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 building meeting houses? Who interferes with their worship? If there is anything of this sort I do not know of it; I hope I shall not know of it; I hope never to hear of such things. I believe that all men have the privilege of worshipping God according to the dictates of their own consciences and then I think we possess just the same right; and when they depart from this principle and wish to curtail us of our rights they are violating the spirit and genius of the institutions of our common country, and also those of the kingdom of heaven with which we are associated. They are also violating those good feelings that ought to exist between man and man, brother and brother, and they are interfering with things that in nowise belong to them. "Now then, here is the ground that we stand on in a religious capacity. If I can find a way and you can find a way, whereby we can approach our God and have him for our guide, our teacher and instructor, if they cannot do it, it is none of their business what we do. They have nothing to do with it, it is none of their business in any way whatever, and any interference is an interference with the legitimate rights and inherent principles that belong to humanity. "Well, so far as they stand on their platform and we on ours, they may be Methodists, they may be Presbyterians; all right. They may get up their revival meetings and think they are doing a great deal of good; all right, and so far as they teach good moral principles, and do not depart from the truth, all right. So far a they obey the laws of the land, all right; we have nothing to do with them? Have you? Has the city? Has the Territory? No. [245] "Well then, we will go a little further. By being here we become an integral part of the government of the United States, as a Territory. Very well. Here is another thing we are talking about. Is that the government of God? Not quite, but it is the government we are living under, and if they treat us right and extend to us any kindness we appreciate that. If they treat us wrong, we think it is not according to correct principles. We think as American citizens we ought to receive all the privileges equally with other people; we think we ought to be allowed to worship God according to the dictates of our consciences and be protected in our worship. So far, then, as I have said before, we are on a level. Now then, we are on the same ground in regard to political circumstances. We are under the United States, but the United States is not the kingdom of God. It does not profess to be under his rule, nor his government, nor his authority. Yet we are expected as citizens of the United States to keep the laws of the United States, and hence we are, as I said before, an integral part of the government, Very well, what is expected of us? That we observe its laws, that we conform to its usages, that we are governed by good and wholesome principles, that we maintain the law's in their integrity and that we sustain the government, and we ought to do it. But there is a principle here that I wish to speak about. God dictates in a great measure the affairs of the nations of the earth, their kingdoms and governments and rulers and those that hold dominion. He sets up one and pulls down another, according to his will. That is an old doctrine, but it is true today. Have we governors? have we a president of the United States? have we men in authority? Yes. Is it right to traduce their characters? No, it is not. Is it right for us to oppose them? No, it is not. Is it right for them to traduce us? No, it is not. Is it right for them to oppress us in any way? No, it is not. We ought to pray for those people, for those that are in authority, that they may be lead in the right way, that they may be preserved from evil, that they may administer the government in righteousness, and that they [246] may pursue a course that will receive the approbation of heaven. Well, what else? Then we ought to pray for ourselves that when any plans or contrivances or opposition to the law of God, to the Church and kingdom of God, or to his people, are introduced, and whenever we are sought to be made the victims of tyranny and oppression, that the hand of God may be over us and over them to paralyze their acts and protect us, for as it is written, the wrath of man shall praise him, the remainder of wrath shall he restrain. "Now, we in Utah here are under the government of the United States; we are a very little portion of it. It is true we have our legislators, we have our probate judges, we have our marshals, constables, etc., we have our city charters etc., etc., and certain immunities and privileges of this kind. Well, shall we be governed by them? Yes. Shall we obey the law? Yes. Shall I as a citizen of this city obey the laws of this city? Yes. Shall I cause trouble or speak evil of the mayor or city council or any of the administrators of the law? No, I ought to pray for them that they may lead aright and administer justice equitably and act for the welfare and interest of the community wherein they live and for whom they operate. Am I a citizen of the United States? Yes, and I ought to feel the same toward them. "Well, now, there are some important points come in here. As I have said, we am a very small portion of this government. Now, do we wish to overthrow the government. I think not. I think we do not. Do we wish to cause them trouble? Not that I know of. I know we are accused of that; but it is not true. These statements are not correct. Our religion, however, differs from the religion of many others, and as I have said before, while they look for liberty to worship God as they please, they do not want us to possess the same privileges. There is nothing new in this; but because of this have they a right to interfere with the institutions of which we have become a part? Do not our legislators, our governors, and all men here swear fealty not only to the Territory, but to the United States, and say they [247] will support the Constitution, laws, and institutions thereof? They do. This is the position we occupy. But we are placed in a peculiar position in some things. They -- I was going to say in their wisdom, but I will say in their folly, and I hope they will excuse me, for I look upon it in that way -- have passed certain laws trying to interfere with us in our operations in religious affairs. Well, we cannot help that. I told you a while ago -- you believe me, this congregation believes me with very few exceptions -- that God had introduced and instituted this Church, that he was the founder of it, that it emanated from him, the doctrines, ordinances, principles, government, priesthood, authority, and all that pertain to it emanated from him; we had nothing to do with it, only as a passive worker in the hands of the Lord. Brigham Young had nothing to do with it only acting in that capacity. I have nothing to do with it, nor my brethren of the Twelve. God revealed it. I cannot help it. Can you? Can any one? Now, then, this people have been received into this Church in the way that I have spoken of, and have actually received communication from God by the laying on of hands, received the Holy Ghost, and have a hope within them blooming with immortality and eternal lives, and are in possession of a hope that enters within the veil whither Christ has gone. Can you uproot that from the minds of this people? No, no power on earth, no power in heaven, nor all the combined nations of the earth can do it; God planted it there, man cannot take it away, and men are foolish in trying to attempt it. Very well. But they do try to interfere with us under a pretence that we are very wicked here. Well, it is enough to make a person laugh sometimes, when we think about these things, and enough to make us sorry when we know of the hypocrisy, lasciviousness, crime, murder, bloodshed that prevail in this nation and other nations, to hear them talk to us about our morality. We know when they talk in that way that they are hypocrites. We know, that they know better when they tell these things to the world. "Now, then, the United States pass a law that a man [248] shall not marry wives according to the order that God has revealed. Now it is a fact that we should like to obey the laws of the United States, if we could do it. If they could only tell us how to get out of the dilemma they have placed us in we should be very much obliged to them, we really should like to get out of it. But we have had no hand in either of these things. We had no hand in making the commandment that God has given to his people, and we have had no hand in making the law of the United States pertaining to these things. We feel very desirous of keeping the laws of the land if they would only let us; but we should pray our Father in heaven that he might preserve them from making laws that we cannot conscientiously keep without violating our consciences and transgressing the law of God. And if they do we shall be under the necessity of leaving them in the hands of God for him to deal with them as he may deem proper, and we will put our trust in the living God and risk the consequences let them be what they may. "Now, these are our feelings on this point. Is it well to tell these feelings? Yes. We want to be frank and open and candid and free from hypocrisy of every kind, and feel as though we were the children of our Father in heaven without guilt, without treachery, without fraud of any kind. Let us be sincere worshippers of God and believers in him and in his law. But do we propose to govern, interfere with, or rebel against the Government of the United States? No, we do not. That is not in the programme. Has God given us a law? Yes. All right we will get along and do the best we can, but we won't forsake our God. All who are willing to abide by the laws of God signify it by raising the right hand (unanimous vote). Now try and keep them. But will we fight against the United States? No, we will not. Well, how will these things be brought about? Don't you expect that the kingdoms of this world will become the kingdoms of our God and his Christ? Yes, I do, as much as I believe I am speaking to you and you are hearing me, and I not only believe it but know it. Well, now, how will that be brought about if you do not [249] pitch in; there will be plenty of trouble by and by without our interference, when men begin to tear away one plank after another out of the platform of constitutional liberty; there will not be much to tie to. And how will you get along with them? We will leave them to get along with themselves. And how will that be? We are told the wicked shall slay the wicked, but says the Lord: `It is my business to take care of the Saints.' God will stand by Israel, and Zion shall triumph and this work will go on until the kingdom is established and all nations bow to its standard. "May God bless you, may he lead you in the path of light, is my prayer in the name of Jesus Christ. Amen." (J. of D. 21:61-71) 6 Jan 1880, Bishop Van Cott; John Taylor; Joseph F. Smith: "Bro. Van Cott, who succeeded the worthy Bishop, commenced to growl from the word go. He did not like the way the sinners, the robbers, the adulterers, the scoundrels of the outside world were persecuting Zion. They had enacted laws against them, but what did they care. God was greater than man, and so long as He was backing this people they could afford to bid the world and its laws defiance. He talked of different kinds of governments, but snubbed them all as belonging to the world, while Zion and all its chosen children belonged to God. He was then choked off by Angus Cannon, who called for a hymn, after which adjournment until 2 p. m. was announced. "Afternoon Session. "An immense crowd of people assembled in the afternoon, filling every nook and corner in the building. A number went away being unable to gain admittance, the door-ways and corridors being jammed with people. Bro. W. R. Smith, president of Davis county stake, offered prayer, and immediately after, Angus M. Cannon called for music, which was given with a vim. The sacrament was administered, after which a gray-headed Saint blessed the water which was distributed among the audience. The home missionaries were read off and [250] endorsed by the crowd. Granny's imp is one of them. "John Taylor, the type of Mormondom, got on his feet, took off his overcoat and smiling himself to a prominent position on the platform, posed himself before the multitude and said he thought the building was too small. It would do, however, until the cold weather was over when, he said with pride, we have a building close by here, big enough to hold us. He then proceeded very tamely to deliver a sermon on the Lord's Prayer, forgetting not to impress on the minds of his hearers that the power of the priesthood of the Church of Jesus Christ of Latter-day Saints was something that only good Saints could understand. He described the different forms of government existing in civilized nations -- monarchies, empires, republics, etc.' But none of them knew anything about the government of the Church of Jesus Christ of Latter-day Saints. He not only thought but knew that the government of the Church was the most perfect in the world. Nothing could equal it in sublimity or justice. We have a president and apostles and bishops and elders, and presidents of seventies, and quorums and teachers. He congratulated them on the progress of the Church, its growing strength and influence, and above all, its unity. He said the law that governed this people was handed down by God Himself to the prophet Joseph Smith. He said, `this law we will observe and do.' The Lord is greater than man. Man's laws are artificial and not always wise; God's law's are divine and always possessed of wisdom. The laws of man may be ignored or nullified, but the laws of God never. He then branched off into politics, and said that this Territory was an integral portion of the Union. He said some very good men lived here and some very bad men, and some men that were neither bad nor good. The people of the rest of the country were our enemies. They did not understand us; we did not understand them. We should pray for them, but we must not yield to them. They think we are foolish and we think they are foolish. They think we are a pack of rascals, but we have the best of them, for we know they are a pack of rascals. We believe in honesty, [251] morality and purity, in freedom and loyalty to our country; but when they enact tyrannical laws, forbidding us the free exercise of our religion, we cannot submit. God is greater than the United States, and when the Government conflicts with heaven, we will be ranged under the banner of heaven and against the Government. The United States says we cannot marry more than one wife. God says different. We had no hand in the business; Joseph Smith had no hand in it; Brigham Young had no hand in it; I had no hand in it. It was all the work of God and His law's must be obeyed. If the United States say different the Saints cannot obey it. We do not want to rebel against the United States -- rebellion is not on the programme -- but we will worship God according to the dictates of our own conscience. We want to be friendly with the United States if the Government will let us, but not a jot or a tittle of our rights will be given up to purchase it. "Treason! "He said he would like the good God in heaven to prevent them from making laws that we cannot keep; but when adulterers and libertines pass a law-forbidding polygamy, the Saints cannot obey it. Polygamy is a divine institution. It has been handed down direct from God. The United States cannot abolish it. No nation on earth can prevent it, nor all the nations of the earth combined! He said: `I defy the United States; I will obey God, these are my sentiments and all of you who sympathise with me in this position will raise your right hands! "Instantly every person in the hall raised a hand. The hands looked as thick as stars on a clear, frosty night. Mothers with innocent infants in their arms raised their little hands, thus pledging them to treason before they had ceased to feed from the maternal fount. The Prophet called for the negative and there was but one hand raised in favor of the law. "The Revelator smiled on his fellow-Saints, a long, tingering, contented smile, and then raised his right hand with extended fingers and bending over hissed out these words: `There will be plenty of pitching in by and by.' Then he took his seat and Apostle Joseph F. Smith [252] addressed the multitude. He said he was in full sympathy with President Taylor, and there could be but one opinion among all good saints as to the persecution of `our enemies.' The will of God as revealed to the Prophet Joseph must be done. The tyranny of power cannot prevent it. He said he did not expect to be let alone but he wanted no friendship with the ungodly. We cannot get along with the people of the world; we are the Saints of God and must expect persecution. When we cease to be persecuted, then indeed will I believe that we are wandering from the path laid down by God, and beaten for us by the Seer Joseph and Brigham Young. The hand of the wicked will be raised against God's chosen people. God had taken this people from the world and placed them in these vales of the mountains, but the robbers and scoundrels of the world followed us and prevented us from living in peace. We don't interfere with others; never heard of a Saint raising his hand against another man. It is not right that our enemies should follow us; but we will tolerate them so long as they leave us alone. The world hates us and we can hate the world. "He then quoted some poetry and wound up by saying the United States stood as good a chance to kick the stars from the sky, as to make the Latter-day Saints forsake what the Lord revealed to them. "Angus Cannon got on his feet next, and, after begging a little money to complete the building, announced the hymn, and the audience slowly left the den of treason." (Salt Lake Tribune, 6 Jan 1880) 26 Jan 1880, Franklin D. Richards: "During the period of the extreme and unrelenting prosecutions under the anti-polygamy acts of Congress, President Woodruff spent much of the time among the churches in Arizona and Southern Utah. On January 26, 1880, having retired for some days in the mountains fasting and praying, he obtained important revelations from the Lord concerning the work of the Twelve Apostles and events which would happen affecting both the church and the nation. These were submitted to Pres-[253]ident John Taylor and the Council of the Apostles and were accepted by them as profitable for doctrine, for comfort, for light as to the future and for encouragement in the work of the ministry. He was preserved by the Almighty in his extensive travels and arduous labors, and retained his vigor of mind and body to a most remarkable degree." (Imp. Era 1:874) "During the month of January, 1880, I was at Sunset, Arizona, with Brother Lot Smith and the brethren with him who were trying to establish a branch of the United Order at that place. At this time the Government, through its officers, were using every means in its power to enforce the Edmunds-Tucker and anti-polygamy law with the evident and intent on the part of the officers to break us up as an organized community. Being away from President Taylor and my Quorum, I felt deeply distressed in mind concerning our conditions as a people. While thus exercised I went into `the wilderness,' a region of country called by this name, situated about forty miles west of Sunset; and while there I stopped with two young men who were herding sheep belonging to the people of Sunset. I remained with them ten days, reading the revelations of God as contained in the Doctrine and Covenants, and praying fervently unto the Lord to reveal to me His mind and will concerning Zion. On retiring to bed on the night of the 25th of January 1880, I found myself wrapped in vision, and the next morning the following revelation was given to me of the Lord which I wrote at the time: "Thus saith the Lord unto my servant Wilford Woodruff, I have heard thy prayer and will answer thy petition. I will make known unto thee my will concerning the nations who encumber the land of promise and also concerning Zion and her inhabitants. "I have already revealed my will concerning this nation through the mouth of my servant Joseph, who sealed his testimony with his own blood, which testimony has been in force upon all the world from the hour of his death. [254] "What I the Lord have revealed in that testament and decreed upon this nation and upon all the nations of the earth, shall be fulfilled, saith the Lord of Hosts. I the Lord have spoken and will be obeyed. My purposes shall be fulfilled upon this nation and no power shall stay my hand. The hour is at the door when my wrath and indignation will be poured out upon the wicked of the nations. "Their murders, blasphemies, lying, whoredoms, and abominations have come up before my face and before the heavens, and the wrath of my indignation is full. "I have decreed plagues to go forth and waste my enemies, and not many years hence they shall not be left to pollute my heritage. "The devil is ruling over his kingdom and my spirit has no place in the hearts of the rulers of this nation, and the devil stirs them up to defy my power and to make war upon my saints. Therefore let mine Apostles and mine Elders who are faithful obey my commandments which are already written for their profit and guidance. "Thus saith the Lord unto my servant John Taylor, and my servant Wilford Woodruff, and my servant Orson Pratt, and to all the residue of mine Apostles; Have you not gone forth in my name without purse or scrip and declared the Gospel of life and salvation unto this nation and the nations of the earth and warned them of the judgments which are to come as you have been moved upon by the power of the Holy Ghost and the inspiration of the Lord? "You have done this year by year for a whole generation, as men count time. Therefore your garments are clean of the blood of this generation and especially of this nation. "Therefore, as I have said in a former commandment, so I the Lord say again unto my Apostles; Go ye alone by yourselves, whether in heat or in cold and cleanse your feet in water, pure water, it matters not whether it be by the running streams, or in your closets; but leave these testimonies before the Lord and [255] the heavenly hosts; and when you have done all this, then gather yourselves together in your Holy places and clothe yourselves with the robes of the Holy Priesthood and there offer up your prayers according to my Holy Law. "Let him who presides be mouth and kneel at the holy altar, and there let mine Apostles bring all these testimonies before my face and before the heavenly hosts and before the justified spirits made perfect. And thus saith the Lord unto you, mine Apostles, when you bring these testimonies before me, let them be presented by name as far as the Spirit shall present them unto you: The Presidents of the United States, the Supreme Court, the Cabinet, the Senate and Houses of Congress of the United States, the Governors of the States and Territories, the judges and others sent unto you, and all men and persons who have taken any part in persecuting you or bringing distress upon you or your families, or who have sought your lives, or sought to hinder you from keeping my commandments or from enjoying the rights which the constitutional laws of the land guarantee unto you. "And what I the Lord say unto you, mine Apostles, I also say unto my servants -- the Seventies, the High Priests, the Elders, the Priests and all my servants who are pure in heart and who have borne testimony unto the nations. Let them go forth and cleanse their feet in pure water and bear testimony of it unto their Father who is in heaven. "And then, saith the Lord unto mine Apostles and mine Elders, when ye do these things with purity of heart, I the Lord will hear your prayers and am bound by oath and covenant to defend you and fight your battles. "Nevertheless, let no man be afraid to lay down his life for my sake, for he that layeth down his life for my sake shall find it again and have eternal life. "The nation is ripened in iniquity and the cup of the wrath of mine indignation is full and I will not stay my hand in judgment upon this nation or the nations of the earth. "I have decreed wars and judgments upon the wicked [256] and my wrath and indignation are about to be poured out upon them and the wicked and rebellious shall know that I am God. "As I the Lord have spoken so will I fulfill. I will spare none who remain in Babylon, but I will burn them up, saith the Lord of Hosts. As I the Lord have suffered, so will I put all enemies under my feet. For I the Lord utter my word and it shall be obeyed. "And the day of wrath and indignation shall come upon the wicked. "And I say again, woe unto that nation or house or people who seek to hinder my people from obeying the Patriarchal Law of Abraham, which leadeth to Celestial Glory, which has been revealed unto my saints through the mouth of my servant Joseph, for whosoever doeth these things shall be damned, saith the Lord of Hosts, and shall be broken up and wasted away from under heaven by the judgments which I have sent forth, and which shall not return unto me void. "And thus, with the sword and by bloodshed, and with famine and plagues and earthquakes and the thunder of heaven and the vivid lightenings shall this nation and the nations of the earth be made to feel the chastening hand of an Almighty God until they are broken up and destroyed and wasted away from under heaven, and no power can stay my hand. Therefore, let the wicked tremble; let them that blaspheme my name hold their lips, for destruction will swiftly overtake them. "All that I the Lord have spoken through the mouths of my prophets and Apostles since the world began, concerning the last dispensation and fulness of times, concerning my Church, which has been called out of the wilderness of darkness and error, concerning the Zion and kingdom of God and concerning Babylon the great, and what I have spoken through the mouth of my servant Joseph, shall all be fulfilled. "And though the heaven and earth pass away, my word shall not pass away, but shall be fulfilled, saith the Lord. "These revelations and testimonies are before you. Let my Saints search the Word of the Lord and treasure [257] up wisdom and be prepared for that which is to come. "As I have decreed, so shall my judgements begin at the House of God. "There are those in my Church who have a name among you, who are adulterers and adulteresses, and those who blaspheme my name and those who love and make a lie, and those who revel and drink with the drunken. "If they do not speedily repent of this wickedness and abomination, they should be severed from the ordinances of my house, saith the Lord. "There are many who have need to repent, whose hearts are set upon the things of this world, who aspire to the honors of men, and do not honor the Priesthood, nor seek to build up the Kingdom of God as they should. Neither do they learn and comprehend: "That the rights of the Priesthood are inseparably connected with the powers of heaven and that the powers of heaven cannot be controlled nor handled only upon the principles of righteousness. "Such should repent and turn unto the Lord, and seek for the Holy Spirit to guide them. "Judgments will begin upon my house, and from thence will they go forth into the world and the wicked cannot escape. "Blessed are the pure in heart, for my blessings await them in this life and eternal life in the world to come. "Thus saith the Lord unto you, my servant and Apostles who dwell in the flesh. Fear ye not your enemies. Let not your hearts be troubled. I am in your midst. I am your advocate with the Father. I have given mine angels charge concerning you. Mine eyes are upon you and the eyes of your Heavenly Father and the Heavenly Hosts and all justified spirits made perfect are watching over you. Your works are manifest before the face of my servants who have sealed their testimony with their blood, and before all my servants of the Apostles whom I have taken unto myself. "The veil is taken from off their faces and they know, your works. They await your coming when you have [258] finished your testimony in the flesh. Therefore, be ye faithful until I come. My coming is at the door. "Call upon the Lord in mighty prayer, ask and you shall receive. Whenever you agree as touching anything and ask the Father in my name, it shall be given unto you. Seek diligently to build up Zion and to magnify your high calling and your enemies shall not prevail over you. Zion shall not be moved out of her place. Zion shall prevail against her enemies. "My people shall not be hindered in the building of my temples unto my Holy Name, if they will hearken unto my voice and do as I command them. "The blood of my servants Joseph and Hyrum and of mine Apostles and Elders which has been shed for the Word of God and the testimony of Jesus Christ, cries from the ground for vengeance upon the nation which has shed their blood. But their blood shall speedily be avenged and shall cease to cry unto me, for the hour of God's judgment is fully come and shall be poured out without measure upon the wicked. "But hearken and hear, O ye Apostles, Elders, and people of my Church, to the Word of the Lord concerning you, that for all the blessings that I will pour out upon you and the inhabitants of Zion and the judgments and destruction upon the wicked, I will be inquired of by you to ask the Father in my name to do and to perform these things for you as I told all the House of Israel by my servant Moses, that they should ask at my hand for all those blessings which I the Lord have promised unto Israel in the Latter days. "And as I the Lord ordained mine Apostles who were with me in my ministry and promised them that they should sit upon twelve thrones, judging the Twelve Tribes of Israel, so I say unto you mine Apostles, who I have raised up in these last days that I have ordained you to bear record of my name, and of the Gospel of Jesus Christ to the Gentiles first, and then to the House of Israel. I have also ordained you to sit upon thrones and judge the Gentiles and all the inhabitants of the earth unto whom you have borne testimony of my name in the day and generation in which you live. Therefore [259] how great is your calling and responsibility before me. Therefore, gird up the loins of your minds and magnify your calling in the fear of God, and prepare ye for the coming of the Son of Man, which is nigh at the door. "No man knoweth the day nor the hour, but the signs of both heaven and earth indicate His coming, as promised by the mouths of my disciples; the fig tree is leafing and the hour is nigh. Therefore, prepare yourselves, O ye Saints of the Most High God, with oil in your lamps, for blessed is he that watcheth for the coming of the Son of Man. "I the Lord have raised up unto you my servant John Taylor to preside over you and to be a law-giver unto my Church. He has mingled his blood with that of the martyred Prophets. Nevertheless, while I have taken my servants Joseph and Hyrum unto myself, I have preserved my servant John Taylor for a wise purpose in me. "I have also taken many others of the Apostles unto myself, for I take whom I will take, and preserve in life whom I will preserve, according to the counsel of mine own will. "And while my servant John Taylor is your president, I wish to ask the rest of my servants of the Apostles the question, although you have one to preside over your Quorum, which is the order of God in all generations, do you not, all of you, hold the apostleship, which is the highest authority ever given to men on earth? You do. Therefore you hold in common the Keys of the Kingdom of God in all the world. "You each of you have the power to unlock the veil of eternity and hold converse with God the Father, and His Son Jesus Christ and to have the ministrations of angels. "It is your right, privilege, and duty to inquire of the Lord as to His mind and will concerning yourselves and the inhabitants of Zion and their interests. "And whenever any one of you receives the word of the Lord, let it be written and presented in your councils and whatever by united consent you deem wisdom to be presented unto the people, let it be presented by [260] the President, my servant John Taylor, as the word of the Lord. In this way you will uphold him and strengthen his hands, as all the burden should not lie upon one man. "For thus saith the Lord, all mine Apostles should be full of the Holy Ghost, of inspiration and revelation to know the mind and will of God and be prepared for that which is to come. Therefore let mine Apostles keep my commandments and obey my voice and the gates of hell shall not prevail against you. "Fear not, for lo, I am with you until I come, and I come quickly. Even so, Amen." (Journal of Wilford Woodruff) 10 Oct 1880: At the general conference held in Salt Lake City, the First Presidency of the Church was reorganized, with John Taylor as President, and George Q. Cannon and Joseph F. Smith as counselors. 8 Jan 1881: Notwithstanding the fact that Geo. Q. Cannon was elected delegate to Congress with 17,211 majority, Gov. Eli H. Murray issued a certificate of election to the minority candidate, Allen G. Campbell. Feb 1882, Speeches on the Edmunds Bill: "SENATOR VEST, Missouri. "Mr. President -- I desire to say only a few words. I shall detain the Senate but a few, moments. I desire to take notice of the position taken yesterday by gentlemen who criticized the remark I then made. My idea is embodied in the amendment which I have just offered. I shall not undertake to add anything to the authorities and the able argument made by the Senator from Alabama (Mr. Morgan). If this be not a bill of attainder under the theory of the Constitution of the United States, there never has been a bill of attainder proposed in all history. Never in the darkest days of the Stuarts or the Tudors, never in any of the darkest days of despotism, I undertake to say here, weighing my words de-[261]liberately, was there ever enacted a statute more exactly within the meaning of a bill of attainder than the seventh and eighth sections of this bill. * * * "* * *And then the further question arises, which seems to be mathematical in its demonstration, can the Congress of the United States pass such a bill as this for the Territories, it being in the nature of an expost facto law? The Constitution says in so many words Congress shall not pass any bill of attainder or ex post facto law either in the States or the Territorial domain and jurisdiction of this Government. Then what is a bill of attainder? The Supreme Court of the United States has stated it in language so distinct that there can be no question about it. After quoting the clause of the Constitution to which I have referred, Judge Field said: "`A bill of attainder is a legislative act which inflicts punishment without a judicial trial. "Senators, what do you propose to do? Do you give these people in the Territory of Utah a judicial trial? Do you give them the forms of trial or the right to prove that they are guiltless of the charge made against them? I know it is said that this applies to future transactions or future punishments. It applies to no such thing. A bill of attainder inflicts punishment without a judicial trial, and in this bill the seventh and eighth sections prohibit a judicial trial. You destroy the courts, you destroy the functions of every Territorial officer, and you put in lieu and stead thereof a commission of five men responsible to their own passions and prejudices alone. * * * "* * *I am not here to defend polygamy; I would resent the imputation as a personal insult from any man at any time or in any place, but while I abhor polygamy, while I have denounced it, while I have introduced the two first bills introduced in this Senate against it, I revere the Constitution of my country and the rights of personal liberty guaranteed to every American Citizen I tell you now, Senators of the United States, pass the bill and you establish a precedent that will come home to plague you for all time to come. The feeling that to-day exists against polygamy may exist tomorrow [262] against any church, against any class in this broad land, and then what this Constitution meant to guard against, the waves of passion mounting high, we shall be told that the Constitution of the United States enabled Congress to pass this act which in its every feature is a bill of attainder, denounced by that instrument as against public policy and absolutely void. * * * "* * *What are we doing here? We are acting as a judiciary; we declare that every person who is a polygamist, without trial, without invoking the aid of the judiciary at all, shall be punished in a certain manner, Ah, but we are told that there is no punishment in this bill. We are told that taking away the right of suffrage is no punishment. Mr. President, we in this bill take away the right to hold office, and the Supreme Court has decided in totidem verbis that that is a punishment as much as if a man be convicted and sentenced to the penitentiary. * * * "* * *I declare here that the Supreme Court of the United States has over and over proclaimed that whenever you undertake to deprive a man of a position of honor, trust, or profit, without a trial before a Judicial tribunal, by an act of Congress, that act of Congress becomes a bill of attainder and is unconstitutional and void; and the only question now before us is, does this bill do that thing? Its words are plain, distinct, and exact. Not only does it so provide, but it goes further, and provides that on a judicial trial no man shall sit on a jury whose heart entertains one single prejudice in favor of polygamy. With a jury so constituted, with a judge appointed by the Executive of the United States to try all offenders, we are still told that this bill will be inoperative and useless unless we violate the Constitution and say further that there shall be no trial except before these five commissioners. In other words, you strike down what these gentlemen are pleased to term, and what I term too, an anti-republican star-chamber in the Territory of Utah. Gentlemen proclaim, and justly proclaim, that the hierarchy which, within the dark chamber inaugurated by Brigham Young and Joe Smith, carry out their ecclesiastical theory to the de-[263]struction of both body and soul is monstrous, and so it is; but here we propose to inaugurate another star-chamber of five men, responsible to nobody, governed alone by their own prejudices, or passions, or feelings, or opinions; who can say who shall be elected; who can say who shall vote, and who can pass upon all laws; who can say to the people of the United States `We order this thing.' Never in the days of the inquisition was there any more questionable mode of punishment. What is the limitation on their power? Is there any appeal from them? Mr. President, the principle is wrong, unconstitutional, and against every principle that the American people heretofore have been accustomed to revere. * * *" "SENATOR MORGAN, Alabama. "Mr. President, yesterday I expressed a desire to assist as far as I could in the passage of some law for the purpose of suppressing the crimes of polygamy and bigamy in the Territory of Utah and in the other Territories of the United States. When I first looked over this bill, I became satisfied that it contained some very grave constitutional difficulties. When I came to consider how much the Government of the United States has to do in the matter of regulating offenses or crimes in the Territories in the future, I found that while it was proper that we should take every necessary step in our advance toward the accomplishment of this end, we ought to proceed with a great deal of caution. "In addition to the people of Utah we have a population amounting to over 300,000 people in the United States subject to our jurisdiction who have grown up under the system of polygamous marriages, and in whose social organization polygamy is considered one of the essential features. I refer to the Indian tribes. We do not hold these people to the moral accountability to which we hold the people of Utah or the people of the other Territories or States of this Union, for the reason that we do not regard them as a Christian people. We have forborne to enact any laws for the punishment of polygamy among the Indian tribes; we have wisely done so, in fact, as a matter of necessity, because we [264] found those tribes living under a system of social organization and social government which tolerated polygamy and which has attended their methods of government from the earliest history that we have of these races on this continent, and I believe elsewhere throughout this hemisphere. In the progress of our civilization, we shall be compelled to bring the Indians as well as the Mormons within reach of that system of law which is considered to lie at the foundation of our social institutions, and we shall be a great many years in executing our purposes. "We shall have a great deal of legislation to enact, a great many judicial decisions to make, a great many arrangements and contrivances to consummate, for the purpose of easing the yoke, I may call it, of our civilization upon the necks of these people so as to cause them to become satisfied with our system of government and to be co-workers with us in the advancement of all the beneficent ends that we think we are attaining in the course of our public administration. "It is therefore a question which is not to be treated in a spirit of madness. It is not to be looked at as a question which should invoke our sudden anger, and drive us into legislative excesses. We have been too long getting mad about this condition of things in Utah; we have forborne too much; we have too long tolerated the evil in this and other Territories now suddenly to institute very radical measures for its extirpation. Under any and all circumstances it becomes our duty, certainly with reference to the Indians who may become citizens of the United States in the future, and are under the protection and shelter of the Constitution of the United States to a large extent, to move cautiously, quietly, and often slowly in the arrangement of our system of laws, so that they can comprehend it, and we can adapt it to the changes we are constantly working in their social condition. * * * "It was said by the honorable Senator from Arkansas (Mr. Garland) yesterday, that this was apparently harsh legislation. He said the reason for it was that the case needed a harsh remedy. If the case requires a [265] harsh remedy, there is for that reason, if for no other, the greatest occasion why we should be very deliberate in approaching this matter with the true test of legislative enactments -- so they conform to the Constitution! "It may be that the committee on the judiciary do not understand this bill as I do in the seventh and eighth sections as they are numbered in the print; but if they do understand it as I do, it seems to me to be easy of demonstration that the bill is unconstitutional in that particular. I notice that the language of the bill operates in presenti. It speaks of a certain existing condition of men and things. It speaks of a person who is a polygamist, of a person who is a bigamist, of a person who is cohabiting with more than one woman, and of a woman in the same condition. It speaks of persons who hold office as well as of those who are now eligible to office. From the moment that this enactment is signed by the President of the United States, after it has passed the two Houses of Congress, it will operate upon these classes of people, upon the people thus described, and what will be the effect of its operation? * * * "* * *I understand that section of the bill to mean that if a man now holds an office of honor, or a place of trust, or an office of emolument, under a Territorial government, or under the United States, in connection with a Territorial government, when this bill is signed it will operate eo instanti, to disqualify him from holding that office a moment longer, and deprive him instantly of it. Do I understand the bill or not? Is that the meaning of the committee? That certainly is the meaning of the language of this section, there being no words to confine its operation to offenses hereafter to be held, and none to suggest such an intention. "A gentleman is said to occupy a seat on the floor of the House of Representatives as a Delegate from Utah who is a Mormon. It has been frequently said that he is a polygamist, that he has a plurality of wives, and belongs to the Mormon Church. Would it be the effect of this bill if it should pass both Houses and be signed by the President of the United States, to dis-[266]qualify him from holding the office that he now occupies? So I read the seventh section, and no member of the committee denies, I believe, that that is the proper construction. * * * "* * *The Senator from Vermont does not use words incautiously. He does not use them without attributing to every word that he uses in every sentence its proper and full signification, and the words that have been used in this section of the bill mean, according to my judgment, and no member of the committee has yet denied it, that it is a bill to legislate out of office those men who now hold office who have been guilty of bigamy or polygamy or of cohabitation with more than one woman. If that be the nature of the bill, it is subject to some very serious constitutional objections, such as I think the Senate almost as a body would be prepared to sustain, especially since these questions have been passed upon by the Supreme Court of the United States in several well-considered cases. "What is an office of honor, or public trust, and of emolument? What is the nature of the right that a man holds in an office of honor of public trust, and of emolument? I see a distinguished gentleman before me today who is the head of the Army of the United States, He holds an office of emolument, of honor and of public trust. Would it be held for one moment that for any cause whatsoever the Congress of the United States would have the right to say in respect to that gentleman that he shall be ousted from his office? Would it be held for a moment that any civil tribunal, not being a judicial tribunal or a court of impeachment, would have the right to pronounce him guilty of any crime against the laws of the United States and deprive him of his office? "An office is, in one sense, property; the emolument is a matter of value, and is a legal right. * * * "* * *This, Mr. President, is to all intents and purposes an ex post facto law. If I have rightly construed the language in which the seventh section is couched, it undertakes to create a crime and punish a man for the commission of it at a time before the statute itself [267] was enacted, certainly before this method of punishment is prescribed; and if I understand anything in reference to constitutional law, it is that you cannot impose a new punishment upon one who has been guilty even of a crime against the law, so as to make it retroactive in its effect and in its operation. "When we read section number 7 in connection with section number 8, however, the intent of the legislator, as expressed in these two sections, becomes much more apparent, it seems to me, to enact a bill of attainder, a bill of pains and penalties, which is expressly prohibited in the Constitution of the United States. It is very true that the eighth section of this bill does not expressly give to the five commissioners provided for by it the power to reject the vote of a voter because he has lived in polygamy, or in bigamy, or in any other prohibited or unlawful commerce with the other sex but it is the intent and purpose of the act that these five commissioners shall have the power to reject a man's vote from the ballot box who has been found by them to be in this condition of guilt. "Now, Mr. President, I think I can safely affirm, upon judicial decisions of the Supreme Court of the United States, that that feature of the statute is unconstitutional. It is not so perfectly apparent on the face of the text of the act as in the other proposition which is found in the seventh section, because the eighth section is very cautiously worded, and while it gives to the five commissioners power to reject a vote, it does not in express words say that they may do so for this cause. That is the substance of section 8, and that is the meaning of it; it is the whole purpose and intent of the appointment of commissioners, that they shall have power to enforce this law against a man by finding him guilty of polygamy or bigamy or unlawful cohabitation, and for that cause to deprive him of the right of suffrage, and to reject his vote from the ballot-box. * * * "* * *I do not take issue upon the question that the Congress of the United States have the power to impose additional disqualifications. I do, however, say that there is another feature of the law, another feature of [268] constitutional law, the just rights and benefits of which belong to every man who is a citizen of the United States, irrespective of what part of the country he may be found, that protects him against a conviction for a crime, no matter what the punishment may be, unless after conviction had according to due course of law, and by the decision of the judicial department of the government. You cannot place the citizens of the United States in any part of its domain where the laws of the United States obtain and where courts are organized for the purpose of enforcing those laws, and there deprive him of the rights which the Constitution guarantees to him -- the rights that the Constitution has affirmed in his behalf. Whenever he is accused of crime, whatever the punishment of it may be, he has a right to be tried according to the forms of law and by judicial tribunals, except only in the cases excepted in the Constitution, or trials by court martial. "This bill deprives a citizen in the Territory of Utah of that right; this bill enables five commissioners appointed by the President and confirmed by the Senate, without any trial or hearing at all, without information, without indictment, without summoning a witness, to institute an inquiry and to arrive at a conclusion that a person, a citizen of the United States in the Territory of Utah, has violated this law, and that in consequence of his violation of it he must be disfranchised as a punishment. I think it will not be denied that the taking from a man the right to vote in consequence of an act which is denounced in the statute as being criminal is a punishment. * * * "* * *It has been a right of an American citizen during all the colonial period, and it is a right in every State also, and so it is a right in every part of the territory of the United States over which the Federal Government has exclusive jurisdiction, that the citizen, when he is confronted with a crime and punishment as the result of his guilt, if it is to be affixed upon him, has a constitutional right to trial by due process of law and by judicial authority. This bill takes that right away. * * * [269] "* * *This bill pays no attention to this guarantee of the Constitution. These five commissioners have the right, as I interpret the proposed statute, and as I have no doubt it was intended to be interpreted, to assemble themselves together as a board of review, as a returning board, a board of canvassers to examine the ballot boxes in the Territory of Utah; and when they find, in their private judgment and upon such evidence as they may think proper to receive, without the presence of and without being confronted with the accused, without indictment or information, that a man is guilty of bigamy or polygamy, they will take his ballot from the box and destroy it, and thereby disfranchise him, depriving him of one of his rights of citizenship, and that too, not merely for the purpose of rejecting