and to the breasts of his associates; and more or less so when you oppose anything which God has instituted for His glory and the exaltation of man. I do not like such conduct myself, and I am opposed to such characters; I do not ask any favors of them, and I have often said that I never want one of them to darken my door. I am against them and God is against them, and I am for sustaining His cause, the cause of my Father who dwells in the heavens; the cause of His Son, and the cause that brother Joseph has been the means of bringing forth by the revelations of Jesus Christ. We sustained Joseph in this cause in his day, and we sustain the same cause now, and we will sustain it forever, and that is our desire and prayer from this time henceforth, God helping of us. "The principle of plurality of wives never will be done away, although some sisters have had revelations that, when this time passes away and they go through the veil, every woman will have a husband to herself. I wish more of our young men would take to themselves wives of the daughters of Zion, and not wait for us old men to take them all; go ahead upon the right principle, young gentlemen, and God bless you forever and ever, and make you fruitful, that we may fill the mountains and then the earth with righteous inhabitants. That is my prayer, and that is my blessing upon all the Saints and upon your posterity after you, forever, Amen." (J. of D. 3:124-125) [126] 1856: A general reformation took place throughout the Church, most of the Saints renewing their covenants by baptism. This reformation extended to several of the missionary fields in different parts of the world. 1856, John Taylor: "To escape this odium of sustaining a Territory in the right to establish polygamy, if the inhabitants there-of should so desired, the pro-slavery party was more vindictive in its denunciations of Mormon plural marriage than the abolitionists themselves -- and thus all parties, with all the bitterness which characterized political discussion in those days were arrayed against Mormonism -- especially against plural marriage: and finally, when the Republican Party was organized, in 1856, and adopted the doctrines of the abolitionists, it incorporated in its platform the following: "`Resolved, That the Constitution confers upon Congress sovereign power over the Territories of the United States for their government, and that in the exercise of this power it is both the right and the imperative duty of Congress to prohibit in the Territories those twin relics of barbarism, slavery and polygamy.' "In the midst of the agitation and bitterness which led up to such a conclusion as this, though unaided and alone -- sustained only by his own conviction of the truth of the system of marriage that God had revealed, and conscious of the support and approval of Almighty God -- Elder Taylor stood unmoved and fearlessly sustained the rightfulness of Mormon plural marriage against all who opposed it. "In the very first issue of the Mormon, under the caption `Polygamy,' he said: "`Since this doctrine has been promulgated by us as a part of our religious creed, every variety of opinion has been expressed by men in all classes of society. It has been talked about by religious and irreligious, professors and profane. It has been the theme in the legislative hall, the pulpit, the bar-room and the press. Polygamy and the Mormons, Mormons and polygamy [127] have resounded everywhere. * * * In this our first issue it may be expected that something would be said in relation to this matter. This we undertake as cheerfully as any other task; for we are not ashamed here in this great metropolis of America to declare that we are polygamists. We are not ashamed to proclaim to this great nation, to rulers and people, to the president, senators, legislators, judges; to high and low, rich and poor, priests and people, that we are firm, conscientious believers in polygamy, and that it is part and parcel of our religious creed. We do this calmly, seriously and understandingly, after due deliberation, careful examination and close investigation of its principles and bearings religiously, socially, morally, physically and politically! We unhesitatingly pronounce our full and implicit faith in the principle as emanating from God, and that under His direction it would be a blessing to the human family.'" (Life of John Taylor, by B. H. Roberts, pp. 254-255) 21 Sep 1856, Brigham Young: "I wish my own women to understand that what I am going to say is for them as well as others, and I want those who are here to tell their sisters, yes, all the women of this community, and then write it back to the States, and do as you please with it. I am going to give you from this time to the 6th day of October next, for reflection, that you may determine whether you wish to stay with your husbands or not, and then I am going to set every woman at liberty and say to them, Now go your way, my women with the rest, go your way. And my wives have got to do one of two things; either round up their shoulders to endure the afflictions of this world, and live their religion, or they may leave, for I will not have them about me. I will go into heaven alone, rather than have scratching and fighting around me. I will set at liberty. `What, first wife too?' Yes, I will liberate you all. "I know what my women will say; they will say, `You can have as many women as you please, Brigham.' But I want to go somewhere and do something to get rid of [128] the whiners; I do not want them to receive a part of the truth and spurn the rest out of doors. * * * "* * *Let every man thus treat his wives, keeping raiment enough to clothe his body; and say to your wives, `Take all that I have and be set at liberty; but if you stay with me you shall comply with the law of God, and that too without any murmuring and whining. You must fulfil the law of God in every respect, and round up your shoulders to walk up to the mark without any grunting.' "Now recollect that two weeks from tomorrow I am going to set you at liberty. But the first wife will say, `It is hard, for I have lived with my husband twenty years, or thirty, and have raised a family of children for him, and it is a great trial to me for him to have more women;' then I say it is time that you gave him up to other women who will bear children. If my wife had borne me all the children that she ever would bare, the celestial law would teach me to take young women that would have children. "Do you understand this? I have told you many times that there are multitudes of pure and holy spirits waiting to take tabernacles, now what is our duty? -- to prepare tabernacles for them; to take a course that will not tend to drive those spirits into the families of the wicked, where they will be trained in wickedness, debauchery, and every species of crime. It is the duty of every righteous man and woman to prepare tabernacles for all the spirits they can; hence if my women leave, I will go and search up others who will abide the celestial law, and let all I now have go where they please; though I will send the Gospel to them. "This is the reason why the doctrine of plurality of wives was revealed, that the noble spirits which are waiting for tabernacles might be brought forth. * * * "* * *Sisters, I am not joking, I do not throw out my proposition to banter your feelings, to see whether you will leave your husbands, all or any of you. But I do know that there is no cessation to the everlasting whining of many of the women in this Territory; I am satisfied that this is the case. And if the women will turn from [129] the commandments of God and continue to despise the order of heaven, I will pray that the curse of the Almighty may be close to their heels, and that it may be following them all the day long. And those that enter into it and are faithful, I will promise them that they shall be queens in heaven, and rulers to all eternity. "`But,' says one, `I want to have my paradise now.' And says another, `I did think I should be in paradise if I was sealed to brother Brigham, and I thought I should be happy when I became his wife, or brother Heber's. I loved you so much, that I thought I was going to have a heaven right off, right here on the spot.' "What a curious doctrine it is, that we are preparing to enjoy! The only heaven for you is that which you make yourselves. My heaven is here -- (laying his hand upon his heart). I carry it with me. When do I expect it in its perfection? When I come up in the resurrection; then I shall have it, and not till then. "But now we have got to fight the good fight of faith, sword in hand, as much so as men have when they go to battle; and it is one continual warfare from morning to evening, with sword in hand. This is my duty, and this is my life. "But the women come and say, `Really brother John, and brother William, I thought you were going to make a heaven for me.' and they get into trouble because a heaven is not made for them by the men, even though agency is upon women as well as upon men. True there is a curse upon the woman that is not upon the man, namely, that `her whole affections shall be towards her husband,' and what is the next? `He shall rule over you.' "But how is it now? Your desire is to your husband, but you strive to rule over him, whereas the man should rule over you. " (J. of D. 4:54-57) 12 Oct 1856, Heber C. Kimball: "Some quietly listen to those who speak against the Lord's servants, against his anointed, against the plu-[130]rality of wives, and against almost every principle that God has revealed. Such persons have half-a-dozen devils with them all the time. You might as well deny `Mormonism,' and turn away from it, as to oppose the plurality of wives. Let the Presidency of this Church, and the Twelve Apostles, and all the authorities unite and say with one voice that they will oppose that doctrine, and the whole of them would be damned. What are you opposing it for? It is a principle that God has revealed for the salvation of the human family. He revealed it to Joseph the Prophet in this our dispensation; and that which he revealed he designs to have carried out by his people." (J. of D. 4:203-204) 1857: Influenced by falsehoods circulated by Judge W. W. Drummond and others, the Federal Government sent an army to Utah, and the citizens organized for self defense. 25 Jan 1857, Heber C. Kimball: "Perhaps some of you do not believe that the Spirit of the Lord goes and comes throughout every portion of the vine, even to the smallest and farthest extremity thereof, but it does. How could the members of my body exist, if the blood did not pass to the extremities? Then it has to turn and go back to the vitals. Now say that I am a branch, how am I to partake of brother Brigham's spirit and know his mind, unless I also partake of the fatness of the true vine, and permit its sap, or essence, or spirit, to flow through me without obstruction? -- that my mind and will may become amalgamated and run together with the mind and will of brother Brigham, that our spirits may freely and fully unite through the same genial influences of the Spirit of truth. And if my wife wants to be one with me, she must let her will and affections centre in me, just as if I were a vine, and my wife a branch; then where is there room or occasion for confusion? Were such universally the case, do you not think that we could raise up a still better posterity? [131] "When wives become one with their husbands, when there is no evil interruption, children will be begotten, born and reared under greatly improved influences. The Holy Ghost will rest upon and dwell with the parents, and their offspring will be mighty and godlike. I would not give much for a man nor a woman that does not enjoy the fellowship of the Father, of the Son, and of the Holy Ghost. If I do not have the Holy Ghost, I shall not produce the fruit that is designed by the holy order of matrimony. Mary, the mother of Jesus, was a pure woman, and was ordained and designed to bear the Son of God, because no woman in her sins was worthy of performing that work. How long will it be before we will have children filled with the Holy Ghost from their birth, who will grow up steadfast in the truth, even sons and daughters of God? No woman entering into this holy order should do so without she has the Holy Ghost, and she should ever after keep it, that her nourishment, example, and teachings may always partake of the life-giving principles of that Spirit. "Stop all wickedness, all your quarrelling, and all unholy divorces. Some women will marry a man one day, and call for a divorce the next. They are playing with the things of God, and are sealing their own damnation. Some women get married and then run after other men; and some men get married and run after other women. What are such persons doing? They are sealing their own damnation. On the other hand, every man and woman that will not yield to passion, nor to any evil practice or principle will become filled with the Spirit of God, and it will pass from one to another. This is why, as I have often said, I love brother Brigham Young better than I do any woman upon this earth, because my will has run into his, and his into mine, and there is a free interchange of feelings. There are but few men that will do that, for they generally want their own way and their own will, therefore their wills do not run into ours and the Father's. This free interchange of pure feelings should run through all the organizations in this Church, and through every member in every family throughout all our borders. [132] "I have been trying to tell you how you may raise children to hold the Priesthood and be holy unto the Lord; and if all would take a right and proper course in regard to rearing children, from the commencement until they are grown up, and not take a course to weary the tree while it is maturing fruit, many would do far better than they now do. Many who have but one wife, and several of those who have more than one, take a course to excite adultery, and what is much worse, they often take that course at the most improper and unwise times, and thereby seriously injure their offspring. If husbands and wives will pursue a righteous course in this matter, their children will be much less subject to lustful desires, and will enter into the holy bonds of matrimony with a view to keep the commandment and raise up a pure posterity. For this purpose God has instituted the plurality of wives. "How I would like to talk to you in the plainest way that the Spirit dictates to me, but the delicacies and wickedness of the corrupt and ungodly cannot bear it. I want you to have a reformation, for God is working upon me. I wanted to stay at home this morning, but I could not; I had to come here to talk to you. The world judge brother Brigham and me as they do themselves, and some of you judge us in the same way. I wish to just touch upon this, for the world do not believe in our religion, still they take the liberty of judging us, and they judge us, as some of you do, according to the glasses, or microscopes which they have. This is not the right way, for there are but few men who hold their ages as brother Brigham and I. Whereas if we took the course that those do who thus unjustly judge us, we should have been old long ago. "Some of you are living in adultery or in the spirit of adultery. And some have wives that do not bear children. Why don't you let them alone? Why don't you take a course to regenerate, and not to degenerate? "How do you suppose I feel? As I live, and as the Lord lives, I will defend the oil and the wine; and they will be blest with the blessings of Abraham, Isaac, and Jacob, and with all the blessings of the fathers clear [133] back through all generations and dispensations: all these blessings will rest upon them. I care not whether it be men or women who live the religion of the everlasting Gospel, nor whether they be Americans, English, Scotch, Dutch, Danes, or inhabitants of any other nation, for all such persons have my blessing and my good feelings. I am not national nor sectional, and God forbid that I should be, for I have that Spirit that delighteth in the welfare and salvation of the human family. And when I have that Spirit about me, can I be national? You never knew that feeling to be in me, for I abhor it. I will not bow my head to that national spirit, nor to any spirit that is not of God." (J. of D. 4:277-278) 8 Feb 1857, Heber C. Kimball: "* * *I know that Joseph, Hyrum, Willard, and Jedediah, and all other good men who have died in the faith, live and associate with those who held the Priesthood before they did. And they are with brother Brigham and with us, and will be with us forever, for we never will be separated, and I know it. I know that, brother Brigham, just as well as I know that I see this people today; and I shall be with you, and we will have a happy time when we meet Joseph and Hyrum and Willard and Jedediah and father Smith! Will not the old gentleman be jolly! Yes, for he always was; and he will be more so in proportion to the greater light and knowledge he has. Those are the men we are going to meet with; also with Abraham, Isaac, and Jacob, three of the old polygamists. "Do you suppose that Joseph and Hyrum and all those good men would associate with those ancient worthies, if they had not been engaged in the same practices? They had to do the works of Abraham, Isaac, and Jacob, in order to be admitted where they are; -- they had to be polygamists in order to be received into their society. God knows that I am not ashamed of those good men now, and how much more I shall prize my associate polygamists, when I am further advanced in knowledge, I do not know. I am talking in earnest, and from the experience I have had. [134] "I know the character of the human family and the course that many men and women are taking; they are making a desolation and taking a course to bring destruction upon their root; they are following a course that would ultimately depopulate the earth. All will come to that, if they do not take a course of continual increase for ever and for ever. "How long do you suppose it will take a little man like me, though I feel perfectly able to thrash any six common wicked men, if I am faithful in keeping the commandments of God and true all the days of my life to my brethren, as I have been hitherto and mean to be more so, to get into the celestial kingdom of God with my whole posterity, in case there should be no obstruction? How long do you suppose it will be before my posterity increases to over a million? A hundred years will not pass away before I will become millions myself. You may go to work and reckon it up, and twenty-five years will not pass away before brother Brigham and I will number more than this whole Territory. Now, if that number proceeds from us, I tell you our roots are fruitful. Take away every cause of death to those roots and nourish them and cherish them, and they will increase and you cannot help yourselves. In twenty-five or thirty years we will have a larger number in our two families than there now is in this whole Territory, which numbers more than seventy-five thousand. If twenty-five years will produce this amount of people, how much will be the increase in one hundred years? We could not number them, or if we did sum up the amount to any given time, they are still on the increase. "But some of you are taking a course to spend your lives for nought, while brother Brigham and I are becoming like Abraham, Isaac, and Jacob, and the Prophets. Why do you not be profitable to yourselves, an put out your lives to usury? Do you understand me? That is the principle I love to talk about, and I would just as soon talk about it here today, before you, as in the chimney corner. Some say that I am vulgar, but I never spoke a word of vulgarity here. Those who are [135] vulgar receive my language as such, but the pure never received it so. To those who are pure, all things are pure; and to those who are vulgar, all things are vulgar. "I have not spoken vulgarly, but have spoken of the acts wherein some have degraded themselves in the eyes of heaven. God cannot abide with such persons, nor His angels, and the Holy Ghost will not dwell with them, when they are so corrupt. Some still continue in the corruption they were in while they mingled among the wicked in the world. Is it not time for all to quit it -- to reform and break off from those things? Brothers Brigham, Heber, and Daniel do not do as you do. We have taken another course, -- a course of exaltation, and put out our lives and strength to usury, while some of you are throwing away your lives -- spending your existence for nought -- the axe is laid at the root of the tree -- and you will be cut down by and by, except you forsake such evils. "`19 Every tree that bringeth not forth good fruit is hewn down and cast into the fire. -- St. Matthew's Gospel 7th chap.'" (J. of D. 4:224-225) 6 Apr 1857, Heber C. Kimball: "I would not be afraid to promise a man who is sixty years of age, if he will take the counsel of brother Brigham and his brethren, that he will renew his age. I have noticed that a man who has but one wife, and is inclined to that doctrine, soon begins to wither and dry up, while a man who goes into plurality looks fresh, young, and sprightly. Why is this? Because God loves that man, and because he honours His work and word. Some of you may not believe this; but I not only believe it -- I also know it. For a man of God to be confined to one woman is small business; for it, is as much as we can do now to keep up under the burdens we have to carry; and I do not know what we should do if we had only one wife apiece. * * * "* * *Let us bless the land we cultivate and the fountains of water, and they will be blessed, and then men may drink of those waters, and they will fill them with the Spirit and power of God. Let us bless and dedicate [136] the fountains of life that are in us, in our wives and children, and in everything else around us. Can the Spirit of God enter a stone, or one of those posts? Yes; and it can fill every pore as well as it can every pore in my body. Can it enter into my pores? Yes, even into my hair; and it can also enter my bones and quicken every limb, joint, and fibre. * * *" (J. of D. 5:22-23) 1858: Awaiting the arrival of the Federal Army from the East, the Saints in Utah abandoned Great Salt Lake City and all their northern settlements and moved south; but most of them returned after peace was restored. 1859: The Federal Judges in Utah exercized undue authority and caused considerable difficulty by instituting court proceedings against the leaders of the Church and others. 8 Mar 1859: Associate Justice John Cradlebaugh, in his charge to the Grand Jury, composed of "Mormons" at Provo, called them "fools," "dupes," "instruments of a tyrannical church despotism," etc. Provo was occupied by a detachment of U. S. Troops. 14 Aug 1859, Orson Pratt: "* * *Neither the United States' army nor all the armies of the earth can destroy the kingdom. All that we claim is, as I have stated heretofore, in relation to ourselves, the right guaranteed to us by the American Constitution. We do not ask for any other rights: we ask for no more privileges under that Constitution than what are enjoyed by the people of every other Territory of the American Union. And even these rights we do not ask for: they are ours without asking for them. We do not beg for them: we will not be mean ourselves so much as to crouch to the Congress of the United States to ask for rights that we are already in possession of, and that every American citizen should enjoy here upon this boasted land of freedom. [137] "What! ask for that which we already possess, which is guaranteed to us by the great Constitution of our country, and which was purchased for us by the blood of our noble ancestors! No; we will do no such thing? We will take the privileges already ours, and enjoy them, until force shall deprive us of them; and this is the feeling which every American citizen should have. Every person in the States, as well as in the Territories, who has the least particle of the blood of freedom running in his veins, should maintain the dignity of the Constitution of our country and the national laws, and should esteem them as the great shield and bulwark of our defense against tyranny and oppression, and should maintain them inviolate, and claim them, if it be necessary, to the shedding of the last drop of blood that runs in his veins. We should claim them to the last, and say, Those rights are ours, and we will maintain them or die! These are my feelings. * * * "* * *We calculate to maintain the Government of the United States and the principles of the Constitution. They were given indirectly by the voice of inspiration to our ancestors: they were given to maintain inviolate the principles of civil and religious liberty to all people under heaven. Can the idolater come here and build a temple to worship idols in? Yes. Go into California and you will find one erected by the Chinese: they are worshipping dumb idols there. The people undertook to punish them by law; but judgment was given that inasmuch as they did not infringe upon the rights of others, they had a right to worship idols. Is it the privilege of the idolater to worship here? It is the privilege of the Mahometan to come here with his many wives? It ought to be; but so far as the local State laws are concerned, they have deviated from the Constitution. These State laws make the Mahometan divorce all his wives but one, or else they will confine him in prison for years. These State law's will break up his family and make him disown and turn out his children upon the wide world, fatherless and unprotected. They say to the Mahometan, You can live here in Missouri, or in any other State, if you will only do this. [138] "What wonderful liberty! Shame on the State which will thus pass laws in open violation of the Constitution. I would see them all in heaven or somewhere else, before I would thank them for offering me liberty on conditions of breaking up my family. "Where can you put your finger on a law passed by the American Congress which deprives a man of the rights guaranteed to him relative to the government of his family, no matter whether he takes one wife or many? Undertake to deprive the people of this one domestic institution, and you can, upon the same principle, deprive them of all others. "Imprison the polygamist for having more than one wife, and you have the same right to imprison a man for having more than one child, or to punish the slaveholder for having more than one slave. The same Constitution that protects the latter also protects the former. It is just as much the right of the people to have twelve wives as to have twelve children. What would you think of a State law that would undertake to deprive you of the privilege of having only one child? This would be no more barefacedly unjust than the State laws against polygamy. "The Mahometan can come to Utah with his wives; anybody can come here, without having his family broken up, his wives torn from his bosom, and his children cast out to the world. We say to all the world, Come to Utah; and so long as we have the power to elect wise legislators, we will protect you in your domestic rights, according to the national Constitution. * * *" (J. of D. 7:224-227) 29 Aug 1857, John Taylor, ORIGIN AND DESTINY OF WOMAN: "The Latter-day Saints have often been ridiculed on account of their belief in the pre-existence of spirits, and for marrying for time and all eternity, both being Bible doctrines. We have often been requested to give our views in relation to these principles, but considered the things of the kingdom belonged to the children of the kingdom, therefore not meet to give them to those [139] without. But being very politely requested by a lady a few days since (a member of the Church) to answer the following questions, we could not consistently refuse -- viz: "`Where did I come from? What am I doing here? Whither am I going? And what is my destiny after having obeyed the truth, if faithful to the end? "For her benefit and all others concerned, we will endeavor to answer the questions in brief, as we understand them. The reason will be apparent for our belief in the pre-existence of spirits, and in marrying for time and all eternity. "Lady, whence comest thou? Thine origin? What art thou doing here? Whither art thou going, and what is thy destiny? Declare unto me if thou hast understanding. Knowest thou not that thou are a spark of Deity, struck from the fire of His eternal blaze, and brought forth in the midst of eternal burning? "Knowest thou not that eternities ago, thy spirit, pure and holy, dwelt in thy Heavenly Father's bosom, and in His presence, and with thy mother, one of the queens of heaven, surrounded by thy brother and sister spirits in the spirit world, among the Gods? That as thy spirit beheld the scenes transpiring there, and thou grewest in intelligence, thou sawest worlds upon worlds organized and peopled with thy kindred spirits who took upon them tabernacles, died, were resurrected, and received their exaltation on the redeemed worlds they once dwelt upon. Thou being willing and anxious to imitate them, waiting and desirous to obtain a body, a resurrection and exaltation also, and having obtained permission, madest a covenant with one of thy kindred spirits to be thy guardian angel while in mortality, also with two others, male and female spirits, that thou wouldst, come and take a tabernacle through their lineage, and become one of their offspring. You also chose a kindred spirit whom you loved in the spirit world (and who had permission to come to this planet and take a tabernacle), to be your head, stay, husband and protector on the earth and to exalt you in eternal worlds. All these were arranged, likewise the spirits [140] that should tabernacle through your lineage. Thou longed, thou sighed and thou prayed to thy Father in heaven for the time to arrive when thou couldst come to this earth, which had fled and failed from where it was first organized, near the planet Kolob. "Leaving thy father and mother's bosom and all thy kindred spirits thou camest to earth, took a tabernacle, and imitated the deeds of those who had been exalted before you. "At length the time arrived, and thou heard the voice of thy Father saying, go daughter to yonder lower world, and take upon thee a tabernacle, and work out thy probation with fear and trembling and rise to exaltation. But daughter, remember you go on this condition, that is, you are to forget all things you ever saw, or knew to be transacted in the spirit world; you are not to know or remember anything concerning the same that you have beheld transpire here; but you must go and become one of the most helpless of all beings that I have created, while in your infancy; subject to sickness, pain, tears, mourning, sorrow and death. But when truth shall touch the cords of your heart they will vibrate; then intelligence shall illuminate your mind, and shed its lustre in your soul, and you shall begin to understand the things you once knew, but which had gone from you; you shall then begin to understand and know the object of your creation. Daughter, go, and be faithful as thou hast been in thy first estate. "Thy spirit, filled with joy and thanksgiving, rejoiced in thy Father, and rendered praise to His holy name, is and the spirit world resounded in anthems of praise to the Father of spirit. Thou bade father, mother all farewell, and along with thy guardian angel, thou came on this terraqueous globe. The spirit thou hadst chosen to come and tabernacle through their lineage, and your head having left the spirit world some years previous, thou came a spirit pure and holy. Thou hast obeyed the truth, and thy guardian angel ministers unto thee and watches over thee. Thou hast chosen him you loved in the spirit world to be thy companion. Now, crowns, thrones, exaltations and dominions are in reserve for [141] thee in the eternal worlds, and the way is opened for thee to return back into the presence of thy Heavenly Father, if thou wilt only abide by and walk a celestial law, fulfill the designs of thy Creator and hold out to the end that when mortality is laid in the tomb, you may go down to your grave in peace, arise in glory, and receive your everlasting reward in the resurrection of the just, along with thy head and husband. Thou wilt be permitted to pass by the Gods and angels who guard the gates, and onward, upward to thy exaltation in a celestial world among the Gods. To be a priestess queen upon thy Heavenly Father's throne, and a glory to thy husband and offspring, to bear the souls of men, to people other worlds (as thou didst bear their tabernacles in mortality) while eternity goes and eternity comes; and if you will receive it, lady, this is eternal life. And herein is the saying of the Apostle Paul fulfilled, `That the man is not without the woman, neither is the woman without the man in the Lord.' `That man is the head of the woman, and the glory of the man is the woman.' Hence, thine origin, the object of thy ultimate destiny. If faithful, lady, the cup is within thy reach; drink then the heavenly draught and live. (Sacredness of Parenthood, p. 4-6.) 