the vote of a man who, under the statute, might not have had the right to vote, but to punish him for the crime of bigamy by taking from him the elective franchise. * * * "* * *Mr. President, it is not only a transgression of constitutional law in its spirit, but it is a direct transgression of the very letter of the law. * * * "* * *Mr. President, I venture to say that there is no gentleman on this floor who has a more profound abhorrence of that Mormon hierarchy that exists in Utah and some of the neighboring Territories, and no one who feels greater anxiety for its being trodden down, than I do. No one has considered the necessity as more imminent than I do that we should take all proper and legitimate steps for the purpose of crushing out this bane of all civil society in those Territories, this growing evil, which it seems to me if tolerated much longer must overwhelm that western country, beautiful as it is, with the pall of destruction and despair. But sir, I am not willing to persecute a Mormon at the expense of the Constitution of the United States. I am not willing to go to the Indian tribes where polygamy is practiced and take up those men and inform them that they shall not have the right to life or liberty because they are polygamists; and we have just the same right to tell an Indian that he shall not live because he is a polygamist [270] as we have to tell a Mormon that he shall not vote because he is a polygamist, provided we make that the penalty of the crime and give the power to a legislative tribunal to declare his crime and punish it. We must be cautious in times like these how we employ our power. It is the power of a people who have a written constitution, but they should be careful when the circumstances arouse them to anger, as in that time we are apt to do something that may sap the foundations of our liberties. This is not the time for us to permit transgressions of the Constitution of the United States; it is a time when we should hold up the standard of the Constitution and ask all men to respect it. * * * "* * *Now we have the entire case under the Constitution. I submit to the honorable committee and to the Senate that this bill is amenable to two constitutional objections in the particulars I have named. First, it is an ex post facto law, punishing men for crimes heretofore committed, and to which the punishment now sought to be annexed was not annexed at the time of their commission. The next is that it is a bill of attainder, a bill of pains and penalties, whereby the legislative department of the Government usurps the functions of the judicial, and puts a man under condemnation without trial and without even the due observance of the forms of law. As the act stands on its face, and as the purposes of it are entirely apparent from its whole tenor, I think there could not be a more flagrant violation of the Constitution. * * * "* * *I know perfectly well that in antagonizing this bill of the committee on the judiciary I encounter great risk; and I looked this ground over very carefully before I ventured to take this line of action; but I have not been able to reconcile my conscience to the support of these two sections in the form in which they are presented by the bill." "SENATOR CALL, Florida. "Mr. President, the bill now under consideration by the Senate is in my judgment the most extraordinary bill that has ever been presented in the history of this country. Whether it is regarded in the whole or in its [271] details, it is a bill, I think, that will long stand as a monument of the invasion upon the Constitution, of the disregard of personal rights, of the violation of every essential principle contained in our form of Government and in our institutions. "The bill proposes to be a bill for the punishment of bigamy in the Territories of the United States, and in places where it has exclusive jurisdiction. It destroys one government and organizes another for the avowed purpose of giving efficiency to provisions for punishing this crime. It does not stop there; it constitutes tribunals which are partial, and in which it expressly and deliberately provides that the person charged with crime shall not have an impartial trial. It imposes a religious test upon the jurors which is in violation of the cardinal provision of the Constitution of the United States, that when a man is charged with crime he shall have a fair and an impartial trial. It imposes a religious test by which persons entertaining that opinion are excluded from the juries who are to try individuals charged with this crime. If there be anything sacred in the history of American jurisprudence and American liberty, it is that a person charged with crime shall have a fair and an impartial trial by a jury of his peers, and not by a packed jury selected of men known to be opposed to him and prejudiced against him, and a religious test imposed upon them for their qualification as jurors. "Mr. President, while the bill avows itself to be a bill for the punishment of bigamy, it is avowed in the argument here and is known in the current history of the country to be a bill in which the population of a particular Territory, by a large majority entertaining particular views and opinions, which they regard as religious, and others believe in practice are criminal, in which a whole population, 130,000 or more of people, declared by our form of government in its most essential principles to have the right of self-government are by the organization of a government against their wishes, sought to be deprived of all political power and subjected to trial by partial courts and by partial juries. That is the bill in its true purpose and true object, it actually [272] constitutes a court unfriendly to them, avowedly so, for their trial and conviction as a means of suppressing their religion; and that is justified in the argument and discussion here. It is a court carefully prepared to give a partial verdict, and composed of men selected because of their unfriendliness to that population of 130,000 people, be they criminals or not. They are citizens of the United States by express declaration of our Constitution, subject to our jurisdiction; they have a right to the equal protection of our laws. "That is not the character of American jurisprudence. That is not the Constitution of the United States. That is not the theory of government of gentlemen who claim manhood suffrage, the right of man to have free opinion, who claim that every man is a brother, and who have reconstructed one-half of this country with millions of white, intelligent, and civilized people, upon the theory that they should be deprived of the control of their States, because every man should be equal before the law, and as a man has a right to suffrage. * * * "* * *There is no place in the Constitution of the United States for arbitrary power. There is no logical proposition which can sustain it. * * * "* * *It is said that the clause that Congress may make `needful rules and regulations respecting the Territories of the United States' gives an unlimited power. What argument is that? What are `needful rules and regulations respecting the Territories of the United States' in the sense of the Constitution? Will any man say that the Constitution regards that as `needful' for the people of the Territories of the United States which the Constitution says is not needful but is hurtful and destructive to the people out of the Territories? Will any one say that the limitation of the grants of power in the Constitution are confined to the States of the country, when they are universal, and relate to the immunities and rights of the citizens everywhere? Senators are strangely unmindful of the first section of the fourteenth article of the Constitution, the words of which are: `All persons born or naturalized in the United States, and subject to the jurisdiction thereof, are [273] they reside. No State shall make or enforce any law which shall abridge the privileges or immunities,' etc. Here is a bill, and we are told that it is a proper bill. What does it do? Will the Senator from Vermont, who is its special champion, undertake upon this floor or elsewhere to say that he will vote for a law giving to the governor of the State of Vermont the power to designate five men who shall say to him and to every other man in Vermont, `you shall not be eligible to office because we choose without trial, without notice, without a jury, without evidence, to say that you have been guilty of a single impropriety in your relations with the other sex?' Will he undertake to say that the people of Vermont shall be disfranchised, and that a law would be competent in that State authorizing the governor to create an ex parte board to say that no man should vote, and no man should hold office in Vermont who in the opinion of those five men, be they democrats or Republicans, had been guilty of a single act of impropriety, without notice to the individual and without proof? Will he undertake to affirm here that the people of Vermont would regard a State government fastened upon them by the arbitrary exclusion from the franchise and from eligibility to office of three-fourths of her people by a board of five persons as a republican government? * * * "* * *The bill proposes to disfranchise and deny under specious and false pretenses the right of 130,000 people in Utah to create a government, but it creates one for them by five men; and it is a false assertion in the bill which asserts that these five men are intended to canvass and decide fairly the electoral qualifications of that people. It is intended to create a government by a minority over the large majority. It so avows itself. It is so justified by its author and friends. It is not a question whether Congress has power to repeal all laws in the Territories and intrust the executive, judicial, and legislative power to whom it pleases, whether one or many; all concede this; but whether it can violate the personal rights guaranteed in the Constitution either to punish polygamy or to establish a despotism for some other purpose. [274] "Mr. President, while I concur with every word of the able and unanswerable argument of the Senator from Georgia (Mr. Brown) upon the subject of a religious test, and with every word of the equally unanswerable demonstration of the Senator from Alabama (Mr. Morgan) and the Senator from Missouri (Mr. Vest) that this is unquestionably and by the decision of the courts a bill of attainder, I am willing to vote to withdraw all powers of Government from the people of this polygamous Territory and let that power be exercised by the Congress of the United States through a legislative council or otherwise, convicting under fair and just modes of proceeding people engaged in improper practices; but I am not willing to destroy the very safeguards which rest around every individual in the country, to deny the limitations of powers contained in the Constitution of the United States upon Congress, which are two-fold: First, as respects the grant, to be construed unquestionably in the light of the objects of Government, of its own mode of government by the people; and, second, in respect to the citizen and the immunities and rights which it guarantees to him. "With all this argument and discussion, here is the Constitution of the United States, and here is the fourteenth amendment which the honorable Senator from Vermont was largely instrumental in passing, which declares that every person subject to the jurisdiction of the United States is a citizen and entitled to the equal protection of the laws. What equal protection of the laws is it between those men in Utah when five men say that `We believe, without evidence, without trial, without notice, without hearing, that you have been guilty of an act of impropriety with a female, and we deny you the right to that franchise that eligibility to office which you now possess. We deny you the right to a trial by a jury of your peers. We require you to be tried by men who are unfriendly to you; and we believe that your religious faith is an enemy of the country and ought to be suppressed with fire and sword?' Your faith, says the Senator from Vermont, is a shame to Christianity and therefore must be destroyed by these [275] cruel methods. Mr. President, I have not so learned the precepts of our Christianity -- I have not so learned our Constitution. I have been taught that the Christian religion was one of peace and good will, and that `no religious test' for office in the Constitution forbids the exclusion of Jew or Gentile because of his belief. Mr. President, it is useless to attempt to govern and control this question in this way. The honorable Senator from Delaware (Mr. Bayard) (whose fidelity to the Constitution has been distinguished and for which I honor him, and I have no animadversions to make upon his arguments upon this bill) speaks of the Mormons as a theocratic government. Why? What right is there for that allegation here? What is the argument? Because the organization of the Mormon Church rests in religious matters, and in social, an absolute power in the head of the Church. Does not another church do that? Does not our Christian church in one of its leading bodies, which is not to be spoken of anywhere except with the profoundest veneration, the ecclesiastical body that witnessed the beginning of Christianity, that certainly contributed no small part to its early history and its struggles with paganism and maintained it all through the generations of the past, assert the absolute infallibility of the head of the church upon all religious and social matters, and, when it speaks ex cathedra, command the absolute obedience of its millions of votaries? "There is nothing theocratic in the government of the Mormon Church that is exhibited to the world. It does not claim to govern the Territory of Utah. It acknowledges the authority of the Government of the United States. You cannot assail it by declaring as a matter of opinion on the part of the American Congress that for a man to worship God according to his belief, as Mormons do, (however contrary to our opinions and our wishes,) is a theocracy to be suppressed with fire and sword. But if you will make war upon it, let it not be by striking down the liberties of your people and doing violence to your own holy faith; but assail it with the red right hand of war, with the sword to stab it out, and say to them: `Proclaim your heresies and conduct [276] your rites beyond the limits of this territory of the United States.' Sir, this is worse than open, flagrant war. This is asserting to the people that what our fathers, acting under the teachings of the Christian religion, fought for more than a hundred years to accomplish, shall be thrown away. This is an assertion by the Congress of the United States that there may be a trial by a packed and prejudiced court, by partial jurors, by a man's enemies, and not his friends; that a government shall be constructed in which the vast majority -- nine-tenths of the people -- in defiance of the principles which control our whole political system, a government of a minority shall be constructed through penal provisions and through verdicts of courts selected and organized to try and convict? "Mr. President, I would go to any constitutional extent necessary to suppress polygamy, and believe that the way is open and easy to suppress this evil. I think that the women of the country, having a right, as I believe they have; to every occupation and every employment consistent with their health and strength, and having a free and vigorous thought that is quite equal to that possessed by our own sex, when protected by the laws, will assert for themselves freedom and right without the use of unconstitutional and I think wicked processes for the accomplishment of public objects. "I give them the aid of the laws and the protection of the courts and juries fairly constituted. Enact your law declaring what shall be crime, and if necessary change your place of trial in conformity to established law wherever and whenever proof is made before your court that the state of public feeling is such that a fair trial cannot be had. Make the way to the writ of habeas corpus easy and sure; make provision for the support of those women who with their children desire to leave the polygamous relation. "If the situation is so grave as to require extraordinary methods, these would seem to be the proper ones. Protect individuals in their freedom and choice in leaving this state of polygamy; provide for their support, and, above all, educate them and their chil-[277]dren, and send among them ministers of the gospel. Why seek to build up local despotism in the name and under the false pretense of law to accomplish objects which are easily accomplished by lawful means? "For these reasons, Mr. President, I shall vote against this bill." "SENATOR BROWN, Georgia. "Mr. President: I am very well aware that there is a great popular clamor for the passage of this bill or some very rigorous and severe bill for the suppression of `Mormonism.' I do not wish my position to be misunderstood in reference to that institution. I am no advocate of polygamy. I deprecate and denounce it as the greatest possible social evil. I do not believe it should be practiced anywhere. I am ready to unite in imposing such penalties as we can constitutionally impose within the United States upon those who do practice it, because of its immorality. And yet I am obliged to admit, and we are all obliged to admit, that it is practiced and popular sentiment sustains it among three-fourths of the whole population of the globe. "England has had this same question to deal with. When she assumed the dominion of India she found polygamy there, and it has been there from time immemorial. They did not do what popular sentiment seeks to compel us now to do. The English people did not attempt to crush it out by law, but the British Parliament and the British courts recognized it in India on assuming control and recognize it today. Indeed they dare not do otherwise. They can enforce no law in India that proposes to exterminate polygamy. * * * "* * *The English Government has recognized polygamy in India by her courts and by her Parliament, and she recognizes it to-day. I say I deprecate the institution, and I am ready to do everything I can constitutionally and legally do to exterminate it where we have the power; but we cannot shut our eyes to the fact that it exists, as already stated, among the greater portion of the population of the whole globe. "Not only do the British Parliament and the British courts recognize it, but the missionaries of all Chris-[278]tian churches in India recognize it, and do not attempt to overthrow, it where the marriage has already been solemnized. * * * "* * *Again, it cannot be denied that polygamy was tolerated by the Old Testament, and many persons believe it is not prohibited by the New, except in cases a bishop, or a deacon, who it is said shall be the husband of one wife. Some reason subtly on that by saying that we should apply to it the Latin maxim, expressio unius est excluio alterius, and they say the fact that the expression that the deacon or the bishop shall be the husband of one wife only carries with it the implication that others may have more than one. I think this is a very far-fetched and strained construction; I do not agree with it, for the whole teachings of the New Testament, it seems to me, are very clear and positive that the husband shall have but one wife. I remember no instance where husband and wife are mentioned in the New Testament where anything is said about more than one wife, and while there is no positive inhibition, except in the instance mentioned of officers of the churches, it is very clearly to be inferred that polygamy was not intended from the fact that there is no instance of more than one wife mentioned as connected with any one man, or that any man is justified in having more than one. But there are those, I say, who entertain a different opinion on this subject, and they must have their opinion. I have no right to fly in their teeth about it. "But, Mr. President, there are those in the Mormon Territory who believe that there is a Divine revelation later than the New Testament which authorizes a member of the `Mormon' Church to have more wives than one. Thy (sic) believe in the revelation, as they term it, made by God himself to their prophet, Joseph Smith. I do not believe in it, but they religiously believe it. Many of them are as earnest and honest in their faith as I am in the Baptist faith, or as other Senators are in the Methodist or Presbyterian faith. I think they are greatly in error; but I have no more right, if they do not practice it, to disfranchise them on account of that belief than I have to disfranchise any Senator in this [279] Chamber or any man out of it who believes that the New Testament does not forbid polygamy. * * * "* * *I suppose there are some in every country connected with every faith who do not believe in all that their particular church or sect holds. I have been among the `Mormons,' however; I have seen something of their society; and I know the great prevailing opinion there is that God by a divine revelation made known to the prophet, Joseph Smith, that a man in the `Mormon' Church may have more than one wife, that he may practice polygamy. Only a small number of them do practice it, I admit; but it is almost, if not quite, the universal belief that they have the right to do it. * * * "* * *Mr. President, they are as unanimous on this question as any church or any people anywhere are on any question. There may be some dissenters; doubtless there are some. They maintain, in other words, the lawfulness of polygamy. Then, according to the definition given by Webster, they are polygamists; and then, according to this bill, they are every one disfranchised. It is a sweeping disfranchisement of almost the entire people of a Territory. And in order to carry out that disfranchisement we must resort here to a practice better known in the South than it has been in the North. Whenever it is necessary to make a Republican State out of a Democratic State, or a Republican State out of a Democratic Territory, the most convenient machinery for that purpose is a returning board, and it has worked admirably in the South. By fraud, perjury, forgery, and villainy, the returning board system cheated the people of these United States out of a legal election for President. It does not therefore specially commend itself to the American people. It stinks in the nostrils of honest men. "We propose now to deal with this question by constituting a returning board of five persons to be appointed by the President of the United States, with the advice and consent of the Senate, all of whom, says the bill, as brought forth by the committee on judiciary, shall not be members of the same political party. * * * "* * *The Senator from Vermont has produced a [280] book which defines a bigamist to be a man who has married a widow, and a polygamist a man who has had two or more wives at the same time. He himself repudiates the first definition; and the last does not embrace a man who now, has two wives. I am certainly content if the Senator is. And I am still willing to put Webster against Burrill as an authority on the definition of words, or the meaning of the English language. "No matter what Burrill may say, it will be very convenient for this Republican returning board, when they go to Utah, to take Webster in their hands and drive from the polls every voter who proposes to cast a ballot, if he is a member of the `Mormon' Church, on the ground that he is a polygamist. I would not like to leave it in the hands of such a board, with such an authority as Webster to sustain them, to determine whether a Democrat who believes in the lawfulness of polygamy, though he does not practice it, should be entitled to vote. It would be like leaving the lamb in the enclosure with the wolf. There would be no prospect of his vote being received. "But at the time I was interrupted by the honorable Senator from Vermont I had stated that I would proceed to show that this bill if passed, disfranchises `Mormons' from holding office on account of their religious opinions, in the teeth of the Constitution of the United States. I read from article 6, section 3, of the Constitution of the United States: "`But no religious test shall ever be required as a qualification to any office or public trust under the United States.' "It has been argued here that the Congress of the United States has absolute power over the District of Columbia; that we can give to the Territories and the District such government as we think proper. It is outside of my purpose to controvert that; it is not necessary that I should, but it cannot give to congress the right, in the teeth of the Constitution, to prescribe a religious test for a person living in the District or in the Territories that excludes him from holding office, I maintain that that is just what is done in this case. I [281] know it is said sometimes that the action of the `Mormons' in practicing polygamy is an immorality, that there is no religion in it, and that we do not interfere with the constitutional rights of a `Mormon' when we prescribe the test that he shall not hold office if he believes in the lawfulness of polygamy. What is a religious test? To ascertain that it is necessary to inquire what is religion? Webster defines it thus: "`1. The recognition of God as an object of worship, love and obedience; right feelings towards God rightly apprehended; piety. "`2. Any system of faith and worship; as the religion of the Turks, Hindoos, or Christians; true and false religion.' "That is the definition of Webster and I still think he is pretty good authority. I repeat it: "`Any system of faith and worship; as the religion of the Turks, of Hindoos, of Christians, true and false religion.' "That is Webster's definition of religion. Then, a religious test would be a test pertaining to religion as defined, or a law prescribing that a person should not hold office because he professed or practiced a particular religion, no matter whether we believe it to be a true or false religion. According to Webster, it would be a violation of the Constitution if you say that a man shall not hold office because he believes and practices the Turkish religion, or the Hindoo religion, (for he mentions both) or the Christian religion. * * * "* * *I do not deny the power of the State to inflict punishment for immorality. I am willing to vote for a law to punish persons, not for what they have done in the past, when there was no law prohibiting such acts, but for what they may do in the future that is criminal, in the Territory of Utah or any other Territory. I believe that bigamy, or the double-wife system, if I may so term it, is immoral; and I am therefore willing to inflict penalties, or to vote for a law that does inflict upon them those who are legally convicted of that offense committed after the passage of a law-prohibiting it. But I am not willing to put it in the hands of returning boards, [282] to drive from the polls in Utah every man who believes that he or any other man has a right to practise polygamy, if he does not practise it. I would only consent to punish him for his criminal conduct, not for his belief or his faith or his religious opinions." "SENATOR PENDLETON, Ohio. "Mr. President, I heard the President of the Senate say to a Senator who offered an amendment that it was not in order in the present stage of the bill, because there was already pending an amendment to an amendment. Observing the admonition of the Chair, I shall at the proper time move to amend the fifth line of the fourth section, at present the fifth section of the bill, by striking out the words `or has been,' before `living;' and also in the seventh line striking out the words `or has been,' before `guilty;' so as to read: "`That he is living in the practice of bigamy, polygamy, or unlawful cohabitation with more than one woman, or that he is guilty of an offense punishable by either of the foregoing sections, etc.' "I shall also move to amend by inserting after the word `woman' the words `or any woman with whom he is not married.' "In the first line of the seventh, now the eight section, I shall move to strike out the words `polygamist, bigamist, and insert the words `persons now, practicing polygamy or bigamy;' and after the word `woman,' in the second line, I shall move to insert `or any woman with whom he is not married.' * * * "* * *Now, what is the bill before us? It is a crimes act. The title defines it to be a bill to amend a clause of the crimes act. This whole title of the Revised Statutes of the United States, of which section 5352 is a part, is the crimes act of the United States. This bill provides an amendment to a clause of the crimes act, and the only amendment that I see in the first section of this bill is simply the introduction of the words `and any man who hereafter simultaneously or on the same day marries more than woman.' (sic) "I do not know whether it is found in the practice of this Territory that it is necessary to be so particular [283] as to the time when the act of the second marriage takes place. It may have been. It may be that they have held that the day was but an instant of time, and if the marriages took place on the same day it was not a subsequent or a prior marriage, and therefore it was necessary to introduce this provision of the bill. I do not know how, that is, and I therefore take no exception to it. At all events this is an addition to the crimes defined in section 5352 of the Revised Statutes, which is part of the crimes act of the United States. * * * "* * *Mr. President, your experience on judicial tribunals and in construing and observing law's is very great. Did you ever know, a jury law which went back to the whole course of a man's life and disqualified him from sitting upon a jury unless he would swear that he is not now, and never has been guilty of any of the acts defined as crimes in the laws? He may have been a bigamist; he may have been a polygamist; he may have abandoned all those beliefs; he may have abandoned all those practices; he may have, either by death or divorce or otherwise, been entirely freed from the obligation which the marital relations imposed upon him, and yet, according to this bill he is forever deprived of the right of sitting upon a jury in these cases. Where is the justice of that? Where is the propriety of it? You take away the locus poenitentioe; you deprive him of the right to abandon that which you define as a crime, and say that if he has abandoned what you have now for the first time defined to be a crime, or at least now, do define to be a crime, he shall not sit upon a jury. Do you do that in relation to any other man? A man goes into the penitentiary after conviction of crime, and in some States he is disqualified from sitting on a jury, but if he comes out upon a pardon he is competent to sit upon the jury; but he would not be competent under the provisions of a statute like this. The pardon, while it may wash away his sins so that he shall become as white as snow, cannot override a provision of the statute that prescribes that he shall not thereafter sit on a jury. "Now, sir, I do not think this extremely important; I am perfectly ready to say that, but I do think it shows [284] this animus and spirit with which the bill is pressed upon the Senate to-day, and in that I mean no reflection upon honorable Senators who sit upon the Judiciary Committee. I think it is the outgrowth of a spirit which is abroad in the land which means to stigmatize these people as criminals, as outlaws, as beyond the borders not only of civilization, out of the protection of the Constitution of the United States. "I am not to be misunderstood. I will coincide with any gentleman who endeavors to go the farthest, within proper limits, to crush out this crime of polygamy. I believe that the home is the fountain of the purest civilization; that it presents the safeguards by which society is to be secured; that the sweet charities of conjugal and parental and filial love are those which guide and guard our civilization. I will do what I can properly to relieve all our people from influences so deleterious as I believe these polygamous marriages to be. But, sir, I believe still more that the great guards of personal right, which the Constitution has provided, the great provisions giving to every man the enjoyment of life, liberty, and the pursuit of happiness; that he shall not be punished, except after indictment and trial by jury and conviction, after being confronted with witnesses; I believe these are more important to be preserved through all the ages and under all conditions than that we shall crush out in a day any evil practices prevailing in a neighborhood and community, however evil those practices may be. "But I fine here, Mr. President, in the eighteenth line of this section that among the causes of challenge shall be, that a man believes that another man is entitled `to have more than one living and undivorced wife,' or `to live in the practice of cohabiting with more than one woman;' that is to say, if being married to a woman according to our monogamous institutions, a man deserts her, abandons her and lives with a prostitute in daily cohabitation, he shall be a proper juryman to sit in cases of this kind; but if he believes and faithfully lives up to the doctrine of purity in his relations with the wives with whom he has been married, [285] he shall be utterly incompetent. You pay a premium upon vice which parades itself as vice throughout all the country, and you put a prohibition upon that which pretends to be virtue. * * * "* * *I understand very well, Mr. President, that this bill does not permit the doing of other things than that which it prescribes shall be done; but here you press this bill and you undertake to define the causes of challenge against jurors who are to sit in these particular cases; you prescribe just this, that the professedly immoral and licentious may sit on the jury, but the professedly virtuous may not. * * * "This does not pretend to be a general law defining the qualification of jurors who are to be called at all times and upon all cases, but it undertakes to define the qualifications of those who shall sit in these particular cases, and it includes the man who lives in open and corrupt and acknowledged vice as one of those whose competency to a seat upon a jury is maintained, and it excludes the man who does not. I propose an amendment that shall exclude both. I have no fault to find with the provision of the bill upon that subject, but I want an additional provision in it which shall also exclude the man who, having one wife, is living in open and notorious adultery with another woman. * * * "* * *The Senator from Georgia suggests to me that I shall ask the Senator from Vermont this question: Why, if you exclude a man who is prejudiced in favor of a crime you should not exclude a man notoriously prejudiced against it? * * * "* * *Let me call the attention of the Senator from Verment, (sic) who has charge of this bill, to the answer that he made to the Senator from Georgia when he quoted from Burrill's law dictionary, the definition of a polygamist or bigamist. The definition there is: `a man who has had' -- not who has, but who `has had -- two wives or more wives.' That is bigamy or polygamy. His law dictionary, cited by himself as authority approvingly, defines a polygamist as one who at any time in his life has had two wives living at the same time. I think this section is therefore not only liable to the [286] criticism that was made upon it by the Senator from Georgia, but it is liable to a further criticism which was originally made by the Senator from Missouri early this morning, that if a man had been once guilty of the crime of polygamy or bigamy he can thereafter never be entitled to sit upon a jury or hold office. If the Senator from Vermont will do me the favor to look at his own definition, the definition that he read with approval from Burrill's law dictionary, he will find that it does not relate to the present condition of the man, but does relate to his antecedent condition at any time of his life. It is therefore that I shall propose the amendment that I have suggested I would propose at the right time to this bill. "The Senator from Delaware and the Senator from Arkansas defend this bill because it is an attack on a theocratic government which has grown up in this Territory. I submit it does not attack the government. It attacks neither those who believe in or uphold the government. It attacks only the polygamists, when it is perfectly notorious that there are many Mormons who neither believe in the doctrine nor practice polygamy, but who most sedulously uphold the authority, the power, the divine inspiration of the Latter-day Saints Church. "Mr. President, I repeat that I am not to be misrepresented in this matter. I desire to crush out this great crime, I desire to produce all over the United States that condition of society which I believe is necessary to the enduring excellence and perfecting of our civilization. I believe in home, I believe in the family, I believe in the tender influences of wife and mother, and parent and children, and I do not believe that they can be found in polygamous households at all; but because I do not believe in these things I am not willing to vote for the provisions of a bill which, as I say with all modesty and with all respect, I do consider to be ill-judged and possibly I might say, ill-considered by so able a committee as has reported it." "SENATOR LAMAR, Mississippi. "Mr. President, I am not in any physical condition to address the Senate on this bill, and I shall not attempt [287] to do so. I was not able to attend the deliberations of the judiciary committee while this bill was undergoing discussion and preparation. I regret very much that I had not the benefit of consultation with my colleagues on that committee, nor have I had the benefit of the discussion which has taken place here. I would have stated to them what I now wish to state to the Senate, that this bill does not meet the approval of my judgment. I am not only opposed to the provisions which have already been discussed so ably by gentlemen, but to the policy of the legislation which the committee propose. "In my opinion, sir, it is a cruel measure, and will inflict unspeakable sufferings upon large masses, many of whom are the innocent victims of a system. I do not think that the bill has been sufficiently considered in view, of the importance of its provisions. "With this simple declaration I shall not detain the Senate longer." (Pamphlet) (Note: 31 Aug 1856, Brigham Young: "But polygamy they are unconstitutionally striving to prevent: when they will accomplish their object is not for me to say. * * *Brother Robbins, in his remarks, said that the Constitution of the United States forbids making an ex post facto law. * * *they wish the Constitution out of existence, and there is no question but that they will get rid of it as quickly as they can, and that would be by ex post facto law, which the Constitution of the United States strictly forbids." J. of D. 4:38-39) 16 Feb 1882: The Edmunds anti-polygamy bill was passed by the U.S. Senate. As soon as this became known in Utah, three petitions asking Congress to send a deputation to investigate affairs in the Territory, before undertaking any hostile legislation against the people, were prepared and received 75,000 signatures. They were treated with indifference. "Meantime the Saints in Utah were not inactive. They did not permit this storm-cloud to gather without remonstrance. In February the Territorial legislature passed [288] resolutions denying the charges made against the great majority of their constituents, and praying Congress to appoint a commission of honorable men to investigate the condition of affairs in Utah. "In addition to this, meetings in all parts of the Territory were held and remonstrances drawn up against the enactment of the measures pending before the national legislature. Memorials were formulated by the men, women and the youth of both sexes respectively. In all these memorials the false charges and base misrepresentations of their detractors were emphatically denied. In the memorial signed by the men, referring to plural marriage, it was said: "`Whatever of polygamy exists among the Mormons, rests solely upon their religious convictions. It is unsupported by any Territorial legislative enactments, and its practice already exposes them to the penalties of Congressional law. And it is better to leave it to the legitimate operations of that law, and the moral influences at work, than to attempt to extirpate it by radically oppressive or revolutionary measures. "On the same subject the women said: `And moreover, we your petitioners hereby testify that we are happy in our homes, and satisfied with our marriage relations and desire no change. * * * And we most solemnly aver before God and man that our marital relations are most sacred, that they are divine, enjoining obligations and ties that pertain to time and reach into eternity. Were it not for the sacred and religious character of plural marriage, we should never have entered upon the practice of a principle which is contrary to our early teachings, and in consequence of which our names are cast out as evil by the Christian world. "The following paragraph occurred in the memorial of the young men: `We deny that the religious institution of plural marriage, as practiced by our parents, and to which many of us owe our existence, debases, pollutes, or in any way degrades those who enter into it. On the contrary, we solemnly affirm, and challenge successful conradiction, (sic) that plural marriage is a sacred religious ordinance, and that its practice has given to [289] thousands, honorable names and peaceful homes where Christian precepts and virtuous practices have been uniformly inculcated, and the spirit of human liberty and religious freedom, fostered from the cradle to maturity.' "This in the young ladies': `We have been taught and conscientiously believe that plural marriage is as much a part of our religion as faith, repentance and baptism. * * * We solemnly and truthfully declare that neither we nor our mothers are held in bondage, but that we enjoy the greatest possible freedom, socially and religiously; that our homes are happy ones and we are neither low nor degraded; for the principles of purity, virtue, integrity and loyalty to the government of the United States, have been instilled into our minds and hearts since our earliest childhood.' "In each memorial the petitioners prayed that Congress would suspend further action on all bills relating to Utah, and send a commission of honorable, intelligent and unprejudiced men and women to enquire into and learn the true state of affairs in said Territory. The signers to the men's petition numbered 16,256; those to the women's, 19,108; young men's, 15,636; young ladies', 14,152; a total of 65,152." (Life of John Taylor; Roberts; pp. 357-358) 25 Feb 1882: After four hours' investigation, the U.S. Committee on elections decided that neither Cannon nor Campbell was entitled to a seat in Congress. 14 Mar 1882: The Edmunds anti-polygamy bill was passed by the United States House of Representatives. A few days later it was signed by President Chester A. Arthur, and thus became law. (See Appendix) 22 Mar 1882, The Edmunds Law: "The `Edmunds act' of 1882 is more comprehensive, yet more minute. It declares polygamy and unlawful cohabitation severally to be offenses, and defines what [290] shall constitute each; annexes to the one the same penalties enacted by the act of 1862, and to the other a fine not exceeding $300, or imprisonment not exceeding six months, or both, in the discretion of the court; and allows a joinder of counts for polygamy and unlawful cohabitation in the same information or indictment. (Secs. 1, 3, 4.) "Disqualifies any person from serving as a juror in any prosecution for polygamy or unlawful cohabitation, who is living or has lived in the practice of bigamy, polygamy, or of unlawful cohabitation with more than one woman, or who believes it right for a man to have more than one living and undivorced wife at the same time, or who believes it right to live in the practice of cohabitation with more than one woman, if such person shall be challenged as a juror for any such cause. (Sec. 5.) "Authorizes the President to grant absolute, conditional, or limited amnesty to offenders against either of the above-named acts. (Sec. 6. ) "Legitimates the issue of polygamous marriages solemnized according to the ceremonies of the Mormon sect, who were born before the 1st day of January, 1883. (Sec. 7.) "Disqualifies any polygamist or other person cohabiting with more than one woman from voting at any election, or for election or appointment to any office of trust, honor, or emolument. (Sec. 8.) (Report of the Utah Commission, Minority Report, 23 Sep 1881) 19 Apr 1882: Hon. Geo. Q. Cannon delivered a powerful speech in the U.S. House of Representatives, in vindication of the people of Utah. On this and the following day the Utah election case was argued in the U.S. House of Representatives, and Geo. Q. Cannon was denied his seat in Congress on account of polygamy. 16 Jun 1882: President Chester A. Arthur nominated Alex. Ramsey, of Minnesota, A. S. Paddock, of Nebraska, G. L. [291] Godfrey, of Iowa, A.B. Carlton, of Indiana, and James R. Pettigrew, of Arkansas, as members of the Utah Commission, provided for in the Edmunds Law. 29 Aug 1882: The Presidency of the Church issued an epistle to the Saints, advising all who could legally register and vote under the Edmunds law, to do so. 1 Sep 1882: "ORDER OF THE UTAH COMMISSION, ADOPTED FRIDAY, SEPTEMBER 1, 1882. "* * *The Commission, after due consideration, make the following order: "That any person, male or female, who, in violation of the Act of Congress, approved July 1st, 1862, (sec. 5352, Revised Statutes, United States), or who, in violation of section I of the Act of Congress, approved March 22d, 1882, entitled `An Act to amend Section 5352 of the Revised Statutes of the United States, in reference to bigamy, and for other purposes,' has entered into any of the relationships described in section 8 of said last named act, is not a legal voter, and cannot be registered. * * *" (Report of the Utah Commission) 16 Sep 1882 The following test oath was required of each prospective voter. It was originally drawn up by the Utah Commission, but was later adjudged unauthorized by the Edmunds Act, and so the Registrars were left to their own discretion as to its administration to the voters: "OATH "Required to be taken by voters under the rules adopted the Utah Commission. "Territory of Utah, "County of ............... "I being first duly sworn, (or affirmed) depose and say, that I am over twenty-one years of age, and have resided in the Territory of Utah for six months, and in the precinct of ............... [292] one month immediately preceding the date hereof, and (if a male) am a native born or naturalized (as the case may be) citizen of the United States, and a tax-payer in this Territory, (or if a female), I am native born, or naturalized, or the wife, widow, or daughter, (as the case may be) of a native born, naturalized citizen of the United States; and I do further solemnly swear (or affirm) that I am not a bigamist nor a polygamist; that I have not violated the laws of the United States prohibiting bigamy or polygamy; that I do not live or cohabit with more than one woman in the marriage relation, nor does any relation exist between me and any woman which has been entered into, or continued in violation of the said laws of the United States prohibiting bigamy or polygamy; (and if a woman) that I am not the wife of a polygamist, nor have I entered into any relation with any man in violation of the laws of the United States concerning polygamy and bigamy. "Subcribed (sic) and sworn to before me this ...... day of ......... A. D. 188 Registration Officer ........... Precinct" (Report of the Utah Commission, 1882) 8 Oct 1882, George Q. Cannon: "We assemble together in the capacity of a conference for the purpose of being taught concerning our duties as Latter-day Saints, as members of the Church of Christ, and it is of the utmost importance that when we thus meet, that we should have the presence and assistance of the Spirit of God, I should not dare this morning to arise with the intention of speaking to you if I did not hope that I should have the assistance of that spirit, I could not of myself tell that which is best adapted to you and to your circumstances. It requires the all-searching Spirit of our God to reveal unto us, his servants, those items of doctrine, of instruction, of counsel, and if need be, of reproof and warning, which will be of benefit to the Latter-day Saints who are assembled as we are to-day. "We are living in a momentous time. At no period [293] in the history of the children of God in this dispensation have events been of more importance than those which are now taking place in our midst and around about us. I have been exceedingly thankful for one thing. Amid the threats and menaces and all the attempts which have been made against us to curtail our liberties, to embarrass us, and if possible destroy our religion, one feeling has been uppermost in my mind, a feeling of thankfulness that the Lord our God in this manner is permitting us to see the fulfillment of the words he has spoken through his servant the Prophet Joseph Smith, and through others who have also been inspired of him. Among the earliest predictions that were made concerning this work by the servants of God, was one to this effect, that the time would come when we should not only be opposed by a small circle, a few, individuals confined to a neighborhood, but as the work should spread and increase, the opposition to it would be in proportion to its growth and its expansion, until it would not be the act of the mob, or the acts of mobs confined to counties or confined to States, but that the time would come that in a national capacity blows would be aimed at us by the nation of which we form a part. To-day, my brethren and sisters, these predictions are being fulfilled in our sight. Not one word that God has spoken concerning this work will fall to the ground unfulfilled, and the very enemies of this work, -- those who are most anxious to destroy it, and to prove the falsity of its claims are the very instruments in the providence of our God, used to fulfill his word and accomplish his designs. Do you think for one moment that Senator Edmunds in framing the bill called by his name, or in presenting it to the Senate for its action, had any idea in his mind that he was an instrument in fulfilling the predictions of God, through his servant Joseph? Have you any idea that the House of Representatives in passing that bill, after it had passed the Senate, supposed for one moment that they were helping to establish the claims of Joseph Smith as a prophet of the living God? Dr do you imagine that President Arthur, in selecting the five Commissioners to go to Utah Territory to act [294] in accordance with the provisions of this same law, supposed that he was helping in any manner to establish the claims of what is called `Mormonism' to divinity, or that the Commissioners themselves, in coming here, have once thought that they were playing a part in the great drama of the last days, that they in their sphere were helping, or are helping to establish the truth of this work, the downfall of which is sought to be accomplished? And yet these are the truths connected with this work; these are the facts. The man who framed that bill, the man who introduced it in the Senate, the judiciary committee who passed upon it, the Senate who adopted the report of its committee of judiciary and passed the bill, the House of Representatives who took the bill up and made it law, so far as their action was concerned, and the President of the United States who signed the Act and who appointed the Commissioners under it, and the Commissioners themselves who were thus appointed -- all these men in their official capacity have helped, though they thought they were doing the very opposite, to establish the truth of the predictions of the Prophet Joseph, and of President Young and of the Apostles who have been inspired of God from the commencement of this work until this time, and who have predicted that these events would most assuredly take place. "Thus we see that the wrath of man is made to praise God. The acts of men are converted to the glory of God, and fight as they may, contend as they may, resist this work as they may, this work, the foundation of which God has laid, they can do naught against it. On the contrary, everything they do contributes to its establishment; contributes to prove its divine authenticity, to show that there is an overruling power greater than that of man, even the power of the Most High God, and that he causes the nations of the earth and the powers of the earth to praise him, to add to his glory and to the accomplishment of his purposes. "Before leaving this subject, there is one thing worthy of remark -- I have been exceedingly struck with it. The man who introduced the law, of 1862 was a native [295] and representative from the State of Vermont. The man who introduced the bill of March 23d, 1882, was a Senator from the State of Vermont -- Senator Edmunds. The President who signed that bill was from the State of Vermont. We had another bill passed June 23d, 1874, known as the Poland law, special legislation for Utah Territory. The framer of that bill, its champion, the man who did more than any other single man towards pushing it through the House of Representatives, and having it become law, was a Representative from the State of Vermont. The champions of the Edmunds law in the House of Representatives, some of them were from the State of Vermont, notably Mr. Haskell, Representative from Kansas, a Vermonter by birth. It is a remarkable thing that Vermonters should be the chief instruments in framing, urging and securing the passage of legislation against us. On the other hand the man who, in the name of God, was the chief instrument in laying the foundation of this great work in these last days, the Prophet Joseph Smith, was a native of the State of Vermont, and Hyrum Smith, his brother, whose blood mingled with the Prophet's at Carthage jail, was also a native of Vermont, Brigham Young, Heber C. Kimball, Erastus Snow, the Snow, family, Albert Carrington, the Farrs, the Calls, the Hatches, and numbers of the leading families in this church were born in that State. How remarkable it is, is it not, that we should have received so many blessings through men born in the Green Mountain State, and that our chief enemies, apparently stirred up by the adversary to destroy the work which their fellow-citizens, men born upon the same soil, were the means, in the hands of God, of establishing -- that they, Vermonters also, should be stirred up to seek for its destruction. "We may expect from this time forward the same warfare; no cessation, no letting up, so far as the hatred of the wicked is concerned. A part only of the predictions of the Prophet have been fulfilled concerning this latter-day work. We have been told from the beginning that opposition to this, the work of God, should not be confined to one nation, but that it should extend [296] to other nations, and that they who array themselves against us, as others have done in the past, will continue to do so until the whole earth shall be warned and its inhabitants be left without excuse, and the kingdom of God be established in power and in great glory upon the earth. "A great many of our brethren and sisters have thought, and may still think, that we are likely to see very hard times, as the result of the attacks now being made upon us. The hearts of some may almost fail them in looking forward to the future, anticipating that there will be such intense hatred and such active exertions made against us that it will be very difficult for us to sustain ourselves. No doubt we shall have all we can endure. No doubt the Lord will require us to pass through and endure ordeals that will test our faith to the uttermost, and it will seem at times as though we were about to be overwhelmed. The powers of darkness will gather around us and everything will look so threatening, so black and so impenetrable, that except to those who look at these things with the eye of faith, it will seem almost impossible for us to escape. There will be, doubtless, many such hours and many such times in our history in the future as there have been in the past. But what of that? As the trial may be, so will be the strength to endure it. There is a wise desire of the Lord our God in permitting these tests to our faith, to see whether in the midst of gloomy and threatening surroundings we shall falter, shall shrink and become timid and be overcome, or whether in the midst of this gloom, in the midst of these forbidding appearances, our faith will still be strong in our God, and in the promises, the precious promises, which He has made to us. Now, we may calculate upon this just as sure as he has spoken. "There is this that is most extraordinary connected with us as a people. God in the beginning made a promise to us, which has been oft repeated, that notwithstanding all our enemies should do against us, we should have peace, peace should reign in our hearts and in our habitations, peace should be in our land and brood over [297] us as a people. This is one of the great promises God made to us in the beginning. Read the closing verses of the 45th section of the Doctrine and Covenants and see what God has said concerning Zion, and the promises that are therein embodied respecting us as a people; that when other nations should be at war -- when neighbor should rise against neighbor, when every man that will not take his sword against his neighbor must needs flee to Zion for safety, in Zion there should be peace. Now, as I have said, it is one of the most extraordinary features connected with this work of our God, that when it seemed as though the whole power of the nation was combining from every part of the land, execrations loading the air against the `Mormons' of Utah Territory, petitions coming up by thousands, popular prejudice appealing to popular prejudice and entreating the use of bayonets, of cannon and musketry to destroy us, and when it seemed as though Congress was in such a mood that it was ready to pass any law or to frame any enactment to accomplish those ends; that in the midst of all this unreasoning excitement, in Utah Territory, in the breasts of Latter-day Saints wherever they dwelt in these mountain fastnesses or scattered abroad among the nations of the earth, there was a spirit of unfailing peace, a spirit of quietude, a spirit of serenity, a spirit of calm and undismayed resignation, awaiting quietly and patiently the good providence of our God, knowing that in and of themselves they were helpless to defend themselves against these attacks, but having unshaken confidence in the promises which God had made to his people. O most wonderful! Most wonderful exhibition of calmness! Most wonderful exhibition of consistent faith! Most wonderful exhibition of fortitude, of courage, and of unfailing trust in the almighty power of that God whose existence so many in the world deny. A rare example to the nations of the earth of the willingness of a people to put their trust in their God, even to the very uttermost. Now, my brethren and sisters, if there is any great peculiarity connected with us as a people that is noticeable it is this: You can notice it in yourselves; you can notice it in your brethren and sisters; you can [298] notice it in your children; Presidents of Stakes can notice it; the Bishop can notice it; the Bishops' Councilors are witnesses of it; the entire body of Priesthood must see the exhibition of these qualities among the people to this wonderful extent. God be praised for it, I feel to praise Him from the bottom of my heart that He has poured out upon His people this spirit of peace. We have laid down in peace, we have slept in peace, we have risen in peace, we have gone out in peace, we have come in in peace, we have prayed in our families in peace, we have gone forth to our labors in peace, we have returned therefrom in peace, we have met together in our assemblies in peace. The peace of heaven, the peace of Almighty God, has descended upon this people, and it has rested upon them in the congregations, in their social associations. God has given unto us this precious blessing. It is beyond price. How thankful we ought to be, that amidst all these murderous threats that have been made against us, He has given unto us this feeling which has deprived us of all fear. Such a spectacle is unexampled in the history of the earth and of its inhabitants, -- that is in our day. Look where you will, travel where you will, mingle with people where you may, you behold nothing like this; and thus, God is bearing witness to the inhabitants of the earth that he is able to fulfill his promises, to protect his people, and to pour out upon them that precious and heavenly gift that is beyond all price, and they dwell in it and they enjoy it -- their wives and their children enjoy it; and there is no fear in the hearts of any faithful man, or woman or child within the confines of our land or in any of the adjacent territories where our people dwell. Why, if we had no other blessing than this, it would be worth all the world to us. But we have, in addition to that, other blessings. God is teaching us many lessons. He is teaching us to put our trust in him. He is teaching us that `sufficient for the day is the evil thereof.' Why should we borrow, trouble for to-morrow, as long as we enjoy to-day, as long as we have peace to-day, so long as we have the presence of the Holy Ghost today, let the morrow, take thought for the things of it-[299]self. Let us enjoy this day in peace. Let us lay down this night in peace, putting our trust in God for the morrow. If we thus live day by day -- for it is written that the just shall live by faith -- if we thus live day by day, I tell you in the name of the Lord Jesus Christ, there is no power upon the earth or in hell that can disturb the peace, the quietude, the prosperity and success of this people or interrupt the progress of this great and glorious work of our God. I dare prophesy that in the name of Jesus Christ, for I know that it will be justified, every word of it. God has stretched forth his hand to accomplish a work, and that work will roll forth. Men may die, men may be slain, men may fall on the right hand and on the left, but the column will still press forward, it will still march onward gathering in from every land and from every nation the honest, the meek, the lowly, and those who love righteousness and who desire to serve our God. I can truthfully say I do not believe that there ever was a time when threats were made against us, when greater peace and less fear rested down upon the servants of God than at the present time. I look at our President -- I always did watch the captain of the ship with peculiar interest, when on the ocean surrounded by icebergs, or when in the midst of great storms, as I have been a few times, I watched his eye and his demeanor, and I fancied, and I think very correctly, that I could form a good idea of our peril by watching him. I have been in storms when everybody on board, excepting the Elders, expected to go down. I did the same thing when a boy, watching the Prophet Joseph, the few opportunities that I had of doing so. I did the same with President Young when he lived. In times of threatening danger and of anxiety I noticed the spirit that moved upon him as well as its operations upon myself. I do the same to-day with President Taylor: I have watched his bearing and have listened to his words; and I have taken notice of his spirit, as I have also of the brethren associated with him: `I have witnessed but one spirit, and felt but one feeling, and have had but one thought impressed upon me by their demeanor; and this spirit and the impression it makes corresponds [300] exactly with my own. I feel that I am in accord with him and with them, and while this is the case I feel that there is no real danger for Zion; that God our heavenly Father, is still watching over us, and is permitting us to pass through these trials for an express purpose. As I have already said, the predictions of the holy Prophets could not be fulfilled unless these things did occur. And why should we shrink from them? Why should we feel sorry about them? Why should we wish it otherwise? I can truthfully say, that I never saw a single moment from the time that I left here to go to Washington until I returned that I felt the least discouraged, or anything approaching a feeling of despair or gloom, or anything of the kind connected with the work of God; although, as you know, I was afflicted and bowed down in sorrow, because of domestic affliction; but aside from that (and even that did not discourage me) at no moment when in the midst of the worst contest I ever engaged in, did I have a feeling of discouragement or gloom. I knew very well that all that was taking place was in accordance with the plan of our God, with His purposes and His designs. These things must be, in order to accomplish the work of God, in order that every man may be judged according to his works, and in order that this nation, as a nation, may be held to a strict accountability for its acts, or the acts of its representatives. I have nothing, therefore, to regret. about this. My feelings I have expressed in this stand since my return; they were expressed by the brethren that spoke upon these subjects. "Referring to the acts of the Commissioners, I am exceedingly thankful for everything that has been done. I have never desired to see us as a people reduced to the degraded level of wicked men and wicked women; no, not for one moment. What, my sisters who have entered into holy covenants, in sacred places, who have in their priestly garments been administered to by the Priests of the Most High God in the holiest sanctuaries that are upon the earth, for them to be placed upon the same level with common prostitutes! My soul revolts at the thought. And my brethren who have in like manner gone into holy places and taken upon them sacred cove-[301]nants, in the name of the Most High God, and have had the honest ordinances that God ever revealed to man, administered unto them by that authority which He has given -- for them to be reduced to the level of adulterers and whoremongers! God forbid that such should be the case. From the very moment that I read that oath (the oath prescribed by the Commissioners) I thanked God in my heart for it. I would not have it otherwise. I would not have the rules changed in the least degree, unless, of course, our brethren who represent the political interests of the people could by applying, have them changed: but I did not believe they could accomplish this, and I am thankful, therefore, that the rules were not changed, because they draw a sharp line of distinction between the Latter-day Saints and the wicked. It sustains the claim that we have made all the day long, that it is our religion that is assailed; that it is the solemnization of the holy marriage ordinances that the blow is aimed at, and not the illicit commerce of the sexes. And I am glad too that every man and every woman that ever were open to the charge of having engaged at any time in plural marriage are in the same condition; that the rule has been so rigidly made and so sweeping in its character, as to include all who have lived in plural marriage. It is an honorable distinction to belong to a class whose only offence is that they married women, or married men, instead of living together in violation of God's law. If there are any who think they did not act honorably in thus living, let them ask forgiveness. If they have done something they are ashamed of they can sue for amnesty. While those who have done nothing that they are ashamed of, or that the whole world should not know of, are relieved from the unenviable task of seeking forgiveness. "God is ordering this matter just right; and if we should fail in any point, he will make it up, He will supplement it by his overruling power and wisdom. He is watching our affairs. He knows exactly our circumstances; and he know's exactly how much we can bear; and when we have to pass through deep waters he will be near us; when we have to pass through the fire, he [302] will be on our right and on our left hand. He will no forsake us in our hour of distress and tribulation, but he will be nearer to us then, if possible, than at any other time in our lives. Therefore, of all people upon the face of the earth, we have the greatest cause to rejoice because of these things. "I was very much struck with some remarks -- I did not hear all of his discourse, having been called out to attend to some business that could not be postponed -- by Brother Lorenzo Snow; they struck me with a great deal of force. I refer to his allusion to the three Hebrew children and the glory that followed their submission to the will of God, and their resistance to the decree of the pagan, the heathen king. I believe that glory will be added to the name of our God by our fortitude and our endurance, and by our maintaining the right. No great principles, like those to which we are wedded; no great work like that in which we are engaged, can be established in the earth, in the present condition of mankind at least, without great sacrifice on the part of those connected with it. We need not expect anything else than this. The Lord, through the Prophet Joseph Smith, in early revelations, told to the church: You are laying the foundation of a great work; how great you know not. And the same words are just as applicable to us today, notwithstanding the growth of the work up to the present time. We with the light we now possess even, cannot conceive of its greatness. It has not entered into our hearts, neither are we capable of conceiving of it. But we are laying its foundation, nevertheless; and God has chosen us for this work. He has inspired us, and he has blessed us thus far in our endeavor to carry it out, and he will continue to do so to the end; and victory and glory will be the result of our faith and our diligence in keeping his commandments. "There is one thing that I wish to refer to; it is a delicate subject, still I feel to touch upon it. The idea was suggested to me a short time ago, while in conversation with one or two of the brethren who were speaking about the influence that is now being brought against the Church, how fortunate it was that there were some [303] who had not obeyed the law of God in regard to plural marriage. There was, as I thought, a spirit of self-gratulation among some who have not obeyed that law, because they could now act as they appeared to think, in some sort, as saviors to the people. I hope there never will enter the minds of the Latter-day Saints, a feeling of that kind, or division of feeling upon this point. I believe there are very excellent, very worthy, very true and very faithful Latter-day Saints of both sexes who have not entered into the practice of plural marriage; and it is not for me to cast reflections upon any of my brethren or sisters about not having obeyed that principle, unless there has been positive disobedience. It is not for me to judge the circumstances, the feelings and the motives, and the hearts of men and women, my brethren and sisters in the Church. God will do this; that is his province. But, on the other hand, I hope there never will be a feeling grow-up in the midst of the Latter-day Saints to congratulate themselves because of their reluctance, or their refusal, to obey the command of God, and to think that they have done more wisely in refraining from obeying that command, and that their position is a better one because of their lack of obedience; or, because circumstances have been such that they have not obeyed or been required to obey that law. I hope, I say, that no such feeling will ever be known among us -- to judge each other and to comment upon each other, and to indulge in self-gratulation because of anything of this kind. "The Lord has said: `Again I say unto you, if ye observe to do whatsoever I command you I, the Lord, will turn away all wrath and indignation from you, and the gates of hell shall not prevail against you.' "Now, I want to say for myself personally, if I had not obeyed that command of God, concerning plural marriage, I believe that I would have been damned. That is my position; but I do not judge any other man. I am so organized that I could have lived, if necessary, and God had commanded it, as a Catholic priest is supposed to live, without knowing woman. I believe that with God's help I could have done that all the days of my life, [304] if it had been necessary for my salvation; but, on the contrary, when I had taken one wife, after I had returned from one of my missions, a spirit rested upon me that I could not resist; I felt that I should be damned if I refused or neglected to obey that law of God. It was not prompted by any improper feeling; it was not prompted by a feeling of lust, or a desire for women; but it was an overpowering anxiety to obey the commandments of God. Since I have passed through the ordeals I have, connected with this principle, I can see the wisdom of it, and acknowledge the hand of God in it. For if I had taken wives without being thus prompted and impressed, there might have been times in my experience when I would have questioned myself and said: Perhaps you were too hasty in embracing this principle. But under the circumstances I could not do that. I have never known the time that I could do that. I knew that God had commanded me, whether He had other men or not; and I did obey it because of this overpowering command, believing, as I have said, that I should be damned if I did not. Whatever may be my fate in regard to this principle -- I have been deprived of my seat in Congress because of it; and whatever be my fate hereafter, I have no reflections against myself to indulge in concerning my action in the matter. I have done that which I conscientiously believe to be the will of God; and I believe the majority of my brethren and sisters have done the same, have obeyed the principle in the same way. Do I believe that God will bear those out who have thus embraced that principle; do I believe that He will sustain them? I know that He will sustain those who have obeyed it; I know that He will sustain this people. The Prophet Joseph Smith said, and so taught, when he first communicated this principle, that there had come a time in the history of God's people, when if they did not obey that law, all progress would cease, that the kingdom could go no further. And He commanded the servants of God, His associates, the Apostles, to obey it, under penalty of losing the Spirit of God, under penalty of their ceasing to progress in the work of our God. Now, there was on the one hand condemnation; on the [305] other hand, the fear of the world, the prejudices of the world, the punishment which the world would inflict upon those who should disobey the laws already enacted against such practices. What could they do? We are to-day precisely in the same position that other servants of God have been in, who have been required by men's laws to do things which their conscience and all their reason, and the good spirit within them revolted against. That is our position to-day. Whatever men's laws may be we cannot deny the truth of God, the revelations of God. I cannot do it, I would be damned and go to hell if I were to do it. There is no alternative for me but to suffer all the penalties that man may inflict upon me; and I cannot evade them only as God shall preserve me. Whatever man may do, I must be, I hope to be, true to myself, and to my convictions, and to my God. I must endure all things; I cannot evade them. And there are hundreds in the same position, hundreds of men, hundreds of women. And is there any law of man, is there any penalty that man can inflict that compares with the penalty that God will inflict upon those that will disobey His commandments? I must trust my God; I must rely upon His protecting arm; I must throw myself under His protecting care, or I must perish. There is no other course for me; that is the only alternative before me. To be untrue to my God, to be untrue to the revelations of my God; to be untrue to the convictions of my nature; to be untrue to the women -- wives -- whom I have covenanted for time and all eternity to love, to revere and to protect, and to my children, children borne to me by those women -- to be untrue to these, or to endure all the consequences that man may inflict upon me for disobeying laws which are framed against my religion. I am willing to trust to my God. He has never deserted me in the deepest trouble and distress, in the midst of the most fiery ordeals, He has been at my right hand and on my left, as he has been at yours. He has been around about us, and I am still willing to trust Him. He has never failed -- His word and promise have always been sure and reliable. [306] "Now, my brethren and sisters, you who have not entered into this covenant, do not imagine, do not let the adversary instill into your hearts that you are now saviors to the Latter-day Saints. Do not do it. Let me warn you against it; it is a dangerous thought. You will find it delusive, for it is not true. If God saves this people, as I firmly believe he will, it will be through those men and through those women whom men have placed under a ban; whom men have said shall have no power because of the laws that are enacted against them. I tell you, the salvation that will come to this people, will be through the faithfulness of the men of God and the women of God who, in the face of an opposing world, contrary to their traditions, to their education, to their pre-conceived notions and to the popular prejudices of the day -- who have in the midst of all this stepped forward in the vanguard and obeyed the command of God, and have dared to endure all the consequences, and been willing to endure all the penalties. Mark it, it is true. I believe that which I now say to you as firmly as though an angel of God had spoken it; and you will see it fulfilled, every word of it. Let not the fears of the world, let not the threats of men extinguish the love of God, extinguish the faith of God in your hearts and make you tremble concerning these things. Let no such feeling as this take possession of you. I do not want to be defiant; I never had that feeling; but if I cannot obey, I must suffer. That is the position I have taken. If I cannot obey the law of man, I must suffer the consequences: I prefer to do so rather than suffer the consequences of disobeying the commands of God. It is better for me to do this than to do the other. I do not wish to defy man; I say, if you wish to enforce the law, that is your business. "Now, brethren and sisters, let us go from this Conference in calmness, pursuing our various occupations, and endeavoring to profit by the teachings that we have had in the past. If this people could only have carried into effect the teachings they have had from the servants of God from the beginning, how, different would our position be today! Elders have worn themselves out. Pres-[307]idents, Apostles, and Prophets have worn themselves out and have gone to their graves, laboring with this people, and teaching them words of life and salvation, words that it would have been to their eternal interest to have listened to and to have obeyed. We are like the man who, moved with pity, took the frozen snake and put it into his bosom to restore its life, and in a little while, after the warmth of his bosom revived the frozen reptile, it stung him and killed him. We have nourished in our bosom the viper that is doing us more injury to-day than anything else. If we had listened to counsel, if we had obeyed the commandments of God; if we had been united, if we had not looked so much to our temporal advantage, or that which we thought to be our temporal advantage, how, different would our position be to-day! But this people are like children; the servants of God entreat them and talk to them, but how, quickly they forget! They imagine that the counsels they receive are prompted by some spirit that is not exactly the Spirit of God. But we will find that we have to come to it. I believe that God will throw us in circumstances that will compel us to come to the position that He has designed we shall occupy, however reluctant we may be about it. I tell you there is more to be dreaded, there is more to be feared -- and you may attach what importance you like to my words, but I know they are true -- there is more to be feared to-day in our midst from the growth of wealth in a few hands, in a single class, than there is from all the legislation that can be enacted against us by the Congress of the United States, more to be dreaded by us as a people. That condition is upon us, the growth of wealth in the hands of a few individuals, threatening us with greater danger to-day, than anything that can be done by outsiders; more than the Commissioners can do, more than the registrars can do, more than the judges of election can do, or all that can be done by the Congress of the United States. I know that this is true. God does not design to have a people of this kind. He does not design that there shall be classes among us, one class lifted up above another, one class separated from the rest of [308] the people, with diverse interests; interests that are not strictly in accord with those of the masses of the people. Because when this is the case, there is a lack of union. Men are more disposed to compromise principle who have great monied interests at stake. In fact, it is a characteristic of human nature that, as a class, this class is a compromising class; their temptation is to yield principle, to yield ground; and it cannot be helped from the very nature of things, because of their circumstances. I can see it in myself; I do not preach something to you that I do not preach to myself. I have to guard against it, and my brethren have to do so. It does not belong to any one man or class of men, it belongs to human nature this feeling of which I speak. God designs in the organization of his kingdom on the earth to prevent this. If it is not prevented, then the Zion of God is not established. Is any one injured by its prevention? No. The time must come when the talent of men of business shall be used for the benefit of this whole people, just as the talent of President Taylor, just as the talent of President Joseph F. Smith and that of President Wilford Woodruff, and that of the Twelve Apostles, and that of the leading Elders of this Church; as their talent is used for the benefit of Zion, so must the talent of men who are gifted with business capacity be used in like manner -- not for individual benefit alone, not for individual aggrandizement alone, but for the benefit of the whole people, to uplift the masses, to rescue them from their poverty. That is one of the objects in establishing Zion, and anything short of that, as I have said, is not Zion, it is not the Zion that the Prophets have foreseen, it is not that which God has promised. We may as well, therefore, every one of us, shape our thoughts to this end and endeavor to keep it in view, for I tell you God will not permit anything very different to this for any length of time. He will scourge us, and drive us if necessary. He will tear us up by the roots; and as sure as God lives it will be so, if we cannot come to it without violent means of this kind, He will have a people that will do these things, and He will bring us into a position to do it, and any one [309] who thinks differently deludes himself or herself; it is not so written in the book; it is not the design of God. I would feel very sorry if I thought it would do so. I suppose I am as selfish as other men. I would like to benefit my own family. I have to war against this feeling as all have. I do not know that I am any worse than any other people, but I know this feeling has to be warred against. The tendency of human nature is to look after one's own dear self, to look after one's own family, to use one's talent for one's own and their benefit, without bestowing any benefit upon the people of God. Yet I know it is not a right feeling. "God bless you, my brethren and sisters, and fill you with the Holy Ghost, and inspire those who speak to us by the power of God, in the name of Jesus Christ, Amen." (J. of D. 23:271-282) 13 Oct 1882, Revelation to John Taylor "Thus saith the Lord to the Twelve, and to the Priesthood and people of my Church. "Let my servants George Teasdale and Heber J. Grant be appointed to fill the vacancies in the Twelve, that you may be fully organized and prepared for the labors devolving upon you, for you have a great work to perform, and then proceed to fill up the presiding quorum of Seventies, and assist in organizing that body of my Priesthood who are your co-laborers in the ministry. You may appoint Seymour B. Young to fill up the vacancy in the presiding quorum of Seventies, if he will conform to my law; for it is not meet that men who will not abide my law shall preside over my Priesthood; and then proceed forthwith and call to your aid any assistance that you may require from among the Seventies to assist you in your labors in introducing and maintaining the Gospel among the Lamanites throughout the land. And then let High Priests be selected, under the direction of the First Presidency, to preside over the various organizations that shall exist among this people; that those who receive the Gospel may be taught in the doctrines of my Church and in the ordinances and laws thereof, and also in the things pertaining to my [310] Zion and my Kingdom, saith the Lord, that they may be one with you in my Church and Kingdom. "Let the Presidency of my Church be one in all things; and let the Twelve also be one in all things: and let them all be one with me as I am one with the Father. And let the High Priests organize themselves, and purify themselves, and prepare themselves for this labor, and for all other labors that they maybe called upon to fulfill. "And let the Presidents of Stakes also purify themselves, and the priesthood and people of the stakes over which they preside, and organize the priesthood in their various Stakes according to my law, in all the various departments thereof, in the High Councils, in the Elders' Quorums, and in the Bishops and their councils, and in the Quorums of Priests, Teachers, and Deacons, that every Quorum may be fully organized according to the order of my Church; and, then let them inquire into the standing and fellowship of all that hold my Holy Priesthood in their several Stakes; and if they find those that are unworthy let them remove them, except they repent; for my Priesthood whom I have called and whom I have sustained and honored, shall honor me and obey my laws, and the laws of my Holy Priesthood, or they shall not be considered worthy to hold my Priesthood, saith the Lord. "And let my Priesthood humble themselves before me, and seek not their own will but my will; for if my Priesthood, whom I have chosen and called, and endowed with the spirit and gifts of their several callings, and with the powers thereof, do not acknowledge me I will not acknowledge them, saith the Lord; for I will be honored and obeyed by my Priesthood. "And then, I call upon my Priesthood and upon all of my people, to repent of all their sins and shortcomings, of their covetousness and pride and self-will, and of all their iniquities wherein they sin against me; and to seek with all humility to fulfill my law, as my Priesthood, my Saints, and my people; and I call upon the heads of families to put their houses in order according to the law of God, and attend to the various duties and respon-[311]sibilities associated therewith, and to purify themselves before me, and to purge out iniquity from their households. "And I will bless and be with you, saith the Lord, and ye shall gather together in your holy places wherein ye assemble to call upon me, and ye shall ask for such things as are right, and I will hear your prayers and my spirit and power shall be with you and my blessings shall rest upon you, upon your families, your dwellings and your households, upon your flocks and herds and fields, your orchards and vineyards, and upon all that pertains to you; and you shall be my people and I will be your God; and your enemies shall not have power nor dominion over you; for my words shall go forth, and my work shall be accomplished, and my Zion shall be established, and my rule and my power and my dominion shall prevail among my people, and all nations shall yet acknowledge me. Even so, Amen." (Life of John Taylor; B. H. Roberts, pp. 249-251) "On the 13th of October the First Presidency and the Twelve met to receive the revelation of God to President Taylor, in which the duties of the Priesthood and of the Saints were set forth. In that same revelation appears the call of President George Teasdale of the Juab Stake, and President Heber J. Grant of the Tooele Stake to the vacancies in the Quorum of the Twelve. Elder Seymour B. Young was called to fill the vacancy in the First Council of Seventies and requested to keep the whole law of God as a preparation for his new calling and labors. "Concerning the Patriarchal Order of Marriage, President Taylor said: `If we do not embrace that principle soon, the keys will be turned against us. If we do not keep the same law that our Heavenly Father has kept, we cannot go with Him. A man obeying a lower law is not qualified to preside over those who keep a higher law.' In harmony with the remarks of President Taylor Elder Woodruff observed: `The reason why the Church and Kingdom of God cannot advance without the Patriarchal Order of Marriage is that it belongs to this [312] dispensation just as baptism for the dead does, or any law or ordinance that belongs to a dispensation. Without it the Church cannot progress. The leading men of Israel who are presiding over stakes will have to obey the law of Abraham, or they will have to resign.'" (Life of Wilford Woodruff; Matthew Cowley, p. 542) 17 Nov 1882, Report of the Utah Commission: "* * *The anomalous condition of this country and its people, together with the inherent difficulty of adjusting the local laws to the act of Congress, are such that they imposed on us great care and deliberation, lest, on the one hand, we should go beyond the limits of the law, or, on the other hand, fall short of a vigorous and effective discharge of our duties. * * * "* * *We concluded that it was the intention of Congress to leave it largely to the discretion of the Commission to determine the means of discriminating between the legal and illegal voters. This we endeavored to do in part by the prescribed oath, which sets forth the various qualifications of a legal voter, e. g., those in regard to age, residence, citizenship or naturalization, and freedom from the disqualifications imposed by act of Congress. "In our former report we adverted to the law, of this Territory conferring on women the right of suffrage. This law was enacted by the Territorial Legislature some twelve years ago. Of course it is competent for Congress to repeal or annul this law. Without expressing any opinion on the question of women suffrage in general, we are satisfied that, owing to the peculiar state of affairs in Utah, this law is an obstruction to the speedy solution of the `vexed question.' * * * "We have been engaged in the discharge of our trust, only a few months, not long enough to fully test the operation of the law as to its ultimate results. But, so far, it has been a decided success in excluding polygamists from the exercise of suffrage; and we are of the opinion that the steady and continued enforcement of the law will place polygamy in a condition of gradual extinction, and that the domination that is complained [313] of by non-Mormons in Utah and elsewhere, will, at no distant day, be much ameliorated. "In accepting the trust committed to us, it was not expected by the Commission, and, we suppose, not anticipated by Congress nor the Executive Department of the Government, that the desired results would be accomplished at once nor in the brief space of a few months; but there is reason to believe that the operation of this law and other influences are setting strongly in the direction of reform, and that the hitherto dominant faction will be supplanted by `Young Utah' in the conduct of public affairs. * * * "* * *The legislation of Congress, as we understand it, is not enacted against the religion of any portion of the people of this Territory. The law under which we are acting is directed against the crime of polygamy, for the extirpation of which this Commission will freely use all the powers delegated to us, and will from time to time suggest to the Government such supplemental legislation as may aid in suppressing this reproach to the civilization of this age and country. "We trust that this object will be accomplished without resorting to measures destructive to local self government, punishing the whole people, the innocent as well as the guilty, with political ostracism. At all events we are unwilling to advise such a course until the act of Congress under which we are acting shall be more fully tested. Besides, a proper respect for the legislative branch of the government would restrain us from impeaching the wisdom of their enactment at the very threshold of the work committed to us, and long before the time expressed in the act of Congress. "If, however, the next session of the legislative assembly, elected under the act of Congress, shall fail to respond to the will of the nation, Congress should have no hesitation in using extraordinary measures to comple (sic) the people of this Territory to obey the law's of the land. * * *" (Report of the Utah Commission, 17 Nov 1882) [314] 19 Jan 1883, John Taylor: "Mrs. Malinda J. MerrillSalt Lake City, Utah Fremont, Piute Co., Utah.January 19, 1883. "Dear Sister: "In regard to the question which you have proposed pertaining to plurality of wives you say: `According to my understanding of the revelation, I thought it was sealing, but some say it is plurality.' Permit me to say that it is both, you will find that the revelation is on The Eternity of the Marriage Covenant, including Plurality of Wives, and the first paragraph reads: `Verily thus saith the Lord, unto you my Servant Joseph, that inasmuch as you have inquired of my hand, to know and understand wherein I the Lord justified my Servants, Abraham, Isaac and Jacob; as also my servants Moses, David and Solomon, as touching the principle and doctrine of their having many wives and concubines.' The question that was asked was evidently in relation to those people, and especially in relation to the plurality of wives. In the 4th verse it is said: `For behold, I reveal unto you a new, and 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 hand shall abide the law which was appointed for that blessing, and the conditions thereof as were instituted from before the foundation of the world, and as pertaining to the new, and everlasting covenant, it was instituted for the fulness of my glory, and he that receive the fullness thereof, must and shall abide my law, or he shall be damned, saith the Lord God.' "You ask: `If a man and woman go to the House of the Lord and get their Endowments and are sealed for time and all eternity, and they two live together quietly and peaceably and teach their children the principles of life and salvation, and bring them up in the fear of the Lord, will they gain an exaltation in the Celestial Kingdom with a continuation of their seed or not? I have been sealed to my husband, and my patriarchal blessing says: "I shall raise children in the Millenium," and I [315] would like to live so as to gain that blessing. I hear men say that one cannot gain an exaltation and a continuation of their seed in the eternal world unless they take more wives than one, and I am anxious to understand it.' In fulfilling this, you have entered so far into the everlasting covenant, which is so far into the everlasting covenant, which is so far acceptable before the Lord, but in regard to the Law, it is further said, verse 32: `Go ye, therefore, and do the works of Abraham.' The question is: What is the Law? The 34th verse says: `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.' In the 37th verse it is said: `Abraham received concubines, and they bore him children, and it was accounted unto him for righteousness, because they were given unto him, and he abode my law; as Isaac also, and Jacob did none other things than that which they were commanded.' `David also received many wives and concubines, as also Solomon and Moses my servants; 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.' 38th verse. "You seem desirous to take part of the Law and reject the other part, but it is plainly stated as above quoted, that they were `to do the works of Abraham, and that if ye enter not into my Law, ye cannot receive the promise of my Father which was made unto Abraham.' It is further said: `God commanded Abraham and Sarah gave Hagar to Abraham to wife, and that the reason why she did it was because it was the Law.' It is evident therefore from the whole of the above that other wives were included in this Law as well as the one. You further inquire: `What is the difference in a man having dead wives sealed to him than living women, so that he has one living wife; will they gain as great an exaltation if they have dead women sealed to them as they would if they had living women sealed to them?' This Law pertains more particularly to the living, and on this [316] point I refer you to verse 52 wherein it is said: `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,' and in the 64th verse: `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 this law of my Priesthood, as pertaining to these things, then shall she believe and administer unto him, or she shall be destroyed, said 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.' `This is the Law of Sarah, who administered unto Abraham according to the Law, when I commanded Abraham to take Hagar to wife.' You seem to be desirous of having dead women sealed to your husband instead of living ones, where as the law pertaining to these matters does not put things in that shape. We read that the Lord commanded and Sarah gave Hagar to Abraham to wife, and it is for wives as well as husbands to perform their part in relation to these matters as explicitly stated in verse 64 wherein it is said: `If 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.' Circumstances do not always place it in the power of man to enter into this Covenant and these matters are left with the Lord to adjust, but no man or woman has authority to point out any other way than that which the Lord has appointed. "Respectfully your Brother in the Gospel. Signed: John Taylor." (Letter taken from a private collection, also a copy is on file at Brigham Young University.) 14 Apr 1883, Revelation given to John Taylor: "A Revelation given through President John Taylor, at Salt Lake City, Utah Territory, on Saturday, April 14, 1883, in answer to the question: `Show, unto us Thy will, O Lord, concerning the organization of the Seventies.' [317] "What ye have written is my will, and is acceptable unto me: and furthermore, "Thus saith the Lord unto the First Presidency, unto the Twelve, unto the Seventies and unto all my holy Priesthood, let not your hearts be troubled, neither be ye concerned about the management and organization of my Church and Priesthood and the accomplishment of my work. Fear me and observe my laws and I will reveal unto you, from time to time, through the channels that I have appointed, everything that shall be necessary for the future development and perfection of my Church, for the adjustment and rolling forth of my kingdom, and for the building up and the establishment of my Zion. For ye are my Priesthood and I am your God. Even so. Amen." (D&C 138, German Ed., 1903; see also Messages of the First Presidency 2:352-354) 7 Jun 1883: Dr. J.B. Carrinton, a non-Mormon, arrested for bigamy, was discharged by Commissioner Gilchrist, at Salt Lake City, notwithstanding the proof of his guilt. 