11 Sep 1859, Orson Pratt: "Murder is a prominent evil of this generation. And again, behold other prominent evils that exist in our large cities. Look at the city of New York, for instance, which contains twenty thousand female prostitutes, that get their daily living by prostitution, of course encouraged by hundreds of thousands of male prostitutes, who are just as bad or worse than the female prostitutes. Here is a sample of one city. Then go to Boston, Albany, St. Louis, New, Orleans, Baltimore, Philadelphia, and to all the principal cities of the American Union, and you will find the same proportion of prostitutes among those cities who are sunk in the lowest depths of degradation, daily and hourly prostituting themselves, and disobeying one of the most strict and holy commandments of God ever issued from [142] his throne; and this is only a beginning as it were. Read the statistics of the great city of London, which show there is in it something like ninety thousand female prostitutes; and all these must be encouraged and supported by millions of male prostitutes. This is carried on not for one year only or two years, but for a whole generation, and from generation to generation. Then step across into the European governments. Go into France, into Germany, Prussia, and all those old countries of the East, and you will find in many of those nations, as the statistics show, one-half of the children are born to be illegitimate; and that is only a beginning of the corruptions that exist. There are more that are covered up in the dark, that are not made so publicly manifest, than what are made manifest by the births of illigitimate children. There are probably a hundred sins that are dark and hidden from the gaze of the public to one that comes to light. Then realize that these things have existed for generations that are past upon our earth, and then all reflecting men will think there is a necessity for the people to repent. Perhaps some one may say, I am not guilty of these things. But have you ever done anything to prevent them? Have the wise legislators and representatives of those nations ever devised any laws to put a stop to this wickedness? If they have not, they are included in the guilt. Whether they are actually engaged in these crimes or not, they will be included among the guilty ones, while they suffer these things when it is in their power to stop them. How can you stop them? Let the law-making departments of those various governments enact laws that shall put an utter stop to them. What law should they enact to stay this flood of iniquity? Not a law that can be trampled upon with impunity by millions; but let it be the law pointed out in the Scriptures -- namely, the law, of death. Let the penalty of death be attached to your laws, and let it be put in force upon the adulterer and the whoremonger, both male and female; and if you do not find these floods of prostitution assuaged, then you may depend upon it that I do not understand these things. You would find these prostitutions become [143] as rare as murders, if you have the same penalty attached. Death was the penalty for the sin of adultery in ancient days, and the enlightened of Europe and of all Christendom pretend to found their criminal laws, more or less, on the Bible. All these sins and crimes need to be repented of." (J. of D. 7:262-263) 7 Apr 1861, Brigham Young: How will you be happy? Love the Giver more than the gift. Delight yourselves in your duties, mothers. Here are the middle-aged and the young. I am now almost daily sealing young girls to men of age and experience. Love your duties, sisters. Are you sealed to a good man? Yes, to a man of God. It is for you to bear fruit and bring forth, to the praise of God, the spirits that are born in yonder heavens and are to take tabernacles on the earth. You have the privilege of forming tabernacles for those spirits, instead of their being brought into this wicked world, that God may have a royal Priesthood, a royal people, on the earth. That is what plurality of wives is for, and not to gratify lustful desires. Sisters, do you wish to make yourselves happy? Then what is your duty? It is for you to bear children, in the name of the Lord, that are full of faith and the power of God, -- to receive, conceive, bear, and bring forth in the name of Israel's God; that you may have the honour of being the mothers of great and good men -- of kings, princes, and potentates that shall yet live on the earth and govern and control the nations. Do you look forward to that? or are you tormenting yourselves by thinking that your husbands do not love you? I would not care whether they loved a particle or not; but I would cry out, like one of old, in the joy of my heart, `I have got a man from the Lord!' `Hallelujah! I am a mother -- I have borne an image of God!' Let your prayers ascend to God, and that continually, that he will overshadow the child by the power of the Holy Ghost before and after its birth -- that the Holy Ghost may attend it continually. The mother should inquire what her duty is. It is to teach her children holiness, prayer to God, and to trust in Him. Teach them [144] the holy religion and the commandments that are calculated to sanctify the people and bring them into the presence of our Father and God. But no; too often it is passion. If my passion is served, I am in heaven. The fire will have to burn them up. We must live by principle; and if we do, we shall attain to perfection -- to being crowned with crowns of glory, immortality, and eternal lives. I would rather be purified here than to live ten thousand years to attain the same point in another existence. The man that enters into this order by the prompting of passion, and not with a view to honour God and carry out his purposes, the curse of God will rest upon him, and that which he seems to have will be taken from him and given to those that act according to principle. Remember it. "The world cries out against this obnoxious doctrine, that I should have more wives than one. And what would they do? Destroy the virtue of every woman in this community if they had the power. What do they care about virtue? With comparatively few exceptions, no more than do the devils in hell. Most of the officers who have been sent here would have defiled every bed in this Territory, had they have had the power. Tell about this doctrine's being obnoxious to their delicate feelings! Yes, it is, in one sense. It keeps them at bay; it is hell to them; it is burning them up; and I say they may burn up, and they will. "Elders of Israel, have you entered into the doctrine that has been revealed, through passion? If you have, you will find that that course will take that which you seem to have, and the Lord will say -- `Let this man, that man, or the other man go, for he has acted on passion, and not on principle. Take that which he seems to have, and give it to him that has been faithful with the five, the two, the three, or the one talent.' That is the way it will be, by-and-by. "Sisters, do not ask whether you can make yourselves happy, but whether you can do your husband's will, if he is a good man. Teach your children; for you are their guardians, to act as father and mother to them until they are out of your care. The teachings [145] and examples of our mothers have formed, to a great extent, our characters and directed our lives. This is their right, when they act by the power of the Priesthood, to direct the child until it is of a proper age, and then hand it over to the husband and father, and into the hands of God, with such faith and such love of virtue and truth, and with such love of God and its parents, that that child can never suppose that it is out of the hand and from under the control of the parent. Do not call it `mine.' Let your maxim be, `This is not mine,' whether you have one child or a dozen. `It is not mine, but the Lord has seen fit to let me bear the souls of the children of men. It is from my Father and God, and I will do my duty and hand it over to him,' and have faith that the child can never wring itself out of the hands of a good father and mother -- can never stray away, -- no, never. That is the privilege of mothers. It is you who guide the affections and feelings of the child. It is the mothers, after all, that rule the nations of the earth. They form, dictate, and direct the minds of statesmen and the feelings, course, life, notions, and sentiments of the great and the small, of kings, rulers, governors, and of the people in general. "Now, mothers, act upon principle, and see whether you can do anything to promote happiness in your families; see whether you can guide the minds of your children, teach them their letters, etc. I thought to speak upon the last-named point, but I will omit it. You can, at least, teach your children faith, and pay attention to knitting their stockings, making their clothing, etc.; see that the chickens are taken care of, that the milk is cleanly milked from the cow, and that the children are made comfortable. And if your husband is here or there, do not fret yourselves, whether he leaves you or not. If he is a good man, he can take care of himself, and will safely return to you again. The mother that takes this course will be a happy mother -- a happy woman. But where you find women jealous of each other, and `I am watching my husband,' I would ask, Where are your children? They are nearly all the time in the mud, or in some mischief. And what are you doing, [146] mother? You are `watching that man.' `Who is he?' `He is my husband.' I used to tell the sisters in Nauvoo, that they did not care where their children were, if they could only keep in sight of their husbands." (J. of D. 9:36-38) 8 Apr 1862: Mr. Morrill of Vermont, introduced a bill in the United States House of Representatives, at Washington, D. C., to punish and prevent the practice of bigamy in the Territories of the United States. It was read twice and referred to the committee on Territories. This bill also made it unlawful for any religious or charitable association in any part of the U.S. Territories to own real estate worth more than $50, 000. 3 Jun 1862: The anti-bigamy bill was passed by the U.S. Senate, considerably amended. The House afterwards concurred in the amendments. 6 Jul 1862, Brigham Young "Monogamy, or restrictions by law to one wife, is no part of the economy of Heaven among men. Such a system was commenced by the founders of the Roman empire. That empire was founded on the banks of the Tiber by wandering brigands. When these robbers founded the city of Rome, it was evident to them that their success in attaining a balance of power with their neighbours, depended upon introducing females into their body politic, so they stole them from the Sabines, who were near neighbours. The scarcity of women gave existence to laws restricting one wife to one man. Rome became the mistress of the world, and introduced this order of monogamy wherever her sway was acknowledged. Thus this monogamic order of marriage, so esteemed by modern Christians as a holy sacrament and divine institution, is nothing but a system established by a set of robbers. "The Congress of the United States have lately passed a law to punish polygamy in the Territories of the United [147] States and in other places over which they have exclusive jurisdiction. In doing this, they have undertaken to dictate the Almighty in his revelations to his people, and those who handle edged tools, unless they are skillful, are apt to cut their fingers; and those who hand out insult to the Great I Am, in the end, are apt to get more than they have spoken for. "Why do we believe in and practise polygamy? Because the Lord introduced it to his servants in a revelation given to Joseph Smith, and the Lord's servants have always practiced it. `And is that religion popular in heaven?' It is the only popular religion there, for this is the religion of Abraham, and, unless we do the works of Abraham, we are not Abraham's seed and heirs according to promise. We believe in Jesus Christ the Mediator of the new covenant, who has introduced the Gospel for the benefit of the human family, to happily, exalt and glorify them in the presence of the Father, not to make them miserable , not to torture them, nor cause them to walk in the gloomy path of grief all their days. We rejoice in this Gospel, it is all glory, hallelujah, peace and comfort. We believe in following the admonitions and instructions of the ancient Prophets and Apostles, and of all good men in this our day. * * * "* * *Whatever leads to vanity, lightness, and worldly-mindedness is not the joy of heavenly beings, but the nonsense of the wicked world. There are men in this kingdom who cannot discriminate between that which is of God and that which is not of him, and who are at a loss to know how far to go and not sin. The very moment you have a doubt upon your mind that what you do is not exactly right, then stop and pursue that course which you know is right, and in which you can enjoy the clear, warm, cheering, peaceful influence which cometh from God as an earnest that you are doing right, then shall you be blessed in all your works here below, and fill up your days in usefulness." (J. of D. 9:321-323) 8 Jul 1862: The anti-bigamy law was approved by President [148] Lincoln. 1862, Anti-Polygamy Act: (See Appendix) 1. Provided for a penalty of $500 fine and 5 years' imprisonment maximum, upon conviction for polygamy. 2. Disapproved and annulled the ordinance incorporating the Church of Jesus Christ of Latter-day Saints. 3. Limited the real holdings of religious or other charitable organizations to $50,000. 10 Mar 1863: President Brigham Young was arrested on a charge of bigamy, under the anti-bigamy law, of 1862, brought before Judge Kenney, and placed under $2,000 bond. 28 Oct 1865, The Government and Polygamy: The following article, taken from the Salt Lake Telegraph was republished in the Millenial Star, Brigham Young, Jun., Editor. "For some time back, letters from recent visitors to this Territory have been published in the east, urging interference with the people of Utah on the polygamic question, stating that Government can do so without the odium of warring against the religious faith of a community, inasmuch as polygamy is an innovation upon `Mormon' faith, but partially practiced, and one that a little Governmental severity would easily detach from the body of `Mormon' belief. "It is time that members of the Government and the public at large should understand the true state of the question, and the real issues involved in these propositions. The doctrine of polygamy with the `Mormons,' is not one of that kind that in the religious world is classed with `non-essentials.' It is not an item of doctrine that can be yielded, and faith in the system remain. `Mormonism' is that kind of religion the entire divinity of which is invalidated, and its truth utterly rejected, the moment that any one of its leading principles is acknowledged to be false, or such as God will not sustain in practice against the entire world. [149] "It claims, false or true, to be a revelation from Deity of his absolute will to the world to-day, a special declaration of the mind of God on all points of everyday faith and practice, in the list of which divine requisitions polygamy -- not wild, loose and unrestrained, but polygamy governed and controlled by laws of severer chastity than monogamy knows anything about -- is found. It stands in the category of `Mormon' belief, not as a principle of inclination or mere license, but one of heavenly requisition; in a word, it is held, not as the indulgence of a weakness graciously allowed by an indulgent Deity, but absolutely as the method by which, if practiced in its true spirit, sin is avoided and greater personal purity attained. "The whole question, therefore, narrows itself to this in the `Mormon' mind. Polygamy was revealed by God, or the entire fabric of their faith is false. To ask them to give up such an item of belief, is to ask them to relinquish the whole, to acknowledge their Priesthood a lie, their ordinances a deception, and all that they have toiled for, lived for, bled for, prayed for, or hoped for, a miserable failure and a waste of life. "All this Congress demands of the people of Utah. It asks the repudiation of their entire religious practice to-day; and inasmuch as polygamy is, in `Mormon' belief, the basis of the condition of a future life, it asks them to give up their hopes of salvation hereafter. Religious bankruptcy is a fearful thing to demand of one hundred thousand people; but the Congress of America asks for more, it demands that they shall virtually acknowledge themselves polluted, their children bastards, and, as thousands of the young men and women in Utah are the offspring of polygamy, it demands of this portion that they shall bastardize themselves. "And who asks such a sacrifice of us? inquire the `Mormons.' The reply is, a body of men who, in common with us, base their hopes of salvation on the shedding of certain atoning blood, derived on one side from the lineage of polygamists themselves. They ask it, whose whole system of jurisprudence, whose whole theory of morals, is derived either from the writings [150] of polygamists or their children. They who, today, extol certain polygamic writings as containing the loftiest poetry, the sublimest metaphors, and the holiest conceptions; such men demand that polygamy, as a polluting thing, shall be wiped away, and demand it of a people with whom it is today a matter of blood, faith, and a question of obedience to their God. "What `Mormons' ask, what right has Congress to demand the overthrow of a practice based upon religious conviction? They are sometimes met by the question, `Has not Congress a right to stop the offering of human sacrifices, if your religion demanded it?' We reply, the case is vastly different. There is a holy law which says, `Thou shalt not kill.' There is no such divine law against polygamy, but a vast amount the other way. There is a natural law written within man against murder. There is no such inner law against polygamy, or two-thirds of the world never felt it. A popular London clergyman once said respecting marriage with a deceased wife's sister, before a Parliamentary committee, that it was `a very hard thing to tell the difference between the original instincts of nature and such as were induced by habit and cultivation of society.' It is indeed! These instincts went one way with Caesar, and another with the fathers of the head of the Christian faith -- possibly Caesar had it after all; but to pass a law based upon undefined instincts is shallow business. Penal laws should be based upon such evidence as is patent to all the world, and not upon the instincts of a few. The violation of the common rights of man, intrusion upon the rights of property, form clear grounds for Congressional action; matters like polygamy, uncondemned by divine law, aye, even sustained by it, are matters of instinct, matters of instinct are questions of conscience, and conscience is no man's business but the owner's. "This is how `Mormons' consider the interference of Congress anyway; it is an array of certain peoples' so-called instincts, against the actual faith of a community. Our people are sometimes insolently told that the British Government had a right to oppose the reli-[151]gious convictions of widow-burning Hindoos, and Congress has the same ground to oppose theirs. We reply, that when Congressional gentlemen talk to the `Mormons,' it is not the British Government talking to an inferior race a thousand years behind them in science, and intelligence; it is white men talking to white men; it is equal assuming to dictate to equal; and the `Mormons' will not willingly accept such instruction till the supposed superiority is proved. "If the `Mormons' are not equal in intelligence to those who in lofty Pharisaical spirit are crying out, `we are holier than thou,' they have at least done as much. With empty hands they launched into the centre of the untrodden wastes of America' and without gold mines, Government patronage, or any help but simple agriculture, reduced its stubborn elements till a paradise smiled in the midst of surrounding desolation, and managed to live themselves the while. They have added to the national domain, and laid the foundation for as much national grandeur as any of their assumed teachers. Where is the Hindoo, who, with all the accumulated craft of ages, even paralleled the British as `Mormons' have paralleled the boldest and hardiest and freest thinking of America's sons? By what right of superior judgment, then, do they demand to teach our community what is moral right? They who have intelligence enough to snatch a living out of the jaws of death, and wit enough to choose the choicest regions for good settlements, the most splendid location for a commercial capital America presents, have wit enough to choose their articles of faith for themselves, and hardihood enough to hold them in the face of all. "For the benefit, however, of such as wonder what to do with their surplus sympathy in the case of its non-application to the `Mormon' question, we will say, turn your redundant energies towards home. In the big cities of the East, there are enough `miserable women,' the victims of mens' passions, to people three whole territories as large as Utah, and that without adding a single male. Not that we for one moment suppose, that prostitution in Washington justifies polygamy [152] in Utah, or proves it right. Polygamy must stand on its own ground or none at all; but this is what we see, the exhibition of such an intense desire that the Government should exert its power about a limited number of women who choose to enter polygamy at the extremity of the continent, while hundreds of thousands are consumed by the foulest diseases the world ever knew, without the enactment of a single Congressional law, against their daily life of misery and crime; this ceaseless worry over a few thousand women who ask none of their sympathy, coupled with oblivious silence about fifteen times the same number in undisputed sin and wretchedness close by, while it does not prove polygamy to be right, proves that those who wish to entangle the Government with proceedings against the `Mormons,' cry for a purity which they care nothing about, proves that their great pretences about regeneration are a sham, a mere call-bird, by which they hope to whistle down the golden eagles of patronage, popularity and office within their net. "That deficiency of effect for legal provision for the condition of these unfortunates, so markedly displayed by these charges upon the `Mormons,' their polygamy proposes to supply. The equality of the sexes at the time of birth is often referred to as an argument against polygamy, but `Mormons' say, people do not marry when they are born, they marry about the age of twenty-one, and at that age, in large communities, owing to the fact that it is far harder to rear a boy than a girl, and the ravages of war and accidents to which men are so much exposed, the males at that age are outnumbered by hundreds of thousands in all the big cities of Europe, as statistics have shown. These hundreds of thousands of women must stifle the passions given by God to humanity out of their natures, or indulge those passions criminally. There is no alternative, as Congress blocks the way to double marriage, if they were so disposed. Perhaps it is criminal in the `Mormons,' but it appears to them it would be preferable to see a hundred thousand men with two wives each, than that same hundred thousand with only one, and the spare [153] hundred thousand women left to lives of foulest infamy and die deaths of shame. "To return to our starting point, the great question of what Congress demands. We have shown that in requiring the relinquishment of polygamy, they ask the renunciation o f the entire faith of this people. No sophistry can get out of this. `Mormonism' is true in every leading doctrine, or it is false as a system altogether. The question for the wise heads of the nation will be, whether Government can constitutionally enforce a law, which makes such a demand upon a people. Conclude how they will, before this people will renounce the glorious hopes their faith inspires, before they will renounce that faith for which they have given up home, father, mother, and broken asunder the dearest ties or before they will put the brand of infamy upon the brows of their own children, or write `house of ill fame' with their own hands upon their Territorial doors, they will await the `extermination' to which they are invited. "There is no half way house. The childish babble about another revelation is only an evidence how half informed men can talk. The `Mormons' have either to spurn their religion and their God, and sink self-damned in the eyes of all civilization at the moment when most blest in the practice of their faith, or go calmly on to the same issue which they have always had --`Mormonism in its entirety the revelation of God, or nothing at all. "If the blasted wilderness, tracked with bleeding feet; if the prairie grave and ruined `Mormon' houses in Eastern cities have not already taught the fact, those who so unwisely seek to stir up the Government to wrath, will yet learn there is but one solution of the `Mormon' problem -- `Mormonism' allowed in its entirety, or `Mormonism' wiped out in blood." (Salt Lake Telegraph, M.S. 27:673-676: Brigham Young, Jun., Ed.) 28 Jan 1866, Heber C. Kimball: "Great Salt Lake City, January 28, 1866. My dear sons David, Charles and Brigham, --* * *The government of the United States are designing to do away with [154] polygamy, or, to disqualify us, or make us a nonentity or a nuisance, and then send an army here to remove it. It is polygamy which they call the `twin relic of barbarism.' This is the Church of Jesus Christ of Latter-day Saints, and the kingdom of God that is set up, that Daniel saw in a vision, which was to be established in the latter days, and that never should be thrown down, but was to be diverse from all other kingdoms, and should stand forever, and it will throw down and destroy everything that comes in contact with it. Plurality is a law which God established for his elect before the world was formed, for a continuation of seeds forever. It would be as easy for the United States to build a tower to remove the sun, as to remove polygamy, or the Church and kingdom of God. Give yourselves no trouble, for the Lord has said he will fight our battles, and will defend the kingdom or his own Work. "Praying God to bless you, I am, your father, Heber C. Kimball." (M.S. 28:189-190) 4 Apr 1866, Heber C. Kimball: "The revelations which Joseph Smith has given to this people were given to him by Jesus Christ, the Savior of the world; and this people cannot be blessed if they lightly esteem any of them, but they will lose the Spirit, and sorrow and vexation will come into their families. The Lord designs that we shall be separate and distinct from every other people, and wishes to make us His peculiar people, and to raise up for himself a pure seed who will keep His law and walk in His statutes. For this purpose did He give the revelation on plurality of wives, as sacred a revelation as was ever given to any people, and fraught with greater blessings to us than we can possibly conceive of, if we do not abuse our privileges and commit sin. This doctrine is a holy and pure principle, in which the power of God for the regeneration of mankind is made manifest; but while it offers immense blessings, and is a source of immense power to God's people, it will bring sure and certain damnation to those who seek through its means to defile themselves with the daughters of [155] Eve. All those who take wives from any other motive than to subserve the great purpose which God had in view in commanding his servants to take unto themselves many wives, will not be able to retain them. Wives are seated to men by an everlasting covenant that cannot be broken, if the parties live faithfully before God, and