13 Jun 1883: "ORDER OF THE UTAH COMMISSION, ADOPTED JUNE 13, 1883. "William Jennings having appeared before the Commission on Monday, June 11th, 18830 and made the following statement: "`I decided not to register last year, but appeared before the Deputy Registrar of the Third Salt Lake City Precinct, on Saturday, June 9th, 1883, and took the oath prescribed by Rule 2 of the rules defining the duties of the Registration Officers, and was duly registered. Subsequently I received notice from the Deputy Registrar that my name had been stricken from the list of voters of said precinct by the direction of Thomas C. Bailey, Registration Officer of Salt Lake County. I entered into a polygamous relation prior to July 1st, 1862, and continued in that relation until about the year 1871, at which date my first wife died, and I have since lived and cohabited with but one wife. I, therefore, [318] claim that I have not entered into any marriage relation in violation of law, and that I am entitled to have my name appear on the list of registered voters of said precinct, and ask that the action of the Registration Officer for said county be reversed, and my name restored to the list of voters of said precinct. "After due consideration by the Commission it is ordered `that said William Jennings is within the meaning of section 8 of the Act of Congress of March 22d, 1882, disqualified as a voter, and is, therefore, not entitled to register or vote.'" (U. S. G. P. O.) Jun-Jul 1883, Wilford Woodruff: "Soon after this we find him at a conference in Nephi. As plural marriage was then attacked from all sides, it received special attention from the leaders of the Church who maintained the importance as well as the divinity of the institution. In his discourse at Nephi he quoted himself as having made the following remarks, `The law of the Patriarchal Order of marriage belongs to this dispensation, and after it was revealed to the Prophet Joseph, he was commanded to receive it. If he and the people had rejected it, the Church and Kingdom of God would have advanced no further and God would have taken it from them and given it to another people. It has been said that the Patriarchal Order of marriage has caused more sorrow to the daughters of Eve than any other principle ever revealed from Heaven to men, but this is not true. No divine principle brings trouble to those who faithfully obey it. If they who are in it have troubles it is not the fault of the principle but because of weakness and of the false traditions which surround them. The Lord never gave a law, to the children of men which will give to them exaltation and glory except through the observance of that law. The Lord's people who abide that law are entitled to His protection by the oath and covenant which He has made with them. From the day that the apostles and elders published that law, to the world with the determination to maintain it, the Lord has fought their battles.'" (Life of Wilford Woodruff, 546-547) [319] 20 Jul 1883, Wilford Woodruff: "We have an anxiety to honor God and keep His commandments, and to honor our country and the Constitution of our Government. That Constitution we believe was given by revelation, and whatever laws are passed agreeable to it we desire to honor. It guarantees to all men the right to enjoy their religion, to worship God according to the dictates of their conscience. "`But,' says one, `I would like to know, how many wives you have. That is a matter you have not said anything about.' Well, now, I will tell you a little anecdote in connection with Sidney Rigdon. The circumstance took place a great many years ago, in Kirtland. A young Elder just come in met President Rigdon on the street one day in the vicinity of the Temple. Said the young man: `President Rigdon, will you please tell me the meaning of the horns of the beast John saw?' President Rigdon, drawing himself up, looked at the young man, and replied: `My dear brother, there is a great deal between you and the beast that John saw, and walked away. Well, I sometimes think it is so with this generation. There is a great deal between the people of this generation and the plurality of wives. There are a great many principles that God has revealed in these last days that it is necessary for us to understand before we come to that principle. But as I have brought the subject up I will say a few words upon it. The Lord has revealed to us that no kingdom, no king, no prince, no president, no ordinance of marriage, no ordinance performed by any man from the days of father Adam, will have any power or force after death, except those ordinances are performed by men holding the Eternal Priesthood. Is there a king, is there a prince, is there a queen, -- will either when they pass the other side of the veil, find a throne there? Would the Czar of Russia, who was assassinated by the hands of the ungodly not long ago, when he went into the Spirit world find a throne there? No. Why? Because the kingdom of the Czar of Russia belonged to time. When he went into the Spirit world that was the end of his kingdom and power. His kingdom had not been sealed upon his head [320] by any man having the power and authority of the Eternal Priesthood. So in regard to all kingdoms and thrones. You may take Her Majesty Queen Victoria -- who has reigned a long time, and who is perhaps as good a sovereign as has reigned since the days of William the Conqueror. When she passes behind the veil she will find her kingdom at an end, because it was not sealed upon her head for time and eternity by any man having the authority of the Holy Priesthood. So I will say to our friends here -- the strangers within our gates -- that any man that marries a wife by any other authority than the authority of the Holy Priesthood is simply married for time, `or until death do you part.' When you go into the Spirit world you have no claim on your wife and children. The ordinance of having them sealed to you by one having the authority of the Holy Priesthood must be attended to in this world. Father Abraham obeyed the law of the patriarchal order of marriage. His wives were sealed to him for time and all eternity, and so were the wives of all the Patriarchs and Prophets that obeyed that law. "I desire to testify as an individual and as a Latterday Saint that I know that God has revealed this law, unto this people. I know that if we had not obeyed that law we should have been damned; the judgments of God would have rested upon us; the kingdom of God would have stopped right where we were when God revealed that law unto us. Why have we obeyed it? I obeyed it because I want my wife or wives with me after death; I want my wives and children with me in the morning of the resurrection; I want my wives and children organized in the family organization, that I may dwell with them and they with me, throughout all eternity, as well as with Father Abraham and other men who honored and obeyed that law. This is the position we occupy. We have obeyed the law because God has commanded us, and I bear record of its truth; and so far as I am concerned, if I can have my wives and children with me in the morning of the resurrection, so that I can dwell with them and with those Patriarchs and Prophets who obeyed that law, it will amply repay me [321] for the trials and tribulations I may have had to pass through in the course of my life here upon the earth. Many men suppose that we have obeyed that law to gratify the lusts of the flesh. Bless your soul, if that had been our object, we might have followed the example of the people of the Christian world -- committed whoredom and adultery -- without bringing upon ourselves the cares, pains, and penalties that we have to bear by obeying this law. But let me tell you that the Latter-day Saints look upon adultery as one of the greatest crimes any man can commit in this world. It is next to murder. No, this people have not obeyed that law because of a desire to gratify the lusts of the flesh; they have observed it in obedience to the command of God, and because it will have power and effect after death. "I pray God to pour out His Holy Spirit upon us, that our ears may be open to hear and our hearts to understand the things of the kingdom of God, which is my prayer in the name of Jesus Christ. Amen." (J. of D. 24:243-244) 19 Aug 1883, George Q. Cannon: "Our enemies have felt serenely confident that the measures they had adopted against us would result in the overthrow of this system called `Mormonism.' In a conversation which I had with Senator Edmunds, of about two hours duration, we went over this whole subject -- I arguing from my standpoint and he from his -- and he seemed to be very confident that the bill which he had introduced, which afterwards became law, would be effective in accomplishing the desired end. It was, as he told me, to be one of a series of measures looking to the final overthrow of our system. It was supposed by him and by others that if they could succeed in having a law enacted which would disfranchise men who were living in plural marriage, and exclude them from office, the effect would be such as to make them so unpopular that they would lose their influence and be degraded in the eyes of the most of the `Mormon' people. It was anticipated that there were a great many `Mormons' who were secretly opposed to the domina-[322]tion of the polygamists, as they were called, and who would breathe more freely if their power should be taken away from them, and who would vote, as they would say, more independently, and probably unite with the apostates and the gentiles, and by that means overthrow, the existing rule in the Territory. Now, I am satisfied beyond any doubt that it was anticipated that by the combination of these elements -- the disaffected `Mormons,' the apostates and the gentiles -- the supremacy of this country -- that is, of Utah particularly, and of course the influence would extend into your Territory -- that by the combination of these elements the supremacy of the Territory would be wrested from the control of those who had had it in their hands, and that `Mormonism' would be dealt a deadly blow, and the beginning of the great work of destroying this organization would be effected. Now, you can imagine how great the disappointment has been at the results. It was plain to me -- and I guess it was to most of our brethren who reflected upon this subject -- that the measure would be ineffectual. I took the liberty of telling the advocates of the Edmunds Bill so, but they did not believe what I said. They felt that they understood it better than I did, and to-day, the men who were the most in favor -- that is, in Salt Lake City -- of the enactment of the Edmunds law, are the men who are the most dissatisfied with the results which have been achieved by its passage; illustrating most perfectly the oft repeated statement on our part, that our enemies can do nothing against the work of God, but that every thing they do will contribute to its advancement and success. We have said this repeatedly. The experience of 53 years has proved to us that this is the universal result of measures concocted for the destruction or overthrow of this work. God has stated it, and has made promises concerning it, and this incident is but another illustration of the perfect truth of the promises of God concerning His work. Instead of being to-day in bondage, we are as free as we ever have been. Instead of our enemies having control of our country, we still retain control of it. Now, what new measures will be adopted remains [323] to be seen. Our enemies are tireless in their efforts. They will not give up this contest, they will not vacate the field, they will not consent to our living in peace, but they will continue their efforts, they will continue their attacks upon us. There is this advantage, however, that we always have -- we have always had it in the past, we shall have it doubtless in the future -- that the lies that are told concerning us are believed by our enemies, and accepting these as true, they frame their measures against us upon that basis; and that being the fact they always fail, because they do not have a true conception of the actual condition of affairs. Hence, if there were no other cause, that of itself is sufficient to foil them in their expectations. They are deceived concerning us by the many falsehoods that are told; but, as I say, they accept these as true and frame their measures upon these misconceptions and the result is always disappointment, and it always will be." (J. of D. 24:252-253) 2 Sep 1883, George Q. Cannon: "There is a class of people who have been disfranchised because they have chosen to obey the word of God; they have been excluded from the polls, excluded from office, and another class of Latter-day Saints are now in possession of the offices. Shall those who have not obeyed the law of God as perfectly as their brethren and sisters -- shall they look down upon those who have obeyed that law and say: `You have been put out of office; we have chosen the better part; we have done that which has resulted in the most good; and if it had not been that we were reluctant to obey that law, this Territory to-day would not be in the hands of the Latter-day Saints?' Shall that be the expression of feeling on the part of those who have been, for various reasons, prevented from obeying the fullness of the law of God? Woe! to this people if that were to be the feeling. I bear my testimony this day that God has commanded us, His servants, to obey His law, and I would not, for all this world, for all its honors, and for everything that is within the power of man to bestow -- I would not [324] be in any other condition than the one I am in, so far as that law is concerned. I dare not risk my salvation outside of obedience to that law. There may be men who will get into the celestial kingdom who have not obeyed that law -- God will be their judge -- but I dare not put myself in that position; I dare not risk my eternal salvation and exaltation on any such contingency as that. The law has been revealed. The moment the revelation was published and it came to my knowledge, it became a command to me -- though I was not mentioned personally -- and I accepted it as such. I have obeyed it as such, believing in my heart that God will save and exalt all those who perfectly carry it out. It is the hatred of that principle among others, that creates excitement. Yet, by that principle, God has designed to accomplish His purposes on the earth, and to redeem His people from the evils which afflict mankind at the present day. The other agencies that are at work among men to-day, are complete failures. What has all Christendom done towards stopping or arresting the progress of prostitution? All the preachers combined have no more effect upon it than the whistling of the wind. It increases and spreads. And who shall deliver mankind from that sin and dreadful train of evils ? There is nothing can do so but the power of God, the commandments of God, and the revelations of God. God has revealed the law by which it shall be accomplished, and we have seen the effects of it to a certain extent. We see a generation growing up here, young men and young women, who are the admiration of all who behold them -- fine physical specimens of manhood and womanhood -- pleasant faces and lovely countenances and forms -- showing that the blessings of God have evidently rested upon the parents. I thought of Brother Smoot's case. I remarked but for plurality, he would to-day have been without a child of his own. But see what a number of children he has, and what beautiful children they are. It is so everywhere throughout these mountains. The blessing of God has rested down upon His servants. Their houses are filled with beautiful children. The blessing of God has attended the men who have obeyed [325] His law, and the women also. They have had their trials; but these have had the effect of purifying them. They have gained strength and power with God, and with man also, and the day will come when they will be honored men and honored women on the face of the earth. That day will come. It may be distant yet for a little while, but it will come most assuredly. "I pray God my Heavenly Father, to fill you with the Holy Ghost, that you may be enlightened thereby, and that you may be led to see and comprehend the greatness of the work in which we are engaged, and the character of those influences we have to contend with. There are unseen influences on both sides. There are unseen and invisible agencies that God our Heavenly Father has brought to bear upon, this work to aid us, and there are on the other side those unseen agencies of evil. We can tell them by their fruits and by the results of their actions upon the children of men. Let us remember that it is not that which is before us alone that we have to contend with, but that there are powers behind those that we see in the flesh, and those powers are determined to destroy this work. It is a contest between Satan and God, and there can be no doubt as to the result; and if we cling to the truth we shall take part in all the glorious triumphs of this work, which I pray for in the name of Jesus. Amen." (J. of D. 25:2-3) 30 Oct 1883, Report of the Utah Commission: "The theory of the act of March 22, 1882, appears to be this: that a discrimination between those Mormons who practice polygamy and those who do not, placing a stigma upon the former, and depriving them of suffrage as well as the right to hold office, while, on the other hand, an inducement is held out to the latter class that by abstaining from the polygamic relation they will enjoy all the political rights of American citizens, would, in time, have the effect of inducing great numbers of the Mormon people to refrain from plural marriage. While such considerations are not likely to have much weight upon the elderly men, who already have a plurality of wives and several families of children, they [326] must have great weight with the young men of the Territory, many of whom are ambitious and aspiring, and would not like, voluntarily, to embrace political ostracism. Before passing from this topic, we deem it proper to observe that no person well informed in regard to Utah affairs could reasonably have expected, at the passage of the act, that there would be an immediate change in the political situation, nor that it would have an immediate effect in destroying the practice of polygamy; but the act must necessarily have a strong influence in that direction. The very existence of the law disfranchising polygamists must tend to destroy their influence, whenever it is understood that this is to be a permanent discrimination. Those Mormons who have the ballot will after a time be conscious of a power which they will be unwilling to use forever at the bidding of those who have it not. The fact also that it will be necessary to the preservation of the political influence of the `People's party' (as the Mormons style themselves) to have a large body of their members who are not polygamists, must tend, in time, to weaken the practice of polygamy; for, every married Mormon who takes but one plural wife loses three votes for his party, his own and those of his two wives (woman suffrage being established by law in Utah). Another consideration, already adverted to, the influence upon the young men and the rising generation, is entitled to great weight. Seeing all the offices of honor, trust, and profit such as Delegate to Congress, members of the legislative assembly, probate judges, clerks of the county courts, sheriffs, and others, many of them quite lucrative, held by monogamists, while polygamists are wholly excluded, the aspiring young men of the Territory would present an anomaly in human nature if they should fail to be strongly influenced against going into a relation which thus subjects them to political ostracism, and fixes on them the stigma of moral turpitude." (Report of the Utah Commission, 30 Oct 1883) 1884: The prosecutions under the Edmunds law were com-[327]menced. 13 Jan 1884, George Teasdale: "* * *We should sanctify ourselves before the Lord, and live holy and pure lives. We are living in the last days. We have no time to trifle. We are in the midst of the judgments of Almighty God. He has declared that desolation should cover the earth, and that He would waste the inhabitants away who would not listen to His voice. How, can the Latter-day Saints escape if they neglect so great a salvation? We are called upon to be ministers of righteousness. We are building temples. We have no right in those temples unless we can go in as saviors upon Mount Zion. We never can be upon Mount Zion unless we save ourselves from this untoward generation. We must practice the principles of righteousness. We must give up our follies, our light speeches, our loud laughter and our inhuman feeling with regard to our children -- placing them in a position where they are under the dominion of Belial, and under that influence that would wean them from the principles of righteousness. We must repent of our sins. We must listen to the voice of God through His servants. We must sanctify ourselves before Him or we cannot assist Him in the establishment of His righteousness upon the earth. You know this as well as I do. What right have I to require of anybody what I will not do myself. What right have I to expect of anybody what I do not do myself? No, we must save ourselves. We must make our calling and election sure. Who is afraid to die but the sinner? Who is afraid of death but those who have sinned and who dread to meet the consequence of those sins behind the veil? But those who love the principles of righteousness and who practice them know that they have passed from death unto life. They know that they are redeemed through the precious blood of the Redeemer. When they pass into the spirit world it is not in blindness. They know that they are going into the presence of the Lamb, and the Church of the First Born. They know that they belong to that Church, and they also know whether they have kept their garments [328] clean or not. Have we any occasion to fear the people? Have we any occasion to fear nations? Do we fear when we go forth in their midst, traveling one or two at a time in the midst of our enemies with threatenings on every hand? Do we fear under those circumstances? No; and if we can trust ourselves in the hands of God, under those conditions, I think we can trust Him to-day. And as far as I am concerned as an individual, not one principle that God has revealed from the heavens do I dare to go back on -- not one principle. I believe in the fullness of the everlasting Gospel. I believe in plural marriage as a part of the Gospel, just as much as I believe in baptism by immersion for the remission of sins. The same Being who taught me baptism for the remission of sins, taught me plural marriage, and its necessity and glory. Can I afford to give up a single principle? I can not. If I had to give up one principle I would have to give up my religion. If I gave up the first principle of the revelations of the Lord, I would prove before my brethren, before the angels, before God the Eternal Father, that I was unworthy the exaltation that He has promised me. I do not know how you feel; but I do not fear the face of man as I fear the face of God. I fear lest when I go behind the veil and have to meet my progenitors, that I should meet them as a traitor, as a man who had not the backbone to stand by the principles of righteousness for fear of my life; or for fear of some calamity that might come upon me. How, would they look upon me? How we would be condemned if we dared suggest such a thing as to say that we would give up the first principle of eternal truth! I bear my solemn testimony that plural marriage is as true as any principle that has been revealed from the heavens. I bear my testimony that it is a necessity, and that the Church of Christ in its fullness never existed without it. Where you have the eternity of marriage you are bound to have plural marriage; bound to; and it is one of the marks of the Church of Jesus Christ in its sealing ordinances. `Whatever you bind on earth is bound in heaven.' We know how sensitive the Prophet Joseph was to introduce this principle. He knew the feeling that was against it. [329] It had been taught from the days of heathen Rome down to the present time that a man should have but one wife, which has resulted in the prostitution of many of the fair daughters of Eve as mistresses. Here we have too much respect for unborn spirits to have them come into the world branded as bastards, illegitimate, in shame, without knowing their fathers. The children we have are legitimate. They are our own. We honor them and our wives. Our children are given unto us of God, for our wives are given to us of God. We never should have thought of practicing this principle if God had not revealed it from the heavens and commanded it, and we must stand by it and by every principle that He has revealed. It is more than I dare, to go back on that principle or any other principle; and I have besought the Lord with all my heart that He would give me strength according to my day that I might never fail in my integrity, but that I might stand firm as the pillars of heaven to the truths that He has revealed for the redemption of the human family. I understand my own weaknesses; I understand my own insufficiency; but my trust is in the living and true God. And I have a testimony that for over thirty years He has sustained me through some very crooked and tight places by His Almighty power. He has stood by me, been my friend; and so far my testimony and my love for the principles of righteousness are as deep and earnest as my first love, and more so; for I have witnessed His loving kindness in the sealing powers and bonds of the everlasting covenant; I have been privileged to see the magnificent manner in which He has provided for His children, in placing them in a position that they may become like unto Him -- eternal, without end of years. "That God may give us grace to stand true and faithful to our covenants, and endure to the end, is my prayer in the name of Jesus Christ, Amen." (J. of D. 25:20-22) 29 Apr 1884, Utah Commission: "* * *Prior to the time when this Board took charge of the conduct of registrations and elections in Utah, [330] in August, 1882, nearly all the principal offices in the Territory were held by polygamists. The legislative assembly of 1882 (consisting of thirty-six members) were all in polygamy with the exception of two or three. Other offices, such as Delegate to Congress, and Territorial, county, and municipal offices, were filled by polygamists in about the same proportion. The doctrine of `rotation in office' was almost unknown in Utah, and many of the polygamists had been kept in the same offices from youth to old age. All this is changed under this act. Since this Commission entered upon its duties there have been elected in the Territory 1,351 officers, not one of whom is a polygamist. In this number are included 390 municipal officers. We have estimated the number of voters (male and female) who have been disfranchised by reason of polygamy at 12,000, and there is not now a polygamist in office in Utah. So much as to the execution of the law. * * * "* * *That the leading polygamists among the Mormons feel the effects of the Edmunds act, as a heavy blow against their dominating influence, has been proved to our satisfaction in many ways. Among others, their newspaper diatribes and pulpit harangues against the law, and their exhortations to the (non-polygamous) Mormons to stand by their (polygamic) leaders and elders. In these discourses the leading men of the Mormon church still advocate the doctrine of polygamy, as an essential part of their creed, as openly and vehemently as at any former period. * * * "* * *Among the orthodox Mormons of Utah polygamy is a part of their religious faith, and while but a small percentage of the whole adult Mormon population have actually entered into the polygamic relation, yet all the faithful believe in it as a divine revelation. * * *1 "* * *Whether the actual practice of polygamy is on the decrease or not, is a disputed question. Since our last report we have made additional investigation, and we are of the opinion that in the more rural districts, chiefly in the southern part of the Territory, there has not been much decrease, while in Salt Lake County and other counties where there are considerable cities and [331] towns there has been a decided decrease. * * * "* * *Many of the non-Mormons (or Gentiles) are doing a prosperous business in banking, mining, and mercantile pursuits. Candor requires us also to say that personal security and property rights appear to be as inviolate in Utah as in any of the States or Territories. However, business men of small capital, among the Gentiles, complain of dull times by reason of the clannishness of the Mormons in trading with each other rather than the `Gentiles.' * * * "* * *the public should not expect any considerable change as the immediate result of the present laws of Congress, nor of any legislation that is likely to be devised. Such legislation will not speedily induce the Mormon people to renounce their religious creed concerning the marriage relation and other so-called `revelations.' The most that can be predicated of such legislation is, that it will, in connection with other influences, place the obnoxious features of `Mormonism' in a condition of gradual declension and final extinction. * * * "* * *The noble and self-sacrificing men and women of these various religious denominations, who, as ministers and teachers, have consecrated themselves to this good work, are deserving of the thanks and gratitude of every Christian and philanthropist, and it may be that their labors under Divine Providence may accomplish more than the wisdom of law-givers. "Nevertheless, the vigorous execution of efficient laws of Congress should go along with other instrumentalities and influences, and it will be the marvel and mystery of the ages if a mere handful of people in the heart of the continent can long withstand the combined wisdom, power, and Christian influence of fifty-five millions of people." (Report of the Utah Commission, 29 Apr 1884) 26 Jul 1884, Charles W. Penrose: "* * *We believe that good men, who have demonstrated their fitness for the responsibilities of holy wedlock, may, under the direction of the Lord, obtain [332] more wives than one, may have them sealed to them by the same covenant and by the same bond, to be their wives in the eternal world; and they expect when they depart hence to go where Abraham is -- to that place that is called Abraham's bosom. There they will be in congenial company. They will verify the words of Jesus, who said, `Many shall come from the east and from the west, and from the north and from the south, and shall sit down with Abraham, Isaac and Jacob in the Kingdom of God;' while others who supposed themselves to be the children of the Kingdom' will be `thrust out.' And I am afraid that a great many of our good Christian friends who are so terribly shocked about this feature of our faith, when they get to the door and look in and see Abraham and Sarah and Hagar and Keturah, and those concubines given of the Lord to Abraham -- when they see them in the eternal kingdom they will want to turn away and go to more congenial company, which they are at perfect liberty to do. If Abraham was on the earth to-day, these same good people would put him in the penitentiary, and yet they call Abraham `the father of the faithful, the friend of God,' and want to go to his bosom when they die! If Jacob were here with his four wives, through whom he `did build the house of Israel,' the names of whose twelve sons are to be inscribed upon the gates of the holy city, the New, Jerusalem, that is to come down from God out of heaven like a bride adorned for her husband -- I say if Jacob were on the earth to-day, they would put him in jail! Well, this is the consistency of some people who profess to believe in the Bible. Men come here to try and sell the Latter-day Saints the Bible. Why, bless your souls, there are no people on the earth who believe as much in the Bible as the `Mormons.' We believe in the Old and New Testament, King James' translation. It was through our belief in that record that most of us became Latter-day Saints; for, being familiar with the Bible, when the servants of God came with the Gospel we found it was the same as laid down in that sacred record, and that induced us to embrace the faith that is commonly called `Mormonism.' [333] "Well, now, this feature of our faith to which I have alluded -- I have not the time to comment upon it in all its bearings, and a great many people would not understand it if I did -- is a divine institution. Let me bear my testimony to this congregation, as I would like to bear it to all the world, that it is a pure and holy institution; not to bring women into bondage, but to place them in that position for which they were created -- to give them the opportunity to become honored wives and mothers, so that there might be `no margin left for lust to prey upon,' no field for the tricks of the seducer and the adulterer, the corrupt and the ungodly. God Almighty has established this system. It is a religious ordinance established by authority from God, by revelation from on high and administered by religious ceremonies. It belongs to this Priesthood and to none other. We are not seeking to extend it to the world nor to introduce it to other people. It is confined to the Priesthood. It is `a law unto my Holy Priesthood,' saith the Lord, and there are bounds limitations and regulations over which we cannot pass. And it is not for the wicked. "Now, then, in this sense, looking upon this as a religious institution, as a sacrament, as an ordinance of our faith, as a part of our creed, as an establishment of our religion, we claim the right to the free exercise thereof before God and before man. If anybody can prove to us that it is wrong, that it is impure, that its effects are bad for this world or the world to come, that would be another thing altogether, and would have its effect with us, because as members of this Church we are in for truth, for salvation, for the glory of our God. We want to attain to the celestial kingdom. We want to fit ourselves for the society of the holy ones, the society of the best that ever lived upon the face of the earth, and for that we are Latter-day Saints. If men could prove to us that we are wrong, then they might have some chance of converting us. But when they trample upon our inalienable rights, upon our constitutional privileges, upon our religious liberty, why, then, we feel like resisting. But we are not going to [334] fight. We naturally repel the assaults against us, but it is in the way of defence. Our motto, like that of the volunteers in London, is, `Defence, not Defiance.' We defend our rights and privileges against all attacks, and in doing so we are standing up for the rights of all the people of this great country. For if you tear away the underpinning from the structure the fathers established, the whole institution may come down with a crash. I tell you we have got to watch for these things, and this is part of our mission. We must preach the Gospel and build up the Kingdom of God, and contend for our constitutional rights, because they are given of the Lord. The Constitution of our country was revealed of God. God has made known to us that He inspired the framers of the Constitution, and caused that instrument to be brought forth, so that all people might be protected in their rights. We claim the same rights as other folks, and no more. We have received this principle of our faith in connection with many more, and we claim that if we do not infringe upon the rights of others we should have liberty in the exercise thereof. If a man was permitted to force some woman to be his wife, or to interfere with his neighbor's wife, or infringe upon the rights of another man, then the secular law might step in and interfere. But while the woman is free -- no woman among us is coerced, no woman is placed in bondage, every woman is at liberty to marry or not marry -- while that is the case we do not think that the law has any right to interfere; and we intend to contend for our rights inch by inch, lawfully, respectfully; but in this we are as firm as these everlasting mountains that are not moved by the blasts of winter or the heat of summer. This is the work of God, and woe! be unto us if we do not preach the Gospel! Woe! be unto us if we relinquish or attempt to sell or barter or compromise one of the eternal principles that have been sent down from the heavens and which we have to carry to the ends of the earth! But if we are faithful to our mission and calling, if we stand firm and true, and regard God rather than man, God shall fight our battles. Everything that. seems to be against us will be turned for our good. The clouds [335] that overshadow us from time to time will part and roll away, and the glorious sun of prosperity will shine upon us." (J. of D. 25:228-229) 6-7 Oct 1884, John Taylor: "President Taylor continuing his remarks said: We have many specimens of the characters referred to in this revelation read by Brother Cannon. These things continue to exist more or less. Some people are very desirous sometimes to instruct me about how I ought to manipulate and manage affairs. Well, if they were set as my instructors I should be much pleased to get all the information I could from them, and I would be pleased to get information from the humblest person in existence -- if it was information. Among other things I find that a good many begin to think that we are very much persecuted and proscribed in our marital relations, according to the revelations which God has given us, and there is sometimes a little trembling in the knees. I am pleased there is not much of it, but there is a little once in a while. Sometimes I get advice from outsiders, from the newspapers, etc., and sometimes from some of our brethren, (but from very few of our brethren) in relation to these matters. "God has given us a revelation in regard to celestial marriage. I did not make it. He has told us certain things pertaining to this matter, and they would like us to tone that principle down and change it and make it applicable to the views of the day. This we cannot do; nor can we interfere with any of the commands of God to meet the persuasions or behests of men. I cannot do it, and will not do it. "I find some men try to twist round the principle in any way and every way they can. They want to sneak out of it in some way. Now God don't want any kind of sycophancy like that. He expects that we will be true to Him, and to the principles He has developed, and to feel as Job did -- `Though He slay me, yet will I trust in Him.' Though other folks would slay us, yet we will trust in the living God and be true to our covenants and [336] to our God. These are my feelings in relation to that matter. We have also been told that `it is not mete that men who will not abide my law shall preside over my Priesthood,' and yet some people would like very much to do it. Well, they cannot do it; because if we are here, as I said before, to do the will of our Father who sent us, and He has told us what to do, we will do it, in the name of Israel's God -- and all who sanction it say Amen -- (the vast congregation responded with a loud `Amen.') -- and those that don't may say what they please. (Laughter.) If God has introduced something for our glory and exaltation, we are not going to have that kicked over by any improper influence, either inside or outside of the Church of the living God. We will stand by the principles of eternal truth; living we will proclaim them, and dying we will be true to them, and after death will live again in their enjoyment in the eternal worlds. That is my feeling; so I don't feel very trembly in the knees, and I do not think you do, generally. I see sometimes a disposition to try to ignore some of the laws which God has introduced, and this is one of them. People want to slip round a corner, or creep out in some way. There is something very creepy about it. There was a man in former times we are told, came to Jesus by night. His name was Nicodemus. He was one of those persons who did not like the daylight. I have known some people who would want to be baptized in the evening, or get into some corner that they might not be seen. Well, there is not much to such folks. Jesus was very unpopular, quite as unpopular as we are, in His day. Nicodemus was a prominent man among the Jews, and he thought it might injure his reputation if he was seen visiting that Nazarene, to get instruction from Him, so he crawled in at night. Jesus talked quite plainly to him, as you can read for yourselves; but we find some folks of a similar kind now creeping around. They have not the manhood to stand true to their colors and to their God. Some folks think that we polygamists are very much indebted to our brethren who are monogamists to help to steady the ark, (God save the mark!) -- (Laughter.) -- to help to [337] save us, and that we need such men in the Legislature, etc., and to fill our various offices. Well, I won't tell you all think about some of these things, but I do think we are all of us dependent upon God our Heavenly Father, and if He don't take care of us we shall not be taken care of; if His arm is not extended in our behalf we shall have a poor showing; but if God is with us, we ask no odds of the world, for He governs the destinies of the human family. He puts down one man and exalts another. He dethrones one king or president as the case may be, and sets up another, and He rules as He pleases among the nations of the earth and all the children of men, although they don't know it. We live in Him, we move in Him, we have our being from Him. We are not dependent very much upon the monogamists about any of these things. You need not plume yourselves very much in these matters; and I will tell you, if you want to get along smoothly, you had better find among your various neighbors, when you have some matter of difficulty to settle, some of these polygamists and ask a little counsel at their hands. They will be able to advise you about many things, especially if they are men of God, humble men, living their religion and keeping the commandments of God. "There are some few things I have been reflecting about, and have noted them down, and I think I shall read them now. "The distinction being made between Polygamy and Prostitution: "1st. Congress made a law which would affect both; and cohabitation with more than one woman was made a crime whether in polygamy or out of polygamy. "2nd. The Governor turned legislator, added to this law, and inserted in a test oath to officials, the following words regarding cohabitation, `in the marriage relation;' thus plainly and definitely sanctioning prostitution, without any law, of the United States, or any authority. "3rd. The United States Commissioners, also, without legislation, adopted the action of the Governor, and still insisted on this interpolation, in the test oath in [338] election matters, and placed all polygamists under this unconstitutional oath, and released prostitutes and their paramours from the obligations placed upon others. "4th. The Prosecuting Attorney has sanctioned these things, and pursued a similar course; and while he has asked all the `Mormon' jurors certain questions pertaining to their religious faith in the doctrines of the `Mormon' Church, and challenged them if they answered affirmatively as to their belief in polygamy, he has declined to ask other jurors whether they believed in prostitution, or whether they believed in cohabiting with more than one woman or not. "5th. Chief Justice Zane when appealed to on this question refused to interfere, or give any other ruling, and thus aided in packing the jury. "Thus a law was first passed by Congress, which has been perverted by the administration, by all its officers who have officiated in this Territory, and made to subserve the interests of a party who have placed in their political platform an Anti-Mormon plank; and have clearly proven that there is a combination in all the officers of State, officiating in this Territory, to back up this political intrigue in the interest of party, and at the sacrifice of law, equity, jurisprudence and all the safeguards that are provided by the Constitution for the protection of human rights. "These (continued President Taylor) are some points that are of considerable importance. Similar things have been exhibited in former times -- an animus, a united operation against justice, equity and law, and in our case, against the Constitution of the United States, and the rights and privileges and immunities of the Latter-day Saints. A law was framed professedly in the interest of purity and virtue. When it got here it was perverted and made to subserve the interest of prostitution and prostitutes; and the lowest class of men, who violate their marital relations, and trample under foot all principles of virtue and integrity, can go on our juries, can vote at the polls, through the intrigues of corrupt men; and they thus try to shackle a free people, bring them into bondage, and make slaves of them, un-[339]less they will bow to their infernal behests, and in the name of Israel's God we will not do it. (The congregation responded with a loud `Amen.) We are not going to elevate prostitutes and men who violate their marital relations above men and women who are virtuous, honorable and upright. These are my feelings, and I am not afraid to proclaim them to the world. So much for these things." (J. of D. 25:309-311) 1 Sep 1884: Charles S. Zane, recently appointed Chief Justice of Utah, took the oath of office and was assigned by proclamation of Gov. Eli H. Murray to the Third District Court. 19 Oct 1884, John Taylor: "From time to time we have certain raids made upon us. Something of that sort seems to be afloat to-day, and I wish -- I was going to say I wish I could talk about something better -- but these matters are as proper as anything else, as far as I know, for they are things we have to meet face to face. We Latter-day Saints -- what are we? Professors of religion. Are we? Yes. There are laws being enacted in order to deprive us of our religious rights, whereas the Constitution of the United States says that Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof. Is that true? Read it for yourselves in the Constitution. This is what we profess as Americans. We have men in our midst who have introduced test oaths, whereas the Constitution says, that no religious test shall ever be required;' yet they have introduced test-oaths, and people are obliged to swear certain things that the Constitution says shall not be permitted. Are we American citizens here? I think so. Have we any rights? I think we ought to have. Are they being trampled upon? Yes, they are; and these things are being done with impunity. How, is it? Why, as the Bible is treated by professors of religion. * * * We do not believe in being married for time only. We believe in making covenants for eternity, and being as-[340]sociated with our wives and children behind the veil. We have received instructions from the Lord in regard to these things, and we are desirous to carry them out. As I have said, the Constitution provides that Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof. Yet men are asked what their religious faith is; right here in our courts to-day. These are things that we as American citizens have a right to look into; to look well after our liberties, and to watch well our enemies. For these are not only our enemies but they are the enemies of human liberty, the enemies of the rights of man and the enemies of God. It is for us to look well after these things, and in our elections and in all like matters, to see that we are very particular about the management of these affairs, and that we are not over-run and cheated out of our liberties by unscrupulous men. I speak of these things at this your Conference, for your information and for your warning; and would say, be united, diligent and energetic, and stand for your rights as men. "I remember some little time ago a gentleman named Mr. Pierpont (who was Attorney-General under President Grant) called upon me. I was pleased to see him, and am pleased to see all honorable gentlemen. I invited him to dinner, and we had quite a chat. But here let me introduce another affair. At the time when the Edmunds law was passed I was living in what is known as the Gardo House. I had most of my wives living with me there, and after looking carefully over the Edmunds law I thought to myself, why Congress is growing very wild; this Government is getting very, very foolish; they are trampling upon Constitutional rights. No matter, I said, I will obey this law. I had comfortable places for my family elsewhere, and I requested my wives to go to their own homes, and live there, and they did so in order that I at least might fulfill that part of the law; for foolish or not foolish, my idea was to fulfill as far as practicable the requirements of the law, and not place myself and my family or my friends in jeopardy, through any foolishness of mine. It was expected by many of those corrupt men -- I do not say in speaking of these [341] that all are corrupt -- that when these law's were passed we should turn our wives out and deal with them as they do with their women under such circumstances -- make strumpets of them. There is no such feeling as that in my bosom, nor in the bosoms of this people. We have made eternal covenants with our wives, and we will abide by our wives, and God will sustain us in protecting the rights of innocence, and in fulfilling those eternal obligations which we have entered into. But we can once in a while yield a little to the follies and weaknesses of men, when no principle of truth is involved. Under these circumstances I had a sister of mine who was keeping house for me when Mr. Pierpont came there to dine with me. I said: `Mr. Pierpont, permit me to introduce you to my sister. It is not lawful for us to have wives here.' (Laughter.) After talking further with him upon the subject I said, `Now, Mr. Pierpont, you are well acquainted with all these legal affairs. Although I have yielded in this matter in order that I might not be an obstructionist, and do not wish to act as a Fenian, or a Nihilist, or a Communist, or a Kuklux, or a Regulator, or a Plug Ugly, or a Molly Maguire, yet, sir, we shall stand up for our rights and protect ourselves in every proper way, legally and constitutionally, and dispute inch by inch every step that is taken to deprive us of our rights and liberties. And we will do this in the way that I speak of. We are doing it today; and as you have heard it expressed on other occasions, it looks very much like as though the time was drawing near when this country will tumble to pieces; for if the people of this nation are so blind and infatuated as to trample under foot the Constitution and other safeguards provided for the liberties of man, we do not propose to assist them in their suicidal and traitorous enterprises; for we have been told by Joseph Smith that when the people of this nation would trample upon the Constitution, the Elders of this Church would rally round the flag and defend it. And it may come to that; we may be nearer to it than some of us think, for the people are not very zealous in the protection of human rights. And when legislators, governors and judges [342] unite in seeking to tear down the temple of liberty and destroy the bulwarks of human freedom, it will be seen by all lovers of liberty, that they are playing a hazardous game and endangering the perpetuity of human rights. For it will not take long for the unthinking to follow their lead, and they may let loose an element that they never can bind again. We seem to be standing on a precipice and the tumultuous passions of men are agitated by political and party strife; the elements of discord are seething and raging as if portending a coming storm; and no man seems competent to take the helm and guide the ship of State through the fearful breakers that threaten on every hand. These are dangerous things, but it becomes our duty as good citizens to obey the law as far as practicable, and be governed by correct principles. * * * "* * *Thus a law, was first passed by Congress, which has been perverted by the administration, by all its officers, who have officiated in this Territory, and made to subserve the interests of a party who have placed in their political platform an Anti-Mormon plank; and have clearly proven that there is a combination entered into by all the officers of state officiating in this Territory, to back up this political intrigue in the interest of party, and at the sacrifice of law, equity, jurisprudence, and all the safeguards that are provided by the Constitution for the protection of human rights. "Congress cannot be condemned for these proceedings. The law as it stands on the nation's Statute Books makes no such distinction, so far as the qualification of jurors are concerned, between those who cohabit with more than one woman in the marriage relation, and those who do so outside of that relation. All the rest has been aided by officials here. The law reads: `Section 5: That in any prosecution for bigamy, polygamy, or unlawful cohabitation, under any Statute of the United States, it shall be sufficient cause of challenge to any person drawn or summoned as a juryman or a talesman, first, that he is or has been living in the practice of bigamy, polygamy, or unlawful cohabitation with more than one woman, * * or second, that he believes it right [343] for a man to have more than one living and undivorced wife at the same time, or to live in the practice of cohabiting with more than one woman.' It will thus be seen that the same questions can be properly put to both classes; and such was the evident, unmistakable intention of Congress. But the Prosecuting Attorney with red-hot zeal changes all this, in his religio-political crusade against the faith of the Latter-day Saints he insists upon his right to propound the question with the Governor's interpolation super-added, whilst he entirely ignores the other side of the case; hence those who cohabit outside of the marriage relation can go scot free, without interrogation or questioning, and when attention is drawn to this perversion of the law, he asserts that he has the right to propound what questions he chooses, and decline to ask those he has no mind to; in fact that the whole proceeding was a purely optional matter with him. Thus the whole weight of the law is unjustly and unrighteously thrown on the shoulders of those who believe and act in the marriage relation, and entirely removed from the others, who develop into the jurors, who are to indict, try and condemn the other and far more honorable class. * * * "* * *I was lately called upon as a witness -- perhaps you may have seen some account of it in the papers -- and I want to make some explanation in relation to the matters that I then presented, because they are not generally understood: I was required to divulge certain things. I did not know them to divulge. Perhaps some of you have had people come to you with their confidences. I have. But I don't want to be confidant. Why? Because if they made a confidant of me and I was called before a tribunal, I could not, as an honorable man, reveal their