perform with a single eye to his glory the duties of that sacred contract. Jesus Christ said to the Pharisees, when they tempted him upon the subject of a man's putting away his wife, `For the hardness of your heart Moses allowed you to give a bill of divorcement, but from the beginning of the creation it was not so.' `What, therefore, God hath joined together let no man put asunder.' "I speak of plurality of wives as one of the most holy principles that God ever revealed to man, and all those who exercise an influence against it, unto whom it is taught, man or woman, will be damned, and they, and all who will be influenced by them, will suffer the buffetings of Satan in the flesh; for the curse of God will be upon them, and poverty, and distress, and vexation of spirit will be their portion; while those who honor this and every sacred institution of heaven will shine forth as the stars in the firmament of heaven, and of the increase of their kingdom and glory there shall be no end. This will equally apply to Jew, Gentile, and Mormon, male and female, old and young." (J. of D. 11:210-211) 7 Apr 1866, John Taylor "Now, in relation to the position that we occupy concerning plurality, or, as it is termed, polygamy, it differs from that of others. I have noticed the usage of several nations regarding marriage; but, as I have said, we are not indebted to any of them for our religion, nor for our ideas of marriage, they came from God. Where did this commandment come from in relation to polygamy? It also came from God. It was a revelation given unto Joseph Smith from God, and was made binding upon His servants. When this system was first introduced among this people, it was one of the greatest [156] crosses that ever was taken up by any set of men since the world stood. Joseph Smith told others; he told me, and I can bear witness of it, `that if this principle was not introduced, this Church and kingdom could not proceed.' When this commandment was given, it was so far religious, and so far binding upon the Elders of this Church, that it was told them if they were not prepared to enter into it, and to stem the torrent of opposition that would come in consequence of it, the keys of the kingdom would be taken from them. When I see any of our people, men or women, opposing a principle of this kind, I have years ago set them down as on the high road to apostacy, and I do to-day; I consider them apostates, and not interested in this Church and kingdom. It is so far, then, a religious institution, that it affects my conscience and the consciences of all good men -- it is so far religious that it connects itself with time and with eternity. What are the covenants we enter into, and why is it that Joseph Smith said that unless this principle was entered into this kingdom could not proceed? We ought to know the whys and the wherefores in relation to these matters, and understand something about the principle enunciated. These are simply words; we wish to know their signification. * * * "* * *Our position was just as Joseph said: if we could not receive the Gospel which is an everlasting Gospel; if we could not receive the dictum of a Priesthood that administers in time and eternity; if we could not receive a principle that would save us in the eternal world, and our wives and children with us, we were not fit to hold this kingdom, and could not hold it, for it would be taken from us and given to others. This is reasonable, proper, consistent, and recommends itself to the minds of all intelligence when it is reflected upon in the light of truth. Then, what did this principle open up to our view? That our wives, who have been associated with us in time -- who had borne with us the heat and burden of the day, who had shared in our afflictions, trials, troubles, and difficulties, that they could reign with us in the eternal kingdoms of God, and that they should be sealed to us not only for time, but [157] for all eternity. This unfolded to us the eternal fitness and relationship of things as they exist on the earth, of man to man, and of husband to wife; it unfolds the relationship they should occupy in time to each other, and relationship that will continue to exist in eternity. Hence it is emphatically a religious subject so deep, sacred, and profound, so extensive and far reaching, that it is one of the greatest principles that was ever revealed to man. Did we know anything about it before? No. How did we get a knowledge of it? By revelation. And shall we treat lightly these things? No. The Lord says that his servants may take to themselves more wives than one. Who gives to them one wife? The Lord. And has he not a right to give to them another, and another, and another? I think he has that right. Who has a right to dispute it, and prohibit a union of that kind, if God shall ordain it? Has not God as much right to-day to give to me, or you, or any other person two, three, four, five, ten, or twenty wives, as he had anciently to give them to Abraham, Isaac, David, Solomon, etc.? Has not the Lord a right to do what he pleases in this matter, and in all other matters, without the dictation of man? I think He has. Every principle associated with the Gospel which we have received is eternal, hence our marriage covenant is an eternal covenant given unto us of God. Then, when poor, miserable , corrupt men would endeavor to trample us under their feet because of the principles of truth which we have received from God, shall we falter in the least? No, never. Its opposers may croak against it until they go down to the dust of death; God will defend his work which he has introduced in the latter days; and, the Lord being our helper, we will help him to sustain it. * * * "* * *Let us now go back to the action of Congress in relation to plural marriage, of which these eternal covenants are the foundation. The Lord says, `I will introduce the times of the restitution of all things; I will show you my eternal covenants, and call upon you to abide in them; I will show you how to save yourselves, your wives and children, your progenitors and posterity, and to save the earth from a curse. Congress says, [158] if you fulfill that law we will inflict upon you pains and penalties, fines and imprisonments; in effect, we will not allow you to follow God's commands. Now, if Congress possessed the constitutional right to do so, it would still be a high-handed outrage upon the rights of man; but when we consider that they cannot make such a law without violating the Constitution, and thus nullifying the act, what are we to think of it? Where are we drifting to. After having, with uplifted hands to heaven, sworn that they will `make no law respecting the establishment of religion, or prohibiting the free exercise thereof,' to thus sacreligiously stand between a whole community and their God, and deliberately debar them, so far as they have the power, from observing his law, do they realize what they are doing? Whence came this law on our statute books? Who constituted them our conscience keepers? Who appointed them the judge of our religious faith, or authorized them to coerce us to transgress a law that is binding and imperative on our consciences? We do not expect that Congress is acquainted with our religious faith; but, as members of the body politic, we do claim the guarantees of the Constitution and immunity from persecution on merely religious grounds. * * * "* * *In relation to all these matters, the safe path for the Saints to take is, to do right, and, by the help of God, seek diligently and honorably to maintain the position which they hold. Are we ashamed of anything we have done in marrying wives? No. We shall not be ashamed before God and the holy angels, much less before a number of corrupt, miserable scoundrels, who are the very dregs of hell. We care nothing for their opinions, their ideas, or notions; for they do not know God, nor the principles which he has revealed. They wallow in the sink of corruption, as they would have us do; but, the Lord being our helper, we will not do it, but we will try to do right and keep the commandments of God, live our religion, and pursue a course that will secure to us the smiles and approbation of God our Father." (J. of D. 11:220-224) [159] 19 Aug 1866, Brigham Young: "Every virtuous woman desires a husband to whom she can look for guidance and protection through this world. God has placed this desire in woman's nature. It should be respected by the stronger sex. Any man who takes advantage of this, and humbles a daughter of Eve to rob her of her virtue, and cast her off dishonored and defiled, is her destroyer, and is responsible to God for the deed. If the refined Christian society of the nineteenth century will tolerate such a crime, God will not; but he will call the perpetrator to an account. He will be damned; in hell he will lift up his eyes, being in torment, until he has paid the uttermost farthing, and made a full atonement for his sins. It is this very class of men, though not all of them, who have set up such a howl against the doctrine of polygamy, which is so much despised and which was believed in and practiced by the ancients -- by the very men who are held up to us as patterns of all the piety that was ever exhibited through man upon the face of the earth. * * * "* * *Now, we as Christians desire to be saved in the kingdom of God. We desire to attain to the possession of all the blessings there are for the most faithful man or people that ever lived upon the face of the earth, even him who is said to be the father of the faithful, Abraham of old. We wish to obtain all that father Abraham obtained. I wish here to say to the Elders of Israel, and to all the members of this Church and kingdom, that it is in the hearts of many of them to wish that the doctrine of polygamy was not taught and practiced by us. It may be hard for many, and especially for the ladies, yet it is no harder for them than it is for the gentlemen. It is the word of the Lord, and I wish to say to you, and all the world, that if you desire with all your hearts to obtain the blessings which Abraham obtained, you will be polygamists at least in your faith, or you will come short of enjoying the salvation and the glory which Abraham has obtained. This is as true as that God lives. You who wish that there were no such thing in existence, if you have in your hearts to say: [160] `We will pass along in the Church without obeying or submitting to it in our faith or believing this order, because, for aught that we know, this community may be broken up yet, and we may have lucrative offices offered to us; we will not, therefore, be polygamists lest we should fail in obtaining some earthly honor, character and office, etc.,' -- the man that has that in his heart, and will continue to persist in pursuing that policy, will come short of dwelling in the presence of the Father and the Son, in celestial glory. The only men who become Gods, even the Sons of God, are those who enter into polygamy. Others attain unto a glory and may even be permitted to come into the presence of the Father and the Son; but they cannot reign as kings in glory, because they had blessings offered unto them, and they refused to accept them. "The Lord gave a revelation through Joseph Smith, His servant; and we have believed and practiced it. Now, then, it is said that this must be done away before we are permitted to receive our place as a State in the Union. It may be, or it may not be. * * * "I heard the revelation on polygamy, and I believed it with all my heart, and I know it is from God -- I know that he revealed it from heaven; I know that it is true, and understand the bearings of it and why it is. `Do you think that we shall ever be admitted as a State into the Union without denying the principle of polygamy?' If we are not admitted until then, we shall never be admitted. These things will be just as the Lord will. Let us live to take just what he sends to us, and when our enemies rise up against us, we will meet them as we can, and exercise faith and pray for wisdom and power more than they have, and contend continually for the right. Go along, my children, saith the Lord, do all you can, and remember that your blessings come through your faith. Be faithful and cut the corners of your enemies where you can -- get the advantage of them by faith and good works, take care of yourselves, and they will destroy themselves. Be what you should be, live as you should, and all will be well. * * * "* * *But is not the practice of polygamy a trans-[161]gression of the law of the United States? How are we transgressing that law? In no other way than by obeying a revelation which God has given unto us touching a religious ordinance of his Church. And the anti-polygamy law has yet to be tested, as to its constitutionality, by the courts which have jurisdiction. By and by men will appear in the departments of the Government who will inquire into the validity of some laws and question their constitutionality. Marriage is a civil contract. You might as well make a law to say how many children a man shall have, as to make a law to say how many wives he shall have. It would be as sensible to make a law to say how many horses or oxen he shall possess, or how many cows his wife shall milk. If a woman wants to live with me as a wife, all right; but the law says you must not marry her, and own her as your wife openly. As the law stands, she can come home to me, not as my wife, you know; she can sweep my house, make my bed, help me to make the butter and cheese, and share in all my pleasure and wealth, but the ceremony of marriage must not be performed. This is what is practiced in the outside world from the President in his chair to the lowest dog-whipper on the street that has means to obtain. They have their mistresses, and thereby violate every principle of virtue, chastity and righteousness. * * * "* * *It is written in the Bible, `and in that day seven women shall take hold of one man, saying, we will eat our own bread, and wear our own apparel; only let us be called by thy name, to take away our reproach.' The Government of the United States do not intend that that prophecy shall be fulfilled, and the Lord Almighty means that it shall. Do you not think that the Lord will conquer? I think he will, and we are helping him. It is the decree of the Almighty, that in the last days seven women shall take hold of one man, etc., to be counseled and advised by him, being willing to spin their own wool, make their own clothing and do everything they can to earn their own living, if they can only bear his name to take away their reproach. What is this order for? It is for the resurrection; it is not for this world [162] I would not go across this bowery for polygamy, if it only pertained to this world. It is for the resurrection; and the Spirit of the Lord has come upon the people, and upon the ladies especially, to prepare the way for the fulfillment of his word. The female sex have been deceived so long, and been trodden under foot of man so long, that a spirit has come upon them, and they want a place, and a name, and a head; for the man is the head of the woman, to lead her into the celestial kingdom of our Father and God." (J. of D. 11:267-271) Jan 1867: The Utah Legislature petitioned Congress to repeal the anti-bigamy law of 1862, and the general assembly of Deseret prayed for admission into the Union as a State. 9 Aug 1868, Brigham Young: "There is a little matter I want to speak upon to you, my sisters. It is a subject that is very obnoxious to outsiders. They have given us the credit for industry and prudence; but we have one doctrine in our faith that to their view is erroneous, and very bad; it is painful to think of. Shall I tell you what it is sisters? `Oh,' says one, `I know what you mean, my husband has two, four, or half a dozen wives.' Well, I want to tell the sisters how to free themselves from this odium as many of them consider it. This doctrine so hateful and annoying to the feelings of many, was revealed from heaven to Joseph Smith, and obedience is required to it by the Latter-day Saints, -- this very principle will work out the moral salvation of the world. Do you believe it? It makes no difference whether you do or not, it is true. It is said that women rule among all nations; and if the women, not only in this congregation, Territory and government, but the world, would rise up in the spirit and might of the holy gospel and make good men of those who are bad, and show them that they will be under the necessity of marrying a wife or else not have a woman at all, they would soon come to the mark. Yes, this odious doctrine will work out the moral reformation and [163] salvation of this generation. People generally do not see it; my sisters do not see it; and I do not know that all the elders of Israel see it. But if this course be pursued, and we make this the rule of practice, it will force all men to take a wife. Then we will be satisfied with one wife. I should have been in the beginning; the one wife system would not have disagreed with me at all. If the prophet had said to me, `Brother Brigham, you can never have but one wife at a time.' I should have said, `glory, hallelujah, that is just what I like.' But he said, `you will have to take more than one wife, and this order has to spread and increase until the inhabitants of the earth repent of their evils and men will do what is right towards the females.' In this also I say glory, hallelujah. * * * "* * *Do not be startled, my sisters; do not be at all afraid; just get influence enough among the daughters of Eve in the midst of this generation until you have power enough over the males to bring them to their senses so that they will act according to the rule of right, and you will see that we will be free at once, and the elders of Israel will not be under necessity of taking so many women. But we shall continue to do it until God tells us to stop, or until we pass into sin and iniquity, which will never be." (J. of D. 12:261-263) 5 Oct 1869, Speech of Vice President Schuyler Colfax, delivered on the Portico of the Townsend House, Salt Lake City. "* * *I have enjoyed the opportunity, also, of visiting your Tabernacle, erected since I was here before, the largest building in which religious services are held on the continent, and of listening to your organ, constructed here, which, in its mammoth size, its volume of sound, and sweetness of tone, would compare favorably with any in the largest cities in the Union. Nor did I feel any the less interest on my present, than on my former visit, in listening to your leading men in their places of worship, as they expounded and defended their faith and practice, because that faith and practice differed so widely from my own. Believing in free speech, [164] as all of us should, I listened attentively, respectfully, and courteously, to what failed to convince my mind, and you will doubtless hear me with equal patience, while I tell you frankly wherein we differ. "But first let me say that I have no strictures to utter as to your creed on any really religious question. Our land is a land of civil and religious liberty, and the faith of every man is a matter between himself and God alone. You have as much right to worship the Creator through a president and twelve apostles of your church organization as I have through the ministers and elders and creed of mine. And this right I would defend for you with as much zeal as the right of every other denomination throughout the land. But our country is governed by law, and no assumed revelation justifies any one in trampling on the law. If it did, every wrong doer would use that argument to protect himself in his disobedience to it. The Constitution declares, in the most emphatic language, that that instrument and the laws made in conformity thereto, shall be the supreme law of the land. Whether liked or disliked, they bind the forty millions of people who are subject to that supreme law. If any one condemns them as unconstitutional, the courts of the United States are open, before which they contest the question. But, till they are decided to be in conflict with the Constitution, they are binding upon you in Utah as they are on me in the District of Columbia, or on the citizens of Idaho and Montana. Let me refer now to the law of 1862 against which you especially complain, and which you denounce Congress for enacting. It is obeyed in the other Territories of the United States, or if disobeyed its violation is punished. It is not obeyed here, and though you often speak of the persecutions to which you were subject in the earlier years of your church, you cannot but acknowledge that the conduct of the government and the people of the United States towards you, in your later years, has been one of toleration, which you could not have realized in any other of the civilized nations of the world. "I do not concede that the institution you have es-[165]tablished here, and which is condemned by the law, is a question of religion. But to you who do claim it as such, I reply, that the law you denounce, only re-enacts the original prohibitions of your own Book of Mormon, on its 118th page, and your Book of Doctrines and Covenants, in its chapter on marriage; and these are the inspired records, as you claim them, on which your church was organized. "The Book of Mormon, on the same page, speaks twice of the conduct of David and Solomon, as `a grosser crime,' and those who follow their practice as `waxing in iniquity.' The Book of Doctrines and Covenants is the discipline and creed of your church; and in its chapter on marriage, it declares, that as the Mormon church has been charged with the crimes of fornication and polygamy, it is avowed as the law of the church, that a man shall have but one wife, and a woman but one husband, till death shall part them. "I know, you claim that a subsequent revelation annulled all this; but I use these citations to show you that the Congressional law, which you denounce, only enacted what was the original and publicly proclaimed and printed creed on which your church was founded. And yet, while you assume that this later revelation gives you the right to turn your back on your old faith and disobey the law, you would not yourselves tolerate others in assuming rights for themselves under revelations they might claim to have received, or under religions they might profess. The Hindoos claim, as part of their religion, the right to burn widows with the dead bodies of their husbands. If they were to attempt it here, as their religion, you would prevent it by force. If a new revelation were to be proclaimed here, that the strong men should have the right to take the wives of the weaker men, that the learned men should take the wives of the unlearned, that the rich men should take the wives of the poor, that those who were powerful and influential should have the right to command the labor and the service of the humbler, as their bond-slaves, you would spurn it, and would rely upon the law and the power of the United States to protect you." [166] 20 Oct 1869, Elder Taylor's Reply to Vice-President Colfax's Speech, American House, Boston, Mass. "* * *That our country is governed by law, we all admit; but when it is said that `no assumed revelation justifies any one in trampling on the law,' I should respectfully ask, What! not if it interferes with my religious faith, which you state `is a matter between God and myself alone?' Allow me, sir, here to state that the assumed revelation referred to is one of the most vital parts of our religious faith; it emanated from God and cannot be legislated away; it is part of the `Everlasting Covenant' which God has given to man. Our marriages are solemnized by proper authority; a woman is sealed unto a man for time and for eternity, by the power of which Jesus speaks, which `seals on earth and it is sealed in heaven.' With us it is `Celestial Marriage;' take this from us and you rob us of our hopes and associations in the resurrection of the just. This not our religion? You do not see things as we do. You marry for time only, `until death does you part.' We have eternal covenants, eternal unions, eternal associations. I cannot, in an article like this, enter into details, which I should be pleased on a proper occasion to do. I make these remarks to show that it is considered by us, a part of our religious faith, which I have no doubt did you understand it as we do, you would defend, as you state, `with as much zeal as the right of every other denomination throughout the land.' Permit me here to say, however, that it was the revelation (I will not say assumed) that Joseph and Mary had, which made them look upon Jesus as the Messiah; which made them flee from the wrath of Herod, who was seeking the young child's life. This they did in contravention of law, which was his decree. Did they do wrong in protecting Jesus from the law? But Herod was a tyrant. That makes no difference; it was the law of the land, and I have yet to learn the difference between a tyrannical king and a tyrannical Congress. When we talk of executing law in either case, that means force, -- force means an army, and an army means death. Now I am not sufficiently versed in metaphysics to discover the [167] difference in its effects, between the asp of Cleopatra, the dagger of Brutus, the chalice of Lucretia Borgia, or the bullet or sabre of an American soldier. * * * "Mr. Colfax has a perfect right to state and feel that he does not believe in the revelation on which my religious faith is based, nor in my faith at all; but has he the right to dictate my religious faith? I think not; he does not consider it religion, but is nevertheless mine. "If a revelation from God is not religion, what is. "His not believing it from God makes no difference; I know it is. The Jews did not believe in Jesus but Mr. Colfax and I do; their unbelief did not alter the revelation. "Marriage has from time immemorial, among civilized nations, been considered a religious ordinance. It was so considered by the Jews. It is looked upon, by the Catholic clergy, as one of their sacraments. It is so treated by the Greek Church. The ministers of the Episcopal Church say, in their marriage formula, `What God has joined together, let not man put asunder; I and in some of the Protestant churches their members are disfellowshipped for marrying what are termed unbelievers. So I am in hopes, one of these times, should occasion require it, to call upon our friend, Mr. Colfax, to redeem his pledge, "`To defend for us our religious faith, with as much zeal as the right of every other denomination throughout the land.' "I again quote: "`But to you who do claim it as such, I reply that the law you denounce only re-enacts the original prohibition of your own Book of Mormon, on its 118th page, and your Book of Doctrine and Covenants, in its chapter on marriage.' "In regard to the latter of these I would state that it was only considered a portion of the discipline of our Church, and was never looked upon as a revelation. It was published in the appendix to the Book of Doctrine and Covenants long before the revelation concerning Celestial Marriage was given. That, of course, superseded the former. The quotation from the Book of [168] Mormon, given by Mr. Colfax, is only partly quoted. I cannot blame the gentleman for this: he has many engagements, without examining our doctrines. I suppose this was handed to him. Had he read a little further he would have found it stated: "`For if I will, saith the Lord of Hosts, raise up seed unto me I will command my people; otherwise they shall hearken unto these things.' "In answer to this I say the Lord has commanded and we obey the command. "I again quote: "`And yet while you assume that this later revelation gives you the right to turn your back on your old faith and to disobey the law, you would not yourselves tolerate others in assuming rights for themselves under revelations they might claim to have received, or under religions they might profess.' "Mr. Colfax is misinformed here. All religions are tolerated by us, and all revelations or assumed revelations. We take the liberty of disbelieving some of them; but none are interfered with. And in relation to turning our back on our old religion we have never done it. "Concerning our permitting the Hindoos to burn their widows, it is difficult to say what we should do. The British government has tolerated both polygamy and the burning of Hindoo widows in India. If the Hindoos were converted to our religion they would not burn their widow's; they are not likely to come to Utah without. Whose rights here have we interfered with? Whose property have we taken? Whose religious or political faith or rights have been curtailed by us? None. We have neither interfered with Missouri nor Illinois; with Kansas, Nebraska, Idaho, Nevada, Montana, California, nor any other State or Territory. I wish we could say the same of others. I hope we shall not be condemned for crimes we are expected to commit. It will be time enough to atone for them when done. "* * *Could anybody suppose that that erudite, venerable, and profoundly learned body of men, -- the great Sanhedrim of the Jews; or that those holy men, the [169] chief priests, scribes and pharisees, would persecute any body for religion? Jesus was put to death, -- not for his religion, -- but because he was a blasphemer; because he had a devil and cast out devils, through Beelzebub the prince of devils; because he, being a carpenter's son, and known among them as such, declared himself the Son of God. So they said, and they were the then judges. Could anybody be more horrified than those Jews at such pretensions? His disciples were persecuted, proscribed and put to death, not for their religion, but because they `were pestilent fellows and stirrers up of sedition,' and because they believed in an `assumed revelation' concerning `one Jesus, who was put to death, and who, they said, had risen again.' It was for false pretensions and a lack of religion that they were persecuted. Their religion was not like that of the Jews; ours, not like that of Mr. Colfax. * * * "* * *Having said so much with regard to Mr. Colfax's speech, let me now address a few words to Congress and to the nation. I hope they will not object for I too am a teacher. And first let me inquire into the law itself, enacted in 1862. The revelation on polygamy was given in 1843, nineteen years before the passage of the Congressional act. We, as a people, believe that revelation is true and came from God. This is our religious belief; and right or wrong it is still our belief; whatever opinions others may entertain, it makes no difference to our religious faith. The Constitution is to protect me in my religious faith, and other persons in theirs as I understand it. It does not prescribe a faith for me, or any one else, or authorize others to do it, not even Congress. It simply protects us all in our religious faiths. This is one of the Constitutional rights reserved by the people. Now who does not know that the law of 1862 in relation to polygamy was passed on purpose to interfere with our religious faith? This was as plainly and distinctly its object as the proclamation of Herod to kill the young children under two years old, was meant to destroy Jesus; or the law passed by Pharoah, in regard to the destruction of the Hebrew children, was meant to destroy the Israelites. If a law [170] had been passed making it a penal offense for communities, or churches, to forbid marriage, who would not have understood that it referred to the Shaking Quakers, and to the Priories, Nunneries and Priesthood of the Catholic Church? This law, in its inception, progress and passage, was intended to bring us into collision with the United States, that a pretext might be found for our ruin. These are facts that no honest man will controvert. * * * "* * *It is not the first time that Presidents, Kings, Congresses and statesmen have tried to regulate the acts of Jehovah. * * * "* * *When Jesus was plotted against by Herod and the infants put to death, who could complain? It was law: we must submit to law. The Lord Jehovah, or Jesus the Savior of the world, has no right to interfere with law. Jesus was crucified according to law. Who can complain? Daniel was thrown into a den of lions strictly according to law. The King would have saved him, if he could; but he could not resist law. The massacre of St. Bartholemew was in accordance with law. The guillotine of Robespierre of France, which cut heads off by the thousand, did it according to law. What right had the victims to complain? But these things were done in barbarous ages. Do not let us, then, who boast of our civilization follow their example; let us be more just, more generous, more forbearing, more magnanimous. We are told that we are living in a more enlightened age. Our morals are more pure, (?) our ideas more refined and enlarged, our institutions more liberal. `Ours,' says Mr. Colfax, `is a land of civil and religious liberty, and the faith of every man is a matter between himself and God alone,' providing God don't shock our moral ideas by introducing something that we don't believe in. If He does let Him look out. We won't persecute, very far be that from us; but we will make our platforms, pass Congressional laws and make you submit to them. We may, it is true, have to send out an army, and shed the blood of many; but what of that? It is so much more pleasant to be proscribed and killed according to the laws of the Great Republic, [171] in the `asylum for the oppressed,' than to perish ignobly by the decrees of kings, through their miserable minions, in the barbaric ages." (Deseret News Pamphlet) 6 Dec 1869: Senator Aaron H. Cragin, of New Hampshire, introduced an anti-polygamy bill in the U.S. Senate. 13 Jan 1870: A great mass meeting was held by the ladies of Salt Lake City, to protest against the passage of the Cullom anti-polygamy bill, which had been introduced in Congress. Similar meetings were subsequently held by the ladies in most of the settlements in the Territory. 23 Mar 1870: Although Delegate Wm. H. Hooper made a very able speech in defense of religious liberty in Utah, the Cullom Bill was passed by the House of Representatives. 31 Mar 1870, Petition: "The Cullom Bill had passed the House, but it had not yet passed the Senate. There was the bare chance that, if the people arose en masse, and manifested to the country that earnest apostolic spirit so becoming of them, the Cullom Bill might die in the Senate. The Gentiles of Utah, however, looked upon this as the `Mormon' `forlorn hope,' and decided, beyond all question, that Senator Cragin would prosecute the action through the Senate to a successful issue, as surely as had General Cullom done in the House. "But the `Mormon' people still trusted in the Lord. At midday of the 31st of March, according to previous notice, the people began to flock en masse towards Temple Block, to protest against the recent action of the House of Congress, and to petition the Senate not to pass the Cullom Bill. At one o'clock every seat and window of the tabernacle was packed with spectators, the doorways were crowded, and around the building was a vast multitude that could not find entrance. May-[172]or D. H. Wells was chosen to preside over the meeting. Apostles Orson Pratt, John Taylor, Geo. Q. Cannon, and others addressed the people, after which the following memorial to Congress was unanimously adopted: "To the Honorable the Senate and House of Representatives of the United States, in Congress assembled: "Gentlemen: -- It is with no ordinary concern that we have learned of the passage by the House of Representatives of the House Bill No. 1,089, entitled, `A bill in aid of the execution of the laws in Utah, and for other purposes,' commonly known as `The Cullom Bill,' against which we desire to enter our most earnest and unqualified protest, and appeal against its passage by the Senate of the United States, or beg its reconsideration by the House of Representatives. We are sure you will bear with us while we present for your consideration some of the reasons why this bill should not become law'. "Gentlemen of the Senate and House of Representatives, of the 150,000 estimated population of the Territory of Utah, it is well known that all except from 5,000 to 10,000 are members of the Church of Jesus Christ of Latter-day Saints, usually called Mormons. These are essentially the people of this Territory; they have settled it, reclaimed the desert waste, cultivated it, subdued the Indians, opened means of communication, made roads, built cities, and brought into being a new State to add lustre to the national galaxy of our glorious Union. And we, the people who have done this, are believers in the principles of plural marriage or polygamy, not simply as an elevating social relationship, and a preventive of many terrible evils which afflict our race, but as a principle revealed by God, underlying our every hope of eternal salvation and happiness in heaven. We believe in the pre-existence of the spirits of men; that God is the author of our being; that marriage is ordained as the legitimate source by which mankind obtain an existence in this probation on the earth; that the marriage relation exists and extends throughout eternity, and that without it no man can ob-[173]tain an exaltation in the celestial kingdom of God. The revelation commanding the principle of plural marriage, given by God through Joseph Smith, to the Church of Jesus Christ of Latter-day Saints, in its first paragraph has the following language: `Behold I reveal unto you a new and everlasting covenant; and if ye abide not that covenant, then are, ye damned; for none can reject this covenant and be permitted to enter into my glory.' With this language before us, we cannot view plural marriage in any other light than as a vital principle of our religion. Let the revelation appear in the eyes of others as it may, to us it is a divine command, of equal force with any ever given by the Creator of the world to his children in the flesh. "The Bible confessedly stands in our nation as the foundation on which all law is based. It is the fountain from which our ideas of right and wrong are drawn, and it gives shape and force to our morality; yet it sustains plural marriage, and in no instance does it condemn that institution. Not only having, therefore, a revelation from God making the belief and practice of this principle obligatory upon us, we have the warrant of the Holy Scriptures and the example of Prophets and righteous men whom God loved, honored and blessed. And it should be borne in mind that when this principle was promulgated, and the people of this Territory entered upon its practice, it was not a crime. God revealed it to us. His divine word, as contained in the Bible which we had been taught to venerate and regard as holy, upheld it, and there was no law, applicable to us making our belief or practice of it criminal. It is no crime in this Territory to day, only as the law, of 1862, passed long years after our adoption of this principle as a part of our religious faith, makes it such. The law, of 1862 is now a fact; one proscription gives strength to another. What yesterday was opinion is liable to day to be law. It is for this reason that we earnestly and respectfully remonstrate and protest against the passage of the bill now before the Honorable Senate, feeling assured that, while it cannot accomplish any possible good it may result in a great amount of [174] misery." (M.S. 40:226-227) 12 Apr 1870: The resolutions adopted by the Salt Lake City mass meeting, on March 31st, were presented to the U.S. Senate and referred to the committee on Territories. 30 Aug 1870: Judge James B. McKean arrived in Salt Lake City. 5 Sep 1870: Chief Justice James B. McKean was assigned to the Third Judicial District, and forthwith commenced his infamous official career in Utah. Feb 1871: Judge McKean made some absurd rulings in the naturalization of foreigners, making their belief in polygamy a test question. 21 May 1871, Brigham Young: "There are strangers here, and to them, I will say we have traveled the earth over, and where we could not go we have sent by Elders and by proclamation. We have asked the inhabitants of the earth to become acquainted with our doctrine. Would they read it? No. Would they go to hear an Elder preach? No, as a general thing they would not. If we had been let alone while with the Christians we would have been there now proclaiming the Gospel. But I wish to say to strangers that we were not persecuted because we believed in having many wives, for that principle was not known to our persecutors until we came to these mountains, although the revelation was received by Joseph Smith and written a year before his death. Since this doctrine has been proclaimed we have lived in peace. "The inquiry among many, and especially among our political friends, is, `What are you going to do? Are you going to observe the law against plurality of wives, or are you going to obey the revelation?' We have obeyed the revelation thus far, and still live; that I can [175] say, and perhaps that is enough. What do we say about the lawmakers? Go to, ye legislators, and make a law, that every man in this government shall have one wife. You have just as good a right to do that as to say that we shall not have two. Let every man have his wife, raise his family, live virtuously and keep his vows, and our difficulty is at an end. We say to Congressmen and Presidents, have your wife; and we also say to every political and financial man the world over, marry the women and take care of them and save us the trouble. If you do not, we will gather them up, just as sure as the world. Many destroy life; we save it; and as we have said, years and years ago, we say now to all, the day that you will be virtuous and cease your unlawful connections with the sex, and every man have his wife, and all the inhabitants of this government observe this rule, we shall have then but one wife apiece; but we shall save all we can save. The men are the lords of the earth, and they are more inclined to reject the Gospel than the women. The women are a great deal more inclined to believe the truth than the men; they comprehend it more quickly, and they are submissive and easy to teach, and if we cannot save the men, let us save the women for God's sake, and do not find fault with us. "Again, a gentleman said to me, the other day, `What are you going to do with the anti-polygamy law?' I replied, `Nothing at all, we mind our own business, and I hope everybody else will. We have not meddled with it, and do not expect to; but we expect to live. (J. of D. 14:119-120) 2 Oct 1871: President Brigham Young was arrested by U.S. Marshal Patrick, on an indictment charging him with lacivious cohabitation with his polygamous wives. The President was guarded in his own house for some time afterwards. 3 Oct 1871: Danial H. Wells was arrested by U.S. Marshal Patrick, on a charge of `lacivious and unlawful cohabita-[176]tion,' and placed under $5000 bonds. 9 Oct 1871: President Brigham Young went into court. After several days' trial, Judge McKean (on the 12th)--- 12 Oct 1871: Judge McKean rendered a decision admitting President Brigham Young to bail in $5000, and the case was postponed until the prosecution was better prepared for action. In delivering his opinion the judge said that while the case was called "The People vs. Brigham Young, " its other and real title is "Federal Authority vs. Polygamic Theocracy." 24 Oct 1871: President Brigham Young left Salt Lake City for St. George, with the intention of spending the winter there. It was soon afterwards extensively published that he had fled from justice. 27 Nov 1871: Through intense malice, Judge McKean called up the case of President Brigham Young and thus compelled him to travel all the way from St. George to Salt Lake City in the dead of winter. The Judge fixed the trial for December 4th. Dec 1871: The Salt Lake County authorities arrested a number of prostitutes, who subsequently were released by Federal officials. 2 Jan 1872: President Brigham Young was in the Third District Court, but his case was continued until March. Judge McKean refused $500,000 bail for him, and the President was again guarded in his own house by U.S. Deputy Marshals. [177] 31 Jan 1872: James L. High, Deputy U.S. District Attorney, being directed by the U.S. Attorney General at Washington D.C., and District Attorney Geo. C. Bates, to do so, requested the District Court to admit Brigham Young and other prisoners to bail. The court refused the application. 25 Apr 1872: President Brigham Young was released from custody on a writ of habeas corpus from Elias Smith, probate judge of Salt Lake County. 19 May 1872, George A. Smith: "`And in that day seven women shall take hold of one man, saying, We will eat our own bread and wear our own apparel: only let us be called by thy name to take away our reproach. "`In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. "`And it shall come to pass that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem.' "The portion of the prophecy of Isaiah which I have read indicates that at a certain day and under certain circumstances, spoken of by the Prophet as being holy, seven women would claim to be called by the name of one man. Most of us have a different opinion with regard to the application of this prophecy. God inspired the Prophet, and it might be necessary, peradventure, to inquire what it all means. Seven women are to lay hold of one man, saying, `We will eat our own bread and wear our own apparel; only let us be called by thy name, to take away our reproach.' What is the meaning of this last sentiment? We will let the Bible explain it. You remember that when Rachel, the second wife of Jacob, the father of the tribes of Israel, found herself barren, while the other wives of her husband were bearing children, she prayed to the Lord that he, in his [178] abundant mercy, would give her children, and when God heard her prayer and worked a miracle in her favor, causing her who was barren to become fruitful and bring forth a child, she said, God had taken away her reproach. This illustrates the meaning of the text. I did not make the prophecy, neither had I anything to do with making the history of Rachel, or even chronicling the event named. "In relation to Father Jacob, it is true he had four wives, and they bore him twelve sons, and their descendents are the twelve tribes of Israel. We are told by the Apostle John that the names of Jacob's twelve sons -- the sons of a polygamist and his four wives -- will be written upon the gates of the holy Jerusalem; and there are none of us who expect to enter in through those gates but will have to acknowledge the truth of that doctrine. It is true that the principle of plurality of wives was adopted by the Church of Latter-day Saints in consequence of the revelation and commandment which God gave to Joseph Smith, and which, through him, were laid upon the heads of this people; and we quote the passages that we do quote, in relation to the principle of celestial marriage from the Old and New Testament, to prove that God is consistent with himself; that if he revealed to his Saints in the last days the doctrine of plurality of wives, it was in fulfillment of the prophecy of Isaiah and others of the Prophets, in accordance with the example which was set by Abraham, Jacob, Moses, and by holy men of ancient days. "In relation to the word `reproach' in our text, I will make another reference. In the first chapter of Luke's Gospel, verses 23 and 24, we find Elizabeth rejoicing because God had taken away her reproach. She though she had been barren, became the mother of John the Baptist. "These passages tell in so many plain words why it was that seven women wished to be called by the name of one man -- it was that they might have the privilege of bearing children. "Now, if God brings to pass this prophecy in the glorious day which our text speaks of, when holiness [179] and righteousness are to rule, and when truth is to have dominion, and peace dwell in the earth, although all the world may have been opposed to it, we can not be responsible. Until some person can find a passage in the Old or New Testament that definitely forbids a plurality of wives, with the many incidents of history, items of law, and declarations of Prophets in relation to the practice by the ancient Saints of that doctrine, we are able to assert that the Bible is a polygamous book, and that no man can believe it without believing plurality of wives, under some circumstances to be correct. I know it has been said that the Old Testament permitted plurality of wives, but the New forbids it. The Savior said he came not to destroy the law but to fulfil it, and that not a jot or tittle of the law of Prophets should pass away, but all should be fulfilled. The new dispensation did not annihilate the principles of law and right, as revealed in the Old. Both John the Baptist and the Savior denounced all sins with an unsparing hand, and especially adultery, fornication and divorce; and not a sentence is found in the New Testament which prohibits plurality of wives, though the Savior and his Apostles lived in a country where it was practised; and it is impossible to believe that if it were a sin it would have escaped definite rebuke and absolute condemnation." (J. of D. 15:27-29) 3 Aug 1872: The "Gentile League of Utah," and others, armed to the teeth, held a political meeting in front of the Salt Lake Hotel, Salt Lake City (their alleged object being to break up "Mormon Theocracy.") 29 Aug 1872: Two houses of ill fame, kept by Kate Flint and Cora Rubodo, were abated in Salt Lake City, under municipal authority, the furniture and other effects being demolished. 31 Aug 1873, Brigham Young: "This doctrine of baptism for the dead is a great [180] doctrine, one of the most glorious doctrines that was ever revealed to the human family; and there are light, power, glory, honor and immortality in it. After this doctrine was received, Joseph received a revelation on celestial marriage. You will recollect, brethren and sisters, that it was in July, 1843, that he received this revelation concerning celestial marriage. This doctrine was explained and many received it as far as they could understand it. Some apostatized on account of it; but others did not, and received it in their faith. This, also, is a great and noble doctrine. I have not time to give you many items upon the subject, but there are a few, hints that I can throw in here that perhaps may be interesting. As far as this pertains to our natural lives here, there are some who say it is very hard. They say, `This is rather a hard business; I don't like my husband to take a plurality of wives in the flesh.' Just a few words upon this. We would believe this doctrine entirely different from what it is presented to us, if we could do so. If we could make every man upon the earth get him a wife, live righteously and serve God, we would not be under the necessity, perhaps, of taking more than one wife. But they will not do this; the people of God, therefore, have been commanded to take more wives. The women are entitled to salvation if they live according to the word that is given to them; and if their husbands are good men, and they are obedient to them, they are entitled to certain blessings, and they will have the privilege of receiving certain blessings that they cannot receive unless they are sealed to men who will be exalted. Now, where a man in this Church says, `I don't want but one wife, I will live my religion with one,' he will perhaps be saved in the celestial kingdom; but when he gets there he will not find himself in possession of any wife at all. He has had a talent that he has hid up. He will come forward and say, `Here is that which thou gavest me, I have not wasted it, and here is the one talent,' and he will not enjoy it, but it will be taken and given to those who have improved the talents they received, and he will find himself without any wife, and he will remain single for ever and ever. [181] But if the woman is determined not to enter into a plural marriage, that woman when she comes forth will have the privilege of living in single blessedness through all eternity. Well, that is very good, a very nice place to be a minister to the wants of others. I recollect a sister conversing with Joseph Smith on this subject. She told him: `Now, don't talk to me; when I get into the celestial kingdom, if I ever do get there, I shall request the privilege of being a ministering angel; that is the labor that I wish to perform. I don't want any companion in that world; and if the Lord will make me a ministering angel, it is all I want.' Joseph said, `Sister, you talk very foolishly, you do not know what you will want.' He then said to me: `Here, brother Brigham, you seal this lady to me.' I sealed her to him. This was my own sister according to the flesh. Now, sisters, do not say, `I do not want a husband when I get up in the resurrection.' You do not know what you will want. I tell this so that you can get the idea. If in the resurrection you really want to be single and alone, and live so forever and ever, and be made servants, while others receive the highest order of intelligence and are bringing worlds into existence, you can have the privilege. They who will be exalted cannot perform all the labor, they must have servants and you can be servants to them. "The female portion of the human family have blessings promised to them if they are faithful. I do not know what the Lord could have put upon women worse than he did upon Mother Eve, where he told her: `Thy desire shall be to thy husband.' Continually wanting the husband. `If you go to work, my eyes follow you; if you go away in the carriage, my eyes follow you, and I like you and I love you; I delight in you, and I desire you should have nobody else.' I do not know that the Lord could have put upon women anything worse than this, I do not blame them for having these feelings. I would be glad if it were otherwise. Says a woman of faith and knowledge, `I will make the best of it; it is a law that man shall rule over me; his word is my law, and I must obey him; he must rule over me; this is upon me and I will submit to it,' and by so doing she has promises [182] that others do not have. "The world of mankind, the world of man, not of woman, is full of iniquity. What are they doing? They are destroying every truth that they can; they are destroying all innocence that they can. Priest and people, governors, magistrates, kings, potentates, presidents, the political world and the religious world are on the highroad to eternal misery. There are exceptions. There are honest persons wherever there is an honest principle. If the men of the world would be honest and full of good works, you would not see them living as they do. And the women are entitled to the kingdom, they are entitled to the glory, they are entitled to exaltation if they are obedient to the Priesthood, and they will be crowned with those that are crowned. "When Father Adam came to assist in organizing the earth out of the crude material that was found, an earth was made upon which the children of men could live. After the earth was prepared Father Adam came and stayed here, and there was a woman brought to him. Now I am telling you something that many of you know, it has been told to you, and the brethren and sisters should understand it. There was a certain woman brought to Father Adam whose name was Eve, because she was the first woman, and she was given to him to be his wife; I am not disposed to give any farther knowledge concerning her at present. There is no doubt but that he left many companions. The great and glorious doctrine that pertains to this I have not time to dwell upon; neither should I at present if I had time. He understood this whole machinery or system before he came to this earth; and I hope my brethren and sisters will profit by what I have told them." (J. of D. 16:166-167) 1 Dec 1873: Notwithstanding George R. Maxwell's protest, George Q. Cannon was permitted to take his seat in Congress. 16 Feb 1874: In the House of Representatives at Washington, D.C., [183] George Q. Cannon presented a memorial from the Utah legislature, asking Congress to appoint a commission to investigate Utah affairs, about which the anti-Mormons had made serious complaints. 23 Jun 1874: The so-called Poland Bill, "in relation to courts and judicial officers in the Territory of Utah," was approved, having been passed by the U.S. House of Representatives and Senate. 23 Jun 1874, The Poland Act: Because the Anti-Polygamy Act of 1862 was so constructed as to allow the juries in court to remain predominantly Mormon, it was claimed that no polygamist could ever be indicted, let alone convicted, and was largely unenforceable. As a result of this, the Poland Act was passed which took the control of the judicial process from the Mormons and extended the authority of the federal judges and officers, and limited the jurisdiction of the local probate courts. (See Appendix.) 