confidences, yet it would be said I was a transgressor of law; but no honorable man can reveal confidences that are committed to him. Therefore I tell them to keep their own secrets, and remember what is called the Mormon creed, `Mind your own business, I don't want to know the secrets of people, those that I cannot tell. And I could not tell very much to that court; for I have studiously avoided knowing any more than I [344] could possibly help about such matters. I was asked questions about our temple, which of course I could not divulge. I was asked questions about records which I could not tell them, because I did not know. I have studiously avoided entering into a knowledge of these matters. They did not build our temples. We have never had any revelations from God, through them! we may have had from the devil (laughter), but never have had revelations from God through them. And I think there are some things we have a right to guard sacredly in our own bosoms. We are told `The secret of the Lord is with them that fear Him; and He will show them His covenant.' Now, if the Lord shall commit a secret to me I don't think I should tell it to any one; I don't think I would, not unless He told me. Then, I do not want to know your secrets. I was asked if certain ordinances could be performed in different places. I told them, yes, under certain circumstances. `Where,' I was asked -- `Anywhere besides in temples?' Yes. `Anywhere besides the Endowment House?' Yes. `Where, in some other house?' In another house or out of doors, as the circumstances might be. Why did I say that? Is not a temple the proper place? Yes; but it is said in our revelations pertaining to these matters: "`Verily, verily, I say unto you, That when I give a commandment to any of the sons of men, to do a work unto my name, and those sons of men go with all their might, and with all they have, to perform that work, and cease not their diligence, and their enemies come upon them, and hinder them from performing that work; behold, it behoveth me to require that work no more at the hands of those sons of men, but to accept of their offerings. "Thus under such circumstances we perceive that our operations elsewhere will be all correct; it makes no difference. It is the authority of the Priesthood, not the place, that validates and sanctifies the ordinance. I was asked if people could be sealed outside. Yes. I could have told them I was sealed outside, and lots of others. "I want to show, you a principle here, you Latter-[345]day Saints. When Jesus was asked if He thought it was proper for His disciples to pluck ears of corn on the Sabbath day. He told them `The Sabbath was made for man, and not man for the Sabbath.' What else? I will say that man was not made for temples, but temples were made for man, under the direction of the Priesthood, and without the Priesthood temples would amount to nothing. "I speak of these things for your information: but men are not authorized to act foolishly about these matters. The temples are places that are appropriated for a great many ordinances, and among these ordinances that of marriage; but, then, if we are interrupted by men who do not know about our principles, that is all right, it will not impede the work of God, or stop the performance of ordinances. Let them do their work, and we will try and do ours. * * * "* * *God bless you and lead you in the paths of life; and while others are trying to exalt crime and murder into a fine art, and extol these libidinous practices; and while we have test oaths framed on purpose to screen the adulterer and adulteress; and while honorable men are prevented or voluntarily abstain from voting, and harlots and whoremongers, and men who betray their wives and associate with other women are considered honorable men and protected by the authorities of this Territory, it is for us to guard ourselves against everything that is improper, and to be pure, especially you who bear the vessels of the Lord. God bless you, and lead you in the paths of life, in the name of Jesus, Amen." (J. of D. 25:348-359) 3 Nov 1884, Re: Rudger Clawson: "In charging the jury, Judge Zane gave his first definition of what constituted `unlawful cohabitation.' He stated that in order to justify a verdict of guilty it was essential that the evidence should show a reasonable probability that there had been sexual commerce between the defendant and his plural wife. The flagrant manner in which he somersaulted from that position in order to insure convictions in subsequent cases is a [346] matter of public notoriety. "When the judge asked the defendant on the day appointed for the judgment Noverber (sic) 3, 1884, if he had anything to say why sentence should not be passed upon him, Rudger responded thus: `Your honor: Since the jury that recently sat on my case have seen proper to find a verdict of guilty, I have only this to say why judgment should not be passed upon me: "`I very much regret that the laws of my country should come in conflict with the laws of God; but whenever they do, I shall invariably choose to obey the latter. If I did not so express myself I should feel unworthy of the cause I represent. The Constitution of the United States expressly provides that Congress shall make no law, respecting an establishment of religion or prohibiting the free exercise thereof. It cannot be denied, I think, that marriage, when attended and sanctioned by religious rites and ceremonies, is an establishment of religion. The anti-polygamy law of 1862 and the Edmunds law of 1882 were expressly designed to operate against marriage as believed in and practiced by the Latter-day Saints. They are therefore unconstitutional, and, of course, cannot command the respect that constitutional laws would. That is all I have to say, your honor.'" (Martyrdom of Joseph Standing, p. 8-9) The Court: The Constitution of the United States, as construed by the Supreme Court, and by the authors of that instrument, does not protect any person in the practice of polygamy. While all men have a right to worship God according to the dictates of their own consciences, and to entertain any religious belief that their conscience, reason, and judgment dictate, they have not the right to engage in a practice which the American people, through the laws of their country, declare to be unlawful and injurious to society." (Report of the Utah Commission, 18 Nov 1884) In the Third District Court (Judge Zane), Rudger Clawson was sentenced to four years' imprisonment and $800 fine for polygamy and unlawful cohabitation. [347] 18 Nov 1884, Utah Commission: "SIR: Since our last report, of date April 29, 1884, two important elections have been held in this Territory -- the general election for county and precinct officers, held on the 4th day of August, and the election for Territorial Delegate to the Forty-ninth Congress, on November 4. "Both these elections were preceded by revisions of the registration lists under our supervision and direction, by which it is believed that all polygamists were excluded. "Of the officers so elected nearly all are Mormons who are not in fact living in polygamy. The only exceptions are a few precinct officers who are Gentiles or non-Mormons. * * * "But during the present year there appears to have been a polygamic revival. The institution is boldly, defiantly defended and commended by the spiritual teachers, and plural marriages are reported to have increased in number. * * * "There is possibly some significance in the fact that this reported increase in plural marriages seems to be coincident with the completion of the Mormon temple at Logan, the most prominent and influential city in the northern section of the Territory. The dedication of this temple was attended with great pomp and ceremony. A large concourse of people assembled there, many of them from a great distance. Mormon fanaticism was blown into a flame, and we have information that polygamic marriages at that time received an additional impetus, and although we have no official data upon which to base a statement -- because the record of Mormon marriages, if there is one in this Territory, is a sealed book to all the world -- it is undoubtedly true that an unusual number of plural marriages followed this event. * * * "Three-fourths or more of the Mormon adults, male and female, have never entered into the polygamic relation, yet every orthodox Mormon, every member `in good standing' in the church, believes in polygamy as a divine revelation. This article of faith is as much an [348] essential and substantial part of their creed as their belief in baptism, repentance for the forgiveness of sins, and the like. * * * "As an illustration of the `oneness' of faith among the Mormons in regard to polygamy, as well as their peculiar view of the `higher law,' we call attention to an important polygamy case recently tried here -- `The United States vs. Rudger Clawson.' The charge in the indictment was that on the 1st day of August, 1882, the defendent married Florence Ann Dinwoodey, with whom he is still living as his wife, from whom he has not been divorced, and that afterwards, on the 1st day of June, 1883, he married Lydia Spencer. The second count of the indictment charged unlawful cohabitation under the `Edmunds act.' "The members of this Commission were present and witnessed this trial. There were several features of the proceedings that made a strong impression upon our minds. The jury had been selected under an act of Congress applicable only to Utah, which would ordinarily result in the empaneling of a jury approximately composed of half Mormons and half Gentiles, provided there were no challenges. But in this case, in pursuance of a provision of the `Edmunds act,' each juror was asked, `Do you believe it right for a man to have more than one living and undivorced wife at the same time. Each and every Mormon in the box -- a few with hesitation, but nearly all with promptness -- answered, `Yes, sir' All such were successfully challenged for cause. The list of jurors drawn under the act of Congress for the year 1884 having been exhausted by these challenges, and there being less than twelve remaining, an open venire was issued; so the panel was completed, consisting of twelve -- all being non-Mormons. "This part of the proceedings affords strong confirmation of the opinion we have before expressed, that all orthodox Mormons believe polygamy to be right, and that it is an essential part of their creed. "Incredible as it may appear, among all the witnesses examined -- and there were many, including the immediate relatives of the parties, the president, and [349] other high officers of the church -- every one except the last witness, the second wife, disclaimed all knowledge of the marriage. When we remember that Mormon plural marriages are solemnized only in the temples and endowment houses, which are in charge of the high officers of the church; that this particular marriage was proven by admission of the second wife to have occurred in this city, and that all the relatives of both parties to the marriage reside here and were in daily association with them, it is indeed strange that none of them should have been able to testify as to the truth or falsity of the charge. "We have more than once in our former reports suggested that, as the Government has to deal here with a people who are wonderfully superstitious and fanatically devoted to their system of religion, the public should not expect as the immediate result of the present laws of Congress, nor indeed of any legislation however radical, the sudden overthrow of polygamy, and we now, repeat that the most that can be predicated upon such legislation is that it will, if no step backward is taken, soon ameliorate the harder conditions of Mormonism, and hasten the day for its final extinction. "We have understood and believed that the `Edmunds law' when enacted was considered, and offered by Congress, as a tentative measure, so to speak, with the intention on their part of going further in the same direction if the information to be furnished by the agency appointed to administer the law should warrant. Accordingly from time to time, as we have been able to perfect our judgment as to the requirements of the case, we have by reports to the President advised additional legislation in the nature of amendments to the original act. Such recommended amendments have been embodied in Senate bill No. 1283, which was passed by the Senate at its last session, and is now pending in the House of Representatives. If these should pass into law they would greatly strengthen the hands both of the Commission and the courts. But the investigation and the experiences of the past convince us that still other enactments are required; and, although none of those [350] before submitted have received the final sanction of Congress, we venture in addition thereto to present the following: The number of elective officers in the Territory should be reduced, and the number of officers appointable by the governor should be correspondingly increased. "It is not unlikely that finally the Federal Government will find it necessary to take into its own hands all civil power in this Territory. * * *" (Report of the Utah Commission, 18 Nov 1884) 1885: The prosecutions under the Edmunds anti-polygamy law were carried on with great hostility by the Federal officials and courts in Utah and Idaho. A large number of polygamists were imprisoned and many others went into exile, some going into Mexico. 31 Jan 1885: Jacob S. Boreman was appointed judge of the Second Judicial District of Utah. 1 Feb 1885, John Taylor's last public discourse: "I have been very much interested in the remarks made by Brother Erastus Snow, who has addressed us. "These are precious principles which only the Saints know how to comprehend and appreciate. We are told `that the natural man perceiveth not the things of God, neither can he know them, for they are spiritually discerned,' and therefore those outside of that influence and spirit which is communicated to the Saints of the Most High, through obedience to the Gospel of the Son of God, find it very difficult to understand them. But we comprehend them, because God has given unto us His Spirit, which takes of the things of God, and shows them unto us. "I and a few others have been away from here for sometime, visiting among our southern brethren; Brother Snow, who has just spoken to you, was one of the party. It appears rather an inclement season of the year to go on a journey of that kind; but circumstances [351] seemed to make it necessary that we should go and look after the interests of the people, socially and politically; for notwithstanding our religious ideas, we still have certain rights, privileges and immunities, which belong to us as individuals and as citizens of the United States, in common with others. And seeing that things were quite loose in those far-off settlements, and that men and their families were being subjected to various kinds of outrage, usurpation and imposition, in many instances under the form of law, it seemed necessary that somebody should attend to these matters, and I thought it best for me to go, in company with others of our brethren, to ascertain what was the true position of affairs, and to give such counsel as the circumstances might demand. We found that a great many outrages had been perpetrated upon many of our brethren; that they had been dealt with contrary to law, and in violation, as has been referred to, of the rules of jurisprudence governing such matters; that a vindictive and persecuting spirit had been manifested, and that several of the brethren had been sent off to a distant land from their own. I did not know, but that they were without a prison in Arizona, when I heard of these things, and that therefore they had sent a number of honorable men who differed from them in their religious sentiments off to Detroit. I had these things inquired into and found they had a good Penitentiary in Arizona, and that there was no necessity for any such outrage as this to be perpetrated upon decent men. I was sorry to find that things had been conducted in this unusual and vindictive manner, and without any ostensible reason for such extrajudicial acts. Not only because injustice had been heaped upon honorable men, but also because of the position in which it places the nation which was once the pride and glory of all lovers of freedom and equal rights, and boasted of as being `the land of the free, the home of the brave, and an asylum for the oppressed.' These foolish men are now seeking to carry out the enormities that existed among what was called the civilization and intelligence of ancient barbarism, then, as now, under the name of Christianity, and other euphonious appel-[352]lations which are common to us, and that, we are well acquainted with. I was in hopes that things were not so bad as they were represented to be, but I found that I was mistaken in that matter, and I was sorry to find myself so mistaken. "In relation to this anomalous form of proceeding they are now copying the example of Russia, which is generally considered an arbitrary government, and where despotism has been supposed to reign supreme; they have in that nation a place called Siberia, to which they banish men, under a despotic rule, without much formality of trial. I was hardly prepared to-day to suppose that we needed an American Siberia under the form and in the name of liberty and the rights of men. But this is the fact. We have here in America to-day an American Siberia in Detroit, to which place, upwards of two thousand miles from their homes, men are banished for a term of years; and what for? Because they have the temerity to worship God according to the dictates of their own conscience, and cannot fall down and worship before the Moloch of an effete Christianity. "These extraordinary proceedings that have been going on in this Territory, in Arizona and in other places, simply exhibit the very principle that Brother Snow has been speaking of. I need not tell you about affairs that have transpired here. You are quite as well acquainted with them as I am, and ought to be better: for I have been away from here for about four weeks visiting the Saints in our southern settlements, and we have had a most pleasant visit. Outside of these extraordinary proceedings, we found the people prospering very well, with pleasant homes and bright prospects before them. We had with us several of our best brethren, and we visited many of our settlements in that district of country, the residents of which were very much gratified at our appearance in their midst, and for the counsels they received. But I found that such had been the outrages committed that it was impossible almost for any man standing in an honorable position to maintain his position unless he broke the law, by resisting the officers, and they thought it not prudent to do [353] so, and so did I. It may suit others to violate the law, and desecrate the sacred term of liberty, and this is frequently done by the arbiters and minions of the law in the name of justice; but we profess to be governed by higher, by nobler and more exalted principles, and to move on a higher plane; and if Jesus could afford to endure the attacks of sinners against Himself, we, if we have the Gospel that we profess to have, ought to be able to endure a little of the same thing. There is nothing new in these affairs, nothing strange in this at all. Many of you have had much to do with these matters. Some of these grey-headed men that I see before me know a little more about those matters than some of the younger portion do. Many of you have been driven from your homes, robbed of your property, dispossessed of your possessions and had to flee from your homes to these mountain valleys, and seek an asylum among the red savages which was denied you by your so-called Christian brethren. Before you came here you were banished from the State of Missouri into the State of Illinois. What for? Because you had the audacity to worship God according to the dictates of your own consciences. I have had to flee from blood-thirsty bandits time and time again. Brother Snow, had to do it, and many of you grey-headed men and women have had to do it. What for? Because of polygamy? No, there was no such thing then alleged. What for? Because you had the hardihood, in this land of freedom, to worship God according to the dictates of your own consciences. For this crime you had to leave your homes, and you were despoiled and robbed and plundered, and had to flee as exiles into another land. I had to do it, you have had to do it. You fled from Missouri to Illinois, and then from Illinois to this land, and why? Why did you leave Illinois and come here? Did you injure anybody? No. They killed your Prophets, and I saw, them martyred, and was shot most unmercifully myself, under the pledge of protection from the Governor, and they thought they had killed me; but I am alive yet by the grace of God (sensation). Why had you to leave? Because they murdered your Prophets, and wanted to possess themselves [354] of your property; murder and spoliation generally go together. And because they killed them, they accused you of doing some wrong, said you must leave your homes, and there was nobody found in all the wide land to check the outrages of those red-handed assassins, to administer justice and to preserve you in your rights. I do not know any other reason; I never did know any other, and never expect to be informed of any other. "The history of these things is quite familiar to you as Latter-day Saints, and you do not think it anything strange. Some of our young people think that the present proceedings are very remarkable. But many of us grey-headed folks, have seen plenty of such proceedings, and have had many experiences of this kind; they are nothing new to us at all. And did we ever expect them to get better? We have not so understood it. We are told in the Scriptures, and we have kept teaching it all the while, that `the wicked would grow worse and worse, deceiving and being deceived.' That is doctrine which I have believed in for the last 50 years and I have had a good deal of testimony and practical confirmation on that point. We expect that these things will transpire. We have been told about secret organizations, that should exist, and they are beginning to permeate these United States, and are laying the foundation for disruption, disintegration and destruction. It is not necessary that Congress and the Judiciary should set examples of tyranny and violation of Constitutional law, and attack the fundamental principles of free government and the rights of man; for there is plenty of that kind of spirit abroad; yet men who profess to be the conservators of the peace and the maintainers of law join in these nefarious, unholy, tyrannical and oppressive measures. There are any number who are ready to follow in their footsteps, and the whole nation to-day is standing on a volcano; but they do not seem to comprehend it. Well, are we surprised? I am not. It is strictly in accordance with the Old Testament Scriptures; and it is strictly in accordance with the Book of Mormon; it is strictly in accordance with the revelations given to us by Joseph Smith, and all these events that have been predicted [355] will most assuredly transpire. But I suppose it is necessary that `judgment should first begin at the house of God,' and if it does, `where will the wicked and the ungodly appear,' when it comes upon them? We are told that the wicked shall slay the wicked. We need not trouble ourselves about the affairs of the nations, the Lord will manipulate them in His own way. I feel full of sympathy for the nation in which we live, and for other nations, in consequence of the troubles with which they are beset and which are now threatening them; yet they do not seem to comprehend the position. I know a little of some of the things that will transpire among them, and I feel sorry. Do you feel sorry for yourself? Not at all, not at all. Do you feel sorry for your people? Not at all, not at all. The Lord God has revealed unto us great and eternal principles which reach beyond this earth into the eternal heavens, and which have put us in possession of light and truth and intelligence, and promises and blessings that the world are ignorant of and do not and cannot comprehend. I feel every day to bless the name of the God of Israel, and feel like shouting, `Hosanna! Hosanna! Hosanna! ! ! to the God of Israel, Amen and Amen,' Who will rule among the nations of the earth, and manipulate things according to the counsel of His own will. These are my feelings in regard to these matters. But then I feel interested in the welfare of my brethren and sisters, and when I see their rights interfered with and trampled ruthlessly under foot, I feel that there is something at work that ought not to be, and yet that is quite necessary to teach us some of the principles of human nature, that we may be able to discern between the good, the virtuous, the upright and the holy; and the impure, the foolish, the vindictive, the corrupt, the lascivious, and those who are trampling under foot the laws and principles of eternal truth. God has revealed unto us certain principles pertaining to the perpetuity of man and of woman; pertaining to the sacred rights and obligations which existed from the beginning; and He has told us to obey these laws. The nation tells us, `If you do we will persecute you and proscribe you.' Which shall we obey? I would [356] like to obey and place myself in subjection to every law of man. What then? Am I to disobey the law of God? Has any man a right to control my conscience, or your conscience, or to tell me I shall believe this or believe the other, or reject this or reject the other? No man has a right to do it. These principles are sacred, and the forefathers of this nation felt so and so proclaimed it in the Constitution of the United States, and said `Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.' Now, I believe that they have violated that, and have violated their oaths, those that have engaged in these things and passed that law, and those that are seeking to carry it out. Congress and the President of the United States and the Judiciary, and all administrators of the law are as much bound by that instrument as I am and as you are, and have sworn to maintain it inviolate. It is for them to settle these matters between themselves and their God. That is my faith in relation to this matter. Yet by their action they are interfering with my rights, my liberty and my religion, and with those sacred principles that bind me to my God, to my family, to my wives and my children; and shall I be recreant to all these noble principles that ought to guide and govern men? NO, NEVER! I can endure more than I have done, and all that God will enable me to endure, I can die for the truth; but I cannot as an honorable man disobey my God at their behest, forsake my wives and my children, and trample these holy and eternal obligations under foot, that God has given me to keep, and which reach into the eternities that are to come. I won't do it, so help me, God. (Here the speaker vigorously struck the book on the desk, and the large audience responded with a loud `Amen.') The Constitution expressly says that no law shall be passed impairing the obligation of contracts. But we have entered into covenants and contracts in our most sacred places, and that, too, in many instances, before there was any law, prohibiting the same, and yet the attempt is now being made to give the Edmunds law an ex post facto application and to punish us for these contracts which were not [357] criminal, even from the standpoint of our enemies, at the time they were formed. I myself married my wives long before there was any law upon the subject, and many of you did the same, yet by an ex post facto application of laws since enacted the attempt is now made to punish us as criminals. I have never broken any law of these United States, and I presume that some of you, whom our enemies now seek to criminate and drag into court as violators of law, can say the same. Under the present system of things in this Territory, harlotry and adultery are vindicated sustained and unblushingly protected, and honorable and virtuous wedlock is trampled upon, condemned and punished. Well, what will you do? I will meet these men as far as I can without violating principle, and I have done it. When this infamous Edmunds law was passed, I saw that there were features in that which were contrary to law, violative of the Constitution, contrary to justice and the rights and the freedom of men. But I said to myself I will let that law take its course; I will place myself in accordance with it, so far as I can. Did I do it? I did. I remember talking to Mr. Pierrepont, who was Attorney General under President Grant's administration. He with his son called upon me. They dined with me, and perhaps I can explain my views on this subject by repeating our conversation as well as any other way. I have a sister keeping my house for me -- the Gardo House. When Mr. Pierrepont came in, I said: "`Mr. Pierrepont, permit me to introduce you to my sister, who is my housekeeper. It is not lawful for us to have wives now. And when the Edmunds law was passed I looked carefully over the document, and saw that if I was to continue to live in the same house with my wives that I should render myself liable to that law. I did not wish -- although I considered the law infamous -- to be an obstructionist, or act the part of a Fenian, or of a Nihilist, or of a Kuklux, or communist, or Molly Maguire, or any of those secret societies that are set on foot to produce the disintegration of society and disturb the relations that ought to exist between man and man, between man and woman, or man and his God. I [358] desired to place myself in obedience or in as close conformity as practicable to the law, and thought I would wait and see what the result would be; and that if the nation can stand these things I can or we can. These are my feelings. Men and nations and legislators often act foolishly, and do things that are unwise, and it is not proper that a nation should be condemned for the unwise actions of some few men. Therefore I have sought to place myself in accord with that law. I said to my wives: `We are living in this building together. We were quite comfortably situated, and we might so have continued, but I said to them that under the circumstances it will be better for me or for you to leave this place; you can take your choice. They had their homes down here which they now inhabit; which were quite comfortable. So I said to them, you can go there and I will stay here, or you can stay at the Gardo House and I will go there or somewhere else; for I wish to conform to this Edmunds law as much as I can.' "I am always desirous to let everything have its perfect working. We talk sometimes about patience having its perfect work. If we have law's passed against us I like to see them have a fair opportunity to develop and see what the result will be. These were my feelings then, and they are my feelings to-day. "Well, do you think, then, that the people have been outraged? I most certainly do. The usage has been in all legal trials among all civilized nations to presume that all men are innocent until proven guilty; but we now have test oaths introduced, which is another violation of the Constitution and by which an attempt is being made to hold all men guilty until they prove themselves innocent. Again: there is a usage which has existed among the civilized nations, and in this nation also, that a man must be tried by a jury of his peers, selected from the vicinage, but the juries selected for our courts are composed to-day of our bitter persecutors and our most relentless enemies, and in many instances selected from the lowest and most debased men who can be found or picked up from the gutters. We also have another class of courts improvised for the occasion in the shape [359] of `U.S. Commissioners' courts,' which are operated and run after the order of the ancient notorious `Star Chamber.' Such institutions provoke the contempt of all honorable men, and the parties assuming such offices place themselves in a position to be despised of their fellows. I might enumerate many other outrages, but time will not permit on this occasion. No man's liberties are safe under such administration. What will be the result? The result will be that those that sow the wind will reap the whirlwind. When men begin to tear down the barriers and tamper with the fundamental principles and institutions of our country, they are playing a very dangerous game, and are severing the bonds which hold society together, and the beginning of these irregularities is like the letting out of water. The next step that followed the Edmunds Act was the introduction of a test oath. The legislation already provided was not good enough for some of our officials here and another portion of the Constitution must be broken to introduce a test oath without any authority. I think this was introduced by our Governor. Then comes another class of men called Commissioners, rather a new, idea in American Government. Yet it was thought necessary that extraordinary operations should be entered into in relation to the Mormons. Why? Because it is necessary that they should be dealt with differently from anybody else. "Now, I have seen some of my brethren shot to pieces in cold blood and under the protection of the State Government, and the promise of the Governor made to myself and Dr. John M. Bernhisel, who is sometime ago dead. In Missouri a great deal of that thing was done. In Georgia lately, and in Tennessee acts of the same kind have been perpetrated. Now, I want to know if anybody can tell me -- here is a large congregation, and many thousands of you acquainted with our history -- I want to know if any one of you can tell me of any individual that was ever punished according to law for killing a Mormon. Speak it out, if you know it. I do not know of any such thing. Brother Snow, says there is not an instance on record. Well, I would rather be on the side of the Mormons in that case than on the side of those [360] who are their persecutors and murderers, for they have got something to atone for yet, which we have not under those circumstances. We have got through with our part of it. The other is not through with yet. There are eternal principles of justice and equity that exist in the bosom of God, and He, in His own time, will manipulate these things according to the counsel of His own will; and with what measure men mete, as sure as God lives, it will be measured to them again, pressed down and running over. "Very well, what would you advise us to do? Are we suffering any wrongs? Yes. Well, what would you do? I would do as I said some time ago. If you were out in a storm, pull up the collar of your coat and button yourself up, and keep the cold out until the storm blows past. This storm will blow past as others have done; and you will see that many of the miserable sneaks who are active in those measures, and who are crawling about your doors, and trying to spy into your houses, etc., will be glad to crawl into their holes by-and-by. Well, what will you do? Get angry? No, not at all. Let these men have their day and pursue their own course; we will protect ourselves from them as well as we can. Why, some of our folks in the South were actually trying to seek an asylum in another land away from the persecutions of free America, and I do not know but that we shall have a lot of pilgrim Fathers again here in this country, fleeing, not from England by way of Holland, nor from France, nor from any of those countries where they used to persecute people and proscribe them for their religion, but from America, `The land of the free, the home of the brave, and the asylum for the oppressed' -- fleeing from there because of their religious senments. (sic) What an idea! Who could have thought of it? People say that history repeats itself. It is so doing in our day. Well, what would you do? Observe the laws as much as you can. Bear with these indignities as much as you can. But it would not be well for these men to perform their antics anywhere else than among the Saints, or they would dangle to the poles, lots of them, by the neck, if they attempted any such acts. No people would [361] endure these things as the Latter-day Saints do. Will you endure them? Yes, a little longer. Wait a little longer. And after you have borne with a good deal, then endure `as seeing Him that is invisible,' and cultivate those principles that Brother Snow has so beautifully set before us, and feel, `Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice and be exceedingly glad for great is your reward in heaven; for so persecuted they the Prophets which were before you.' Well, what would you do? Would you resent these outrages and break the heads of the men engaged in them, and spill their blood? No. Avoid them as much as you possibly can -- just as you would wolves, or hyenas, or crocodiles, or snakes, or any of these beasts or reptiles; avoid them as much as you can, and take care they do not bite you. (Laughter.) And get out of the way as much as you can. What? won't you submit to the dignity of the law. Well, I would if the law would only be a little dignified. But when we see the ermine bedraggled in the mud and mire, and every principle of justice violated, it behooves men to take care of themselves as best they may. That is what I have told people while I have been in the south -- to take care of their liberties, to put their trust in the living God, to obey every constitutional law, and to adhere to all correct principles. But when men tamper with your rights and with your liberties, when the cities are full of spies and the lowest and meanest of men are set to watch and dog your footsteps; when little children are set in array against their fathers and mothers, and women and children are badgered before courts, and made to submit, unprotected, to the gibes of libertines and corrupt men; when wives and husbands are pitted against each other and threatened with pains, penalties and imprisonment, if they will not disclose that which among all decent people is considered sacred, and which no man of delicacy, whose sensibilities had not been blunted by low associations, would ever ask; when such a condition of affairs exists, it is no longer a land of liberty, and it is certainly no longer a land of equal rights, and we must take care of ourselves as best we [362] may, and avoid being caught in any of their snares. I cannot think that this crusade is aimed entirely at us; from many circumstances that have transpired, I have been led to believe that whilst we are made the victims, these proceedings are introduced as a political ruse, for the purpose of embarrassing the incoming administration. What would you do? Would you fight them? No. I would take care of myself as best I can, and I would advise my brethren to do the same. Would you resist law? No. As I said before, I can stand it if they can. It is for us to do what is right, to fear God, to observe His laws, and keep His commandments, and the Lord will manage all the rest. But no breaking of heads, no bloodshed, no rendering evil for evil. Let us try and cultivate the spirit of the Gospel, and adhere to the principles of truth. Let us honor our God, and be true to those eternal principles which God has given us to hold sacred. Keep them as sacredly as you would the apple of your eye. And while other men are seeking to trample the Constitution under foot, we will try to maintain it. We have prophecies something like this somewhere; that the time would come when this nation would do as they are now doing -- that is, they would trample under foot the Constitution and institutions of the nation, and the Elders of this Church would rally around the standard and maintain those principles which were introduced for the freedom and protection of men. We expect to do that, and to maintain all correct principle. I will tell you what you will see by and by. You will see trouble, trouble, trouble enough in these United States. And as I have said before I say to-day, I tell you in the name of God, Woe! to them that fight against Zion, for God will fight against them. But let us be on the side of human liberty and human rights, and the protection of all correct principles and laws and government, and maintain every principle that is upright and virtuous and honorable, and let the world take the balance if they want, we don't want it. We will cleave to the truth, God being our helper, and try to introduce principles whereby the will of God will be done on earth as it is in heaven. And we will obey every institution of man for the Lord's sake so far [363] as we can without violating our consciences and doing things that are wrong and improper. "God bless you and lead you in the paths of life, in the name of Jesus. Amen." (J. of D. 26:148-157) 1 Feb 1885: President John Taylor delivered his last public discourse in the Tabernacle, Salt Lake City. In the evening, he and President George Q. Cannon secreted themselves, in order to avoid the Federal officials, who were carrying on their high handed judicial proceedings in the Territory. Elder L. John Nuttall accompanied them as private secretary, Charles H. Wilcken as driver, and Charles H. Barrell as general aid. 3 Feb 1885: A law passed by the Idaho Legislature, prohibiting all "Mormons" from voting, was approved by Governor Bunn. Mar 1885: The impossibility of securing a fair trial in the Utah Federal Courts caused a number of leading men to voluntarily go into exile. 13 Mar 1885: The Gardo House, Salt Lake City, was searched by U.S. Deputy Marshall, who subpoened a number of witnesses. 19 Mar 1885: U.S. Deputy Marshals raided the houses of George Q. Cannon, George Dunford, and Mrs. J. C. Little, in an unsuccessful search for witnesses in polygamy cases. 22 Mar 1885: The U.S. Supreme Court rendered a decision annulling the test oath formulated by the Utah Commission. By this ruling a number of persons were restored to the elective franchise. [364] 2 Apr 1885: The Utah Commission made a verbal report to President Cleveland at Washington, D.C., on their work in Utah. 3 Apr 1885: Jacob S. Boreman was appointed Judge of the First Judicial District, the second time. 4 Apr 1885, Heber J. Grant: "Apostle Heber J. Grant was the next speaker. Through our diligence and faithfulness, we will be entitled to the blessings of the Lord. There is one thing that is certain about the present trouble -- the Latter-day Saints will come out uppermost at the end of the controversy. No matter what restrictions we may be placed under by men, our only consistent course is to keep the commandments of God. We should, in this regard, place ourselves in the same position as that of the three Hebrew's who were cast into the fiery furnace. If we are living in the light of the Gospel we have a testimony of the truth, and we have but one choice, that is to abide in the law of God, no matter as to the consequences. It is sometimes held that the Saints are in error because so many are opposed to them. But when people know they are right it is wrong for them to forgo their own honest convictions by yielding their judgment to that of a majority, no matter how large. When a man knows himself that he is honest, he needs care but little as to what the world may think or say concerning him. Some people are thought well of in public, while in their domestic conduct they are not what they should be. Every man's life should be such that his wives and children can bear the best testimony concerning him. The speaker stated that his esteem and love for the servants of God had increased by closer association with them. This was because he had opportunities of discovering their devotion to the truth. There is nothing that is right but they are ready to do if it conduces to the advancement of the cause of God on the earth. He had heard it stated that `Mormonism' was a stupendous fraud, and those who were of that [365] opinion had wondered that he had been selected for one of the leaders, and he had been asked whether he did not realize that it was a humbug. To such he had borne his testimony with good effect, because he had lived according to his profession. A good deal was being said about some of the authorities retiring from public view for a reason. Why should any people thrust their hands into the fire when they know they will be burned by so doing? There will be opposition to the Latter-day Saints until the whole social fabric of the world is revolutionized. In seeing these things we are only witnessing the fulfillment of that which has been prophesied. We may expect to see men who are corrupt arise and proclaim that this people are wicked. No man in this Church can commit the sin which the world falsely accuse the Saints of perpetrating and retain the Spirit and a standing in the community. Adultery is of all sins the most abominable (the shedding of innocent blood excepted) in the sight of God. By incidents of his own experience the speaker illustrated the confidence that people outside the Church have -- in a business capacity -- in faithful Latter-day Saints, and the distrust with which they look upon apostates. There are, however, some men who have been in the Church who never were energetic while in it, and have exhibited a similar indifference after leaving it. Some who have withdrawn from the Church, the speaker hoped someday to see return to the fold of Christ. Some who had been filled with light and energy when in the faith of the Gospel, are equally bitter against the truth, seeking to tear down what they formerly were engaged in building up. Notwithstanding, the evil that is falsely spoken of the prominent Elders in this Church, if any one of them were to give his word of honor to any of these deputy Marshals that are hunting them that he would appear at a stated time and place, he had no doubt that it would be taken by the officer. The best and most honorable men of the community, as a rule, had entered into plural marriage and were the objects of the cruel prosecutions that were now being enforced. The speaker concluded by expressing confidence that the cause of truth and righteousness would be vindicated." (Des. News, 4 Apr 1885) [366] 4 Apr 1885, John Taylor and George Q. Cannon: "President's Office, Salt Lake City, April 4th, 1885. To the Officers and Members of the Church of Jesus Christ of Latter-day Saints in Conference assembled: Beloved Brethren and Sisters: "It is eminently proper, under the circumstances, not being able to be with you in person at our Annual Conference, that we should address you a few lines and express to you our faith, feelings and hopes concerning the great work of our God in which we are all mutually interested. Never at any time in our lives have we had more joy and satisfaction in the Gospel and in the labors thereof than we have at the present time. Profoundly grateful to our God for His kindness to us in permitting us to have a name and a place among His people, and to be the bearers of His everlasting Priesthood, we are determined with His help to press forward with increased diligence and zeal in doing our part towards the carrying on of His purposes and work. We see His hand marvelously manifested in behalf of His people. We know that His power is with us, that His Angels have charge concerning us, and that no affliction can fall upon any one, however humble, without it being fully known to Him. This knowledge that God is near to us and hears and answers our prayers, is an unceasing cause of thankfulness and praise. For a wise purpose in His providence He permits the wicked, in the exercise of their agency, from time to time, to afflict His followers. Since the days of our father Adam this has always been the case, and it will continue to be, so long as Satan has any power over the hearts of the children of men. We are all children of the same Great Parent, and each one has the opportunity and privilege granted to him or her to exercise his or her agency. We have chosen to serve the God of Israel. We have submitted to His laws, have obeyed His Gospel, and have chosen the path which He assures us will bring us into His presence. Others of His children prefer a different course. They yield to a different influence, and, under its power, they seek to destroy the work of God and all who are connected with it. This they can do in the exercise of the agency which [367] the Father has given unto them. Not only in times past, but in our own day, the wicked have persecuted, tormented and murdered the Saints of God. But, while in so doing, they bring upon themselves everlasting condemnation, their acts are overruled for the glory and exaltation of His faithful people and the accomplishment of His purposes in the redemption of the earth. "For a few months past we have seen in these valleys an exhibition of this deadly hostility against the Latterday Saints. We need not enumerate to you all these acts of oppression and wrong. You are familiar with them. But the best men in the community, men of pure lives, men who have set an example to the people ever since they came to these mountains, and in all their days, who have led in works of righteousness, who have been citizens of the highest type of character, have been selected as victims of a vile persecution and been assailed and denounced as criminals of the lowest grade. Juries have been selected for the express purpose of convicting men who are prominent in the Church; and their partisan bias has become so thoroughly known in the community that the common expression is, that an accusation in the courts, as now constituted, is equivalent to a conviction. The rule of jurisprudence which has come down for ages past has been that the accused shall be deemed innocent until proved guilty. In our courts, we are sorry to say, this has been reversed. The burden of proof has rested upon the accused in almost every instance -- the judge, the jury, equally with the prosecution, appearing to view him as guilty, and that it was his duty to furnish all the proof necessary to exculpate him from the accusation of guilt. Among all the English-speaking people and for ages past, the jury has been looked upon as the palladium of human liberty. It has been the richest fruit of our civilization. No greater guarantee of fairness could be imagined by our ancestors than that a man accused of crime should have his case submitted to the judgment of his peers -- his neighbors living in the vicinage -- and presumably acquainted with his life and with the motives which may have prompted him to commit the crime of which he was accused. The wisdom of man has failed to devise fairer [368] or more just means than this of deciding upon their fellow-man's guilt or innocence when accused. But in this Judicial District, for a long period past, we do not know of a jury that has been thus constituted. Jurors have been selected for their known enmity to the parties accused, or to the principle involved in the trial. "The result has been that a Latter-day Saint would almost be as safe in seeking for justice in the infernal regions, or at the hands of Algerine pirates as in courts of this character. Indictments have been found against different parties upon the flimsiest evidence, and in some instances upon evidence which would have no weight with any fair-minded jury. The result has been that a reign of judicial terror has prevailed and still prevails in these valleys. Seeing no prospect of fair trial, men have deemed it better to avoid arrest for a season, or until there was a prospect of receiving impartial treatment by the courts and juries. Prosecution has degenerated into persecution. A law which is in and of itself, as we believe, unconstitutional and aimed at the practice of religion, and so viewed by a number of our leading statesmen in Congress, is taken advantage of and carried to lengths probably never dreamed of by many of the men who voted for it. We have sometimes thought that it was impossible for men to indulge in such