7 Oct 1874, Orson Pratt: "* * *Now I wish to come directly to the point in regard to polygamy as it exists at the present time among the Latter-day Saints. I stated in the beginning of my remarks, that polygamy, or any other institution that was given at one age, might not be binding upon another, without a fresh revelation from God. I made that statement when I was discussing that subject in this house. I still say, that we are not under the necessity of practicing polygamy because God gave law's and commandments for its observance and regulation in ancient times. Why then do the Latter-day Saints practice polygamy? That is a plain question. I will answer it just as plainly. It is because we believe, with all the sincerity of our hearts, as has been stated by former speakers from this stand, that the Lord God who gave revelations to Moses approbating polygamy, has given revelations to the Latter-day Saints, not only approbating it, but commanding it, as he commanded Israel in an-[184]cient times. "Now let us reason on this point. If God did do such things in former ages of the world, why not the same Being, if he sees proper, perform the same or similar things in another age of the world? Can anyone answer this? If God saw proper to give certain laws in ancient times, and then to revoke them; or if he saw proper to give laws that were not revoked, but done away by the transgressions of the children of men, has he not a right, and is it not just as consistent for that same Divine Being to give laws, for instance, in the 19th century, concerning our domestic relations, as it was for him to do it in the days of Moses? And if he has that right, as we Latter-day Saints believe that he has, are not the people's consciences just as sacred in regard to such laws in these days, as the consciences of ancient Israel? or must there be some power to regulate our religious consciences? Here is a grand question. Shall our religious consciences be regulated by civil government or civil laws, or shall we have the privilege of regulating them according to the divine law of the Bible, or any divine law that may be given in accordance with the ancient Bible? I answer that, when I was a boy, I thought I lived in a country in which I could believe in anything that agreed with, or that could be proved by the Bible, whether it was in the law of Moses or in the doctrines of the New Testament. I really thought the Jew's had a right to reject Christ, or, in other words, if they had not the right to do it morally, they had the right, so far as civil law is concerned, to reject this Messiah, and to believe in and practice the law of Moses in our land; but I am told, that such liberty of conscience is not to be tolerated in our Republican government. If the Jews should collect in any great numbers, and should say one to another -- `Come brethren, we are the descendants of Abraham, let us now begin to practice according to the laws that were given to our ancient fathers, and if a brother dies and leaves a widow, but no children, let his living brother, though a married man, marry the widow, according to our law,' it is doubtful whether they would be permitted to associate [185] together and practice those laws now, if they were so disposed. Why? Because the prejudice of the people is so great that they are not willing others should believe in the whole Bible, but only in such portions as agree with their ideas. If we were instituting a practice that the Lord God never approbated, but for the punishment of which he had prescribed penalties, or if we were introducing something foreign and contrary to the Bible, then there would be some excuse for the people in saying that such a thing should not be practiced in the name of religion. But when we take the Bible as a standard in relation to crime, it is altogether another thing; and I do think that every American citizen who professes to believe in any part or portion of that sacred record, on which all the laws of Christendom pretend to be founded, has the right to do so, and to practice it, and that, too, without being molested. "Now, after having said so much in relation to the reason why we practice polygamy, I want to say a few words in regard to the revelation on polygamy. God has told us Latter-day Saints that we shall be condemned if we do not enter into that principle; and yet I have heard now and then (I am very glad to say that only a few such instances have come under my notice,) a brother or a sister say, `I am a Latter-day Saint, but I do not believe in polygamy.' Oh, what an absurd expression! what an absurd idea! A person might as well say, `I am a follower of the Lord Jesus Christ, but I do not believe in him.' One is just as consistent as the other. Or a person might as well say, `I believe in Mormonism, and in the revelations given through Joseph Smith, but I am not a polygamist, and do not believe in polygamy.' What an absurdity! If one portion of the doctrines of the Church is true, the whole of them are true. If the doctrine of polygamy, as revealed to the Latter-day Saints, is not true, I would not give a fig for all your other revelations that came through Joseph Smith the Prophet; I would renounce the whole of them, because it is utterly impossible, according to the revelations that are contained in these books, to believe a part of them to be from the devil; that is foolishness in [186] the extreme; it is an absurdity that exists because of the ignorance of some people. I have been astonished at it. I did hope there was more intelligence among the Latter-day Saints, and a greater understanding of principle than to suppose that any one can be a member of this Church in good standing, and yet reject polygamy. The Lord has said, that those who reject this principle reject their salvation, they shall be damned, saith the Lord; those to whom I reveal this law and they do not receive it, shall be damned. Now, here comes in our consciences. We have either to renounce Mormonism, Joseph Smith, Book of Mormon, Book of Covenants, and the whole system of things as taught by the Latter-day Saints, and say that God has not raised up a Church, has not raised up a prophet, has not begun to restore all things as he promised, we are obliged to do this, or else to say, with all our hearts, `Yes, we are polygamists, we believe in the principle, and we are willing to practice it, because God has spoken from the heavens.' "Now I want to prophecy a little. It is not very often that I prophecy, though I was commanded to do so, when I was a boy. I want to prophecy that all men and women who oppose the revelation which God has given in relation to polygamy will find themselves in darkness; the Spirit of God will withdraw from them from the very moment of their opposition to that principle, until they will finally go down to hell and be damned, if they do not repent. That is just as true as it is that all the nations and kingdoms of the earth, when they hear this Gospel which God has restored in these last days, will be damned if they do not receive it; for the Lord has said so. One is just as true as the other. I will quote this latter saying, as recorded in the Book of Covenants. The Lord said to the Elders of this Church, in the very commencement as it were, `Go ye forth and preach the Gospel to every creature, and as I said unto mine ancient Apostles, even so I say unto you, that every soul who believes in your words, and will repent of his sins and be baptized in water shall receive a remission of his sins, and shall be filled with the Holy [187] Ghost; and every soul in all the world who will not believe in your words, neither repent of his sins, shall be damned; and this revelation or commandment is in force from this very hour, upon all the world,' as fast as they hear it. That is what the Lord has said. Just so, in regard to polygamy, or any other great principle which the Lord our God reveals to the inhabitants of the earth. "Now, if you want to get into darkness, brethren and sisters, begin to oppose this revelation. Sisters, you begin to say before your husbands, or husbands you begin to say before your wives, `I do not believe in the principle of polygamy, and I intend to instruct my children against it.' Oppose it in this way, and teach your children to do the same, and if you do not become as dark as midnight there is no truth in Mormonism. I am taking up too much time. I would like to dwell on another more pleasing part of this subject, if there were time. (President G. A. Smith -- `There is plenty of time, brother Pratt.') "I will go on and tell the people why polygamy was instituted in this dispensation. So far as a future state is concerned, God has revealed to us that marriage as instituted by him, is to benefit the people, not in this world only, but to all eternity. That is what the Lord has revealed. Do not misunderstand me; do not suppose that I mean, that marriage and giving in marriage are to be performed after the resurrection; I have not stated any such thing, and there will be no such thing after the resurrection. Marriage is an ordinance pertaining to this mortal life -- to this world -- this probation, just the same as baptism and the laying on of hands; it reaches forth into eternity, and has a bearing upon our future state; so does baptism; so does the ordinance of the laying on of hands; so does every ordinance which the Lord our God has revealed to us. If we attend to these things here in this life, they secure something beyond this life -- for eternity. They neither baptize, nor receive baptism, after the resurrection. Why? Because neither was intended to be administered [188] after the resurrection. After the resurrection they neither marry nor are given in marriage. Why? Because this is the world where these ceremonies are to be attended to. That which is secured here, will be secured hereafter, if it be secured upon the principles of law which God has revealed. Marriage, then for eternity, is the great principle of marriage with the Latter-day Saints; and yet, I am sorry to say, that there are some of our young people who will suffer themselves to be married by the civil law; not for eternity, but just like the old Gentile custom -- the way our forefathers were married. A justice of the peace, a judge, or some one having the right by the civil laws, will pronounce them husband and wife for a short space, called time; perhaps to last only about three score years, and then it is all over with the marriage contract; it is run out; they are husband and wife until death shall separate them, and then they are fully divorced. We do not believe in any such nonsense; it is one of the ideas of the Gentile world in regard to marriage. "The first great marriage celebrated in this world of ours -- that of our first parents -- is a sample of marriage that should be introduced and practiced by and among all generations and nations, so far as the eternity of its duration is concerned. Our first parents were immortal beings; they knew nothing about death; it was a word that had never been spoken in their ears. The forbidden fruit had never been laid before them; no law in respect to that was yet given. But Eve was brought to our father Adam as an immortal woman, whose body could not die to all ages of eternity; she was given to an immortal husband, whose body could not die to all future periods of duration, unless they brought death upon themselves. Sin entered into the world, and death by sin; death is one of the consequences of sin; and they brought it upon themselves. But before that, they were married -- the immortal Adam had the immortal Eve given to him. "Now if it had been possible for them to have resisted that temptation, they would have been living now, just as fresh, and as full of vigor, life and animation, [189] after six thousand years, as they were on the morning in which this ceremony of marriage took place; and if you should reflect upon millions and millions of ages in the future, they would still be considered husband and wife, while eternity should last. You could not set a time -- you could not point your finger at a moment or hour, when they would be separated, and the union be dissolved. "That is the kind of marriage that we Latter-day Saints believe in; and yet some of our young people, professing to be members of the Church, and who say they wish to keep the commandments of God, go and get married by a justice of the peace, or some person authorized to perform that ceremony by the civil law. Ask parties who are guilty of such folly, why they were married by these officers of the law until death should part them? and they will say, `We did it inconsiderately, and without reflection,' or perhaps they will say that their parents did not teach them on that point. Do you not know that such marriages are not sealed by him that is appointed by divine authority? that they are not of God and are illegal in his sight, and your children are illegitimate in the sight of God? If you expect to have any benefits in eternity arising from your children, they must be yours legally, according to divine appointment, under a divine marriage. `What God has joined together let not man put asunder.' But what has God to do with it, when a magistrate, who, perhaps, is an infidel, and does not believe in a God at all, says to a man and woman, `Join your hands together,' and then, when they have done so, he says, `I pronounce you husband and wife?' What has God to do with such a marriage as that? Has God joined them together? No, a civil magistrate has done it; and it is legal so far as the laws of the country are concerned, and the children are legal and heirs to their parents property so far as the civil law is concerned, but what has God to do with it? Has he joined them together? No, and the marriage is illegal, and, in the sight of heaven, the children springing from such a marriage are bastards. "How are we going to legalize these matters? There [190] are many who are very sorry for the Latter-day Saints; so sorry that they would favor the passing of a law which would legalize all the children who have been born in polygamy, and thus prevent them from being what they consider bastards. Now we are just as anxious, on the other hand, to get all our fathers and mothers, who have been married by these Gentile institutions, joined together by divine authority, in order that they may become legal in the sight of God. We do not want their children to be bastardized; and hence, we get them adopted, or we shall do so when the Temple is built; I mean all those who have been born of parents that have never been joined together of the Lord or by his authority. All such children, as well as men and women, married only by the civil law, have got to have ordinances performed for them in the Temple. The men and women will have to be legally married there; and the children born before their parents were thus legally married, will have to pass through ordinances in order that they may become the legal sons and daughters of their parents; they will have to be adopted according to the law of God. You young men and women, who are married in a manner that the Lord does not authorize or own, put yourselves to a great deal of trouble, because you will have a great deal of work to do hereafter in temples in order to get things legalized. How much better it would be for you to come to those whom God has appointed, and have your marriages solemnized as immortal beings, who have to live to all eternity. "It is true that we have all to die by and by, and we shall be separated for a little season; but this separation is a good deal like man's leaving his family to go on a mission: he returns after a while to his wives and children, and he has not lost the one nor has he been divorced from the other, because they have been separated. And if death separates, for a little season, those who are married according to God's law, they expect to return to each other's embraces by virtue of their former union; for it is as eternal as God himself. "`Do you mean to say,' says one, `that people in the [191] immortal state, will be united in the capacity of husbands and wives, with their children around them?' Yes, we do believe that all persons who have these blessings sealed upon them here, by the authority of the Most High, will find that they reach forward into the eternal world, and they can hold fast to that which God has placed upon them. `Whatsoever you seal on earth,' said the Lord to the ancient Apostles, `shall be sealed in the heavens.' What could be of more importance than the relationship of families -- the solemn and sacred relationship of marriage? Nothing that we can conceive of. It affects us here and it affects us hereafter in the eternal world; therefore, if we can have these blessings pronounced upon us by divine authority and we, when we wake up in the morning of the first resurrection, find that we are not under the necessity of either marrying or giving in marriage, having attended to our duty beforehand, how happy we shall be to gather our wives and our children around us! How happy old Jacob will be, for instance, when in the resurrection, if he has not already been raised -- a great many Saints were raised when Jesus arose and appeared to many -- if Jacob did not rise then, and his four wives, and his children, how happy he will be, when he does come forth from the grave, to embrace his family, and to rejoice with them in a fulness of joy, knowing that, by virtue of that which was sealed upon him here in time, he will reign upon the earth! Will it not be a glorious thing, when that polygamist, by virtue of promises made to him here, comes forth to reign as king and priest over his seed upon the earth? I think that in those days polygamy will not be hated as it is now. I think that all things that have been prophesied by the ancient prophets will be fulfilled, and that Jacob will get his wives, by virtue of the covenant of marriage; and that he will have them here on the earth, and he will dwell with them here a thousand years, in spite of all the laws that may be passed to the contrary. And they will be immortal personages, full of glory and happiness. And Jesus will also be here, and the Twelve Apostles will also sit on the twelve thrones hereon the earth, judging [192] the twelve tribes of Israel; and during a whole thousand years, they will eat and drink at the table of the Lord, according to the promise that was made to them. "Old Father Abraham will come up with his several wives, namely Sarah, Hagar and Keturah and some others mentioned in Genesis; and besides these all the holy prophets will be here on the earth. I do not think there will be any legislation against polygamy. "By and by they will build a polygamous city, and it will have twelve gates, and in order to place as much honor upon these gates as possible, they will name them after the twelve polygamist children that were born to the four polygamous wives of Jacob; and these good old polygamists will be assembled together in this beautiful city, the most beautiful that ever had place on the earth. "By and by some Christian will come along, and he will look at these gates and admire their beauty, for each gate is to be constructed of one immense splendid pearl. The gates are closed fast and very high, and while admiring their beauty he observes the inscriptions upon them. Being a Christian he of course expects to enter, but looking at the gates, he finds the name of Reuben inscribed on one of them. Says he -- `Reuben was a polygamous child; I will go on to the next, and see if there is the name of a monogamous child anywhere.' He accordingly visits all the twelve gates, three on each side of the city, and finds inscribed on each gate the name of a polygamous child, and this because it is the greatest honor that could be conferred on their father Jacob, who is in their midst, for he is to sit down with all the honest and upright in heart who come from all nations to partake of the blessings of that kingdom. "`But,' says this Christian, `I really do not like this, I see this is a polygamous city. I wonder if there is not some other place for me! I do not like the company of polygamists. They were hated very badly back yonder. Congress hated them, the President hated them, the Priests hated them, and everybody hated them, and I engendered the same hatred, and I have not got rid of [193] it yet. I wonder if there is not some other place for me?' Oh yes, there is another place for you. Without the gates of the city there are dogs, sorcerers, whoremongers, adulterers and whosoever loveth and maketh a lie. Now take your choice, Amen." (J. of D. 17:214-229) 25 Feb 1875: In the case of Brigham Young vs. Ann Eliza Young, Judge McKean decided that the defendant, President Brigham Young, should pay $9,500 alimony. 9 Mar 1875: The case of Kate Flint vs. Jeter Clinton et al., for the abatement of her house of ill fame, by the Salt Lake City police officers, was commenced in the Third District Court. The jury disagreed. 11 Mar 1875: After 24 hours confinement, President Brigham Young was released from the Utah Penitentiary. 8 Jun 1875: Geo. W. Emery, of Tennessee, was appointed governor of Utah, in place of Samuel B. Axtell, who was removed because of his friendship to the "Mormons." 12 Jul 1875, Brigham Young: "Do not be discouraged by your repeated failure to get in the Union as a State. We shall succeed. We shall pull the wool over the eyes of the American people and make them swallow Mormonism, polygamy and all. We shall drop the old issue between the Mormons and Liberals of Utah, ally ourselves with the great national parties, divide ourselves about equally, so as to fall in with the one in power. We do not know and we do not care about the issues. We must be at peace with them in order to get into the Union. After that we can snap our fingers in their faces, restore the good times when we dwelt undistrubed in the valleys of the mountains, and cast out devils as we used to do." (Quoted by E. A. [194] Folk, editor of the Baptist and Reflector, in Story of Mormonism. See also Smoot Hearing Vol. 1:15) 17 Jul 1875: President Brigham Young, his counselors and others renewed their covenants by baptism at Ephraim, Sanpete County. This example was subsequently followed by the Saints generally. 9 Oct 1875, Wilford Woodruff: "We have many bishops and elders who have but one wife. They are abundantly qualified to enter the higher law and take more, but their wives will not let them. Any man who will permit a woman to lead him and bind him down is but little account in the Church and Kingdom of God. The law of Patriarchal marriage and plurality of wives is a revelation and commandment of God to us and we should obey it; but one says, `If you do, Judge McKean will be after you.' What has given us a future in these Valleys of the Mountains? It is because we have obeyed this part of the Celestial Law of God." (Life of Wilford Woodruff, p. 490) 29 Oct 1875: President Brigham Young was arrested by U.S. Marshal Geo. R. Maxwell, by order of Judge Boreman, on a charge of contempt of court. He had not complied with the order to pay $9,500 alimony to Ann Eliza Young. 18 Nov 1875: President Brigham Young was discharged from the custody of the U.S. Marshal, by order of Chief Justice J. Alexander White. Dec 1875: The ladies of Utah sent a petition having 23,626 signatures to Congress, praying for the admission of Utah into the Union as a State, and the repeal of the anti-polygamy laws. [195] 31 Jul 1876: In the Third District Court, Salt Lake City, Judge Michael Schaeffer rendered a decision in the case of Brigham Young vs. Ann Eliza Young, in which the alimony was reduced from $500 to $100 a month. 2 Sep 1876: The order of July 31st not having been complied with, $4000 worth of property, belonging to President Brigham Young, was attached to satisfy the order for alimony in the Ann Eliza case. The property, however, was not sold. Mar-Apr 1877, A. M. Musser, a traveling Elder in Pennsylvania: "* * *In olden times, and in our Savior's day, fruitfulness of mankind was always esteemed a blessing, and signal manifestation of God's favor; while on the other hand, barrenness was regarded as a retribution and curse. This, too, is very logical; in the abundant fruits of the earth and the increase of flocks and herds, we see and acknowledge the hand of God bearing us up and onward; but where the opposite obtains, the same hand bears us down, plainly expressing divine disfavor. This will apply in the development and increase of all other prosperities, why should the multiplication of our own species be an exception? "King David maintains (Psalms cxxvii, 3, 4, 5) that `children are an heritage of the Lord, and the fruit of the womb is his reward; as arrows are in the hands of a mighty man so are children of the youth; happy is the man that hath his quiver full of them.' "If this is all true -- and who can doubt it -- why seal up the fountains of life, and prohibit the universal exercise of lawful matrimonial franchise? "The Psalmist further says (cvii, 41,) on the same subject, `God setteth the poor on high from affliction, and maketh him "families like a flock."' In Jeremiah xxii, 30, it is written, `Thus saith the Lord, write ye this man (Coniah) "childless;" a man that shall not prosper in his days, for no man of his seed shall prosper.' [196] "Children, with the `Mormons,' are always welcomed and esteemed as among the very greatest gifts of God. "Even ladies sometimes, but rarely, venture the question, `Why not allow women to have more than one husband?' The reason is obvious; it would be in direct contravention to God's law, and the laws of nature. Polyandry destroys the fruitfulness of women, produces disease and death, and doubtful paternity in case of accidental increase. `But is not polygamy a fruitful cause of jealousy?' asks the querist. We answer -- Are there any jealousies or heart-burnings in monogamic relations? Is jealousy a virtue or a vice? Is it not the child of selfishness, and consequently sinful? We should not give way to, but strive to conquer selfishness, as we would any other evil passion. Jealous; and divorce, with us, are comparatively rare. "Now as to the impurity of polygamy. Those who charge us with sensuality in its practice pay themselves a very unenviable compliment, by attributing to us the same impulses that would actuate them in its observance. `From the abundance of the heart the mouth speaketh.' "As we cannot find a single word or sentiment within the lids of the Bible against the patriarchal order of marriage, commonly called polygamy, and as we have seen incidents where it has even been commanded, we are certainly justified in concluding that its practice was lawful in the sight of God, angels, Jesus, his Apostles, and all the Prophets and Priests of the Divine Record. None of these ever failed in the denunciation of crimes of all kinds, but not a word passed their lips against polygamy. * * * "* * *In view of the divine blessings vouchsafed to Bible polygamists, and the entire withholding of such favors from their opponents, would it not be in far better taste if the modern anti-polygamist were to keep his sips (sic) seated on the subject of patriarchal marriage? What does it argue if A, living in practical polygamy, is visited by angels, has divinely inspired dreams, visions, and revelations, himself and sons [197] exalted to positions of honor and power, his family healed, his dead raised, his wives made fruitful, his flocks and herds multiplied, all by the power of God; while B, who is an anti-polygamist, is not the recipient of any such special favors? "Is it reasonable to suppose that the modern Pharisee, with his antipathy to polygamy, will be welcomed to the heaven of Abraham, Jacob, Moses, David, Gideon, Hosea, and numerous other polygamists; or be admitted within the holy precincts of the New Jerusalem, on whose pearly gates the names of the twelve polygamic tribes of Israel are inscribed? We ask these questions seriously. * * * "* * *The science of life teaches, that during the periods of gestation and lactation, the mother should be free from the too frequent embraces of her husband. It is conceded that this course will promote the growth and development of a healthier offspring. Polygamy certainly favors this consummation more than monogamy. "As a rule, man's vitality and powers of reproduction are comparatively inexhaustible, and his ability to `multiply and replenish the earth' continues through life; while woman is limited, not alone as to the number of children, but by the time the meridian of life is reached, her fecundity deserts her. * * * "* * *We maintain that woman has just as much right to enjoy the blessings of marriage and maternity, as man has to become an honored husband and father, and so long as there is one redundant marriageable woman in all the land, it is ungenerous, ignoble and cruel in man, by the proscriptive laws he ordains and enforces, to deny her the inestimable privilege. * * * "* * *The Apostle Paul says, that `the man is not without the woman in the Lord, nor the woman without the man in the Lord.' This has just as much reference to companionship in eternity, as to time. "Proud, boastful, profane, intemperate and God defying men should never lose sight of the very reasonable conclusion, that the number of women and children attaining to salvation and exaltation in the next [198] world, will be far greater than that of men, because of his general depravity. For the same reasons, there are thousands of men who have doting wives and children in this world, who will never see them in the next. "If the `Mormons' were ever so unwilling to become polygamists, they have no choice in the matter. God has commanded and they must obey. If there was not a single word or example to be found in the Bible in its favor, still they must observe its practice. It is in no sense optional with them. It is as much an integral part of their faith as baptism for the remission of sins, or the laying on of hands for the bestowal of the Holy Ghost. "It holds precisely the same relations to the Gospel plan of salvation, redemption, and exaltation (which of a verity we know to be true, and for the testimony of which hundreds of our people have laid down their lives) as the arms and legs sustain to the human body; and with us it is absolutely as necessary to the eternal happiness and behoof of the Latter-day Saints, as the union of the head and trunk of the body is necessary to the perpetuity of mortal life." (M.S. 39:341-407) 27 Apr 1877: The case of Ann Eliza Young vs. Brigham Young was finally decided in the Third District Court, Salt Lake City, the alimony being disallowed. 29 Aug 1877: President Brigham Young died at his residence, in Salt Lake City. 4 Sep 1877: The Twelve Apostles publicly assumed their position as the head of the Church of Jesus Christ of Latter-day Saints. 7 Jul 1878, George Q. Cannon: "I have said the eyes of the people are upon us; they are watching us and great hopes are entertained con-[199]cerning us by many people who are not of us. We are looked upon a s the pioneers in many reforms. The ladies, as you are aware, have lately been agitating in Congress their question -- Woman's Rights. Among other ladies who argued their cause before the general committees of the Senate and the House, was a sister of the Rev. Henry Ward Beecher -- Mrs. Isabella Beecher Hooker, a lady of character and great ability. It was most gratifying to me to hear the tribute that these ladies paid to the women of Utah; not that they sympathized with plural marriage, for they disavowed their sympathy with it; but they begin to recognize, as they never have until quite recently, the true position that the men and women of this Territory occupy upon this question. Indeed, I heard more than one say, and among them was one very prominent lady, that if there had to be a choice, she would prefer plural marriage than to have the condition of affairs which exists in their communities. There seems to have been a good deal of light thrown upon this subject: and our sisters here, through their publication, the `Woman's Exponent,' as well as other channels of communication, have greatly aided in this matter. Their efforts are commendable, and are already beginning to have their good effects in the States among their sisters; and I am pleased to be able to bear this testimony. When the question of legislation for Utah was argued, the committee rooms were thronged to listen to my argument upon the subject; and on one occasion two ladies took part in the discussion against the bills urged by our enemies and in favor of the rights of the women of Utah. A knowledge of the true condition of affairs in this Territory is gradually growing, and although it may be but slowly, it is of faster growth than we generally imagine. This is especially true of that much abused principle called plural marriage. It is becoming recognized in its true light, and people are beginning, as I never heard them before in my experience, to talk about it and reflect upon it, often alluding to it in a way that shows that a better understanding of the subject is steadily spreading among the people. And there is a [200] reason for this: this question has been so much agitated. It is a remarkable fact that every publication against this doctrine of the Latter-day Saints has the effect to spread the knowledge of it among the people and it makes men and women reflect upon it. Our efforts alone would not be attended with the results that are now witnessed. But every man that has published articles against it, or lectured or written books or made any effort against it, has helped to propagate the knowledge of it; they have been missionaries in its favor. And no true doctrine need ever fear being assailed and denounced; for it will emerge from the conflict brighter and better understood than it otherwise would appear. Every man who has gone down to Washington from here to fight us has made men in Congress think about us and talk about us, and has made editors write about us. They have, without designing it, helped to disseminate a knowledge of our cause. The more the `Mormon' question, as it is termed, is agitated, the better it is for us; the more it is fought, the more it is written against and talked about, the more that Congress is stirred up to take steps against it, the better the principles of our faith are understood; because there are some men and some women who reflect upon these things, and who will contrast that which they hear of us, with that which exists in their midst. And when they see a man stand up boldly and say, `We believe in plural marriage; we do not believe in prostitution; we do not suffer women to become the slaves of men's lusts; but believe they ought to become honored wive and mothers, and that children ought to be educated an provided for and called by the name of their father, and at their father's death his property be equally divided among them even though their mothers should be plural wives.' When they hear this, they cannot help thinking about such a condition of affairs; and they say, there is a moral courage which these people evince in this matter that is admirable. I have had it said to me often times, by both sexes, that it is better that we should live as we do, than such practices as exist elsewhere should come in our midst. [201] "So that, as has often been said, everything done against us is overruled for the good and spread of the work of God. "The subject of plural marriage is always an interesting subject, and it is made still more so by the constant attacks made upon it, and the misrepresentations made concerning it. Whenever people meet with a Latter-day Saints, it is almost sure to be the first topic broached. The opinion which some entertain who take their views from the slanderous reports published about us, is that we are a licentious people, who take wives to gratify lust. Such persons, if reasonably honest, are soon made to reflect and to modify their views by asking them a few questions. A prominent gentleman with whom I recently conversed, entertained that opinion. I said to him, after conversing a little while: Sir, you believe the people of Utah are bad and licentious, and that they degrade women by their system of plural marriage. Let me ask you, if their purposes were only sensual, have they any occasion in this day to marry women? Could they not accomplish sensual ends much easier, cheaper, and without creating any especial remark by not marrying women and not caring for and educating and legitimatizing their children? There are practices which prevail in society, and which are not unpopular if a certain degree of secrecy be observed which a licentious people could avail themselves of, without the trouble, care, expense and responsibility of marriage. What is the crime of which ihe (sic) people of Utah are accused? It is that of marrying women! It is not that of seducing or debauching them. All the pains and penalties inserted in bills before Congress for the punishment of the `Mormon' people are affixed to the marriage of women. This is made a crime, and because of it, it is proposed to punish men. Not one word of condemnation, nor penalty of any character, is proposed for the seducer, or the vile betrayer of female innocence; he is to walk up to the polls and vote unchallenged; but the man who marries women, and maintains them honorably and virtuously, sustaining family and parental relations in all purity and sacred-[202]ness, is to be disfranchised and visited with other pains and penalties! You will perceive, therefore that the `Mormun' people are either not a licentious people or they are the most foolish in the world. No one ever charges them with a lack of shrewdness or prudence. Such a charge would be utterly at variance with all their known characteristics. If they were not a conscientious people, with strong moral and religious convictions, they would not risk becoming martyrs, as they do, for the sake of marrying women, when, if they followed the usual practice of the age, they could get them without marrying. "He frankly acknowledged that what I had said had given him a new view of the case, and he admitted that if the gratifaction of sensual desires were our object, we could reach that without marriage and without exciting any particular odium. The fact is, illicit connexions are winked at and overlooked by very many people in the world while they are kept from public knowledge; they only excite scandal and unfavorable comment when the parties to them are so unfortunate as to become known. "A reply of Bro. Hooper and myself, which we are credited as having made to inquirers who were curious to know respecting our domestic relations, is often quoted and created some amusement in Washington City. Both of us have doubtless made remarks similar to that quoted; the reply, however, is not original with us, but with Bro. Horace S. Eldredge. Upon one occasion, while purchasing machinery in the East, he called upon a firm in providence, Rhode Island, to whom he brought a letter of introduction. One of the members of the firm, after carrying him in his carriage to see the various objects of interest in the city, brought him back to his place of business and introduced him to his partner. This gentleman had a number of inquires to make respecting Utah and its people, and soon learned that Bro. Eldredge was a `Mormon.' After stating that he understood that the `Mormons' believed in marrying more than one wife, to which bro. Eldredge re-[203]plied in the affirmitive, he asked if he himself had more than one, to which he again responded affirmatively. He then asked how many he had. To this bro. Eldredge replied: `I have such a plenty of my own that I have no occasion to trouble my neighbors'; and that is more than a great many in the land of steady habits can say. This was a home shot. His partner laughed heartily. Knowing the other's character, he could appreciate its applicability to him. After getting his reply, the gentleman had no more questions to ask, and soon made an excuse to go out. Many who have heard of this reply, think the idea embodied in it a capital one, for it is not uncommon in many places for other men's wives to receive attentions which should be only tendered to them by their husbands." (J. of D. 20:36-39) 7 Jul 1878, Joseph F. Smith: "I naturally shrink from the task of addressing a congregation in this house, feeling as I do my inability to make myself heard. "I have been interested this morning in listening to the remarks of Brother Cannon. We cannot but be delighted with the testimony that has been given in our hearing, and that we are continually receiving from many sources, which go to prove that the world can do nothing against, but for us. Even their attempts to slander and misrepresent us, and their unrighteous attacks on the principles of our religion have ever tended to excite inquiry and investigation in to the facts, which cannot but result beneficially to us as a people. I say, the efforts of our enemies against us have ever had a tendency to cause people who desire to arrive at the truth, to inquire into the real condition of things. The more people interest themselves in this direction, the more truth they will learn, and we court such investigation, for there is, certainly nothing connected with us, as a religious community, in consonance with the gospel we preach, that we should be ashamed of, or that should not be known by all men. It makes no difference with the truth how much we are wrongfully accused; nor will it permanently injure us. If we sustain [204] injury or suffer loss by the misrepresentations and evils maliciously promulgated about us by our enemies, it can only be such injury and loss as will be temporary: for when the facts do come out, and people learn the truth, so much the more good will be accomplished in our favor, and so much greater injury to those who are the authors of the falsehoods concerning us. We want nothing hidden or covered up neither can we respect any principle or individual that will not bear the daylight and the most careful investigation. Since 1830 the Elders of this church have been faithfully endeavoring to promulgate the gospel which we have received to every nation and people, without distinction as to race or color that would receive them; in other words they have diligently sought to `expose "Mormonism"' to the world. "We are not ashamed of our domestic relations, so far, at least, as they exist in accordance with the principles of the Gospel, nor does any right-minded man or woman feel in his or her heart to shrink in any manner from the most rigid exposition of correct views in relation thereto. It is true that in common with mankind generally, we do not like our, faults made public, we shrink from that, and it is natural that we should. It is very proper that we should feel a reluctance to have our weaknesses and imperfections exposed to the world, or even to our neighbors. This feeling is a very proper incentive to us to continue in the work of self-improvement, until we shall overcome the weaknesses we have inherited, living nearer to the principles of life and salvation which we have received. But the errors of man affect not in the least the principles of the Gospel of the Son of God. You show me a man who has embraced the Gospel in its entirety, in faith and practice, and I can then point to a man who has overcome the follies and weaknesses of the flesh; or show me a man who is trying to live according to these principles, and I will show you a man who is trying to overcome his weaknesses. Hence there can be no blame attached to the doctrines of our faith, because of the infirmities and shortcomings of mankind; but we should rather attribute such weaknesses to their proper source -- the defective-[205]ness of man, or to his failure, at least, to comply with those principles which are calculated to correct every evil, and to establish man in righteousness. It is perhaps a difficult thing for us, under the circumstances in which we are placed, the traditions of the fathers clinging to us, the practices of the world before us, and the temptations to evil so continually surrounding us, at all times to live the religion of Jesus Christ as perfectly as we should or otherwise might. It is no doubt difficult for us to overcome our follies, to forsake the traditions of the fathers, to eschew the practice of sin, to be patient in suffering, to endure privations and trials of our feelings, while we possess so little, as we do, of the Spirit of the Lord, and the knowledge of the truth. But we need not be discouraged because of this, nor because we see faults in each other, for no man is perfect; all men have, more or less, the shortcomings incident to humanity. We need not falter or be discouraged because of this, for perhaps it would not be possible for one who was perfect in all good to remain in the midst of this corrupt and perverse generation. Still it would seem good if we had a few among us who were really perfect, whose example we could see, whose precept we could learn, and whose footsteps we might follow. We might then be the better able to perfect ourselves. Still we will do well to emulate the good that are in our midst, and to observe those great truths we have already received in part, which in their fulness are able to save us unto the uttermost. We shall not be cast off, my brethren and sisters, for those sins which we ignorantly commit, which are the results of misunderstanding in all honesty before the Lord. The difficulty does not lie here; the danger lies in our failing to live up to that which we do know to be right and proper. For this we will be held responsible before the Lord; for this we will be judged and condemned unless we repent and forsake our follies, and our unwillingness to obey the light and the knowledge which we have received. There are some plain, simple truths which we do know, but which we do not observe. Herein lies our great sin. The condemnation of the, world, when [206] the Savior commenced his mission among men, was that light had come into the world, but they loved darkness rather than light, because their deeds were evil. This principle applies with equal force to us in this dispensation. If we had remained without the Gospel, we would not be under condemnation. But now that light has come into the world; now that truth and the authority of God have been restored, we cannot longer remain without sin, unless we obey this Gospel so revealed, and practice our profession. "There is a great deal said about our plural marriage by the outside world, and sometimes it is referred to by the Latter-day Saints at home. I fancy sometimes that not only is the world without knowledge in relation to this principle, but many of those who profess to be Latter-day Saints are far from possessing a correct understanding of it. "In the first place, it is a principle that savors of life unto life, or of death unto death; therefore it is well for those who have embraced the Gospel to obtain a knowledge in relation to this matter. It is a principle that pertains to eternal life, in other words, to endless lives, or eternal increase. It is a law of the Gospel pertaining to the celestial kingdom, applicable to all gospel dispensations, when commanded and not otherwise, and neither acceptable to God or binding on man unless given by commandment, not only so given in this dispensation, but particularly adapted to the conditions and necessities thereof, and to the circumstances, responsibilities, and personal, as well as vicarious duties of the people of God in this age of the world. God has revealed it as a principle particularly suited to the nature of the work we are called to perform, that it might be hastened to its consummation. It is a righteous principle not an unrighteous one. It is a pure and holy principle; and, therefore, persons, either male or female, who have not the desire in their hearts to become pure and righteous, have no business to practice it, for it cannot be practiced acceptably before God on any other principle than that of purity and righteousness, therefore no wicked unjust or impure person can enter [207] into the law of celestial or plural marriage without incurring the displeasure of the Almighty and his own condemnation before the Lord, unless he speedily repent of all his impure motives and designs. A man that is not honest in his heart, who does not desire to be just and impartial, even as God is just and impartial, has no business in plural marriage; and before he enters into the practice of that principle he needs to repent, to learn wisdom to get the Spirit of God to get understanding in relation to the purpose God has in view in regard to this principle; that he may go into the practise of it understandingly, that his heart and mind may be set upon practising it in righteousness. It is a difficult matter, I am aware, to distinguish between the actions of a man and the principles in which he professes to believe. A corrupt ungodly hypocrite can do more injury in the midst of a people, in a given length of time, correspondingly, than a host of upright men can do good. Send an Elder to preach the Gospel among the nations, and let him degrade himself, dishonor his priesthood and calling, and he will bring more reproach upon the cause misrepresented by him, than twenty good men could remove. Because people generally look at the man. To judge him by his acts would be righteous judgment: but to condemn the Gospel or the Saints, because of his acts, would be unjust; yet the cause he misrepresents suffers wrong because of his connection with it. A man's acts may justly be considered as resulting from his principles. We judge a tree by its fruits. The fruits of the Gospel are good; he that has actually embraced the Gospel will do good, only so far as he may err, or depart therefrom. Hence, it is difficult to separate a man's actions from his principles. "There is no difficulty, however, in this matter to those who always bear in mind, that evil and corrupt practices are not the results of obedience to the Gospel, but of disobedience, and of the perversion of the truth. If we would keep this in our minds we would not cast blame upon the principles themselves when we see or hear of men, who should represent them, do wrong; but we would rather say, the man has departed from [208] his principles and gone into error. It is he that is defective, through not practising what he professes; the principles are good and holy, and he himself would become so too, if he would but practise them. "It is precisely so in relation to our domestic relations. We see trouble in families occasionally, not any more so in plural than in single families. There is no reason why there should be any difference between the husband and wife, or husband and wives, in the midst of this people, if all are disposed to obey the principles and doctrines of the Gospel. It is only by the practise of these principles that we can avoid the disturbances that occur in families, or among mankind. We must learn and obey correct principle, or we will ever be in turmoil and confusion, and in antagonism one towards another. Where differences exist in families they are traceable directly to some cause. I want to impress upon the minds of my hearers that the cause of such evils it (sic) not traceable to the practice of any principle which God has revealed touching these matters, but to the non-observance of them; and this is true in relation to every principle of the Gospel. Sometimes it is the fault of the man, sometimes of the woman, and oftener of both, but never the fault of the principle. The principle is correct, great, ennobling and calculated to bring joy, satisfaction and peace, if we would but observe and practice it as we should. But in order to do this we must get wisdom and understanding. These, by many, are acquired only through long experience. We begin as children, we have to learn precept by precept, line after line, here a little and there a little, which is good, provided we profit by that which we learn. Men must be just, so also must women, in relation to these matters. All must be just one towards another; also forbearing and patient, cultivating largely that Christian attribute called Charity, in order to get along peaceably with our neighbors, our brethren nd sisters, as well as with our wives, husbands and children. We are all imperfect, we have to learn by littles as we pass along, profiting ofttimes by that which we suffer, yet often repeating the same errors. When we [209] find ourselves overcome in a fault, that should be set down as an example for future time, if possible, (sic) never allowing ourselves to be caught in the same predicament again. Thus profiting by the experience we gain. "Some people have supposed that the doctrine of plural marriage was a sort of superfluity, or non-essential to the salvation or exaltation of mankind. In other words, some of the Saints have said, and believe, that a man with one wife, sealed to him by the authority of the Priesthood for time and eternity, will receive an exaltation as great and glorious, if he is faithful, as he possibly could with more than one. I want here to enter my solemn protest against this idea, for I know, it is false. There is no blessing promised except upon conditions, and no blessing can be obtained by mankind except by faithful compliance with the conditions, or law, upon which the same is promised. The marriage of one woman to a man for time and eternity by the sealing power, according to the law of God, is a fulfillment of the celestial law of marriage in part -- and is good so far as it goes -- and so far as a man abides these conditions of the law, he will receive his reward therefor, and this reward, or blessing, he could not obtain on any other grounds or conditions. But this is only the beginning of the law, not the whole of it. Therefore, whoever has imagined that he could obtain the fullness of the blessings pertaining to this celestial law, by complying with only a portion of its conditions, has deceived himself. He cannot do it. When that principle was revealed to the Prophet Joseph Smith, he very naturally shrank, in his feelings, from the responsibilities thereby imposed upon him; foreseeing, as he did in part, the apparently insurmountable difficulties in the way of establishing it, in the face of popular opinion, the traditions and customs of many generations, the frowns, ridicule, slander, opposition and persecution of the world. Yes, this man of God, who dared to meet the opposition of the whole world with bold and fearless front, who dared to dispute the religious authority and accumulated learning and wisdom of [210] the age -- who dared everything for the truth, and shrank not even from the sacrifice of his own life in testimony of his divine mission, shrank, in his feelings, from the weight of the responsibility of inaugurating and establishing this new innovation upon the established customs of the world. But he did not falter, although it was not until an angel of God, with a drawn sword, stood before him and commanded that he should enter into the practice of that principle, or he should be utterly destroyed, or rejected, that he moved forward to reveal and establish that doctrine. "To put this matter more correctly before you, I here declare that the principle of plural marriage was not first revealed on the 12th day of July, 1843. It was written for the first time on that date, but it had been revealed to the Prophet many years before that perhaps as early as 1832. About this time, or subsequently, Joseph, the Prophet, intrusted this fact to Oliver Cowdery; he abused the confidence imposed in him, and brought reproach upon himself, and thereby upon the church by `running before he was sent,' and `taking liberties without license,' so to speak, hence the publication, by O. Cowdery, about this time, of an article on marriage, which was carefully worded, and afterwards found its way into the Doctrine and Covenants without authority. This article explains itself to those who understand the facts, and is an indisputable evidence of the early existence of the knowledge of the principle of patriarchal marriage by the Prophet Joseph, and also by Oliver Cowdery. "When the revelation was written, in 1843, it was for a special purpose, by the request of the Patriarch Hyrum Smith, and was not then designed to go forth to the church or to the world. It is most probable that had it been then written with a view, to its going out as a doctrine of the church, it would have been presented in a somewhat different form. There are personalities contained in a part of it which are not relevant to the principle itself, but rather to the circumstances which necessitated its being written at that time. Joseph Smith, on the day it was written, expressly declared [211] that there was a great deal more connected with the doctrine which would be revealed in due time, but this was sufficient for the occasion, and was made to suffice for the time. And, indeed, I think it much more than many are prepared to live up to even now. When the time came to introduce this doctrine to those who were worthy in the church, God commanded the Prophet and he obeyed. He taught it as he was commanded to such as were prepared to receive and obey it, and they were commanded to enter into it, or they were threatened that the keys would be turned against them, and they would be cut off by the Almighty. It need scarcely be said that the Prophet found no one any more willing to lead out in this matter in righteousness than he was himself. Many could see it -- nearly all to whom he revealed it believed it, and received the witness of the Holy Spirit that it was of God; but none excelled, or even matched the courage of the Prophet himself. "If, then, this principle was of such great importance that the Prophet himself was threatened with destruction, and the best men in the Church with being excluded from the favor of the Almighty, if they did not enter into and establish the practice of it upon the earth, it is useless to tell me that there is no blessing attached to obedience to the law, or that a man with only one wife can obtain as great a reward, glory or kingdom as he can with more than one, being equally faithful. "Patriarchal marriage involves conditions, responsibilities and obligations which do not exist in monogamy, and there are blessings attached to the faithful observance of that law, if viewed only upon natural principles, which must so far exceed those of monogamy as the conditions responsibilities and power of increase are, greater. This is my view and testimony in relation to this matter. I believe it is a doctrine that should be taught and understood. "The benefits derived from the righteous observance of this order of marriage do not accrue solely to the husband, but are shared equally by the wives; not only is this true upon the grounds of obedience to a divine law, but upon physiological and scientific principles. [212] In the latter view, the wives are even more benefitted, if possible, than the husband physically. But, indeed, the benefits naturally accruing to both sexes, and particularly to their offspring, in time, say nothing of eternity, are immensely greater in the righteous practice of patriarchal marriage than in monogamy, even admitting the eternity of the monogamic marriage covenant. "Man may receive great reward, exaltation and glory by entering into the bond of the new and everlasting covenant, if he continue faithful according to his knowledge, but he cannot receive the fullness of the blessings unless he fulfills the law, any more than he can claim the gift of the Holy Ghost after he is baptized without the laying on of hands by the proper authority, or the remission of sins without baptism, though he may repent in sack-cloth and ashes. "`But,' says one, `how will it be with good men who believe the doctrine, but are prevented, or cannot enter into the practice of it?' I reply that every man and woman will receive all that they are worthy of, and something thrown in perhaps, on the score of the boundless charity of God. But who can justly expect to obtain more than they merit? All the judgments of God are not given unto man. What we do not learn relative to the salvation of our souls which are our bodies and spirits, in this probation we will have to learn in the eternity which lies before us, for we cannot be saved without knowledge. `But what if we never get knowledge?' Then we never will be saved. "Suppose we live and die without knowledge? Then, if we ever obtain salvation we will have to get it in the next world, as the Antediluvians did, who rejected the Gospel as preached unto them by Noah and were destroyed by the flood, sent to the prison-house to be punished for their disobedience and other wickedness, and in the meridian of time received knowledge by the proclamation of the Gospel, as preached unto them by the Savior while his body slept in the tomb, without which they would forever have remained ignorant of God, his government and laws, in a lost condition. All [213] men must obtain salvation upon their own merits, for by our works shall we be judged, and by them justified or condemned. "It is a glorious privilege to be permitted to go into a Temple of God to be united as man and wife in the bonds of holy wedlock for time and all eternity by the Authority of the Holy Priesthood, which is the power of God, for they who are thus joined together `no man can put asunder,' for God hath joined them. It is an additional privilege for that same man and wife to re-enter the Temple of God to receive another wife in like manner if they are worthy. But if he remain faithful with only the one wife, observing the conditions of so much of the law as pertains to the eternity of the marriage covenant, he will receive his reward, but the benefits, blessings and power appertaining to the second or more faithful and fuller observance of the law, he never will receive, for he cannot. As before stated no man can obtain the benefits of one law, by the observance of another, however faithful he may be in that which he does, nor can he secure to himself the fullness of any blessing without he fulfills the law upon which it is predicated, but he will receive the benefit of the law he obeys. This is just and righteous. If this is not correct doctrine then I am in error, and if I am in error I want to be corrected. "I understand the law of celestial marriage to mean that every man in this Church, who has the ability to obey and practice it in righteousness and will not, shall be damned, I say I understand it to mean this and nothing less, and I testify in the name of Jesus that it does mean that. But what will become of him that cannot abide it? Says the Lord, `whoso having knowledge have I not commanded to repent, and he that hath not understanding it remaineth with me to do according as it is written.' In other words he that is without understanding is not under the law, and it remains for God to deal with him according to his own wisdom. If a man acknowledges that he is incapable, or disqualified by a lack of knowledge, wisdom or understanding to obey this law, when it remains with God to deal with him according to those [214] principles of justice which are written, or are yet to be revealed it is not likely however, that he will take his seat with Abraham, Isaac and Jacob, or share in their promised blessings. "This law is in force upon the inhabitants of Zion, and he that is qualified to obey it cannot neglect or disregard it with impunity. But it must be observed in righteousness. The commandment is `be ye righteous as your Father in heaven is righteous; be ye holy as he is holy. "Why did the Son of God make this requirement of his disciples, seeing that it is so universally believed by the world, that man cannot be righteous at all? Did Jesus require anything inconsistent or impossible? No, he did nothing of that kind. All that he commanded us to do, we can accomplish by the help of the Holy Spirit; but we cannot do it ourselves. Therefore if we will seek for the Holy Spirit, the gift of wisdom and understanding from God, we may practice these principles of righteousness, and they will make us righteous, in the sphere in which we are called to act. We will fulfil the law, and receive the blessings, exaltation and reward which will follow: if we do not, we will fail of the reward. "This is very simple reasoning, I admit. Critics would say, these are axioms that need not to be told. If we do wickedly we will be punished; if we do righteously, we then receive blessings at the hands of God. "May God bless you, and keep us all in the path of righteousness, and enable us to live the religion we have received from Him, is my prayer, in the name of Jesus. Amen." (J. of D. 20:24-31) 16 Nov 1878: A woman's mass meeting was held in the Salt Lake Theater, numerously attended and addressed by prominent ladies. Resolutions were adopted with unanimity, in which the "Mormon" women claimed ability and the right to represent themselves. [215] 1879, Memorial of Emmeline B. Wells and Zina Young Williams: "The SPEAKER laid before the House the memorial of Emmeline B. Wells and Zina Young Williams, of Salt Lake City, Utah Territory, asking for the repeal of the anti-polygamy law of 1862 and for legislation to protect the women and children of Utah Territory. "Mr. CLARK, of Missouri. I ask that the paper be read. "The paper was read, as follows: "Memorial: To the Senate and House of Representatives of the United States in Congress assembled: "Whereas a recent decision of the Supreme Court of the United States has declared the anti-polygamy law of 1862 to be in accordance with the Constitution; and "Whereas we, and Mormon women generally, previous to that decision implicitly believed that this law was in violation of the Constitution, which says, `Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof;' and "Whereas under our present civilization we have a peaceful, prosperous, and healthful condition of society, our children are owned and supported by their fathers and are equally recognized as heirs to their father's estate, and our women are protected from the temptation to infanticide and kindred crimes; and "Whereas the enforcement of the law of 1862 would imprison our husbands, despoil and destroy our homes, render our children illegitimate before the world, and leave ourselves and many thousands of women desolate and unprotected; and "Whereas this example set by the United States would encourage mobs to violently assault and afflict us as in times past, when we were driven from State to State far out beyond the pale of this Republic; and "Whereas we went far out into the wilderness by the advice and at the suggestion of eminent leading American statesmen, that we might worship God according to the dictates of our own consciences, without fear or molestation, and at the same time extend to all, of whatever faith, the same precious privilege; and [216] "Whereas, after the United States had taken possession of the land which our people had redeemed from the desert and made prosperous, and which the Mormon battalion under Colonel Philip St. George Cooke had, together with what is now known as California, Nevada, New Mexico, and Arizona, helped to conquer, President Fillmore, `by the advice and consent of the Senate,' appointed Brigham Young, then a practical polygamist, governor of Utah, we had good reason to believe the Government would continue to protect us in our religious faith and its practice; and "Whereas harsh measures toward our people, such as destruction of families and homes, will have a tendency to drive many to desperation, while just and humane treatment will foster and strengthen love and affection for the Government, thereby securing a more peaceful issue of affairs now pending; and "Whereas we ourselves and a majority of our people are native-born citizens of the United States and desire to live in obedience to the laws of our country: Therefore "We pray your honorable body to repeal the antipolygamy law of 1862; and "We further pray you to enact such legislation as will securely legitimatize our children and protect our names from dishonor by preserving unbroken the existing relationship of families which are already bound together by the strongest ties of affection and whose lives would be forever wrecked through separation; and "We further pray that in any future legislation concerning the marriage relation in any Territory under your jurisdiction you will consider the rights, the hearts, and the consciences of the women to be affected by such legislation, and that you will consider the permanent care and welfare of children as the sure foundation of the state. "And your petitioners will ever pray. Emmeline B. Wells, Zina Young Williams. 