vindictive feelings as have been manifested here; but in searching for a cause we have been forced to the conclusion that these violent prosecutions were only intended to provoke the people to commit some overt act whereby the incoming administration might be embarrassed. "Permit us to refer to our own cases. President John Taylor at the beginning of this year, hearing of the persecution to which our brethren were subjected in Arizona, determined to visit that region, in company with a number of the Elders. His object in going there was to visit with and, as far as possible, comfort the Saints. Five of our co-religionists had undergone a form of trial, a travesty of justice, and three of them had been sent, under a sentence of imprisonment of three and a half years and $500 fine each, to what may be rightly termed the American Siberia, upwards of 2,000 miles distant [369] from their own homes -- the House of Correction at Detroit. The other two had been sentenced to six months' imprisonment and $500 fine in the Territorial Penitentiary at Yuma. Every member of our Church was shocked at these outrageous proceedings. For, while all were prepared to endure the legal consequences of the violation of the Edmunds law, they were not prepared for such gross and tyrannical perversions of the law, as were involved in these sentences. No man who could by any possibility be accused, any longer dared to submit his case to such treatment. Many of them, therefore, left their homes, to seek in a foreign land that freedom from persecution which was denied them in their own. It was under these circumstances that President Taylor and the company of Elders referred to, visited Arizona. Upon his return, and while at San Francisco, he received telegrams informing him that it was unsafe for him to come back to Salt Lake City. Disregarding these, however, he did return and publicly attended to his business for some time; in the meanwhile delivering a discourse to the Saints in the Tabernacle. Seeing, however, how determined certain Federal officials here were to embarrass, arrest and place under bonds every prominent man, and being informed of threats made against his own liberty, he deemed it wise, under the circumstances, to withdraw for awhile to attend to his business in a more private manner than he had been in the habit of doing in his public office. This he has continued to do up to the present writing, receiving and answering letters, giving counsel and instruction, and devoting himself assiduously to all the duties of his calling, except in delivering public addresses from the stand. Neither he, President George Q. Cannon, nor President Joseph F. Smith have had any official notification or reliable information from any officer of the court that process of any kind had been issued against them; at the same time their residences, especially that of Brother Joseph F. Smith, have been invaded and searched, and the Marshal, his deputies and their spotters and spies have displayed a zeal to ascertain the whereabouts of the First Presidency that has led to the conclusion that they wished to get them into their [370] power and place them under arrest. And not only this anxiety was manifested in their cases, but President Woodruff and several of the Twelve Apostles, besides numbers of other leading men, have been threatened and sought for with assiduity. "In England, upon one occasion, the eloquent Lord Chatham said, in speaking of the rights of the subject, that a man's house was his castle: that though it might be so poor that the rains of heaven could penetrate it and the winds beat through its crevices, yet the King of England himself could not cross its threshold without its owner's permission. "A recent illustration of the zeal of these officials and their creatures has come to light in the case of President George Q. Cannon, who has just returned from the East. The railroads and highways have been swarming with Deputy Marshals and their myrmidons to intercept and arrest him. We have yet to learn that it has become necessary for honorable gentlemen in America to report themselves to courts, Marshals or any civil officer when they leave home on business, or to ask for passports or to have them vised. "The question has been asked us, how long we intend to pursue this course. In answer we say, that at no time during our existence have we ever shrunk from the investigation of our conduct, our utterances or of our lives by any fair tribunal. We have lived under the gaze of the public, and where every act and expression could be scrutinized. We are as ready to-day, as ever, to submit our cases to a properly organized court and jury of our peers, to decide upon. So confident are we of our innocence of alleged wrong-doing that we entertain no fears of the result of such a trial. We are willing to meet the issue at any moment. We are fully conscious of our innocence of all violation of the laws of God or of Constitutional law's enacted by man. But if there are laws made to entrap us, because of our belief in and practice of the revelations which God has given to His Church, which a court and jury shall decide we have violated, we desire at least, that it shall be upon what all the world call good evidence and substantial proof, and [371] not upon religious prejudice, and through a determination to convict and punish, evidence or no evidence. We ought, at least, to have the same rights that burglars, thieves and murderers are accorded under the law. In that case, should conviction follow, we should submit to it as martyrs have submitted in every age which God has had a people upon the earth, as persecution inflicted upon us for our adherence to His laws. "Our faith and practice for which we are sought to be condemned and punished, is the faith and practice of the best and holiest of God's children. If we are sinners in this respect, then Abraham, who is distinguished by the Lord himself as the friend of God, was a sinner. If we are sinners, then Jacob and Moses and Elkanah, Solomon and David, and a host of others too numerous to mention, were also sinners. Even Jesus himself, the Being whom we adore as our Redeemer and the Author of our salvation, called the Eternal Father whom He worshipped, and whom we are commanded to worship, the God of Abraham, Isaac and Jacob, showing that the God of heaven himself attached no condemnation to these men for their practice of patriarchal marriage; but in many instances commanded it, provided laws for its arrangement, and called those who practised it His friends and men after His own heart. And, what is still more worthy of remark that in choosing a lineage from which His beloved Son Jesus should descend, He chose a lineage distinguished in the earth among all nations, as polygamic. The most renowned ancestors of the Savior of the world, and to whom He most frequently alluded, were polygamists. Can therefore our belief in and practice of this system of marriage be as wrong as our opponents would have it appear? When this noble array of God's favorite children are remembered, and when, in addition, we call to mind the fact that the Bible itself, which has given to the Christian world all the knowledge it has of God and godliness, has principally, under God, polygamists as its authors. "It is averred by some of our enemies that this is not religion. This is not the view, however, of the members of the Utah Commission, for they have said: [372] "This article of faith is as much an essential and substantial part of their creed as their belief in baptism, repentance for the forgiveness of sins, and the like.' And again: `All orthodox Mormons believe polygamy to be right, and that it is an essential part of their creed.' "It has also been alleged in Congress, by those who take pleasure in denouncing our system of marriage, that the English government in India has put down the Suttee, and that, therefore, the United States ought to put down plural marriage. If those venerable Solons had made themselves a little more acquainted with the action of the Imperial Government of Great Britain, they would have found that, while that government put down widow, burning, it protects by law, in all their rights, privileges and franchises, 180,000,000 of polygamists and places them on an equal footing with others. "The Lord has revealed to us by His special revelations, as clearly and positively as he ever did to any of the ancient Prophets, certain principles associated with the eternity of the marriage covenant, has given definite commands pertaining thereto and made them obligatory upon us to carry out. He has made manifest to us those great and eternal principles which bind woman to man and man to woman, children to parents and parents to children, and has called upon us in the most emphatic and pointed manner to obey them. These glorious principles involve our dearest interests and associations in time and throughout the eternities that are to come. We are told that this is His everlasting covenant, and that it has existed from eternity; and, furthermore, that all covenants that relate only to time shall be dissolved at death and be no longer binding upon the human family. He has, moreover, told us that if we do not obey those principles we shall be damned. Believing these principles to be of God and from God we have entered into eternal covenants with our wives under the most solemn promises and in the most sacred manner. Among the rights guaranteed to us in the Constitution of the United States is not only that `Congress shall make no law respecting an establishment of religion or prohibiting the free exercise thereof,' but that no State shall enact any `law impairing the ob-[373]ligation of contracts.' Ours are contracts of a most sacred character and of such vital importance for time and eternity that all worldly obligations and contracts sink into insignificance in comparison with them. Among many of the professors of modern Christianity this is looked upon as an error, and without inspiration or revelation on this subject, all the idea that is ever presented associated with the marital relations is that they enter into these contracts `until death do them part.' The beauties, the glories and perpetuity of those domestic ties, those endearing associations which cluster around the family organization, perish whenever the grim messenger Death approaches. It is now made a crime by uninspired men to possess those hopes and practice those principles which the most virtuous upright, holy and eminent men of God have esteemed as treasures beyond price. Under an infatuated, mistaken and suicidal policy they seek to blast those hopes which are a solace to the life of the believer in the revelations of God, and to sever those connubial ties which bud in time and will blossom and bear fruit in the Celestial Kingdom of our God in the eternities to come. "The Christianity of to-day cannot offer us anything of an eternal character to compensate us for the abandonment of the truth which is demanded of us. The fact is, mankind, in their endeavor to correct God's system of marriage, have adopted a system which is entirely inadequate to save man from the dreadful evils by which he is surrounded. While there are thousands and millions of honorable, upright men in the world, who have devoted their entire lives to the promotion of morality and virtue, and the extirpation of every sinful practice, the evils against which they battled, have steadily increased around them. The system which they taught was not God's system; it did not, therefore, meet man's wants. Those channels which God has provided for the lawful exercise of the appetites with which He has endowed man, under the system now in vogue, have been dammed up, and the history of Christendom informs us with what terrible results -- the degradation and prostitution of woman and the spread of the most terrible scourge [374] known to humanity, the social evil, with its attendant train of loathsome horrors. With our knowledge of God's laws we never can adopt such a system and call it civilization. And we again take this opportunity of warning the Latter-day Saints against these murderous and damning practices of foeticide and infanticide, to introduce which in our midst attempts have been made. These practices are also the horrible fruits of a man-made system of marriage, and so terrible have they become that many of the leading thinkers of the East, have told their people, and brought statistics to prove, that unless these crimes are stopped, it will only be a short time until the primitive, Puritanic stock will become extinct and foreigners take their place, their lands, their houses and their homes. These fiendish practices are becoming so common that one of the most reliable historians positively asserts that `millions do them, because they think they cannot afford to raise children.' "As the male members of our Church who practice plural marriage are estimated as not exceeding but little, if any, two percent of the entire membership of the Church, we consider it an act of great injustice to the ninety-eight percent, to be abused and outraged and have all their business relations disturbed, values of every kind unsettled, neighborhoods agitated and alarmed, and the property of the people generally jeopardized, because of this `raid' upon these alleged breakers of the law. "The statement of how small a portion of the males is engaged in this practice, exhibits in the clearest light how destitute of foundation are the charges made against us respecting this institution threatening the monogamic form of marriage, claimed to be the feature of the present civilization. "Need we ask you Latter-day Saints, here assembled: Do the lives and conduct of our present would-be reformers afford you examples that you would choose to adopt, or have your children follow? Again, need we ask you: Who have been the introducers of 'drinking saloons, gambling dens and brothels into our towns and cities? or who have been their patrons and the alders and promoters [375] of every form of licentiousness, which, when we came to these mountains, we hoped to have left forever behind us? We call upon you to guard and protect yourselves and families against their corrupt and insidious influences. Their ways are the ways of death, and their paths lead down to destruction. We exhort you, therefore, to preserve your bodies and spirits pure, to protect the virtue and honor of your wives and daughters, to live your religion, to deal honestly and honorably with all men, and to maintain inviolate those glorious principles which have been revealed unto you. And, furthermore, do not permit any of these abuses with which we have to cope, to tempt you to retaliate in kind, or to violate any Constitutional law of the land. You will remember that Joseph Smith has said that that sacred instrument was given by inspiration of God, and it becomes our bounden duty to sustain it, in all its provisions. And while men may in their blind zeal seek to oppress us and bring us into bondage, we must not be provoked to do as they do; but to maintain the rights, immunities, and seek for the happiness and well-being, as well as to maintain the freedom of all men of every name, color and creed. "In conclusion, we solemnly testify to the Latter-day Saints and to the world, as we have done so often in the past, that God has established His Zion, and His work will roll forth, and that all those who fight against it will perish. You have seen this fulfilled to the letter in the past. "We pray God, the Eternal Father, to bless you in your families, in your fields, and flocks and herds, and in your business and in all your righteous undertakings, and to preserve you from the hands of all your enemies and to eventually save and exalt you in His Celestial Kingdom, in the name of Jesus Christ, our Savior and Redeemer. Amen. Your Brethren, John Taylor, George Q. Cannon, First Presidency of the Church of Jesus Christ of Latter-day Saints." (Deseret News, 4 Apr 1885) 5 Apr 1885: A committee was appointed to draft a petition to the President of the United States, praying for protection [376] against the tyrannical acts of the Federal officials in Utah. 9 Apr 1885: The Tennessee Legislature passed a law, forbidding the teaching of polygamy in that state. 20 Apr 1885: The U.S. Supreme Court sustained the decision of the Utah courts, in Rudger Clawson's polygamy case, but decided in favor of giving the murderer Fred Hopt a fourth trial. 23 Apr 1885, The Only Consistent Course: "The flow of the tide has set in against the Saints. It looks as if no popular movement was favoring them. The executive, legislative, judicial and religious influences are against them, and to these is added a more or less widespread popular clamor. The object of this furore, backed up by threats of stripping the people of what few rights remain, of imprisonment and family and communal disruption is to force the Saints to relinquish a prominent doctrine of their religion. The whole reasoning of friends, real and professed, and of bitter and relentless foes, on the outside, takes this one and only direction. "One of the reasons adduced more frequently than any other in favor of the demand that plural marriage relationship be abolished is that it is not religion. To this we have but to reply that if some one outside of the religious professor has the power to prescribe what his religion shall consist of all pretensions to the existence of religious liberty are a delusion and a snare, and a hollow and meaningless mockery. The only line of demarcation over which the exercise of religion must not step is that which divides its practice from the domain of the rights of others. It has never been shown, nor is it susceptible of exhibition, that the peculiar marital institution interferes with the rights and privileges of any, under the Constitution. Nobody outside of the relationship are injured, and therefore have no reason for complaint, neither has any power the right of interfer-[377]ence. A remark lately attributed to General H.S. Eldredge, on this point appears strikingly appropriate. It was to the effect that nobody was injured by the plural marriage relationship of the `Mormons,' and if it be claimed that the women and children are, the refutation to that insinuation lies in the fact that it is not from them that the complaints are coming. "It has been held by some of the Saints that if even the doctrine against which the bulk of the opposition is hurled were abrogated or relinquished the clamor would not cease. The demand would still be made for a further retreat from religious principles, until the Church as an organized body-religious would become an entity of the past; otherwise popular thirst for the demolition of `Mormonism' would not be satiated. "We look upon this as an erroneous conception of the character of the work in which the Saints are engaged. The chief object of the crusade is to get the Church to apostatize. That arrived at nothing more would be necessary for the satisfaction of the enemies of the work of God. That accomplished they would be jubilant and all hell would rejoice. "What would be necessary to bring about the result nearest the hearts of the opponents of `Mormonism,' more properly termed the Gospel of the Son of God? Simply to renounce, abrogate or apostatize from the new and everlasting covenant of marriage in its fullness. Were the Church to do that as an entirety God would reject the Saints as a body. The authority of the Priesthood would be withdrawn, with its gifts and powers, and there would be no more heavenly recognition of the ministrations among the people. The heavens would permanently withdraw themselves, and the Lord would raise up another people of greater valor and stability, for his work must, according to His unalterable decrees, go forward, for the time of the second coming of the Savior is near, even at the doors. Therefore the Saints have no alternative but to stand by the truth and sustain what the heavens have established and propose to perpetuate. This they will do, come life or death, freedom or imprisonment, and there is, so far as we can observe, no use to attempt [378] to disguise this fact. "As already stated, were the step so much desired on the outside to be taken, there would probably be but little need of any further opposition, because the Church would be shorn of its strength, having surrendered its integrity because of earthly opposition. Its adherents would no longer be distinctive, but would be like the rest of the world, whose hate would turn to affection, because of the love it has for its own. The Saints might have the meagre satisfaction of having all men speak well of them, but it would be overshadowed by the miserable reflection that they were subject to the woe and misery consequent upon their getting into that lamentable situation, "Individuals may falter and fall, as they doubtless will, when brought face to face with the testing point. They may be ready, for considerations connected with their personal convenience or safety, to renounce their religion, cast away their wives and render themselves perfidious in the eyes of their own offspring by this crouching apostasy, but the bulk will not follow examples of that character. Having the light of truth and manhood burning within their souls, they will, when the storm howls about their ears, continue to stand at the post of duty at which they were stationed when the sunshine of peace and prosperity smiled upon them. And if any who are in jeopardy feel as if the germ of faith were not as bright and powerful in themselves as they could wish, and they need an example after which to follow, let them not keep close to the heels of the craven, but tread in the footsteps of the man who will `Do what is right, let the consequence follow.' Many hold that it is less cruel to a man's family to renounce them and the sacred contract by which to him they are bound, than take the probable alternative of having to go to prison and leave them, it may be in some instances, to face poverty. There are some things, however, that to people of nobler instincts are worse than temporal hardships, and he is `poor indeed' who does not take this stand. Poverty may be met and conquered, but the stain of the recreant can scarcely be wiped out. Besides [379] from the standpoint of every true Latter-day Saint a renunciation of his religion has a blasting effect upon his hopes of eternal happiness, the foundation of which lies in the retention of his wives and children in the life to come. If he barters away his birthright for a mess of potage here, upon what ground has he reason to believe his heirship will receive any recognition hereafter? "It goes without saying that the crusaders are anxious to obtain among those who are pursued by them as many examples of recreancy as possible, not only on account of the satisfaction that such cases of themselves impart to them, but it is desired that they should have a strong effect in influencing others to take a similar course. The good Saints, however, can afford to suffer any species of discomfort, even to the sacrifice of life itself if it be necessary, but they cannot entertain the alternative of proving recreant to principle, to wives and children, and turning their backs upon their religion and their God." (Deseret Evening News Editorial, Charles W. Penrose, Editor) 24 Apr 1885: U.S. Deputy Marshals searched the Temple Block for the purpose of making arrests, but found no one they wanted. 2 May 1885: A grand mass meeting was held in the Tabernacle, Salt Lake City, to protest against the oppressive course of the Federal officials in the Territory. A declaration of grievances and protest, addressed to the President and people of the United States, were adopted, and John T. Caine, John W. Taylor, and John Q. Cannon were chosen as a delegation to proceed to Washington with the documents. Similar mass meetings were held in the various cities and towns of the Territory. 11 May 1885: U.S. Marshal Fred T. Dubois, of Idaho, and five assistants, armed to the teeth, visited Paris, Bear Lake County, Idaho, in search of polygamists. [380] 13 May 1885: The Utah Delegation (Caine, Cannon and Taylor) had an interview with President Cleveland, at Washington D.C. 15 May 1885, George Q. Cannon: "Predictions without number have been made to the Latter-day Saints respecting the trials they would have to meet to test their faith in the gospel. The Saints ought to be prepared for persecution and difficulty if they believed the testimony of the prophets, Apostles and Elders. These men would be false prophets unless severe trials did come. The Church has been constantly told that it must be prepared for every kind of tribulation and affliction, and that its members must be willing, if they expected to attain unto celestial glory, to lay down their lives for the truth. "Now that trials are upon us, and persecution against the law of patriarchal marriage is raging, it is a consolation for the leading officers of the Church to know that these have not come upon the people unexpectedly and without warning. No member of the Church can truthfully say that he or she has been deceived, or lulled into a false security, or been urged to obey any principle of the gospel without being told the consequences that would be likely to follow such obedience. "These are interesting, and, it may be said, exciting times. But they are times in which Latter-day Saints should rejoice; for this is the command of the Great Head of the Church, the Savior Himself. He says: "`Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.' "This is precisely the position we are in, and we should rejoice that we are in such honorable company as that of the holy prophets, including our Redeemer Himself. "Such scenes as these are necessary for the people to pass through to prove and test them and to cause them [381] to exhibit their true feelings. Honest, faithful people, who have the true courage of the gospel, will appear, at such times, to advantage. These qualities will be brought to the surface. They will be strong, full of courage, nerve and faith. "The unfaithful and the hypocrite, on the contrary, will be looking around for some way to escape the trial. They will be fearful, full of apprehensions and be ready to yield or to run and abandon their faith. I have already heard that some of this class talk of compromise. What they mean by compromise, I suppose, is to give up some principles of the gospel and promise not to obey or practice it. As the principle of patriarchal marriage is the one now, so savagely attacked, this is the one such persons are preparing themselves to yield. I view such men as apostates already at heart. They are more dangerous than our open enemies. Our open enemies we are prepared to resist. We look for nothing from them but opposition. But not so with those who have a standing in the Church. They are among us, are called Saints and are inside our citadel. They can betray us because of these advantages. Judas, as one of the twelve apostles, could do more towards betraying his Lord than would have been possible had he only been a Pharisee, or an open enemy of Jesus. Benedict Arnold, as a trusted general in the Revolutionary army, could do far more towards betraying the cause of liberty and General Washington than any Tory on the continent. William Law, as the counselor of the Prophet Joseph Smith, had advantages as a hypocrite and traitor, in secretly plotting against the life of the Lord's anointed, that no anti-Mormon confederate of his possessed. "Hence it is, that in all ages and among all people, traitors of this character have been execrated as the lowest and meanest of mankind. The very persons for whom they sell their souls, and whose infamous tools they become, despise them. They only use them for the purpose of betrayal, and even then are distrustful of them, and throw them aside with contempt and scorn. Of what use was Judas after his act of perfidy? The men who had purchased him scorned him, as is apparent from [382] their reply to him when he told them he had betrayed innocent blood: `What is that to us? See thou to that.' "Benedict Arnold, who was a brave and very daring man, and had distinguished himself by brilliant deeds in the service of the colonies, lost even the admiration which such conduct evokes, when he became a traitor. His services for his country were overclouded by the baseness of his treason. He obtained high rank in the British army as the price of his attempt to betray the cause of liberty; but he never enjoyed the respect of any honorable Briton. He was looked upon and shunned as a traitor, and led an unhappy and miserable life. "Thus it has been and thus it ever will be with people of this class. "There are men who say: `Yield this practice for the present; perhaps public opinion may soften and then this principle may be taught and practiced.' "I look upon such a suggestion as from the devil. It would be quite as proper to propose apostasy for a short season until public opinion would become more favorable to us. If there are any in the Church who cannot stand the pressure, instead of talking compromise, let them withdraw, quietly from the Church. If they can see nothing in the principle of celestial marriage worth contending for, leave those who do see and appreciate its value to fight the battle alone. The latter will then neither be weakened nor betrayed by the association of those who, in their hearts, stand ready to yield. If there are men in the Church who love the world and its favor better than they do God and truth, or if they fear man's displeasure and punishment more than they love eternal exaltation, now is a good time for them to exhibit the feeling. But if they have any regard left for those who have been their friends and brethren, they ought not, while professing to be members of the Church, be consorting with those who are its deadly enemies and assenting to their plans for the destruction of a vital principle of exaltation. They should have so much self-respect that, while professing to worship Jehovah, they will not prostrate themselves before the image of Baal." (Editorial, Juvenile Instructor; Vol. 20:156) [383] 16 May 1885: Wm. Fotheringham was adjudged guilty of unlawful cohabitation, although no proof of his guilt had been produced, except for "holding out." 5 Jun 1885, No Relinquishment: "Influences are at work whose object is to create an impression in favor of the renunciation or temporary suspension of the law of celestial marriage. Arguments are being used to that end, in a semi-private way, with a view to gaining converts to that idea. "Perhaps such pleadings may influence a few people who are not in the habit of probing subjects to the bottom and are not particularly gifted with the power to analyze the motives by which men are actuated. Good Latterday Saints, however, who have within themselves that needful reason for the hope that inspires them are not affected by the shallow pretexts of semi-apostates. "To give a Gospel coloring to the position assumed by those who express themselves as ready to sell out whatever hold they may have on the work of God, they complacently quote from the revelations contained in the Book of Doctrine and Covenants. Attempts are made to twist these divine communications from their plain intent, in order that they may subserve ulterior purposes. In this connection reference is made to the following, to be found on page 218: "`For verily I say unto you, my law shall be kept on this land. "`Let no man think he is ruler, but let 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 laws 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.' "It is argued -- `If it is not necessary to break the law of the land in order to keep the law, of God, why not re-[384]nounce or abrogate celestial marriage? "There is certainly a conflict between a law of God and an alleged law of the land. Those who understand and accept the revelation on celestial marriage to be what it purports to be, cannot consistently hold, on account of the foregoing quotation, that it should be set aside, in the face of the declaration -- `My law shall be kept on this land.' But if there really is a genuine law of the land in conflict with it, there is an apparent incongruity in the declaration as a whole. "What constitutes a genuine law of the land? This can be commensurately answered by stating the Constitution is the `Supreme law of the land,' and all statutes made in conformity with its provisions, in letter and spirit, are genuine laws. Those which conflict with it according to that proposition are not. The Edmunds act is grossly unconstitutional, and therefore is not essentially a law of the land in the true sense of the term, because it is an infringement on constitutional privileges, being ex post facto, a bill of attainder, and a curtailment of religious liberty. "If it were a constitutional law there would be no conflict between it and the revelation on celestial marriage. There being a clash, there is no alternative but to sustain what God has given. "It may be urged that the Supreme Court has decided upon the right of Congress to pass the Edmunds act, and that settles the question of Constitutionality. It settles it in a legal sense, but not as a matter of fact. No statement from any source in existence could render the statute referred to Constitutional as a fact. And facts are stubborn things. The truth is what the Saints are seeking and what they propose to accept and stand by. "The Lord anticipated the passage of unconstitutional measures whose objects would be to oppose His law and afflict His people, as will be seen by a later revelation from which we will now quote, as found on page 342, Book of Doctrine and Covenants: "`And now, verily I say unto you concerning the laws of the land, it is my will that my people should observe to do all things whatsoever I command them; [385] "`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 these, cometh of evil. "`I, the Lord God, make you free, therefore ye are freed indeed; and the law also maketh you free; "`Nevertheless, when the wicked rule the people mourn.' "It will be here observed that laws which are `constitutional, supporting that principle of freedom in maintaining rights and privileges,' are to be sustained. The Edmunds Act is infamously opposed to the liberties and privileges of those against whom it is aimed. Therefore it `cometh of evil,' being destructive of human freedom. If there be those among the Saints, protesting adherence to the Church, who are desirous of sustaining and upholding that which `cometh of evil' they can do so and take the consequences. But they should not be so inconsistent as to put forth the flimsy claim that their course is sustained by the revelations of the Almighty. They had better acknowledge that their faith in revelation has dwindled to a fine point, if it ever existed in their breasts at all, until it is scarcely discernable. They should at once proclaim themselves as unbelievers in the claim that the revelation on celestial marriage is of divine, origin, or else admit that they do not possess the courage of their convictions. "But we are not yet through with treating upon the quotations sometimes referred to by the weak-backed who need a ramrod fastened parallel with their spinal column, and occasionally manifest a desire to see the stiffening taken out of others. A favorite passage used by such will be found on page 435 of the same work from which we have already extracted. Here it is: "`Verily, verily I say unto you, That when I give a commandment to any of the sons of men, to do a work [386] unto my name, and those sons of men go with all their might, and with all they have to perform that work, and cease not their diligence, and their enemies come upon them, and hinder them from performing that work; behold, it behoveth me to require that work no more at the hands of those sons of men, but to accept of their offerings. "`And the iniquity and transgression of my holy laws and commandments, I will visit upon the heads of those who hindered my work, unto the third and fourth generation, so long as they repent not, and hate me, saith the Lord God. "`Therefore for this cause have I accepted the offerings of those whom I commanded to build up a city and a house unto my name, in Jackson county, Missouri, and were hindered by their enemies, saith the Lord your God.' "It is a little singular that some people will persistently refuse to see the difference between a certain special work and a principle or law. The consistency of the Lord relieving a people from any such obligation as the building of a house when prevented by enemies from accomplishing it is self-evident. When it comes to the abrogation of a law, a principle, a truth, the matter is entirely different. The revelation does not apply even remotely to the present situation. "We will now take the Saints living in Idaho, to illustrate the extent to which the policy of abrogation under pressure would go, if applied after the fashion desired by some people we wot of. Our brethren of the north are oppressed unbearably, not only on account of the practice of plural marriage, but for their belief in its rightfulness. According to the doctrine of the compromisers belief in the correctness of a principle would have to be given up. By what process this species of relinquishment could be attained does not, however, appear, the operation being to all intents, a mental impossibility." (Deseret Evening News Editorial, Charles W. Penrose, Editor) [387] 1 Jul 1885, George Q. Cannon: "The question is frequently asked me, do I see any light breaking through -- any relief in prospect from the present difficulties which surround us. My reply has been that I do see, or think I see, a rift in the clouds, and that the day of our deliverance from the present attacks and difficulties is not far distant. In my associations with the leading men of the Church I find they all feel alike. They feel cheerful, contented and happy. So far as my own feelings are concerned I never felt more serene, and undisturbed, and confident concerning the future than I have done since the beginning of this year. From this condition of feeling which the servants of God possess I draw this conclusion: that our difficulties are not likely to be of so serious a nature as our enemies are hoping they will be. "I remember being on the ocean at one time when icebergs were very thick and we had a violent storm. The ship was considered to be in great danger. I watched the captain very closely; I formed my opinions as to our true position by his demeanor. I never have been at sea -- and especially when threatened with peril -- without forming my conclusions as to the imminence of the danger by the manner of the captain or pilot. "So in this Church. My experience has taught me that no serious danger has ever threatened our people without the man of God who stood at the head, and those associated with him, knowing concerning it. The pre-monitions of the Spirit to them have always been of a character to enable them to prepare the people for those events which awaited them. "Our enemies hope, in making this raid upon us, that they will get us in a corner and compel us, by the violence of their proceedings, to surrender the principle of plural marriage. Mr. Dickson is credited with saying that he is tired of this prosecution. Perhaps so. I am not, however, inclined to believe all his statements. But he says that President Taylor, by a very few words published in the Deseret News, could end it. That is, I suppose, President Taylor could surrender the principle of plural marriage and tell the people to do so. That is [388] what Mr. Dickson means. That was the hope entertained by him and probably Judge Zane when this raid commenced. But six months, or thereabouts, have elapsed and they are not one step nearer the end than they were -- that is, if they hope by their action, to bring about a surrender of this principle. It is true that seven of our brethren who have refused to bend the knee to Judge Zane's demands are in the penitentiary; a number of others are indicted and are under bonds; a number of others who are indicted have not been arrested; but are the people any more inclined now to give up this vital principle of their religion than they were six months ago? I have not had the opportunity of mingling with them to any very great extent; but I am satisfied, from my own observation, and from all that I can hear, that they are not. "This crusade will result as many other attacks upon us have done in the past. It will have the effect to give us a name, and a reputation, and a power that we have not heretofore had. This is inevitable. One of the difficulties the Elders have had to contend with of late years has been the widespread feeling that our system was a system of sensualism; that our people are licentious. It has been difficult for the world to conceive how it was possible that we should have plural marriage as a part of our religion unless this was the case. How can we convince them of the fallacy of this view? We have published as extensively as possible our true views and practice. Our Elders have taken great pains to inform the public as to the cause of our believing in and practicing patriarchal marriage; but with what little effect! Something more than this is needed. The world must have a better idea of our motives than they ever have had. This persecution will have the effect to enlighten a great many thinking people upon this point. They will learn, as they are now doing, that men, and women, too, are willing to go to prison for this principle. Do people go to prison when they can honorably avoid it? The Latter-day Saints can avoid going to prison if they will reject their wives. They can commit adultery and whoredom and not go to prison. If they were a licentious [389] people they would do this. How much cheaper it would be to gratify their lusts without marrying wives and rearing children! Thinking people must see this. Women especially, however much they may dislike patriarchal marriage, must admire men who are so true to their wives and children that, rather than discard them, they will go to prison. All honorable people will be impressed by such devotion and courage. It will have more weight than any amount of preaching or writing upon the subject. They will see that there is something more than licentiousness connected with the principle; that that cannot be the motive which prompts men and women to enter upon its practice; because every man of experience knows that if that were the motive there would be no need to go to prison for its gratification; we could be popular as other people are and gratify the lusts of the flesh without being under the least necessity of going to the penitentiary. The world will see that there is a higher motive than sensuality for the Latter-day Saints clinging to patriarchal marriage, and the effect will be to uplift the doctrine on to a higher plane and to place it in a new light before their minds." (Editorial, Juvenile Instructor; Vol. 20:197) 2 Jul 1885: Gov. Wm. M. Bunn, of Idaho, a bitter anti-Mormon, resigned his office. 4 Jul 1885: The flags on City Hall, County Court House, and ZCMI, Salt Lake City, were placed at half mast, in token of mourning over the condition of affairs in Utah. Great excitement ensued, and threats of violence by anti-Mormons were made. 17 Jul 1885: Acting on the suggestion of General O. O. Howard, President Cleveland ordered U.S. troops ready for action, in case of an outbreak in Salt Lake City on the coming 24th of July. [390] 20 July 1885: A monster mass meeting was held in Paris, Bear Lake County, remonstrating against the political oppression in that county, and petitioning President Cleveland for redress. 16 Sep 1885: Judge Zane, in his instructions to the grand jury, interpreted the law in such a way, that persons found guilty of unlawful cohabitation could be imprisoned for life. This was the commencement of the segregation policy. 23 Sep 1885: Judge Orlando W. Powers, in his charge to the Grand Jury of the First District Court, stated that an indictment could be found against a man guilty of cohabitation for every day. 17 Oct 1885: Gov. Eli H. Murray, in his annual report to the Secretary of the Interior grossly misrepresented the situation in Utah. 20 Oct 1885: Thomas Simson, a non-Mormon, who seven months previous was sentenced to two years imprisonment for polygamy, was pardoned by President Cleveland and released from the penitentiary. 28 Oct 1885, Utah Commission: "* * *The usual annual revisions of the Utah registration lists for the present year were duly and thoroughly made at the time and in the manner and form prescribed in the local registration law, by officers appointed by this Board, and the general election following such revisions was held on the 3d day of August last. * * * "No person living in the practice of polygamy was allowed to register or vote, nor was any such person elected or commissioned to any office at this or any [391] previous election held under the supervision of the Commission. "This point, therefore, has been surely reached, that the name of a polygamist cannot now be found upon the registration lists, and none of this class are holding office. * * * "* * *According to the best information we have been able to obtain, there have been very few polygamous marriages during the present year. It would not be prudent, however, to consider this other than a suspension of the practice resulting from the vigorous enforcement of the law in all its parts, and not an actual surrender occasioned by a general and decided change of sentiment regarding the doctrine itself. Indeed, if all operations under the present law by the Commission and the courts should at once cease, or even if a halting, hesitating, and uncertain policy should take the place of the vigorous one now, in active force, it is altogether likely that plural marrying would again become very general in Utah. "The firm attitude of the Government, the faithful and energetic execution of the law, the recommendations of the Commission for additional legislation -- advancing step by step as the exigencies of the case seemed to demand -- the fearless prosecution of offenders in the courts -- all sustained and encouraged by an almost unanimous public sentiment throughout the country -- have exerted in the past year a repressive influence upon the Mormon people never before experienced by them since their establishment in Utah. The evidence of this comes to us in many ways. The plea of guilty entered in seventeen cases of unlawful cohabitation, with the assurance to the court by many of the persons thus arraigned that they would not thereafter offend against the law themselves, nor advise, counsel, aid, nor abet in any way its violation by others; the constantly increasing number of those of high standing and influence in the church who are known now, to counsel full obedience to the laws affecting polygamy; the vehement exhortations by the high priests of the church -- many of whom are now fugitives from justice -- addressed to the faithful, urging them to [392] live their religion at whatever sacrifice; the inflammatory appeals of the newspaper organs of the church to the fanaticism of the radical element of their following, in which the officers of justice honestly and conscientiously administering the law are bitterly denounced, while those of their own number who have declared their intention in the future to obey the law are branded as traitors to their church and their people, from whom all fellowship should be withdrawn -- all these are evidences of much internal agitation, and show that independent thought and action among the people are commencing to assert themselves more and more. "This incipient contest within the church, however feeble on the one side and correspondingly strong on the other, is an encouraging feature of the Utah situation. * * * "* * *It is unfortunate at this time that the remuneration for such services as have been rendered during the past two years is so small that the prosecuting attorney and his assistant have found it necessary, considering their personal interests, to tender their resignations. The very best talent, coupled with the utmost integrity of character, is essential for success in this service, and these are possessed in the fullest degree by the present incumbents. The loss of these efficient officers is much regretted by every citizen of Utah, regardless of party affiliations, who desires that the Territory may be relieved of polygamy. "The defenders of polygamy in Utah lay much stress upon the fact that the prosecutions under the Edmunds act are directed solely against those who maintain the polygamous relation. They charge that alleged sexual derelictions by persons who do not belong to the Mormon Church are not investigated and punished under the Edmunds law, and that therefore the execution of the law is partial. But this is an error. The law was not directed at individual lascivious practices, but against the assault made by the Mormon Church upon the most cherished institution of our civilization -- the monogamic system. The laws for the suppression of polygamy were chiefly inspired by the apprehension that if this prac-[393]tice should be even tolerated anywhere in the United States it might one day become a serious menace to the institution of monogamy, which the world has come to consider the most potential factor for the advancement of civilization everywhere. It is against this danger that the law was aimed, and accordingly the courts have held that the living with two or more undivorced wives at the same time in marital relationship, and holding them out to the world as such, constitutes that kind of cohabitation which is by its very nature an attack upon the monogamic system -- the sacred family association which is the chief pride and strength of our social fabric -- and to do this is the very offense for which the law, provides a punishment. But in dealing with this class of offenders the courts of Utah have been very merciful. The uniform rule has been to give all persons thus arraigned the opportunity by a full renunciation and a solemn promise to refrain hereafter from the practice, to avoid the imprisonment part of the penalty for such offense. "In this connection it may properly be said that there is no local statute in Utah against adulterous or lascivious practices, and the responsibility for this is altogether with the Mormons themselves, as such legislation in all the Territories is always left by Congress to the legislatures. * * * "The declaration often repeated during the past year by the chief officers of the church, that it is their settled determination to refuse obedience to the law; the persistent use of their great power and influence to defeat all efforts from within as well as from without the church to put an end to polygamy, and their persecution of those of their own number who have signified their desire to obey the law, have convinced us that some more decisive plan to reduce the power of the polygamic element, and to correspondingly increase that of the Federal authority in the civil government of Utah, should be presented to Congress at this time for its consideration. "It is true there are some objections to each of these plans, but this would undoubtedly be true of any method however perfect that could be devised, and it is for Con-[394]gress to determine whether the important result sought to be secured in Utah will justify the adoption of a plan which, under ordinary circumstances, might be considered extraordinary and severe in its character, but which in this case is believed by many to be essential to a speedy and certain eradication of polygamy. "It may be said for the legislative commission plan that it is, simple and direct; of the appointment plan that all the offices, including those of the legislative assembly, remain undisturbed; that they are all to be filled from the body of the people, as now, by agencies under the direct control of the Federal Government, and that the influence of the same would be potential; of the Idaho plan, although a more extreme and more severe remedy than either of the others, that it reaches to the very root of the system. "But whatever may be thought of these suggestions, Congress would certainly render a service of incalculable value to Utah, and indeed to the whole country, if it would devise some measure whereby these misguided people could be brought out from under this thraldom which has so warped their minds and their consciences that a crime committed in the name of religion is considered by them a duty and a blessing, equally to those who commit it, and to those who aid, abet, or defend its commission." (Report of the Utah Commission, 28 Oct 1885) Nov 1885: Apostle Albert Carrington was excommunicated from the Church for lewd and lascivious conduct and adultery. 