6 Jan 1879: The Supreme Court of the United States unanimously [217] confirmed the constitutionality of the anti-bigamy law of 1862 and confirmed the sentence of the lower courts upon George Reynolds. 6 Jan 1879, A Portion of the Decision of the Supreme Court: "5. As to the defence of religious belief or duty. "On the trial, the plaintiff in error, the accused, proved that at the time of his alleged second marriage he was, and for many years before had been, a member of the Church of Jesus Christ of Latter -day Saints, commonly called the Mormon Church, and a believer in its doctrines; that it was an accepted doctrine of that church `that it was the duty of male members of said church, circumstances permitting, to practice polygamy; * * * that this duty was enjoined by different books which the members of said church believed to be of divine origin, and among others the Holy Bible, and also that the members of the church believed that the practice of polygamy was directly enjoined upon the male members thereof by the Almighty God, in a revelation to Joseph Smith, the founder and prophet of said church; that the failing or refusing to practice polygamy by such male members of said church, when circumstances would admit, would be punished, and that the penalty for such failure and refusal would be damnation in the life to come.' He also proved `that he had received permission from the recognized authorities in said church to enter into polygamous marriages; * * * that Daniel H. Wells, one having authority in said church to perform the marriage ceremony, married the said defendant on or about the time the crime is alleged to have been committed, to some woman by the name of Schofield, and that such marriage ceremony was performed under and pursuant to the doctrines of said church.' "Upon this proof he asked the court to instruct the jury that if they found from the evidence that he `was married as charged -- if he was married -- in pursuance of and in conformity with what he believed at the time to be a religious duty, that the verdict must be not [218] guilty. This request was refused, and the court did charge `that there must have been a criminal intent, but that if the defendant, under the influence of a religious belief that it was right -- under an inspiration, if you please, that it was right -- deliberately married a second time, having a first wife living, the want of consciousness of evil intent -- the want of understanding on his part that he was committing a crime -- did not excuse him; but the law inexorably in such cases implies the criminal intent. "Upon this charge and refusal to charge the question is raised whether religious belief can be accepted as a justification of an overt act made criminal by the law of the land. The inquiry is not as to the power of Congress to prescribe criminal laws for the territories, but as to the guilt of one who knowingly violates a law which has been properly enacted, if he entertains a religious belief that the law, is wrong. "Congress cannot pass a law for the government of the territories which shall prohibit the free exercise of religion. The first amendment to the Constitution expressly forbids such legislation. Religious freedom is guaranteed everywhere throughout the United States, so far as congressional interference is concerned. The question to be determined is whether the law now under consideration comes within this prohibition. "The word `religion' is not defined in the Constitution. We must go elsewhere, therefore, to ascertain its meaning, and nowhere more appropriately, we think, than to the history of the times in the midst of which the provision was adopted. The precise point of the inquiry is what is the religious freedom which has been guaranteed. "Before the adoption of the Constitution attempts were made in some of the colonies and States to legislate, not only in respect to the establishment of religion, but in respect to its doctrines and precepts as well. The people were taxed against their will for the support of religion, and sometimes for the support of particular sects to whose tenets they could not and did not subscribe. Punishments were prescribed for a failure to [219] attend upon public worship, and sometimes for entertaining heretical opinions. The controversy upon this general subject was animated in many of the States, but seemed at last to culminate in Virginia. In 1784 the house of delegates of that State, having under consideration `a bill establishing provision for teachers of the Christian religion,' postponed it until the next session, and directed that the bill be published and distributed, and that the people be requested `to signify their opinion respecting the adoption of such a bill at the next session of assembly.' "This brought out a determined opposition. Amongst others, Mr. Madison prepared a `Memorial and Remonstrance,' which was widely circulated and signed, and in which he demonstrated `that religion, or the duty we owe the Creator,' was not within the cognizance of civil government. (Semple's Virginia Baptists, Appendix.) At the next session the proposed bill was not only defeated, but another `for establishing religious freedom,' drafted by Mr. Jefferson (1 Jeff. Works, 45;2 Howison's Hist. of Va., 298), passed. In the preamble of this act, (12 Hening's Stat., 84) religious freedom is defined, and after a recital `that to suffer the civil magistrate to intrude his powers into the field of opinion, and to restrain the profession or propagation of principles on supposition of their ill tendency, is a dangerous fallacy which at once destroys all religious liberty,' it is declared `that it is time enough for the rightful purposes of civil government for its officers to interfere when principles break out into overt acts against peace and good order.' In these two sentences is found the true distinction between what properly belongs to the church and what to the state. "In a little more than a year after the passage of this statute, the convention met which prepared the Constitution of the United States. Of this convention Mr. Jefferson was not a member, he being absent as minister to France. As soon as he saw the draft of the Constitution proposed for adoption, he, in a letter to a friend, expressed his disappointment at the absence of an express declaration ensuring the freedom of religion, (2 [220] Jeff. Works, 355,) but was willing to accept it as it was, trusting that the good sense and honest intentions of the people would bring about the necessary alterations. (1 Jeff. Works, 79.) Five of the States, while adopting the Constitution, proposed amendments. Three, New Hampshire, New York and Virginia, included in one form or another a declaration of religious freedom in the changes they desired to have made as did also North Carolina, where the convention at first declined to ratify the Constitution until the proposed amendments were acted upon. Accordingly at the first session of the first Congress the amendment now under consideration was proposed, with others, by Mr. Madison. It met the view's of the advocates of religious freedom, and was adopted. Mr. Jefferson afterwards, in reply to an address to him by a committee of the Danbury Baptist Association, (1 Jeff. Works, 113,) took occasion to say: `Believing with you, that religion is a matter which lies solely between a man and his God, that he owes account to none other for his faith or his worship, that the legislative powers of the Government reach actions only, and not opinions, I contemplate with sovereign reverence that act of the whole American people which declared that their legislature should "make no law, respecting an establishment of religion or prohibiting the free exercise thereof," thus building a wall of separation between church and state. Adhering to this expression of the supreme will of the nation in behalf of the rights of conscience, I shall see with sincere satisfaction the progress of those sentiments which tend to restore man to all his natural rights, convinced he has no natural right in opposition to his social duties.' Coming as this does from an acknowledged leader of the advocates of the measure, it may be accepted almost as an authoritative declaration of the scope and effect of the amendment thus secured. Congress was deprived of all legislative power over mere opinion, but was left free to reach actions which were in violation of social duties or subversive of good order. "Polygamy has always been odious among the northern and western nations of Europe, and, until the es-[221]tablishment of the Mormon church, almost exclusively a feature of the life of Asiatic and African people. At common law the second marriage was always void (2 Kent's Com., 79), and from the earliest history of England polygamy has been treated as an offence against society. After the establishment of the ecclesiastical courts and until the time of James I, it was punished through the instrumentality of those tribunals, not merely because ecclesiastical rights had been violated, but because upon the separation of the ecclesiastical courts from the civil, the ecclesiastical were supposed to be the most appropriate for the trial of matrimonial causes and offenses against the rights of marriage, just as they were for testamentary causes and the settlement of the estates of deceased persons. "By the statute of 1 James I, chap. 11, the offence, if committed in England or Wales, was made punishable in the civil courts, and the penalty was death. As this statute was limited in its operation to England and Wales, it was, at a very early period re-enacted, generally, with some modifications, in all the colonies. In connection with the case we are now, considering, it is a significant fact that, on the 8th of December, 1788, after the passage of the act establishing religious freedom, and after the convention of Virginia had recommended, as an amendment to the Constitution of the United States, the declaration in a bill of rights that `all men have an equal, natural and unalienable right to the free exercise of religion, according to the dictates of conscience,' the legislature of that State substantially enacted the statute of James 1, death penalty included, because, as recited in the preamble, `it hath been doubted whether bigamy or polygamy be punishable by the laws of this Commonwealth.' (12 Hening's Stat., 691.) From that day to this, we think it may safely be said, there never has been a time in any State of the Union when polygamy has not been an offence against society, cognizable by the civil courts, and punishable, with more or less severity. In the face of all this evidence, it is impossible to believe that the constitutional guaranty of religious freedom was intended to [222] prohibit legislation in respect to this most important feature of social life. Marriage, while from its very nature a sacred obligation, is nevertheless, in most civilized nations, a civil contract, and usually regulated by law. Upon it society may be said to be built, and out of its fruits spring social relations and social obligations and duties, with which government is necessarily required to deal. In fact, according as monogamous or polygamous marriages are allowed, do we find the principles on which the government of the people, to a greater or less extent, rests. Professor Lieber says polygamy leads to the patriarchal principle, and which, when applied to large communities, fetters the people in stationary despotism, while that principle cannot long exist in connection with monogamy. Chancellor Kent observes that this remark is equally striking and profound. (2 Kent's Com., 81, note e.) An exceptional colony of polygamists, under an exceptional leadership, may sometimes exist for a time without appearing to disturb the social condition of the people who surround it; but there cannot be a doubt that, unless restricted by some form of constitution, it is within the legitimate scope of the power of every civil government to determine whether polygamy or monogamy shall be the law of social life under its dominion. "In our opinion, the statute immediately under consideration is within the legislative power of Congress. It is constitutional and valid as prescribing a rule of action for all those residing in the Territories, and in places over which the United States have exclusive control. This being so, the only question which remains is, whether those who make polygamy a part of their religion are excepted from the operation of the statute. If they are, then those who do not make polygamy a part of their religious belief may be found guilty and punished, while those who do must be acquitted and go free. This would be introducing a new element into criminal law. Law's are made for the government of actions, and while they cannot interfere with mere religious belief and opinions, they may with practices. Suppose one religiously believed that human sacrifices were a ne-[223]cessary part of religious worship, would it be seriously contended that the civil government under which he lived could not interfere to prevent a sacrifice? Or, if a wife religiously believed it was her duty to burn herself upon the funeral pile of her dead husband, would it be beyond the power of the civil government to prevent her carrying her belief into practice? "So here, as a law of the organization of society, under the exclusive dominion of the United States, it has been prescribed that plural marriages shall not be allowed. Can a man excuse his practices to the contrary because of his religious belief? To permit this, would be to make the professed doctrines of religious belief superior to the law of the land, and, in effect, to permit every citizen to become a law, unto himself. Government could exist only in name under such circumstances. "A criminal intent is a necessary element of crime, but every man is presumed to intend the necessary and legitimate consequences of what he knowingly does. Here the accused knew that he had been once married, and that his first wife was living. He also knew that his second marriage was forbidden by law. When, therefore, he married the second time, he is presumed to have intended to break the law. And the breaking of the law is the crime. Every act necessary to constitute the crime was knowingly done, and the crime, therefore, was knowingly committed. Ignorance of a fact may sometimes be taken as evidence of a want of criminal intent, but not ignorance of the law. The only defence of the accused in this case is his belief that the law ought not to have been enacted. It matters not that his belief was a part of his professed religion, it was still belief, and belief only. "In Regina v. Wagstaff, (10 Cox Crim. Cases, 531,) the parents of a sick child, who omitted to call in medical attendance because of their religious belief that what they did for its cure would be effective, were held not to be guilty of manslaughter, while it was said the contrary would have been the result if the child had actually been starved to death by the parents, under the [224] notion that it was their religious duty to abstain from giving it food. But when the offence consists of a positive act, which is knowingly done, it would be dangerous to hold that the offender might escape punishment because he religiously believed the law which he had broken ought never to have been made. No case, we believe, can be found that has gone so far. "6. As to that part of the charge which directed the attention of the jury to the consequences of polygamy. "The passage complained of is as follows: `I think it not improper, in the discharge of your duties in this case, that you should consider what are to be the consequences to the innocent victims of this delusion. As this contest goes on they multiply, and there are pure minded women and there are innocent children -- innocent in a sense even beyond the degree of the innocence of childhood itself. These are to be the sufferers; and as jurors fail to do their duty, and as these cases come up in the Territory of Utah, just so do these victims multiply and spread themselves over the land. "While every appeal by the court to the passions or the prejudices of a jury should be promptly rebuked, and while it is the imperative duty of a reviewing court to take care that wrong is not done in this way, we see no just cause for complaint in this case. Congress, in 1862, (12 Stat., 501,) saw fit to make bigamy a crime in the Territories. This was done because of the evil consequences that were supposed to flow from plural marriages. All the court did was to call the attention of the jury to the peculiar character of the crime for which the accused was on trial, and to remind them of the duty they had to perform. There was no appeal to the passions; no instigation of prejudice. Upon the showing made by the accused himself, he was guilty of a violation of the law under which he had been indicted, and the effort of the court seems to have been, not to withdraw the minds of the jury from the issues to be tried, but to bring them to it; not to make them partial, but to keep them impartial. "Upon a careful consideration of the whole case, we are satisfied that no error was committed by the court [225] below and the judgment is consequently affirmed. (A Review, of the Decision of the Supreme Court of the United States by George Q. Cannon. pp. 53-57) 21 Apr 1879, Epistle of Elder Wilford Woodruff, one of the Twelve Apostles. "To the Church of Jesus Christ of Latter-day Saints, and to all the world, Greeting: "* * *Again, this testament which Joseph Smith left, contains a revelation and commandment from God, out of heaven, concerning the patriarchal order of marriage. The Lord has commanded us to have our wives and children sealed to us, for time and eternity, that we may have them with us in our family organizations in the resurrection, to dwell with us forever in the eternal worlds, that we may have an increase of posterity forever in connection with Abraham, Isaac, Jacob, and all the ancient patriarchs. And God, our heavenly Father, knowing that this was the only law, ordained by the Gods of eternity that would exalt immortal beings to kingdoms, thrones, principalities, powers and dominions, and heirs of God and joint heirs with Jesus Christ to a fullness of celestial glory, I say, the God of Israel knowing these things, commanded Joseph Smith, the prophet, and the Latter-day Saints, to obey this law, `or you shall be damned,' saith the Lord. Now, after having obeyed the law for many years, the Congress of the United States, and the supreme judges of the nation, stand forth and say, `You shall be damned if you do obey it.' Now, Latter-day Saints, what are we going to do under the circumstances? God says, `We shall be damned if we do not obey the law.' Congress says. `We shall be damned if we do.' It places us precisely in the same position that it did the Hebrews in the fiery furnace, and Daniel in the den of lions. The enemies of Daniel counseled together, and said, `We cannot find any occasion against Daniel, except we find it against him concerning the law of his God.' Our enemies have pursued the same course, and the law-makers and judges of the nation have joined them, and made it a law of offence to obey one of the laws of our God. Now [226] who shall we obey? God or man? My voice is that we will obey God. We have but a short time to live here; we have a long eternity to live on the other side of the vail. Thus situated, the matter is taken entirely out of our hands, the warfare is now between God and the nation. I am an American citizen, born and raised in the State of Connecticut. * * * "* * *By what power was the Constitution of the United States inspired, framed and adopted, as the supreme law of the land, to be handed down as a rich legacy to posterity from generation to generation? All these blessings have been obtained by the inspiration of Almighty God and the will of heaven. This glorious instrument guarantees unto all its citizens the rights of religion, life, liberty, and the pursuit of happiness. The right of the enjoyment of religion of any citizen of this Republic, has never been questioned by any Congress or judges of the law, until of late, when both the Congress of the United States and the supreme judges of the law sought, by their action, to deprive a hundred and fifty thousand of her citizens of the right to enjoy their religion which the Constitution guarantees unto them. Will not the same God who has given this nation a free government and an inspired Constitution of equal rights to all men who inhabit its broad domain, hold the rulers and judges of the law responsible for the use they make of the power in their hands? HE WILL. The Congress of 1862, and the supreme judges of 1879, in their acts and decisions, have taken a dangerous and fearful step; their acts will sap the very foundation of our government, and it will be rent asunder, and the God of heaven will hold them responsible for these things, for `what men sow, they will reap, and the measure they mete unto others will be meted unto them,' saith the Lord. The Constitution once broken by the rulers of the land, there will be no stopping place until the nation is broken in pieces, and no power beneath the heavens can save this nation from the consequence thereof; and all rulers of this nation, as well as other nations, will have to give an account unto the Judge of all the earth for the use they make of the power put into their hands. [227] Virtue exalteth a nation, while sin is a reproach to any people. The question was asked the Hebrews, `What God is there that is able to deliver you out of the hands of King Nebuchadnezzar?' A righteous answer of faith was given, `That we do not know as our God will deliver us out of your hands, but one thing we know, that we will not bow down and worship the golden image which thou hast set up.' So say I. As an apostle of the Lord Jesus Christ, I will not desert my wives and my children and disobey the commandments of God, for the sake of accomodating the public clamor of a nation steeped in sin and ripened for the damnation of hell! I would rather go to prison and to death. If I would not, I would never be fit to associate with the prophets and patriarchs of old, and I could not but despise in my heart any man who professed to be a Latter-day Saint who would do otherwise. Why should we fear man who only has power to kill the body, more than him who has power to cast both soul and body into hell? Christ says, `When men speak all manner of evil against you, and persecute you for righteousness safe, (sic) rejoice and be exceeding glad, for so persecuted they the prophets and apostles who were before you.' I would say to all Israel, treat your wives and children kindly, and keep the commandments of God and trust in him and he will fight your battles. And I will say, in the name of Jesus Christ, the Son of the Living God, that `Mormonism' will live and prosper, Zion will flourish, and the kingdom of God will stand in power and glory and dominion as Daniel saw it, when this nation is broken to pieces as a potter's vessel and laid in the dust, and brought to judgment, or God never spoke by my mouth. Therefore I say to all the Saints throughout the world, Be faithful and true to your God and to your religion, to your families and to yourselves. Jesus of Nazareth has suffered death on the cross for the redemption of the world, and his apostles followed his example for the word of the Lord and testimony of Jesus Christ, and Joseph Smith proved to God, angels and men, that he would and did abide in his covenants unto death, and none of us shall be called to do anything more. We certainly, any of us, [228] would be ashamed to deny the faith to accomodate our enemies, then meet the prophets and apostles in the spirit world. May God forbid that this should be the case with any of the blood of Ephraim." (M.S. 41:241-246) 12 Jul 1879: John Taylor, George Q. Cannon, Brigham Young, and Albert Carrington were arrested on an order issued by Judge Jacob S. Boreman, for contempt in not having delivered certain Church Property to Receiver Wm. S. McCornick. 6 Oct 1879, Franklin D. Richards: "From the firing of the first gun of the demon of war seemed to inspire the contending parties with the most bitter enmity and rancorous hate towards each other, while multitudes met their near kinsmen in mortal combat. Year after year the war raged, till the Southern armies were recruited by their slaves; the Treasury of the nation was rapidly depleting; fierce engagements and wasting disease had done their work; and recruits were enlisted for three years, or till the end of the war, and President Lincoln, by proclamation, abolished the slavery of several millions of negroes, not as a political measure, but as a measure justified by the exigencise of war. I state these facts without any argument as to whether slavery should be justified, or condemned. Their great ancestor said they should be servants of servants among their brethren, making their servitude the fulfilment of prophecy, whether according to the will of God or not. "But where are we to-day? We find slavery disposed of, but what of polygamy? This question is assuming proportions which seem to overshadow us so completely that even John Chinaman gets no special consideration in Utah. "About the time of the `Bull Runstampede,' in 1862, when officers, raw recruits, and congressmen fled from the battle field and took shelter in the Capital, Congress passed a law making plurality of wives, biga-[229]my, or polygamy if you please, a penal office. Now it should be distinctly understood that this offence is not sinful because Congress has made it penal. There is no ungodliness in it, because God has revealed it, he has commanded it. Congress of the United States says that it must not be permitted. Well, then, `Where are we to-day?' What have we to expect? This law has been passed -- although we had hoped that Congress and the nation had sufficient virtue enlightenment, liberty, and the spirit of the constitution of the fathers left among them, that they could see that this was not a sin or an evil -- yet we find they have closed their eyes against this, and have determined that it is sin, while corruptions of every kind are permitted to be carried on in the country, such as prostitution, foeticide, infanticide, etc. , that because we have embraced the faith of Abraham, Isaac, and Jacob, we must be demolished or give up our religious faith. The highest court of the nation has declared polygamy unconstitutional, yet in its nature it is the only potent remedy by which to eradicate the so-called social evil, with all its concomitants, from the land. Yet they cannot see it, and they declare that all who engage in polygamy shall suffer from two to five years imprisonment and not exceeding $500, fine. "Now I want to place it clearly before you, my hearers, that this is no longer the business of a party, it is to-day the voice of a nation. Mr. Secretary Evarts in his circular letter sent to ministers in foreign countries, says in the last clause that `this government has determined to prosecute polygamy to the extent of the law, and to eradicate the institution from the country.' These are his words. That is authority so far as authority from the United States government goes. We find the same thing reiterated in the charge to the grand jury in this city, a short time ago, that the voice of forty to fifty millions of people must have its rule and that one hundred thousand must be sacrificed or as many of them as insist on the doctrine of polygamy. That is about where we are to-day. Now I ask my brethren and sisters -- are you prepared for whatever [230] comes on this question? Did you when you entered into the waters of baptism make up a reckoning what the Gospel of Jesus Christ was worth? Have we considered that it was worth fathers and mothers, brothers and sisters, houses and lands, wives and children, and our own lives also? If we did not we figured up wrong, for he that is not willing to forsake all things and make them secondary to a whole-souled belief in and faithful obedience to the Gospel, is not worthy of it. I ask my brethren and sisters who have come from the antipodes of the earth to this place for the Gospel's sake, if you came prepared and having made such a reckoning? Jesus says in one of his parables, `Which of you, intending to build a tower sitteth not down first and counteth the cost whether he have sufficient to finish it, lest, haply after he hath laid the foundation and is not able to finish it, all that behold it begin to mock him saying, this man began to build, and was not able to finish.' Now that is about the way with us. There is no use our laying the flattering unction to our souls that government is not going to do this. We have got an example of what they have done to the Southern States, and have no doubt they are just as ready and willing to do that much to abolish polygamy among us if God will let them. They have come to that point. They have pronounced against polygamy and are ready to invite, hire and bribe men's wives to aid in the conviction of their husbands, I have no doubt of it; you need not have. They are here telling us plainly that this is their business, and we need only to look around us and see where we are to-day. "Now, as regards this matter, nobody need tremble at all. I do not think that any who have received the Holy Spirit, and learned of the revelations of Jesus Christ, and know of their influence, need fear, or that anybody's heart who is faithful before God, need be any heavier than it is in the habit of being, or that their faces need be any longer than they are used to be. Not at all; we must look upon this as only a part of the `all things' we agree to endure for the Gospel's sake and our salvation. Now, they may go to law, and fix up, as we see already, packed juries, just such as they [231] want, so that no Latter-day Saint who is a believer in the Gospel of Jesus Christ, whether he believe in polygamy or not, can have any place among them, or any say as to who are innocent or who are guilty. We have evidence that they will do all this, and having done this much, it would be very easy for them next winter to fix up such laws concerning juries and testimony as will enable them to carry out what they have undertaken. We give them credit for all this, and we have evidence they will do it, from the fact that the Constitution has been no limit to their former enactment. Indeed, it has virtually been cast overboard, and liberty taken to enact any such laws as might be desirable to carry favorite measures, and it will be just as consistent for them to do anything they please in regard to polygamy; and thus one thing after another, until they shall have attained the object which they have determined to accomplish. "The true issue of this question is not exactly between us individually and the courts, or the government. The issue is between the two governments. If they who make us offenders are at a loss to know which is the higher law, they will have plenty of time to find out. It is a violation of both the letter and the spirit of the Constitution, and of good and true government of this nation, that there should be any law made that should restrict our belief or practice of any religious doctrine, which does not infringe upon the rights of others. The Constitution expressly says that `Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.' Neither is there anything in the Constitution that tells Presidents, Congressmen, Judges or juries, what shall be religion, or what shall not be religion. "In the days of Jesus, their Senate and House of Representatives, their supreme and lesser courts were comprehended in the Sanhedrim, or Chief Council, which was an institution of the Jewish government to determine all matters, secular or religious. In our day, although there is no law, except the law of God that determines what we may accept as religion, and what we [232] shall not, there is a principle which I call your attention to, that will enable us to understand our position in relation to each other and to our fellowmen. I may perhaps illustrate this best by stating a circumstance which took place a few years ago, while I was in Europe. A gentleman from one of the European States had emigrated to this country and had become an American citizen. He returned to his native country to attend to some business. While there that government undertook to enforce from him some act of subordination, as though he were still a subject of that government. What was the result? The government of the United States, when appealed to, informed the authorities of that land that his rights as an American citizen must be respected. We see, then, that when a difficulty arose that abridged this man's liberties, the responsibility was upon the parent government of asserting and maintaining the rights of this man's citizenship. The authorities of Europe as well as America lauded the wisdom of Daniel Webster in this case, and the man was delivered. "Now, in our case, the government has determined that polygamy shall be abolished, but the government of heaven had previously determined that polygamy should be established, and that sin and wickedness shall be rooted up; that men and women shall have the right to obey that higher law in their marital relations. "This is our position, this is where we are to-day. We have accepted this doctrine, this principle of faith from the Lord Jesus Christ, and we, or some of us, have lived it more than thirty years in this Territory. And in the matter of our appeal, inasmuch as the government is determined to eradicate this item of our faith, and us with it, of course, and inasmuch as we can get no redress therefrom, our appeal must be to the government of heaven, to which we have vowed allegiance. Jehovah will hold a contention with this nation, and will show them which is the higher and eternal law, and which is the lesser and more recent law. While they are carrying on this high-handed proceeding, regardless of life, liberty, or the pursuit of happiness, [233] the God of heaven and earth will notify the earthly government that the rights and liberties of His citizens must be respected and maintained. "The whole procedure is inconsistent, and utterly at variance with the fundamental principles of law. The great legal apostle, Blackstone, has plainly stated, and every lawyer know's, that human laws and governments are professedly derived from, and founded upon the revealed law of God, which he gave to Moses on Mount Sinai, and every man of them who rejects the revelations of Jesus Christ, must know that he is condemning himself in the thing he professes to allow. The eternal law of celestial marriage and plurality of wives stands out with singular prominence in all the law and prophets, and is evidenced in the personal humanity of our Lord Jesus Christ. Plurality, as believed and practised by the Latter-day Saints, is no crime in and of itself; it presumes no deception or fraud; it infringes upon no other rights, but vests additional rights in him who accepts the heavenly doctrine, whose Author has said, `It shall be visited with blessings and not cursings, and with my power, saith the Lord. It cannot therefore be malum in se, but is only malum prohibitum, by the Act of Congress. "With this view, of the subject before us, what have we to do? What is our privilege and our duty in the premises? It is that we draw near to God, the Author of our faith, in humility and in obedience to all his requirements, remembering our covenants sacredly before Him, that our cause may reach His ears, and when He sees our trouble He will in His own good time step forth and deliver us. We have erred and sinned more or less, some of our children may have departed from the way of the Lord. If we have violated the Sabbath, taken the name of the Lord in vain, or violated any of our covenants, it is time for us to turn to the Lord and do so no more. If we do this, He in his own due time will say, `Hitherto shall thou come but no further, and here let thy proud waves be stayed.' While, then, we see all the blandishments of civilization among us, while we see all the troubles that human governments can [234] make, in our view we have only to trust in God as Daniel did. Notwithstanding the edict of the King, he worshipped the True and Living God. So must we. And peradventure all these things must happen to us. There are a great many among us who say, `Lord, Lord,' and do not pretend to do the things which God requires of us. We have to keep the commandments of God, we have to sense it, and to learn the lesson in all sobriety, Have we any time to waste with these outside characters? Have we any time to dally around grog-shops and play in billiard saloons? No, my brethren and sisters, we have not. It is our duty to be alive to our work, day by day, knowing that the eyes of God are upon us. It is He that will do all things marvelously well for us; it is He that will fight our battles for us. Then the only way for us to gain deliverance is to remain devoted to his service, that we may help to build up His kingdom, and be found worthy of that assistance which He has promised to render us in the time of need. "There are two sides to this question. Peradventure it may be necessary that our enemies should carry out the works of their father, the devil, that they may show sooner or more fully to the heavens when the purpose and measure of their wickedness is full. As to the ultimate establishment of truth on the earth, there is no question. The prophets have all prophesied of it, the angels have looked forward to it with glorious anticipation, and we have the testimony of the Holy Ghost that this work shall be accomplished. The thing for us to do is to live true and faithful to our religion, irrespective of what may be going on around us. "That the Lord may inspire us by his Spirit to be faithful to our duty, to draw near to him, leave the wickedness of the world alone, and sanctify ourselves before him, is my earnest prayer, in the name of Jesus. Amen." (J. of D. 20:312-316) 6 Oct 1879, John Taylor: "We have come here, as has been stated, to worship Almighty God in accordance with his commands. Most of this congregation were good citizens before they [235] came here. Some are from the various parts of Europe and from other parts of the earth, and a great many from different parts of the United States. They were good citizens and observed the laws of the land to which they belonged. They have observed every law of the United States, except one that was made on purpose to make them disobey God, and therefore, so far as political affairs are concerned, and the duties pertaining to citizens of the United States, they have been maintained in their integrity up to the present time. I remember being asked in a court here some three or four years ago -- I do not remember the time precisely, but the court seemed to be very fond of interfering with religious matters, it was not always so; but I suppose civilization has extended -- I was asked, `Do you believe in obeying the laws of the United States?' `Yes I do, in all except one' -- in fact I had not broken that. `What law is that?' `The law in relation to polygamy.' `Well, why do you except that one?' `Because,' I replied `it is at variance with the genius and spirit of our institution; because it is at variance with the Constitution of the United States; and because it is in violation of the law of God to me.' The United States Supreme Court, however, since that time has made it a law of the land, that is, it has sanctioned it; it was not sanctioned at that time, that question was not then decided. We are here to-day, gathered together according to the word and law of God and the commandments of God to us. `Gather my Saints together unto me, I says one of the old prophets, `those that have made a covenant with me by sacrifice.' `I will take you,' says another, `one of a city and two of a family, and I will bring you to Zion, and I will give you pastors according to mine heart, which shall feed you with knowledge and understanding.' Now, the servants of God in these last days have been sent out as they were in former days to gather the people, and the Lord has given us this law -- the law of polygamy -- among other things, and I know it before God and can bear testimony of it, if nobody else knows it. I know that it came from God, and that God is its author. But there are hundreds and thousands of others who have [236] a knowledge of the same thing; but I speak of it in this wise to testify before God, angels and men, before this nation and all other nations that it came from God. That is the reason that I speak of it, that I may bear my testimony to you and to the nations of the earth. Now, then, about the result of it; that is with God and with the people. It is for us to do the will of God; it is for the Lord to bring about the results in his own way. But one thing I can assure all men, in the name of Israel's God, that neither this nation, nor any other nation, can do anything against the truth, but for the truth. * * * "* * *Need we be surprised that they should trample under foot the Constitution of the United States? no; Joseph Smith told us that they would do it. Many around me here knew long ago that they would do this thing and further knew that the last people that should be found to rally around that sacred instrument and save it from the grasp of unrighteous men would be the Elders of Israel! When, therefore, we see these things progressing need we be astonished? I do not think we need be. Some of our people you know, who are a little shaky and get how? Why a little astride of the fence, and say `good Lord and good devil,' not knowing into whose hands they will fall; when they see some of these things transpiring they are filled with amazement; but men who understand themselves, and who are in possession of the gift of the Holy Ghost and the Spirit of the living God, are looking for such things and they are not at all surprised. But I tell you today the end is not yet. You will see worse things than that, for God will lay his hand upon this nation, and they will feel it more terribly than ever they have done before; there will be more bloodshed, more ruin, more devastation than ever they have seen before. Write it down! You will see it come to pass; it is only just starting in. And would you feel to rejoice? No; I would feel sorry. Yea, I say unto you fear Him; and we feel to-day, while we would submit to every ordinance of man that is just, equitable and right, observe every law and interfere with no man's rights, we are not ignorant of the fact that it is unjust for legislatures and courts to make and [237] enforce laws to entrap and destroy us; that a magnanimous and just government would protect all its citizens, but we feel, at the same time, that the Lord is our God, the Lord is our judge, the Lord is our Law-giver, the Lord is our King, and he shall rule over us; and all that feel like saying that say Amen. (The vast congregation responded `Amen.') "It is an historic fact, written in letters as of living fire, that neither nations, peoples, emperors, kings, or presidents, nor the combined powers of the earth, are able to regulate the conscience or change the faith of man. Noah maintained his faith alone, as against that of a world. Abraham could not be swerved by the most unnatural and forbidding circumstances. Moses, at the behest of God, alone withstood the power of Egypt's king and nation. Daniel unflinchingly bowed his knee to Israel's God, in the face of a prohibitory regal decree, passed by the intrigues of the combined powers of the kingdom of Babylon, who were his enemies. Job, when tried, maintained his integrity, even as against God, and said, `Though he slay me, yet will I trust in him:' and he further said, `I know that my Redeemer liveth, and that he will stand at the latter day upon the earth; and though worms destroy this body, yet in my flesh shall I see God.' The three Hebrew children could not be made to bow to the image set up by the King of Babylon; but rather than deny their faith chose the penalty of the fiery furnace, in which they walked accompanied by the Son of God. Jesus came to do the will of his Father, and though in doing it he sweat great drops of blood, and begged of his Father to let the cup pass if possible, yet `not my will,' he said, `but thine be done;' and when groaning in mortal agony he cried, `My God, my God, why hast thou forsaken me.' And though he could have commanded twelve legions of angels, who would have obeyed him, yet in obedience to the mandate of his Father, he quietly said `It is finished,' and gave up the ghost. "And this nation may yet learn that under no fictitious pleas, as used by the Babylonish nation against Daniel and others, can they pervert or overthrow the faith and [238] religion of the Latter-day Saints; and that no legislative enactment, nor judicial rulings, can pluck from the mind of man his undying faith, or legislate away the scrupulous exactions of an inexorable conscience. The rack, the gibbet, the faggot, and death in all its horrid forms has never accomplished this, nor never will. And in free America, the land of boasted toleration, it will be as impotent under the guise of liberty as it has been in other ages under the name of despotism. And Congress to cover their shameless infraction of the Constitution of the United States, which guarantees religious liberty to all -- in order to avoid the odium of religious persecution, which naturally attaches itself to them, may pervert an institution of God by misnaming polygamy and calling it bigamy and not religion, and though the Supreme Court of the United States may confirm their acts, yet there are more than one hundred thousand persons who know, better than they do, who will declare that polygamy is apart of their religion and a command and revelation from God. * * * "* * *We might ask -- Will they derive any benefit from any course taken against the Latter-day Saints? No! a thousand times no!! I tell you that the hand of God will be upon them for it, and every people, be it this nation, or any other nation, that shall lift up their hands against Zion shall be wasted away; and those that want to try it let them try it, and it is them and their God for it. But it is for us to fear God, to keep his commandments; we can afford to do right whether other people can or not. Respect all men in their rights, in their position, and in their privileges, politically and socially, and protect them in the same; but be not partakers of their evil deeds, of their crimes, nor their iniquities, that you have heard spoken about here to-day. We do not want them to force upon us their drinking saloons, their drunkenness, their gambling, their debauchery and lasciviousness. We do not want these adjuncts of civilization. We do not want them to force upon us that institution of monogamy called the social evil. We will be after them; we will form ourselves into police and hunt them out and drag them from their [239] dens of infamy and expose them to the world. We won't have their meanness, with their foeticides and infanticides, forced upon us. And you, sisters, don't allow yourselves to become contaminated by rustling against their polluted skirts. Keep from them! Let them wallow in their infamy, and let us protect the right, and be for God and his Christ, for honor, for truth, for virtue, purity and chastity, and for the building up of the kingdom of God. Amen." (J. of D. 20:316-321) 7 Dec 1879, Joseph F. Smith, at the funeral of Wm. Clayton: "By request of President John Taylor, I arise to make a few remarks. I deeply and sincerely sympathize with the family, the wives and children of the deceased, Bro. William Clayton, who remain to mourn the loss of the society of their husband and father for a little season. And yet, when we consider all the circumstances, we may conclude that we have not very great cause to mourn. For when a man has lived to a good old age; worn out as it were through toil, passes away, we can realize at least that he has accomplished his mission, that he has performed his work on this earth, and is ready to return to the father from whence he came; behind the vail. "Brother Clayton had reached a ripe age, after laboring unceasingly among his brethren from his first connection with the Church. "He has had a long and varied experience among this people. He was a friend and companion of the Prophet Joseph Smith, and it was to his pen to a very great extent that we are indebted for the history of the Church -- that is, the history of the Prophet Joseph more particularly, during his acquaintance with him and the time he acted for him as his private secretary, in the days of Nauvoo. We have the journals which he kept during that time, in the Historian's Office, from which -- in connection with those of Elders Willard Richards and Wilford Woodruff and the `Times and Seasons,' a publication of the Church at that time -- we have obtained the history the Church (sic) during that period. It was [240] his pen that wrote for the first time the revelation in relation to the eternity of the marriage covenant and of a plurality of wives. Although that revelation had been given to the Prophet Joseph many years before, it was not written until the 12th of July, 1843, at which time Elder William Clayton, acting as a scribe for the Prophet, wrote it from his dictation. "I am happy to say that he has left on record a statement in the shape of an affidavit, prepared by himself, in relation to this important subject, for it is a subject that is of the most vital importance, not only to the Latter-day Saints, but to the whole world; for without the knowledge contained in that revelation, we never could consummate the object of our mission to this earth, we never could fulfill the purposes of God in this estate. "I have this paper in my possession, and have had for a number of months past. In fact, it was written at my request, and then given into my care, and I have preserved it with a view, when thought proper, to have it published. And as it is a sermon of itself, it would perhaps be more interesting than anything I could say on the present occasion, and therefore, with President Taylor's permission, I will read it to the congregation. "(The affidavit was then read by Elder Smith.)" "He then continued: "As I before said, I felt to read this document because of the instruction it would afford, and for the further object of showing that although `he is dead, he yet speaketh.' For this testimony of Brother Clayton will stand forever, though his body moulders into dust. And I am, and so was the deceased when living, at the defiance of the world to dispute those statements. They are made from personal knowledge derived from personal associations with the Prophet Joseph Smith himself, not with a view to gain notoriety, but rather to leave behind him his testimony with regard to this important principle. He has done so. And as he has here stated, as having come from the mouth of the Prophet, this doctrine of eternal union of husband and wife, and of plural marriage, is one of the most important doc-[241]trines ever revealed to man in any age of the world. Without it man would come to a full stop; without it we never could be exalted to associate with and become gods, neither could we attain to the power of eternal increase, or the blessings pronounced upon Abraham, Isaac and Jacob, the fathers of the faithful. "There are but a few witnesses now living in relation to the coming forth of this revelation; there never were many that were intimately acquainted with the prophet and his teaching upon this subject. I look around me and see a number of persons in this assembly whose hair has grown grey in the service of God, and who had an intimate acquaintance with our martyred prophet; but few, if any of them, were so closely identified with him in this matter as Brother Clayton. "There are, however, enough witnesses to these principles to establish them upon the earth in such a manner that they never can be forgotten or stamped out. For they will live; they are destined to live, and also to grow and spread abroad upon the face of the earth, to be received and accepted and adopted by all the virtuous, by all the pure in heart, by all who love the truth, and seek to serve Him and keep His commandments; they are bound to prevail, because they are true principles." (J. of D. 21:9-10) 4 Jan 1880, John Taylor: "* * *There are a few thoughts that have passed through my mind in hearing the remarks of some of my brethren. There were some remarks associated with those made by some of the brethren that also bore a little on my mind, namely, that our religion did not consist simply in one principle but in many, agreeable to what has been spoken in ancient days that `man shall not live by bread alone but by every word that proceedeth out of the mouth of God.' But we are none of us justified in repudiating or ignoring any one of those principles which God has given unto us, and if we have been negligent in these or other matters the proper way for us to do is to reform, to begin anew, or, at least if we have let down any stitches, as the sisters some-[242]times say when they are knitting, gather them up again and put things in proper position that we may be able, not only in that but in everything else, to honor our God in all sincerity, fidelity and integrity; that we may be able to present ourselves before the Lord in a manner which shall always have his acceptance. * * * "* * *Well, what next? Then we began to gather together. And why do we gather together? Some of us can hardly tell why, and I am often surprised when I read letters importuning us in regard to this matter. I get letters time and again praying that some means may be devised that the Saints may be delivered and gathered to Zion, and be enabled to live with the Saints of God. What is the reason of it? Why do they want to gather? Because there was a spirit and influence associated with this Church and this kingdom which led and propelled them to this action, and you who hear me have felt this influence; you felt a desire to gather, and you came, and those that are not here now feel as strong a desire to gather as you did. And when you have gathered, many of you think it is a curious kind of Zion, don't you? It is; for while the net gathers in the good, it brings in all kinds as well, good and bad. We have some very good fish, and some very bad ones, and some a kind of half and half, and some feel like saying `Good Lord and good devil,' as they do not know into whose hands they may fall. Nevertheless, this is the order, and the wheat and tares, I suppose, have got to grow together until the harvest comes, and that is not quite here yet, and hence we are jostling one against another, and some of us hardly know whether it is us or somebody else. Difficulties and trials beset us, and we are amazed. But we are here, and we are here according to the command of God and according to the operation of the Spirit of God that rests upon us, and did rest upon us, and led us here, and I was going to say, we are here because we could not help it. "Well, what next? Who are we, and what are we when we are here? Some good Latter-day Saints, and some, as I have said, half and half, some one thing and some another. But how do we stand in the position we [243] occupy as a Church and as other people stand? We believe in God. We believe in the Lord Jesus Christ. We believe in virtue, purity, holiness, integrity, honesty. We believe in good citizens and good Saints. We believe in keeping the commandments of God, and carrying out his purposes. We believe in spreading the Gospel to the ends of the earth. We believe in gathering together the honest in heart. We believe in building temples and administering therein for the living and for the dead, and we believe in acting as saviors upon Mount Zion according to the word of the Lord. All these things and a great many more are leading principles which we as Saints profess to believe in. Well. we have a right to do that, although there are others who do not believe in those things. They have just as much right not to believe in our principles as we have to believe in them. And we sometimes feel angry and out of sorts with others because they do not believe as we do. Well, we do not believe as they do. Some of them think we are very foolish, very enthusiastic, very superstitious, and very wicked. Those that know us do not think we are so bad after all. We have our weaknesses and imperfections, yet we are quite as good as the balance of them, and a little better, and we ought to be, for we make great pretensions. But they think these things about us. They think we are deluded. Now the only difference between us and them is that we know they are superstitious and corrupt, and that they violate those laws they profess to believe in and those principles which they profess to be governed and guided by. But we have no right to expect everybody to submit to our doctrines, our views, our principles, it is a matter of free-will with them, and as I said they have just as much right to believe as they think proper and to worship as they choose as we have. These are some principles that are really correct. Well, they try to prevent us from worshipping as we believe? Now that is -- what shall I call it? a doctrine of devils, it does not come from God, he is more free and generous in his feelings than that. He does not control the consciences of men nor force them to obey his behests; it is a matter [244] of free will. Well, though they think they have a right to interfere with us, we do not think we have a right to interfere with them. And I do not think we do. There is a number of institutions here in this city, Catholics, Episcopalians, Presbyterians, Methodists, Baptists, etc., and I do not know how many more, quite a pile of them. If they think they are right I am quite willing they should think so. I do not wish to interfere with them. Who interferes with their buildin