23 Nov 1885: Asst. Dist. Attorney Sam H. Lewis and W. H. Yearian, an anti-Mormon merchant in Salt Lake City, were arrested by the City Police on charges of lewd and lascivious conduct. 30 Nov 1885: Because of Judge Zane's decision, the cases against Sam H. Lewis, Charles E. Pearson, and W. H. Yearian [395] for lewd and lascivious conduct was dismissed in the police court. 4 Dec 1885: U.S. Deputy Marshal Oscar C. Vandercook, Attorney Sam H. Lewis, and Charles E. Pearson were again arrested in Salt Lake City for immoral conduct. 7 Dec 1885: Brigham Y. Hampton, one of the Salt Lake City officers, who had aided in detecting anti-Mormons guilty of immoral conduct, was arrested, charged with conspiracy etc., the grand jury having found four indictments against him. 8 Dec 1885: Senator Edmunds introduced another anti-polygamy bill in the U.S. Senate. 14 Dec 1885: The appealed case against Sam H. Lewis was dismissed in the Third District Court. 31 Dec 1885: After two day's trial in the First District Court, at Ogden, the jury returned a verdict of guilty against Lorenzo Snow for unlawful cohabitation in 1885, notwithstanding the evidence introduced had proven him innocent. 31 Dec 1885, Speech of V. Bierbower, Esq. "Gentlemen of the Jury: "I congratulate you upon the speedy termination of this important trial. It has fallen to your lot to sit in judgment upon what is universally regarded as the most important criminal trial ever conducted in Utah Territory. It is important, first, because of the exalted position of the defendant, being one of the Twelve Apostles of the Mormon Church, and second, because of the fact that this is the first trial, under what is known as the Edmunds Law, where the offence of Unlawful Cohabitation [396] is segregated, that is, the time covered by this offence is divided. Instead therefore of one indictment covering the offence for a period of three years, I have three indictments against him, one for each year, and you are empanneled to try him for the offence covered by the year 1885. This indictment is drawn under the act of Congress of March 22nd, 1882, known here as the Edmunds Law, and charges substantially that Lorenzo Snow, at the County of Box Elder, in Utah Territory, on the first day of January, 1884, and on divers other days and continuously between said last named day and the thirty-first day of December of the same year, did unlawfully `live and cohabit' with Adeline Snow, Sarah Snow, Harriet Snow, Elenor Snow, Mary H. Snow, Phoebe W. Snow and Minnie Jenson Snow as his wives. * * * "* * *The primary object aimed at by the Edmunds Law, was, the destruction of polygamy in the Territories. Polygamy was a crime at the common law. Bigamy, meaning two wives, and Polygamy, meaning many wives, are used synonimously, as distinguished from Monogamy, one wife. This crime of polygamy is made a capital offence in some, and punished very severely, in other parts of Europe. In France, however, the law merely makes the marriage unlawful without attaching any penalty. The Athenians at one time permitted polygamy, but it was not tolerated in ancient Greece. It was forbidden by the Romans and this prohibition was inserted in the Institutes of Justinian, It may be regarded as exclusively the feature of Asiatic and African manners and half civilized life and, among all civilized nations, is regarded as incompatible with civilization, refinement or domestic happiness. In the states it is punished by imprisonment in the penitentiary and in North Carolina, by the statutes of 1800, it was punishable with death. All law writers agree that it was prohibited at common law. "Many years ago in the United States a new religion was founded by Joseph Smith. He claimed, certain revelations from God, -- among these revelations was one that his followers should practice polygamy. This church is called the Church of Jesus Christ of Latter Day Saints, or as we call it here in Utah, The Mormon Church. Its [397] members increased with marvelous rapidity in Illinois and Missouri, from whence they were subsequently driven out by an infuriated people. In 1847 the Mormons concentrated their people and settled in Utah, which at that time belonged to Mexico. In Mexico, which inherited her laws from Spain, polygamy then as now, was prohibited by law. In 1848 by the Gaudalupe Hidalgo treaty, Utah was ceded to the United States and first came within its jurisdiction. In 1850 Congress organized the Territory of Utah and Section 17 of the Organic Act extended the common law over Utah Territory. The Supreme Court of this Territory in the first case that came before it, that of the People vs. Green in 1st Utah, p. 11, affirmed the doctrine that the common law was in force in this Territory. Now, let us assume that the Mormons, driven from the states by an infuriated people, came to Utah in 1847 to practice polygamy as one of the cardinal doctrines of their church faith. If that be true, then they came into a foreign country which prohibited polygamy. The very next year, 1848, by a singular coincidence, they came within the jurisdiction which the United States exercised over the territories. In the territories at that time the common law prevailed. That common law prohibited polygamy. Three years later, in 1850, the Organic Act creating Utah Territory emphasised and publicly proclaimed that the common law extended over Utah. From this review you will observe that there never has been a day, nor even an hour, when polygamy was recognized in this country by law. But right here in this connection I call your attention to a matter of history. While we have no authentic information as to the exact figure when the revelation concerning plural marriage was received from God, we do know, as a matter of history, that it was first promulgated on August 29th, 1852. This public promulgation, you will observe, was made two years after Congress, through the Organic Act, proclaimed that the common law extended over Utah, and by this time the world knew that the common law prohibited polygamy. "It is my purpose in this connection to show, you how the Mormons fled from the law in the states only to bid [398] defiance to that same law in the territories. The next legislation of Congress on the subject of polygamy was the act of July 1st 1862. This was merely a reiteration of the common law, but a definite penalty was fixed for those who should violate the law. Here was a clear, distinct and unequivocal warning to the Mormons that polygamy was unlawful. To any other people such a warning was unnecessary. Although our country at that time was rocked by the throes and convulsions of civil war and all the energies of our people and of Congress were directed towards the preservation of the Nation from armed opposition, still, even under that pressing emergency, Congress turned from the Nation's battlefields long enough to pass an unmistakable law against polygamy. Even at that day this infamous polygamous cancer was slowly and insidiously eating its way into the vitals of the Nation; and all good people wished, and many believed, that the law of 1862 would put an end to its dangerous encroachments. "I now direct your attention to another feature of this case. The Mormons have always contended, and still insist, that Congress has no right to pass any law which interferes with their religion. In support of this position they direct our attention to the Constitution of the United States which says `Congress shall make no law respecting an establishment of religion or prohibiting the free exercise thereof.' Here in Utah we have perhaps more constitutional lawyers to the square inch than any place on the globe. Every deacon, elder, teacher, bishop and apostle is a constitutional lawyer, and these teach their people constitutional law until the whole Mormon people have become a nation of constitutional lawyers. These people have heretofore insisted, and, strange as it may appear, thousands of them still insist, that the law prohibiting the practice of polygamy is unconstitutional, and in violation of the section which I first quoted to you. * * * "* * *The American people had a right to believe that the opinion of the Supreme Court in the Reynolds case would end polygamy in Utah and the other territories. But scarcely had that decision been promulgated among the Mormons, until they set to work deliberately and [399] defiantly to evade it. That conflict, which many believed and all hoped had been virtually settled by that decision, was now to be continued. Heretofore that conflict had been open, defiant and courageous -- now it was to be renewed on their part secretly, clandestinely, and cowardly. True they continued openly their professions, but in secret and in silence put their professions into practice. The law of the land now stood in direct conflict with the law of the church. To obey one law was to disobey the other. Under the teaching of their leaders they decided to obey the law, of the church. * * * "* * *It was evidently the intention of the Edmunds Law, not only to put an end to polygamy, but to wipe out those external appearances that gave life and hope and strength to the principal crime. But scarcely had the Courts began the work of demolishing these polygamous households before they were confronted with all the evasions and subterfuges which the ingenuity of learned and skilled lawyers could suggest. * * * Four times within the past seven years have these questions in regard to polygamy and unlawful cohabitation been decided by the Supreme Tribunal of our land. The law in relation to them has been so clearly, so distinctly, so emphatically declared, that with the great mass of the American people forbearance has ceased to be a virtue. This conflict, extending over a period of nearly forty years, has reached that point where one of two things must be done -- either polygamy must go or Congress must close our courts. * * * "* * *Mr. Snow stands before this jury in a dual capacity, as an individual and a representative. He is acknowledged to be the most learned and schollarly of all the Apostles. His collegiate training, his extensive travels on the continent, his eloquence in the pulpit and his vast wealth all combine to make him pre-eminently the representative of his people. One word from his eloquent tongue or one line from his caustic pen would go farther toward settling this vexed question than any other dozen men in the Mormon Church. I verily believe that the example of his conviction will be more potential for good, than would be the conviction of three [400] score of elders, deacons and bishops. In his case we are fighting the throne itself. And I will venture the prophecy now, that with his conviction, and those that are to follow, the time is not far distant when there will come a new revelation which will put an end to polygamy." (Speech of V. Bierbower, Esq., Asst. U.S. Dist. Attorney, in the Case of the United States vs. Lorenzo Snow) 1886: The prosecutions under the Edmunds law for polygamy and unlawful cohabitation were continued, and nearly every settlement of the Saints were raided by U.S. deputy marshals, in search of polygamists. Fearing the impossibility of a fair trial, hundreds of the brethren and many families went into exile, some of whom sought refuge in Mexico and others in Canada. Nearly all the leaders of the Church were in hiding, and the situation throughout Utah was truely critical. 5 Jan 1886: In the First District Court, at Ogden, the jury brought in another verdict of guilty against Lorenzo Snow, for unlawful cohabitation in 1884 and part of 1883, in conformity with the segregating policy. 8 Jan 1886: A bill, known as the new Edmunds bill, was passed by the U.S. Senate. 10 Jan 1886, Lorenzo Snow: "I am thankful for the opportunity of addressing this large audience, most of whom, I recognize as my intimate friends and associates, for whose spiritual, moral, and intellectual advancement and temporal prosperity, I have labored diligently through a period of over thirty years, ever since the establishment of its first dwelling or hamlet. "This, I presume, will prove my last opportunity, for some length of time for addressing you, being now under bonds of six thousand dollars, to appear next Saturday, the 16th inst., at Ogden, to receive sentence for [401] cohabiting with my wives -- having been pronounced guilty for the same offense, under three indictments. Undoubtedly my sentence will embrace the extreme limit the law allows -- eighteen months imprisonment, nine hundred dollars fine, with costs of prosecution added. "I do not now propose to enter into details respecting the three trials under those indictments, resulting in verdicts of guilty, without one particle of evidence by which to justify such verdicts -- the very singular and extraordinary charge to the jury by Judge Powers -- the urgent appeal of the Prosecuting Attorney, for the jury to assist in convicting the defendant -- the eloquent and forcible arguments of my counsel -- the intense anxiety of Judge Powers and the prosecution to impress the jury that it was their imperative duty to convict the defendant, as (in the language of the attorney), `He was a high official in the Mormon Church, and therefore it was expedient in the warfare against that Church, that he should be made a victim.' All these matters and proceeding's will be recorded, and published to the world; they will be preserved and handed down as items of history for the consideration and judgment of future generations. "In passing, I will observe, however, that in the progress of my trial, and in the outcome, this FACT was demonstrated -- it is needless for a Latter-day Saint, occupying any position of prominence, and living his religion, to expect justice in the tribunals of this once boasted land of civil rights and religious liberty; but now, under the blighting, merciless influence of religious bigotry and sectarian fanaticism of an apostate Christianity. It is even better to look for justice in courts under the ruling powers of a moral and honest infidelity. "I was pronounced guilty of violating the Edmunds law. Previous, however, to its enactment, my wives (except the one with whom I was living) having passed the period of maternity, by mutual consent, we were living in accordance with the requirements of that law, and this, too, without violating any principle or object embraced in the law of celestial marriage. "To `multiply,' was the first commandment given to our first parents. Purity in matrimonial intercourse, I [402] always believed, should accompany that command, and I have always endeavored to observe faithfully its practice. I married because it was commanded of God, and commenced in plural marriage. I contracted marriage with four women about the same time, and with a mutual understanding with each that they were to be equal -- neither was to take or assume the status of a first or legal wife. Two of them were united to me in the sacred bonds of matrimony at one and the same time, by the same ceremony. The other two shortly after, also at one and the same time and in like manner. "Of all the witnesses introduced by the prosecution, the testimony of each tended directly to establish my innocence. The Prosecuting Attorney, when addressing the jury, said: `This case of a prominent leader of the Mormon Church is under investigation -- he is one of the most scholarly and brightest lights, and we require your encouragement and assistance. The eyes of the nation are now upon you, and as loyal citizens, from you a verdict of guilty will be expected; and if you heed this appeal I can assure you, and predict emphatically, if the defendant, Mr. Snow, with a few other Mormon leaders can be secured, it will not be long before a new revelation will follow, calling for a change in the law of patriarchal marriage. "Last year one thousand sectarian ministers petitioned Congress to legislate more severely against the `Mormons,' and punish them with greater cruelty; and this has been the cry and watchword of priest and people throughout the length and breadth of our unhappy country, arousing and fostering a popular feeling and sentiment that it would be right, and doing the will of God, to overthrow, and destroy this kingdom which the Prophet Daniel forsaw, and which God has now established. "For many years past, my heart and feelings have been devoted to the promotion of your interests -- your welfare and happiness; with what success, you, my friends, are the proper judges. I shall soon depart from your presence, and submit myself to the officers of the law, and whether I may be permitted again to address you from this stand, I cannot say -- a matter, however, [403] about which none need have the least anxiety. "I go to prison with the full assurance that I can serve God and His purposes -- magnify my calling, and prove to the world, my faith and sincerity in the principles I have taught, during fifty years, among many nations -- that Jesus is the Son of God -- that He has revealed His Priesthood, and the fulness of the ancient Gospel, and established His Church by revelation. "When I received the Apostleship, I well remember saying to my brethren, who were present, that very possibly the same sacrifices would be required of the modern Apostles as were experienced by the Apostles anciently, including their persecutions and martyrdoms. I said, in receiving this sacred calling, I felt as though it were ascending an altar where, perhaps, life itself would be offered. The Lord has said: `I have decreed in my heart that I will prove you in all things, whether you will abide in my Covenant even unto death; for, if ye will not abide in my Covenant, ye are not worthy of me.' Seriously considering all this, I asked myself: Am I willing to accept these conditions -- to so deny myself and suffer for the glory of God, and to honor and magnify this Apostleship? "God is now feeling after us, and will disclose our secret thoughts. It would be well to purify and prepare ourselves, and in the language of the Psalmist, call upon God, saying, `Search me, O God, and know my heart; try me and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting.' "If we succeed in passing through the approaching fiery ordeals with our fidelity and integrity unimpeached, we may expect at the close of our trials, a great and mighty outpouring of the Spirit and power of God -- a great endowment upon all who shall have remained true to their covenants. We must be more eager to cultivate friendly relations with our neighbors, together with love and affection for our wives and children that peace may dwell in our households, and confidence in the midst of the people. "`Fifty millions of people' are said to be calling loudly for the extermination of the `Mormons.' If it be a FACT [404] that our religion is divine, established of God, there is no cause for alarm, nor even anxiety or uneasiness. Tens of thousands, through obedience to the sacred Gospel, know it to be true -- a FACT, by immediate revelation to themselves. Therefore, these `Fifty millions of people,' are not fighting the `Mormons,' or their religion, but they are fighting God and His purposes. "Israel, on the banks of the Red Sea, were God's people -- a fact perfectly known to Moses; and he knew, also, what were the purposes of God concerning them. Hence, there was no occasion for alarm or anxiety in view of the overwhelming forces of Pharoah's army, threatening immediate annihilation. God's eye was upon Israel -- they were there by His direction -- a FACT -- a revealed FACT, known to Moses and Aaron, and doubtless to many others, by direct communication from God. It is true, they were placed in a frightful situation -- naturally, a hopeless one, from which no human power or ability could extricate them. "Israel was there, not from choice, but by the command of God; and He had arranged His own programme; yet Pharoah with his armed hosts, sought to thwart His purposes, and in the end was overthrown and destroyed; and the result of this ignorance and folly stands recorded on the page of history as a lesson to all generations. "God established the Church of Jesus Christ of Latterday Saints, by direct revelation; this is a FACT, clearly and distinctly revealed to thousands. The so-called `Mormon' people, in these valleys, are the acknowledged people of God, and are here, not by their own choice, but by immediate command of God. The work and management is the Lord's -- not the people's -- they do His bidding, and He, alone, is responsible for the result. "We have no occasion for fear or cause for trembling -- the purpose of God will be accomplished -- what He has recommenced will be consumated though the combined armies of the earth should rise up and oppose. It is a FACT that God has spoken, and called latter-day Israel from among the nations, and planted them in these valleys; therefore this work is His, and although He may lead us as He did Israel of old, into seemingly desperate [405] situations, requiring serious sacrifices -- the despoiling of homes -- incarceration in prison, and even jeopardizing our very existence; and yet, it will be but for a moment, as it were, and then those trials will terminate as did Job's, in an increase of possessions; and as ancient Israel's, in a kingdom and country -- honor, glory and dominion. "Some of our brethren have queried whether hereafter, they could feel themselves worthy of full fellow-ship with Prophets and Saints of old, who endured trials and persecutions; and with Saints of our own times who suffered in Kirtland, in Missouri and Illinois. The brethren referred to have expressed regrets that they had not been associated in those scenes of suffering. If any of these are present, I will say, for the consolation of such, you have to wait but a short time and you will have similar opportunities, to your heart's content. You and I cannot be made perfect except through suffering: Jesus could not. In His prayer and agony in the Garden of Gethsemane, He foreshadowed the purifying process necessary in the lives of those whose ambition prompts them to secure the glory of a celestial kingdom. None should try to escape by resorting to any compromising measures. "`All who journey soon or late, Must come within the garden gate, And kneel alone in darkness there, And battle hard, yet not despair. "It is now proposed to enact laws to govern the `mormons' in Utah, similar to those passed in Idaho to afflict our people, viz: `Whoever claims membership in a church or organization, teaching or practicing the principles of Patriarchal Marriage, shall be deprived the right to vote or hold office.' Thus we understand the time is at hand when, whosoever admits he is a Latterday Saint, must feel the oppressive grasp of persecution. How many now here, are ready -- having oil in their vessels, and lamps trimmed, and prepared for coming events? "I am not sorry, nor do I regret on account of the near approach of these fiery ordeals; the Church, no doubt, needs purifying -- we have hypocrites among us -- milk-and-water Saints -- those professing to be Saints, [406] but doing nothing to render themselves worthy of membership; and too many of us have been pursuing worldly gains, rather than spiritual improvements -- have not sought the things of God with that earnestness which becomes our profession. Trials and afflictions will cause our hearts to turn towards our Father who has so marvelously wrought out our redemption and deliverance from Babylon. "I wish to offer a word of caution to my brethren that you may beware, and commit no grave errors when brought into positions of trial and temptation. Some, unfortunately, have disregarded this injunction, and have imprinted a stain upon their character, and a blot upon their record which cannot be erased in time -- perhaps not in eternity. These are fearful mistakes. Better suffer a thousand deaths than succumb to the force of persecution by promising to discard a single principle which God has revealed for our glory and exaltation. Our character, as Latter-day Saints, should be preserved inviolate, at whatever cost or sacrifice. Character, approved of God is worth securing, even at the expense of a lifetime of constant self-denial. "While thus living we may look forward far away into the spiritland, with full assurance that when reaching that happy clime, we shall be crowned with the sons and daughters of God, and possess the wealth and glory of a Celestial kingdom. "Apostle Paul in his time, taught the Saints to have the same mind in them as was in Christ Jesus, who, finding Himself in the form of God, thought it not robbery to be equal with God. Apostle John, on the same subject says, `When Jesus appears we shall be like Him.' `Every one that hath this hope in him, purifieth himself even as God is pure.' "As man now is, God once was -- even the babe of Bethlehem, advancing to childhood -- thence to boyhood, manhood, then to the Godhead. This, then, is the `mark of the prize of man's high calling in Christ Jesus.' "We are the offspring of God, begotten by Him in the spirit world, where we partook of His nature as children here partake of the likeness of their parents. Our trials [407] and suffering give us experience, and establish within us principles of godliness. "Jesus has, in our day, visited this world, and been seen of men on different occasions. He appeared on the 3d day of April, 1836, to the Prophet Joseph Smith, and Oliver Cowdery, in the Temple at Kirtland, Ohio. This important visitation is described as follows: "`The veil was taken from our minds, and they eyes of our understanding were opened.' "`We saw the Lord standing upon the breastwork of the pulpit before us, and under His feet was a paved work of pure gold in color like amber.' "`His eyes were a flame of fire, the hair of His head was white like the pure snow, His countenance shone above the brightness of the sun, and His voice was as the sound of rushing waters, even the voice of Jehovah, saying:' "`I am the first and the last, I am He who liveth, I am He who was slain, I am your advocate with the Father. Behold your sins are forgiven you, you are clean before me, therefore lift up your heads and rejoice. "`Let the hearts of your brethren rejoice, and let the hearts of all my people rejoice, who have, with their might, built this house to my name.' "I now will bring my remarks to a close. In a few days I must leave family, kind friends and associates with whom I have spent so many pleasant hours in `The City I love so well' -- proceed to Ogden -- receive my sentence, then retire to private life, within my prison walls, for `The word of God and testimony of Jesus.' "I hope to address you again, many times in this life, though this may be my last: -- however this will be, I shall expect to meet you in yonder world clothed in robes of celestial beauty, amid the glory of the Sons of God, where grief and suffering shall have ceased -- when tears will no longer moisten your cheeks, and sighs and moans no more be heard; but where, peace and joy forever reign, in those realms of glory, honor and immortality." (J. of D. 26:364-369) [408] 12 Jan 1886: Gov. Murray's insulting message to the legislature was read in joint session. 16 Jan 1886: Apostle Lorenzo Snow was sentenced to eighteen month's imprisonment, $900 fine and costs for unlawful cohabitation. He was given ten days in which to prepare his appeal, being placed under $15,000 bond. Feb 1886, Lorenzo Snow: "Apostle Lorenzo Snow, having been convicted under the Edmunds law, appeared before Judge Powers, in the First District Court in Ogden, to receive sentence, on the 19th ult. On being asked if he had anything to say, Apostle Snow addressed the Court as follows: "Your Honor, I wish to address this Court kindly, respectfully, and especially without giving offense. During my trials under three indictments, the Court has manifested courtesy and patience, and I trust your honor has still a liberal supply, from which your prisoner at the bar indulges the hope that further exercise of those happy qualities may be anticipated. In the first place, the Court will please allow me to express my thanks and gratitude to my learned attorneys for their able and zealous efforts in conducting my defense. "In reference to the prosecuting attorney, Mr. Bierbower, I pardon him for his ungenerous expressions, his apparent false coloring and seeming abuse. The entire lack of evidence in the case against me on which to argue, made that line of speech the only alternative in which to display his eloquence; yet, in all his endeavors, he failed to cast more obloquy on me than was heaped upon our Savior. "I stand in the presence of this Court a loyal, freeborn American citizen; now, as ever, a true advocate of justice and liberty. `The land of the free, the home of the brave, I has been the pride of my youth and the boast of my riper years. When abroad in foreign lands, laboring ia the interest of humanity, I have pointed proudly to the land of my birth as an asylum for the oppressed. [409] "I have ever felt to honor the laws and institutions of my country, and, during the progress of my trials, whatever evidence has been introduced, has shown my innocence. But, like ancient Apostles when arraigned in Pagan courts, and in the presence of apostate Hebrew judges, though innocent they were pronounced guilty. So myself, an Apostle who bears witness by virtue of his calling and the revelations of God, that Jesus lives -- that He is the Son of God; though guiltless of crime, here in a Christian court I have been convicted through the prejudice and popular sentiment of a so-called Christian nation. "In ancient times the Jewish nation and Roman empire stood versus the Apostles. Now, under an apostate Christianity, the United States of America stands versus Apostle Lorenzo Snow. "Inasmuch as frequent reference has been made to my Apostleship, by the prosecution, it becomes proper for me to explain some essential qualifications of an Apostle. "First, an Apostle must possess a Divine knowledge, by revelation from God, that Jesus lives -- that He is the Son of the living God. "Secondly, he must be divinely authorized to promise the Holy Ghost; a Divine principle that reveals the things of God, making known His will and purposes, leading into all truth, and showing things to come, as declared by the Savior. "Thirdly, he is commissioned by the power of God to administer the sacred ordinances of the Gospel, which are confirmed to each individual by a Divine testimony. Thousands of people now dwelling in these mountain vales, who received these ordinances through my administrations, are living witnesses of the truth of this statement. "As an Apostle, I have visited many nations and kingdoms, bearing this testimony to all classes of people -- to men in the highest official stations, among whom may be mentioned a President of the French Republic. I have also presented works embracing our faith and doctrine to Queen Victoria, and the late Prince Albert, of England. "Respecting the doctrine of plural or celestial marriage to which the prosecution so often referred, it was [410] revealed to me, and afterwards, in 1843, fully explained to me by Joseph Smith, the Prophet. "I married my wives because God commanded it. The ceremony, which united us for time and eternity, was performed by a servant of God, having authority. God being my helper, I would prefer to die a thousand deaths than renounce my wives and violate these sacred obligations. "The Prosecuting Attorney was quite mistaken in saying `the defendant Mr. Snow was the most scholarly and brightest light of the Apostles;' and equally wrong when pleading with the jury to assist him and the `United States of America,' in convicting Apostle Snow, and he `would predict that a new revelation would soon follow changing the Divine law of celestial marriage.' Whatever fame Mr. Bierbower may have secured as a lawyer, he certainly will fail as a Prophet. The severest prosecutions have never been followed by revelations changing a divine law, obedience to which brought imprisonment or martyrdom. "Though I go to prison, God will not change His law of celestial marriage. But the man, the people, the nation, that oppose and fight against this doctrine and the Church of God will be overthrown. "Though the Presidency of the Church and the Twelve Apostles should suffer martyrdom, there will remain over 4,000 Seventies, all Apostles of the Son of God, and were these to be stain, there still would remain many thousands of High Priests, and as many or more Elders, all possessing the same authority to administer Gospel ordinances. "In conclusion, I solemnly testify in the name of Jesus, the so-called `Mormon Church' is the Church of the living God; established on the rock of revelation, against which `the gates of hell cannot prevail.' "Thanking your Honor for your indulgence, I am now ready to receive my sentence. "Judge Powers then sentenced Apostle Snow to a fine of $900, and eighteen months' imprisonment in the penitentiary. He was afterwards admitted to bail in the sum of $15,000, pending an appeal to the Supreme Court." [411] (M.S. 48:110-111) 3 Feb 1886: A grand jury was packed for the Third District Court February term, the special venire system being renewed. 6 Feb 1886: The Utah Supreme Court sustained Judge Power's decision against Apostle Lorenzo Snow, but granted the defendant twenty days in which to perfect an appeal to the Supreme Court of the United States. 8 Feb 1886: About twenty deputy marshals raided the Gardo House, Church Offices, Tithing Yards, and the Historian's office, searching for President John Taylor and George Q. Cannon, but did not find them. 20 Feb 1886: In the case of Isaac Langton, who finally was acquitted, the legal wife was compelled, contrary to law, to testify. 23 Feb 1886: U.S. Deputy Marshals John G. Gleason and Wm. Thompson, jun. made a night raid at Greenville, Beaver County, where they acted shamefully towards several ladies. 5 Mar 1886: Senator Collum, of Illinois, offered a resolution in the U.S. Senate to deprive the Utah legislature of its pay. 6 Mar 1886: The ladies of Salt Lake City held a large mass meeting in the theatre, to protest against the abuse heaped upon their sex by the Federal courts. 12 Mar 1886: Apostle Lorenzo Snow voluntarily went to prison, in [412] order to have his case brought before the U.S. Supreme Court speedily. 15 Mar 1886: By telegram from the Secretary of the Interior, Gov. Eli H. Murray was asked to resign his position as Governor of Utah. 14 Apr 1886, Epistle of the First Presidency: "* * *In the providence of the Almighty persecution serves a most useful purpose. Every faithful Saint must perceive and acknowledge this. Each one feels its effect upon his friends and neighbors. Persecution develops character. Under its influence we all know ourselves better than we did before we felt its pressure; and we discover traits in our brethren and sisters of the existence of which, perhaps, we were in entire ignorance. * * * "The Lord has said, that the wrath of man shall be made to praise Him, and in this attack which is being made upon us and our religion we see this verified. Our enemies have designed to destroy the work of God. For this they plot and toil and descend to the depths of infamy. So absorbed are they in their wicked schemes, and so bent upon carrying them into effect, that they fail to look beyond the immediate acts which they perform and perceive the consequences which follow. They harass, annoy and torment men, women and children; they compel men and women to conceal themselves to escape from their cruelties and injustice and tyrannical abuse of power; and they consign other men and women to prison; and from these proceedings they derive great satisfaction, as they look upon them as so many evidences of their success in sapping the foundation of the Church of God and in uprooting our religion. We need not say to you, who have so often witnessed the effects of persecution upon our religion and Church, how fallacious are these hopes of our present persecutors. Instead of crushing the truth, they are advertising it; instead of showing the world how unworthy and contemptible we are, they are, unwittingly, furnishing us with oppor-[413]tunities to exhibit the heroic qualities we possess; instead of weakening or unsettling the minds of true Latter-day Saints, they are stimulating their faith and supplying them with additional proofs of the divinity of their religion. They would have the world believe that we are low, sensual, ignorant and degraded, that our religion is a system of lust; but the thinking people of the world know, that there is no necessity to endure that which the Latter-day Saints are now enduring to gratify lustful appetites or desires. Licentious, depraved men and women would not suffer such treatment as Federal officials are now extending to us, and bear all manner of indignities and go unmurmuringly to prison, if they were assured, as we are, by courts and prosecuting officers that the war is against our marriages and not against sensuality if indulged in according to popular methods. * * * "* * *But while we acknowledge the hand of the Lord in these wicked acts of our enemies, they are not relieved from the condemnation which will follow them. They would deny us our rights as citizens, and they talk about us and act towards us as though we were not entitled to any such rights; but this is mere impudent assumption and claptrap on their part. We have rights. We were born free men and women, and it is a duty we owe to ourselves and our posterity and to all the people of this land that we should contend for and maintain the principles of freedom and transmit them unimpared and undiminished to those who follow us. We do not ask for this freedom as a favor; we demand it as a right. We are as much entitled to the full rights of citizenship in these mountains as any other citizens who dwell under the flag of the Republic. Under any and all circumstances we are their peers. * * * "Trace up the acts of the conspirators from the treason of the Governor in setting aside the will of the people and his usurpation of the powers of the National House of Representatives, in pronouncing upon the qualifications of one of its members, and giving a certificate of election as Delegate to Congress to a man whom the people had rejected, down through the greater part of the [414] proceedings of the courts, and especially the conduct of the Governor during the last two sessions of the Legislative Assembly, and irrefragable evidences of conspiracy against the liberties of the people are apparent at every step. Every act of the conspirators is consistent with every other act to make their plot a success. While engaged in this nefarious business, they throw dust in the eyes of the nation by making an outcry against polygamy -- as if they cared anything about our marriages -- in order to conceal and accomplish their deeper design. * * * "The officials here have gone far beyond the letter and spirit of the law, itself and strained it for the purpose of indicting punishment; this was conspicuously so in the case of Elder Lorenzo Snow, one of the Twelve Apostles, whose trial upon the evidence presented would undoubtedly have resulted in his acquittal had he been tried before a righteous judge and an unbiased jury. If any one fact was more clearly established than another at his trial, it was that he was innocent of any violation of the law as charged against him. But he is a prominent man -- one of the Twelve Apostles -- and could not be permitted to escape. His case is now on appeal to the U.S. Supreme Court at Washington. The law, as it passed Congress, was harsh and cruel and sufficiently destructive of our rights and liberties to satisfy the implacable author, but by packing grand and petit juries with jurors who are selected expressly because they are the pronounced opponents of the accused and their religion by strained constructions of the law -- by extraordinary rulings framed to suit each case without regard to preceding rulings on the same points -- and by charges to juries which amount to direct instructions to convict, this law is made an instrument of the most frightful wrong, and in the torture which it inflicts goes far beyond anything ever conceived of by the men who voted for its passage. No grand or petit jury has failed to find an indictment or a verdict against any man whom the prosecution and court have selected as a victim. The marshal, the prosecuting officers and the court, by the exclusion of all who have not been avowed enemies of the [415] religion professed by the accused, and by the aid of the open venire, have been able to pack the juries to execute their will with unquestioning servility. Seeing, therefore, how useless it is to make defense, many of the accused have made none, but have plead guilty. In doing so they did not acknowledge the rightfulness of the law, nor the justice of the punishment; for they viewed the law as unconstitutional and destructive of religious liberty and the punishment as an act of persecution; but by pleading guilty they saved costs, and what was of still greater importance, they saved their wives and children the humiliation of going into the witness stand and being plied with indecent questions by the brutal prosecutors. The majority of the accused, however, have felt it to be a duty to contest every inch of the ground and to let the world see how, utterly destitute of justice these courts are in their treatment of these cases. * * * "Our sisters have had ample reason for their remonstrances and petitions. No where else on this broad land have the officers of the law treated women with the same indignity, inhumanity and indelicacy that they have in Utah and regions adjacent. Lady witnesses have been arrested, placed under heavy bonds, guarded by impure men, carried on long and unnecessary journeys at unseasonable hours of the night, harrassed and perplexed by improper and, occassionally, indecent questions, and treated frequently as though they were criminals convicted of the blackest crimes." * * * "In Idaho Territory the usurpations of the officers have gone from bad to worse. They there out-Herod Herod in their disregard of the peoples' liberties. One of the latest movements has in view the revocation of all certificates given to school teachers who are members of the Church of Jesus Christ, which means the placing of our children, by the help of our taxes, under the tuition of those who would gladly eradicate from their minds all love and respect for the faith of their fathers. The duty of our people under these circumstances is clear; it is to keep their children away from the influence of the sophisms of infidelity and the vagaries of the sects. Let them, though it may possibly be at some pecuniary sac-[416]rifice, establish schools taught by those of our faith, where, being free from the trammels of State aid, they can unhesitatingly teach the doctrines of true religion combined with the various branches of a general education. And in this connection permit us to urge upon the Saints in all the Stakes of Zion the necessity of caring well for the education of our youth. If we are to be a powerful people in the near future, wielding potent influence for good among the peoples of the earth, we must prepare ourselves for those responsibilities, and not expect that ignorance will avail us in that day; but a knowledge of true principle, of doctrine, of law, of the arts and sciences, as well as of the Gospel, will be urgently necessary to enable us to fulfil, to God's glory and the renovation of the world, the responsibilities which we believe will, by right of our calling, at that time be most assuredly ours. * * * "* * *We should live together in love; there should be union in every family circle, and harmony in every neighborhood and city. We should be cleanly in our persons, in our dress and in our habitations and surroundings. Industry should be habitual with the adults of our community, and the rising generation should be taught its lessons and be impressed with its value as a means of happiness. God has given us the earth as a dwelling place, and when mankind lives as they should do, it is a delightful residence. It is our duty to adorn and beautify it -- to make it so lovely and attractive that angels may condescend to visit it. We should, therefore, have fruitful farms, choice orchards, well arranged gardens, and if every dwelling is surrounded by flowers it will neither detract from its beauty in the eyes of visitors, nor make it less attractive as their home to the children of the household. * * * "The aim of every farmer, orchardist and gardener should be to produce the best grains, fruits and vegetables. So also with our stockmen; they should raise the best horses, horned stock and sheep; and those who pay attention to poultry should take pains and secure the best breeds. The trouble in raising the best qualities of grain, fruit and vegetables is no greater than in raising inferior [417] articles of the same kind. A good colt, calf or lamb costs but little if any, more to raise it than a poor one does -- and then how much more valuable and saleable first class grain, fruits, vegetables and animals are than those which are inferior! The Lord has given us a land in which grains, fruits, vegetables and animals can be raised to the utmost perfection; and we should appreciate and take full advantage of our climate, soil and water. * * * "As the world must yet know the faith that was taught by the Lord Jesus to the Apostles, and by them to the world, and that brings forth the same fruits now as then, can only be extinguished in a pure people by their destruction. It is this faith that the Lord has restored to the earth, and that we possess. So long as men and women who receive it remain pure that faith will live and thrive and bring forth the fruits of righteousness. This every Latter-day Saint has proved. But faith should be cultivated. By cultivation it increases. The present is a time when the Latter-day Saints should devote themselves to their religion with all the ardor of their souls. They should so live as to enjoy the Holy Ghost and its gifts for themselves. These are needed by every man and woman to enable them to endure the trials which they have to meet. * * * "Speaking of the sexes, the same God who created Adam, created Eve, `male and female created He them; and blessed them and called their name Adam.' Who are women? The mothers of the whole human family. They were all born of women, who were created and prepared as companions and helpmeets for man. To Eve God gave another seed instead of Abel whom Cain slew.' Who made this appointment? God. From whom came kings, emperors, prophets, seers and revelators? They came through women who were often Prophets themselves, and who were frequently ministered to by angels. Jesus was born of a woman; they were His companions on earth, were with Him at His death, and were first at His sepulchre, and will be His and His saints companions in heaven. "Polygamy is not understood nor our relations thereto. There is nothing secret about it. When it was first pro-[418]claimed in Salt Lake City, in 1852, Elder Orson Pratt went shortly after to the city of Washington and published it to the world in a paper called `The Seer;' after that, President Brigham Young, who was a known polygamist, was reappointed, by the President, Governor of the Territory of Utah. * * * "It is a remarkable fact that in all these years since the introduction of polygamy among us, not one Gentile has ever entered into it through our agency; those who are corrupt have easier methods which are furnished and approved by the professed Christian world. These are not Mormon institutions; but the practical outgrowth of monogamy. The question arises, if in thirty-four years not one Gentile has adopted polygamy, how many year s will it take to demoralize the fifty-five millions of the United States? The fact is, our Elders could not thus introduce it if they would, and any one so doing would be immediately severed from the Church. "The question arises, What shall we do? Shall we because of the inconsiderate action of Congress, of the Judiciary and of other Federal officers, array ourselves against the nation, and sacrifice our loyalty to the greatest nation which is now in existence? Certainly not. Joseph Smith told us that `the Constitution of the United States was given by inspiration of God.' Is it less true to-day than it was then? What shall we do? Have they passed `test oaths' which are forbidden in that Constitution? Yes. Have they not `prohibited the free exercise of' our `religion?' Yes. Have they not passed ex post facto laws? Yes. It is not only said that no ex post facto law shall be passed, but also no `law impairing the obligation of contracts.' Some thousands of people in this Territory have entered into sacred contracts for time and for all eternity; Congress has passed a law making this a crime, and many men, who will not violate their contracts, are in prison to-day for a violation of the law of Congress which is ex post facto, making that a crime which was not a crime when the law was passed. This, then, is another violation of the Constitution. What about the `religious test oaths' instituted in Idaho, Arizona and in certain forms in Utah? What about the 4th amendment [419] to the Constitution, which says: `The right of the people to be secure in their persons, houses, papers and effects, against unreasonable searches and seizures, shall not be violated; and no warrant shall issue but upon probable cause, supported by oath or affirmation, and particularly describing the place to be searched, and the persons or things to be seized?' "In article 8 of the Constitution it is stated, `Excessive bail shall not be required, nor excessive fines imposed, nor cruel and unusual punishments inflicted.' In George Q. Cannon's case lately, in an offense for which the law provides $300 fine and six months imprisonment, a bail of $25,000.00 and an additional $20,000.00 for two complaints which were not at the time supported by any evidence, was required: thus he was made subject to a $45,000.00 bond. Is this excessive bail? If so, it is a violation of the Constitution of the United States, sanctioned, approved or winked at by those who have sworn to sustain that charter of liberty. "These are no fictions, but veritable facts that we have had to meet and put up with. But because of this misrule and perversion of the Constitution, and of the rights of American citizens shall we be inimical to that Constitution or to the institutions of the country to which we owe allegiance? Certainly not. These errors have to be corrected, and it is our duty, so far as lays in our power, as it is the duty of all honorable men in these United States, to sustain the Constitution thereof and to oppose in all legitimate ways any infringement of that instrument. "We are inconsiderately asked to rend our family relations and throw away our ideas of human freedom, political equality and the rights of man, and `to become like them.' Be like them for what? Like them in sapping the foundations of human liberty, like them in violating our constitutional oaths, like them in covenanting with wives and children till death parts them, and no more but a dead blank? What does it mean to be like them? It means that E pluribus unum is a fiction; it means that we tamper with and violate that grand palladium of human liberty, the Constitution of the United States and substitute expediency, anarchy, fanaticism, intolerance and religious [420] bigotry for those glorious fundamental principles of liberty, equality, brotherhood, human freedom and the rights of man. It means judicial corruption, perverted justice, missionary judges, class rulings and minority representation; It means judicial tyranny and oppression, the introduction of spies and spatters, of packed juries and intolerance, of prisons, chains and terrorism; and introduces cruelty, oppression and despotism, in the place of liberty, equality and brotherhood. We cannot do it. We will rally around the flag of our country and maintain the glorious Constitution for weal or woe. We cannot and will not lay aside our fealty to the nation at the bidding of political demagogues, religious fanatics or intolerant despots. * * * (Deseret News, 14 Apr 1886) 20 Apr 1886: Several Houses at American Fork, Utah County, were raided by U.S. Deputy Marshals. 24 Apr 1886: The Supreme Court of Utah rendered a decision which practically endorsed lewd and lascivious conduct and set Wm. H. Yearian and others free. 26 Apr 1886: The case of Lorenzo Snow was argued in the U.S. Supreme Court. 10 May 1886: The Supreme Court of the U.S. dismissed the three Snow polygamy cases for "want of jurisdiction," and also set aside its former judgment in the Angus M. Cannon polygamy case. This left the polygamists to the mercy of the Utah Federal courts, with all the horrors of the segregating policy. 13 May 1886: Gov. West, accompanied by Secretary Arthur L. Thomas and others, visited the penitentiary and offered amnesty to all the "brethren" imprisoned there for violation of the Edmunds law, on condition that they would [421] "promise to obey the law as interpreted by the courts." 24 May 1886: "To His Excellency Caleb W. West, Governor of Utah. "Sir: On the 13th inst. you honored the inmates of the Penitentiary with a visit, and offered to intercede for the pardon of all those enduring imprisonment on conviction under the Edmunds law, if they would but promise obedience to it in the future, as interpreted by the Courts. "Gratitude for the interest manifested in our behalf claims from us a reply. We trust, however, that this will not be construed into defiance, as our silence already has been. We have no desire to occupy a defiant attitude towards the Government or to be in conflict with the nation's laws. We have never been even accused of violating any other law than the one under which we were convicted, and that was enacted purposely to oppose a tenet of our religion. We conscientiously believe in the doctrine of plural marriage, and have practiced it from a firm conviction of its being a divine requirement. "Of the forty-nine Elders of the Church of Jesus Christ of Latter-day Saints now imprisoned in this Penitentiary for alleged violations of the Edmunds law all but four had plural wives from its passage to thirty-five years prior to its passage. We were united to our wives for time and eternity by the most sacred covenants, and in many instances numerous children have been born as a result of our union, who are endeared to us by the strongest parental ties. "What the promise asked of us implied you declined to explain, just as the courts have done when appeals have been made to them for an explicit and permanent definition of what must be done to comply with the law. "The rulings of the Courts under the law have been too varied and conflicting, heretofore, for us to know what may be their future interpretations. The simple status of plural marriage is now made under the law material evidence in securing conviction of unlawful cohabitation, thus independent of our acts, ruthlessly trespassing upon the sacred domain of our religious belief. "So far as compliance with your proposition requires [422] the sacrifice of honor and manhood, the repudiation of our wives and children, the violation of sacred covenants, heaven forbid that we should be guilty of such perfidy; perpetual imprisonment with which we are threatened or even death itself would be preferable. "Our wives desire no separation from us, and were we to comply with your request they would regard our action as most cruel, inhuman and monstrous, our children would blush with shame, and we should deserve the scorn and contempt of all just and honorable men. "The proposition you made, though prompted, doubtless, by a kind feeling, was not new, for we could all have avoided imprisonment by making the same promise to the Courts. In fact, the penalties we are now enduring are for declining to so promise rather than for acts committed in the past. "Had you offered us unconditional amnesty, it would have been gladly accepted, but dearly as we prize the great boon of liberty, we cannot afford to obtain it by proving untrue to our conscience, our religion, and our God. "As loyal citizens of this great Republic, whose Constitution we revere, we not only ask for but claim our rights as freemen, and if from neither local nor national authority we are to receive equity and mercy, we will make our appeal to the Great Arbiter of all human interests, who in due time will grant us the justice hitherto denied. "That you may as the Governor of our important but afflicted Territory aid us in securing every right to which loyal and peaceable citizens are entitled and find happiness in so doing, we will ever pray." (From the Diary of Abraham H. Cannon, 24 May 1886) Jun 1886, Davis Stake Conference: "Elder Joseph B. Noble next addressed the conference. He stated that the Prophet Joseph told him that the doctrine of celestial marriage was revealed to him while he was engaged on the work of translation of the Scriptures, but when the communication was first made the Lord stated that the time for the practice of that principle had [423] not arrived. Subsequently, he stated, the angel of the Lord appeared to him and informed him that the time had fully come. Elder Noble seated his wife's sister to Joseph, that being the first plural marriage consummated. The Prophet gave the form of the ceremony, Elder Noble repeating the words after him. Elder Noble bore testimony to the purity of character of his sister-in-law, who was a woman of irreproachable morality, who entered into the plural marriage relation on a deep-seated conviction that the doctrine was from God. "President Taylor spoke briefly, stating that he was present at a meeting of the leading authorities of the Church in Nauvoo at which the subject of the Revelation on Celestial Marriage was laid before them and unanimously received as from God, Joseph declaring that unless it was received the Church could progress no further. Soon after he met the Prophet Joseph, who, addressing the speaker, said the time had come when he must embrace the doctrine of plural marriage. "Elder Charles W. Penrose spoke a short time. He advised the young people especially who were present to store the facts that had been elucidated in their minds, that they might be able to refute the baseless stories afloat, the object of which was to show that the Prophet did not receive the revelation, and did not practice plural marriage. He showed that the revelation that had been the subject of attention was only one published on Celestial Marriage, and if the doctrine of plural marriage was repudiated so must be the glorious principle of marriage for eternity, the two being indissolubly interwoven with each other. He also showed that the most severe troubles of the Church had been before the introduction of that doctrine, comparatively no success having attended the efforts of opposition since, its practice having been accompanied by `blessing and not cursing.' * * * "President George Q. Cannon delivered a thrillingly powerful discourse on the subject of plural marriage, showing that while those who had entered into that relation properly had, as a rule, been greatly blessed, men who had tampered with the other sex outside of the `marriage relation,' had wilted and gone down in every [424] instance. Those who had embraced the doctrine were the leading men of the Church, possessing the Holy Spirit to a much more than ordinary degree. The speaker showed how the Lord had not confined His blessing to any class, or special families, but men of humble origin had been selected as His instruments to forward his purposes. It would yet transpire, he said, that God would take men out of the humbler walks of life and of them make Apostles and Prophets, who would perform mighty works in His name. The discourse was reported in full. (M.S. 45:454-455) 10 Jun 1886: The Edmunds new anti-polygamy bill was reported to the House from the Judiciary Committee, greatly modified and amended. 1 Jul 1886, Charles W. Penrose: "In replying to the unjust charge against the `Mormons' that they are a lawless people, we have frequently proven that it is only in regard to one practice which obtains among them that this accusation can be made at all to apply; also that obedience to law is one of the requirements of their creed. The fact is that only a small portion of the community called Latter-day Saints or `Mormons,' practice plural marriage, and therefore the whole body are not fairly to be charged with breaking the law against it, and those who may be accused of that malum prohibitum believe they are morally justified, because they view the act of Congress which constitutes it a crime as unconstitutional. The principle is that all constitutional law's are binding upon the Saints, for they have been commanded of God to uphold them. * * * "* * *In the first place we will remark that the News has many times `stated the further fact that God ordained and inspired the Constitution,' but we have not stated that the Constitution itself provides that only the Supreme Court has authority to say what is and what is not constitutional,' because it doesn't say anything of the kind. * * * "* * *The Prophet Joseph did not say that `any law [425] passed by Congress is the supreme law of the land.' He knew better. He knew that Congress would pass laws that would not be valid. He predicted the displeasure and vengeance of God upon the nation because of a departure by the powers that be from constitutional principles. What he said was this: "`Congress has power to protect the nation against foreign invasion and internal broil, and whenever that body passes an act to maintain right with any power, or to restore right to any portion of her citizens, it is the supreme law of the land.' "That is a very different matter. When Congress passes any law that is right, of course it is the supreme law because it is constitutional. * * * "* * *Suppose Congress should pass a law forbidding circumcision, declaring there was no religion in it, but that it was a `relic of barbarism.' Would that be the supreme law of the land? Suppose that body were to pass a law forbidding the dipping of people in cold water under the name of baptism, declaring that it was nothing but a custom injurious to the system, especially of invalids and feeble persons. Would that be the supreme law of the land? `Ah!' will be the reply, `but the Constitution forbids any interference with the free exercise of religion.' * * * "If the Constitution gives such extraordinary powers as claimed, to the Supreme Court, making it a crime to resist its decisions, does the Constitution also confer authority on the Court to decide what is or what is not a man's religion? If so, what article or clause in that instrument conveys this right? Is not religion a matter between man and his Maker so long as he does not invade the rights of another? And where in any of the revelations of God through the Prophet Joseph, are we told to place a law of man or the decision of a court before a commandment of Him who alone is perfectly Supreme? * * * "What is the first injunction in this commandment `concerning the law's of the land?' It is that before everything the Lord's people shall `observe to do all things whatsoever He commands them.' And that is both reason-[426]able and right. He is before all. He is above men and nations. He is superior to governments and courts. But he tells his Church to befriend the constitutional law of the land. If it is not constitutional He says it comes of evil. It must support the principle of freedom in maintaining rights and privileges; if not, it comes of evil. Who is the Lord directing? His Church. Whatever is contrary to the freedom guaranteed by the Constitution, which includes not mere belief but the `free exercise' of religion; he does not command His people to obey, but says they shall do His will. * * * "Does this give the Supreme Court or any secular authority power to determine questions of conscience or religious duty? Is not one of the revealed purposes of the Constitution to secure that freedom necessary for every man to exercise his own `moral agency?' When God commands and man believes, he is to obey the commandment, no matter what the law of man may say and even if it leads him to death. That is the Divine intimation, where the Lord required the Saints to importune for redress from the Judges up to the President, and told them that if these failed, "`Then will the Lord arise and come forth out of his hiding place and in His fury vex the nation, and in His hot displeasure, and in His fierce anger in His time will cut off those wicked, unfaithful and unjust stewards, and appoint them their portion among hypocrites and unbelievers.' "The position taken by the Lamoni `Herald' only contemplates a Congress and a Supreme Court animated by strict justice, equity and the spirit and letter of the Constitution. But suppose they depart therefrom. Is no one to be left, able to tell whether a law is in accord with the Constitution or not? Cannot the people of God read and understand the plain language of that sacred instrument and know when it is violated? Should the Supreme Court rule in favor of a law of Congress that allowed private property to be taken for public uses without just compensation, would not the law be unconstitutional, maugre that decision? When a people or a church have received a Divine command, and a law is enacted against [427] it, do they not know whether that law is constitutional or not, seeing that Congress is prohibited by that sacred instrument from passing any law `respecting an establishment of religion?' And if the Supreme Court, yielding to popular clamor against an unorthodox body, rules that the unconstitutional law is constitutional, does that alter the stubborn, patent, invincible fact that the law is a violation of the great guaranty of religious freedom? * * * "* * *Any man who says that he really and firmly believes a certain law of God is binding on him, and who will not obey it in preference to a conflicting law of man or a decision of a court, has either an unsound mind or a cowardly soul, or is a most contemptible hypocrite. "The Latter-day Saints are no lawbreakers, in spirit or intent. Some of them have found themselves in the position foreshadowed in the revelations of God to this Church. A law has been specially framed against an establishment of their religion. The issue is obedience to God or submission to man, choice between a divine decree about which they have no doubt, and a human enactment that they firmly believe to be unconstitutional and void. It is a matter of conscience. The course of the faithful and the brave is so plain, that it needs no finger post to point the way, nor urging voice to whisper `walk therein.'" (Des. News, 1 Jul 1886) 16 Jul 1886: Governor West issued a proclamation, warning the "Mormons" against disobeying the Edmunds law. 5 Aug 1886, R. T. Bennett: "THE TUCKER-EDMUNDS BILL: "In the House of Representatives, August 5, 1886, Mr. Bennett, from the Committee on Judiciary, submitted the following views of the minority, which were referred to the House calendar and ordered to be printed. (To accompany bill. S. 10.) "The undersigned regret that they cannot agree with the majority in their report on Senate bill No. 10, nor give their assent to some of the provisions of the bill which has been reported as a substitute for that mea-[428]sure. There is a misapprehension of the historical facts as we understand them. This is not surprising in view of the intense feeling almost invariably displayed in the discussion of the so-called Mormon problem. For nearly half a century local and general agitation of the Mormon question has excited a degree of warmth which is not creditable to the good sense of our people or to our statesmanship. Religious problems are always vexations, and in dealing with them legislators are liable to be influenced by their preconceived notions, and always in danger of being led astray by clamor. "It is not necessary to discuss the nature of the faith of these people. That is not the province of legislators. Happily for our fathers and for us all matters of religion were by our organic law left to the domain of the individual conscience. "It is admitted that outside the belief in polygamy and its practice the Mormons have all the virtues and few of the vices of other communities. The work they have accomplished in redeeming a desert and making it to bloom as the rose speaks for itself. We regret that the majority should have instanced the occurences of 1857-'58, because we believe that they did not reflect entire credit upon our rulers at that period. The precaution of having an investigation made by reliable and unbiased men who would have avoided an expensive and unnecessary expedition, which resulted simply in demonstrating the falsity of the charges which had been made against the Mormons. "The organization of the State of Deseret is represented as a purpose on the part of the Mormons to establish an independent government. The fact, neglected to be stated, that application was at once made for admission into the Union is a sufficient refutation. Here were more than twenty thousand people who had been ignored by the General Government. The necessity for some sort of government was imperative. It was neither criminal nor evidence of ambitious intentions to form a provisional government. It was not so regarded then by the Federal authorities, or Brigham Young would not have been made governor of the new Territory. [429] "It was not unnatural that a people who had been driven out of Missouri and out of Illinois, and who had made an unparalleled journey of more than 2,000 miles to find new homes, should seek to strengthen themselves against those who might follow and seek to renew the old strife. They had sought and found a new abiding place in a new land. Water and timber were precious. Was it an evidence of disloyalty to the Government that these people endeavored to conserve for themselves and their posterity two such essentials? It may have been grasping and ungenerous; unfortunately, human nature has never yet been entirely reformed by any religious creed or teaching. "It is puerile to insist that this little community could have at any time seriously menaced our Republic. It is positively childish to insist that there is now or ever can be any danger to our civilization or our institutions from the exertions of the Mormon people. We refuse to dignify with so much importance a sect that, all told, in all the world, numbers less than two hundred and fifty thousand souls; whose beliefs are so directly antagonistic to the intellectual tendency of the age, and whose practice of polygamy is so repugnant to the notions of Europeans and Americans. "The practice of polygamy is an evil which we desire to see eradicated. We yield to none in our condemnation of this offense, which has been made a crime by our laws. These laws deprive polygamists of the right to vote, to serve as jurors, and to hold office. It matters not that they entered into the polygamous relations long before they were made criminal, the penalty of disfranchisement and disqualification is imposed. The offense of unlawful cohabitation created by the act of Congress approved March 22, 1882, as construed by the court of last resort, can be constructively committed, and persons who were only guilty of constructive cohabitation are now in the penitentiary. Moreover, the offense has been held to be continuous, and the courts allow segregated indictments for such periods of time as the district attorney sees fit to subdivide the past. "So far as the guilty are concerned there seems to be [430] no undue clemency shown. They may be fined to the extent of all their worldly possessions and imprisoned for the balance of their natural lives. There has not been a single failure since an effort to enforce these laws was made to indict and convict an accused person. There can therefore be no necessity for additional legislation increasing the power of the courts or of creating new rules of evidence. "It does not appear that there has been any increase of polygamous marriages. On the contrary, the evidence of the Utah Commission shows that so far as they could learn no such marriages had occurred in the Territory during the year 1885. The statistics which they give disclose, moreover, the fact that polygamy has never been in universal practice among the Mormons. It is undoubtedly true that a large majority of the Mormons hold that their so-called revelation on the subject of polygamy was not mandatory but permissive. Whatever the power and influence of the Mormon Church may have been it has never succeeded with impressing its adherents with the belief that polygamy was essential to salvation. It is not reasonable to suppose that this majority will naturally grow, and that if extraneous causes do not interfere the minority will soon disappear? There is no difficulty in enforcing the law. The overcrowded penitentiary in Salt Lake City attests this fact. The penalties are sufficiently severe. Deprived of the right to hold office, to vote, to serve on juries, with the certainty of swift and vigorous punishment following even constructive offenses, what motive can there be for monogamous or for unmarried Mormons to offend against the laws already provided? "There can be but one danger, that intemperate zeal on the part of those who enforce the law may excite a religious intemperance which will convert Mormons into religious zealots and superinduce a desire for martyrdom. The legislation proposed by the original Senate bill, and by the substitute therefore reported by the majority is, in our judgment, calculated to effect something of this kind. It is unprecedented in the United States, and for severity can only be compared with the non-con-[431]formist laws of Great Britain or the Blue Laws of Connecticut. "The specific objections which we desire to submit to the bill begin with section 2, reported by the majority of the committee. This section, as we believe, invades the personal rights, attacks and overthrows the personal security of the citizen. This provision of the bill empowers the officers named therein to arrest a citizen upon ex parte affidavits and imprison indefinitely unless released on bail. It contains no provision for a hearing on the grounds of his arrest. It does not specify any terms, nor generally the facts which shall be deemed sufficient, if proved, to authorize the imprisonment of the citizen, nor does it require that any facts shall be stated in the affidavits upon which the imprisonment is made. The party imprisoned is not permitted to controvert the ex parte affidavits, and, by disproving them, regain his liberty; nor can he show that the affidavits are maliciously made against him and thereby secure his release. The only requirement of the law is that two citizens shall swear that, in their opinion, there is good reason to believe that the person imprisoned will unlawfully fail to obey a subpoena. This rule of procedure is arbitrary, anomalous, and unheard of. It is oppressive, without a precedent, and capable of great abuse, and is not justified by the Constitution. A general warrant for arrest is insufficient. (Sanford vs. Nichols, 13 Mass., 289) "The facts justifying must be first stated and ascertained, and after the arrest and before imprisonment an opportunity must be given the person dealt with to be heard. Otherwise, the person so imprisoned is deprived of his liberty without due process of law. This section may be used to corrupt a witness by restoring him to liberty after imprisonment on condition that he will swear as the party causing his arrest desires. It imprisons for contempt when no contempt has been committed, and denies a hearing on the alleged grounds of his imprisonment, and makes his release only possible by giving bond, and for that reason, among others, is vicious. (Bradley vs. Fisher.) [432] "Section 6 is useless, inasmuch as there are no such laws as are therein denounced. "Section 7 annuls certain laws conferring jurisdiction upon the probate courts of Utah. This provision judged by the doctrines of the report of a majority of the committee, is full of destruction. On page 7 of the major its report it is said: "`The organic act expressly provides that all laws passed by the Territorial legislature "shall be submitted to the Congress of the United States, and if disapproved shall be null and of no effect." This power whenever exercised makes the original law null -- not only hereafter, but "of no effect." If disapproval only nullifies its effect for the future no force will be given to the last words.' "The doctrine just quoted is asserted by the majority of the committee to justify the repeal of the charter of the Mormon Church. If the effect of the annulment of the laws heretofore giving jurisdiction to the probate court is as it is in this majority report declared to be, then the laws repealed are not only not to have any effect hereafter, but to have been in the past of no effect. This position, if a correct one, overthrows everything that was done by the probate court while acting under the laws which this bill proposes to annul. All disposition of property, all adjudications, all acts of said court coming within the scope of the laws annulled are by this bill and under the doctrine of the majority report also annulled and `of no effect.' We shall have some thing to say of this doctrine further on. "Section 11 declares that `polygamy or any polygamous associations or cohabitation between the sexes is hereby declared a felony.' What is `any polygamous associations' is not defined, but is left open to construction to the courts of Utah. That it does not include unlawful sexual intercourse between parties is evident. "The Supreme Court, in United States v. Cannon, 116 U.S., 17, has held that cohabitation may exist though there be no sexual intercourse, though the parties do not occupy the same bed or sleep in the same room. Justice Miller and Field dissented from this definition of [433] cohabitation, and held that such a construction of the law is strained and unjustifiable. "Polygamous associations in this bill is not synonymous with unlawful cohabitation, but is an incident of polygamy more remote from polygamy than unlawful cohabitation as defined by the Supreme Court, as above quoted. Cohabitation may exist without illicit intercourse. Polygamous associations is of a lighter shade of wrong than unlawful cohabitation, and contemplates the punishment of a person for countenancing, approving or tolerating, in those with whom he associates, polygamy. This raises the question whether it is competent for Congress to punish a person for his associations only. It is believed that no case can be found where punishment is held to be constitutional where imposed upon a person not participating in any degree in an act made criminal by law. In the case of the city of St. Louis against William Fitz, 53 Mo., 582, it was decided that an ordinance which punished an individual who knowingly associated with persons having the reputation of being thieves and prostitutes was unconstitutional. One of the judges, in passing upon the case, said: "`I hold the ordinance absolutely invalid on the broad ground that its direct effect is to invade and necessarily destroy one at least of these certain inalienable rights of the citizen bestowed by the Creator and granted by the organic law, personal liberty.' "In the case of Murphy v. Glover, 41 Mo., 266, the court says: "`It must be admitted that their opinions and feelings, when not put forth in any known acts of resistance to the law, belong to themselves, and cannot with reason and justice ever lawfully be punished as if they were offenses against the law.' "In State v. Keys, 5 Mo., 33, it was held that it was not competent to punish a person who was present at a murder and approved of the same, he taking no part in the murder and doing no act which promoted it. Of the same import is Betx v. Purdy, 67 Mo., 89. "This bill, however, for the first time in the history of the Government, proposes to punish `polygamous as-[434]sociations.' That this language does not denounce polygamy is clear, because polygamy is punished, as the law now is, with the extremest severity. That it is not limited to the punishing of unlawful cohabitation is clear, because, as the law now is, both real and constructive cohabitation are punished by imprisonment in the penitentiary. `Polygamous associations,' then, means something different from polygamy or from unlawful cohabitation, and is a new offense designed to punish acts which are not included in polygamy or unlawful cohabitation. We submit that the law already inflicts punishment upon polygamists to the limit of constitutional toleration, and that a further punishment of a person for `associations' is without warrant of law or constitutional justification. "Section 14 annuls the law incorporating the Church of Jesus Christ of Latter-day Saints, so far as the same has any legal validity, and also annuls the corporation of the association called the `Perpetual Emigrating Fund Company,' and dissolves said corporation. This provision, which undertakes to annul a corporation of a private character without a judicial hearing in court, is justified in the report of the majority of the committee on the ground that there never has been any such corporations; that they were void from the beginning; that the State of Deseret had no authority to incorporate them, and that the legislature of Utah had no power subsequently to confirm them. "Section 16 requires the Attorney-General to cause proceedings to be taken to dissolve said corporations mentioned in the preceding section. The status of these corporations, as fixed in the majority report, is that their charters are void ab initio. Yet one section of the bill dissolves them. How any force can be given to the bill to dissolve a corporation that never existed the undersigned cannot see, the sixteenth section is not content with the fact that the corporations had never had any existence, and, with the further fact that this law in terms dissolves them, requires the Attorney-General to dissolve them over again. It seems to the undersigned that this legislation can only operate to throw into litigation a vast amount of property in which the Government of the [435] United States has no interest, and claims none by this bill, and subject the beneficiaries in said trust and the equitable owners thereof to the cost and loss and vexation of such litigation without, profit to any one other than those participating in such litigation for the prosecution. It is questionable whether the United States can maintain a suit in a controversy in which it has no pecuniary interest whatever. It has been repeatedly held in the State of Massachusetts that the sovereign can not intervene by its attorney-general in a litigation in which it has no pecuniary interest, and this is specially so where the attorney-general on three distinct occasions instituted proceedings with regard to church property. "In Attorney-General v. The Merrimac Manufacturing Company, 14 Gray, 602, it is stated: "`Public worship may mean the worship of God conducted and observed under public authority, or it may mean worship in an open or public place, without privacy or concealment; or it may mean the performance of religious exercises under a provision for, or equal right in, the whole public to participate in its benefits; or it may be used in contradistinction to worship in the family or in the closet. In this country what is called public worship is commonly conducted by voluntary societies, constituted according to their own notions of ecclesiastical authority and ritual property, opening their places or worship, and admitting to their religious service such persons and upon such terms and subject to such regulations as they may choose to designate and establish. A church absolutely belonging to the public, and in which all persons without restriction have equal rights, such as the public enjoy in highways or public landings, is certainly a very rare institution, if such a thing can be found. Religious charities of various denominations, incorporated by special acts of the legislature or undergeneral laws or, as is often the case, consisting simply of a company of persons associated together without any corporate capacity, and holding their property through the intervention of trustees, erect buildings and places of worship, consecrate them with religious ceremony, and make provisions in them for the due observance of [436] sacraments and ordinances. * * * It has certainty been held in this Commonwealth, and we do not know that it was ever suggested that the power of disposing of the property or of changing the use in which it should be applied did not remain as absolute and unquestioned as in the case of any other real property. "The above case grew out of an attempt on the part of the State of Massachusetts, through her attorney-general, to interfere in the matter of church business, and resulted in declaring that the State had nothing to do with the matter, and had no standing in court to interfere with the trust in any manner. "In the case of Attorney-General v. Proprietors of Meeting House on Federal Street, Boston, reported in 3 Gray, pp. 48 and 49, a similar question was raised and decided: "`The court is unable to perceive in this transaction any characteristics of a charitable foundation to be vindicated by the public through the attorney-general on the ground that those who ought to reap the benefit of it are incapable of vindicating their own rights. The court says at page 49 it is quite definite and certain who are the persons beneficially interested in such use, and they only could claim its execution in a court of justice or elsewhere.' "A charity which may be controlled by the Government must be a public charity, as is said in 2 Parry on Trusts, sec. 710: "`Consequently a trust to establish a school which is not free, but the benefits of which are confined to particular individuals who are named in the will, is not a charitable trust and will not be regulated by the courts. "Sec. 732, 2 Parry on Trusts, declares: "`Where a gift is not a public charity, but to a school that is not free and open to the general public, the attorney-general cannot maintain an information or bill. So if there is a gift or dedication of land for a church or meeting house to be owned by the church, parish, society, or by pew-holders who had vested rights and can sue, the attorney-general cannot sue in his official capacity, unless the gift is so public and indefinite that no indivi-[437]duals or corporation had the right to come into court for redress. Suits to regulate such trusts must be brought by the parties interested. The church edifices of this country stand in a peculiar position. They are not free, open churches, as those words are used in describing a public charity. They are owned by societies, parishes, churches, trustees or pew-holders, and can be controlled by those bodies as corporations or quasi corporations, and directed to such use as they see fit. For these reasons the funds given or contributed to build these edifices and keep them in repair are not funds given for public charitable uses in the legal sense.' "We submit that Congress has reached the limit of its authority when by law it repeals the act of incorporation. Property belonging to a corporation, the legal title of which was in the corporation, is the property of certain beneficiaries for whose exclusive benefit the corporation held it, and the United States cannot intrude itself into a controversy in which it is not interested, nor can it be authorized to take charge of a legal controversy between private parties. To the extent that it may litigate the interests of individuals, to that extent it deprives individuals of the right to litigate for themselves, and to that extent is a usurpation of power. "Section 18 deprives persons creating a religious trust for private purposes of the power to appoint trustees and manage such private trusts, and submits the appointment of such trustees to a court. This section should certainly be modified so as to permit the beneficiaries to name to the court the trustees they desire to have appointed. "The scope and purpose of other sections of the bill overthrow the right of self-government in the Territory of Utah, and make a special government for that Territory. This special action of Congress in suspending the right of local self-government can only be justified, if justified at all, because there are some twenty-five hundred male persons in the Territory, out of a population of a hundred and eighty thousand, who in times past have committed polygamy. A different government is to be given to the Territory of Utah from that which prevails in [438] all other Territories of the Union because of this fact. We submit that the right of local self-government is of great sanctity to the people, and its suspension or overthrow is not justified because a few people in a given Territory violate the law. "Section 25 deprives all persons of the right to register and the right to vote who do not swear that they are not polygamists or associates of polygamists or do not unlawfully cohabit. No such law is in existence anywhere else within the territory of the United States. If this provision be constitutional, is it wise? Is it sound policy to require a person to swear, before he can exercise the right of franchise, which has heretofore been assumed one of the most valuable privileges of a citizen, that he is not an associate of a polygamist? This oath will operate as the undersigned believe, to exclude persons who have committed no criminal act against the laws of the United States. It leaves open for construction what is meant by an associate of a polygamist, and furnishes apparent authority to a corrupt returning board to exclude every person who belongs to the Mormon Church from the right to vote. If this is the design and object of this bill it should be candidly and openly stated and not left in obscurity. "If it is not the purpose and object of the bill to exclude all those who belong to the Mormon Church from the right to vote then it has no place in the bill, and those only should be excluded who are legally responsible for acts forbidden by law to be done. If this bill operates to exclude persons from the right to vote because they sympathize with parties who have violated the law, or because they mentally approve of polygamy, then the law is extending its punishment and force into the dominion of feeling as distinguished from the dominion of conduct, and is condemned by every principle of our jurisprudence. No one can be lawfully punished or excluded from any political privilege in this country for his religious or other associations. "The law of 1882, as it now stands, punishes every phase and aspect of bigamy, polygamy, and unlawful cohabitation with penalties which outstrip in severity [439] those imposed upon any similar violators of the law in any part of the Union. The law as it is now construed does not permit the father of an illegitimate child or the husband of an unlawful marriage to support the child or wife, but makes such support sufficient evidence of unlawful cohabitation on the part of the husband. Such persons are now excluded from the right to vote, sit upon a jury, or hold office. The corporations which are dealt with in this bill are declared by the bill itself to be unlawful, and by the report of a majority of the committee to have no legal existence whatever. The United States has no interest in any property of any kind belonging to any of these corporations. Why oppressive proceedings should be begun that will result in waste and destruction of private property in which the Government has no interest the undersigned cannot see. Why criminal punishment shall be extended to conduct never before in the history of the Government made criminal is inexplicable. There is no evidence before the committee that the administration of the law as it now is impeded in any way whatever. It is established before the committee that the law, is being executed and enforced against the persons denounced by law, and, in the opinion of the undersigned, the law as it now stands is sufficient, if criminal punishment can accomplish it, to remedy the evils of polygamy complained of in Utah. R. T. Bennett, Patrick A. Collins. (Deseret Evening News, 1 Dec 1886) 8 Sep 1886: Deputy Marshals raided houses in the 8th ward, the Church Farm, and other places, in quest of victims for the anti-polygamy crusade. 23 Sep 1886: The Gardo House was raided by U.S. Deputy Marshals, in search of President Taylor. 24 Sep 1886, Utah Commission: "It is hardly necessary to set forth in detail our proceedings in relation to the execution of the law, as this would be substantially a repetition of what has been [440] stated in our former reports. It is perhaps sufficient to say in general, that during the past year, as in the last and previous years, the law relating to the disfranchisement of polygamists and those living in unlawful cohabitation has been fully and successfully enforced. "All such persons, with very few, if any, exceptions, have been excluded from voting and holding office. During this period, as in the preceding year, criminal prosecutions for violations of the law, of Congress have been numerous. A large number have been fined and imprisoned in the penitentiary for polygamy or unlawful cohabitation, chiefly for the latter offense. "It is reported and believed by many resident non-Mormons that during the last year a large number of polygamous marriages have taken place in the temples of Logan City and Saint George, located respectively in the extreme north and south parts of the Territory. We have not the means of verifying such reports, yet we have no doubt that a considerable number of such marriages have been celebrated with the knowledge, approbation, and active co-operation of leading men of the Mormon Church. Whether upon the whole polygamous marriages are on the decrease in Utah is a matter on which different opinions are expressed; but undoubtedly many persons have been restrained by the fear of disfranchisement and the penitentiary, and we think it is safe to say that in the more enlightened portions of the Territory, as, for example, Salt Lake City and its vicinity, very few polygamous marriages have occurred within the last year, while, on the other hand, in the rural districts in some parts of the Territory we have reason to believe that such violations of the law, are not infrequent. * * * "Since we submitted our last report, joint resolutions have been brought forward, and are now pending in both Houses of Congress, proposing an amendment to the Constitution of the United States prohibiting and punishing polygamy in all the States, and in all places within the jurisdiction of the United States; extending the judicial power of the Federal Government to the prosecution of such offenses, and conferring upon Congress the power [441] to provide for their punishment. A bill which passed the Senate at the last session of Congress is now pending in the House, which, with the amendments proposed thereto by the Judiciary Committee of the House, furnishes a comprehensive plan for the treatment of public affairs in Utah. Bills have also been heretofore introduced into Congress proposing substantially to abrogate the local legislative authority in Utah, and to substitute a legislative commission to be appointed by the President. * * * "* * *In addition to the reasons so forcibly presented by the Judiciary Committee in their very able report accompanying the joint resolution, we would suggest that the incorporation of this provision in the Constitution of the United States would serve as an advertisement to the people of all civilized nations that in the United States polygamy had been put under a ban in the most authoritative and emphatic manner, so that the most ignorant of the deluded immigrants might reasonably be expected to take cognizance of the constitutional inhibition, and the consequences of violating the laws. * * * "In our last report we called attention to the propriety of amending the immigration laws so as to extend their application to the Mormons. The President, also, in his annual message in December last, called the attention of Congress to the same subject. It seems to us that such an act properly guarded should be framed so as to forbid the immigration of all aliens into the United States who are polygamists, or who uphold polygamy by their profession. * * * "Before closing this report we wish to impress upon the Government and the people of the United States the magnitude of the evil with which we have to contend, and the difficulties in the application of a remedy. The total number of Mormons throughout the world is over 200,000, large majority of whom reside in Utah. While of these great majority of the adults are not living in polygamy, yet every orthodox member of that church professes to believe in it as a divine revelation. The people have been taught this dogma in their temples, tabernacles, meetinghouses, and Sunday schools for a third of a century. Their leaders are fertile in resources, while the mass of [442] the people are fanatical and superstitious to a degree that has seldom been witnessed in modern times. "In such a condition there is no remedy that would be immediate in its effects except military force, and this cannot now be applied, because no civilized government in this age will wage a war of extermination against unarmed men, women, and children. But the evils existing in Utah cannot be ignored by the Government. Devoted as the American people are to religious liberty, by education, tradition, and constitutional sanction, they will never allow this principle to be subverted by the toleration or sanction of crime. Here we may say that while we recognize the obligation of the Government of the United States to protect the personal and property rights of the Mormon people, collectively and individually, and to deal with them as equals before the law, yet it is equally the duty of the Government to punish crime committed within its jurisdiction; and religious liberty cannot be pleaded as a bar to punishment for criminal acts in violation of the laws of the land and of social order. "The Mormon people ought to understand this. If they expect a toleration or protection of polygamy from any party or faction in this country, now or hereafter, such expectation is vain and futile. The laws, then, must be enforced. If present law's and the proposed amendments are not sufficient to suppress the evil, more stringent enactments must be adopted, and the result will be that at no distant day this relic of Asiatic barbarism, this blot on the fair fame of America, will be swept from the land." (Report of the Utah Commission, 24 Sep 1886) 27 Sep 1886, Revelation to John Taylor: "My Son John: You have asked me concerning the New and Everlasting Covenant how far it is binding upon my people; "Thus saith the Lord: All commandments that I give must be obeyed by those calling themselves by my name, unless they are revoked by me or by my authority, and how can I revoke an everlasting covenant; for I the Lord am everlasting and my everlasting covenants cannot be [443] abrogated, nor done away with, but they stand forever. "Have I not given my word in great plainness on this subject? Yet have not great numbers of my people been negligent in the observance of my laws and the keeping of my commandments, and yet have I borne with them these many years; and this because of their weakness, because of the perilous times, and furthermore, it is more pleasing to me that men should use their free agency in regard to these matters. Nevertheless, I the Lord do not change and my word and my covenants and my law do not. And as I have heretofore said by my servant Joseph: All those who would enter into my glory must and shall obey my law. And have I not commanded men that if they were Abraham's seed and would enter into my glory, they must do the works of Abraham? "I have not revoked this law, nor will I, for it is everlasting, and those who will enter into my glory must obey the conditions thereof; Even so, Amen." (Douglas M. Todd, Sr. Journal at 1 Sep 1934) 27 Sep 1886: Pursuant to the revelation, President John Taylor made certain provisions to insure that the principles for which the brethren were in hiding could be carried out and perpetuated regardless of what may be the future course of the government and the people, so that those who wished to receive those blessings would have access to them. President Taylor sent for those of the Apostles who were in Salt Lake and vicinity to meet with him concerning the revelation. (Douglas M. Todd Journal, 1 Sep 1934) 28 Sep 1886: Bro. George Gibbs arranged for a sheep wagon and brought those of the Apostles who could come to Bro. John W. Wooley's home in Centerville, where President Taylor and others were in hiding, where they met and received the revelation. Bro. John W. Taylor stood guard. It was deemed that to present the revelation in open conference would be fatal in times like these. (Douglas M. Todd Journal, 1 Sep 1934) [444] 18 Oct 1886: "The Test Oath -- A special dispatch to the News from Blackfoot, Idaho, dated yesterday, says: `The test oath law is declared constitutional. A stay of proceedings was granted to notify counsel for the defense.' (Deseret Evening News, 19 Oct 1886) 19 Oct 1886, That Infamous Test Oath: "A dispatch, which appears elsewhere in this issue of the News, gives the information that that infamous and unprecedented test oath law of Idaho has been declared constitutional by the District Court presided over by Judge Hays. This intelligence would be startling had it not been expected -- startling because of its emanation from a source, presumably the shield of law and the sword of justice, while itself is squarely arrayed against both law and justice; and expected because any hostile measure to our people brought before a Judge with a mission to annoy and oppress them will always be upheld, no matter how strained and enforced may be the rule which he evokes as his reliance in such an emergency. "We think it useless to argue a res adjudicata case either in or out of court, and are rapidly arriving at the conclusion that it is not worth while to argue such matters before adjudication in such courts as that previously spoken of, provided the issue is one where a `Mormon' asks for religious tolerance and political equality. Of course the battle must be fought, every point raised and every inch of ground contested, because, even in the face of a hopeless fight, we must not lie supinely upon our backs and let events come and go as they will without placing ourselves on record. "The result of this decision means the disfranchisement of 1,000 voters, more or less -- men who never voted twice at any election, who never sold a vote or had one for sale, who were and are property owners, tax payers, pioneers, empire founders, cultivators, and in every way qualified to properly exercise the right of franchise-men who can read and write as well as work and plan, and whose very presence in a politician-ridden commonwealth is like unto if not itself the salt that savors [445] a vast lump of iniquity and vice by preventing almost total depravity -- men whose only offense is that as citizens they are independent, that as politicians they are Democrats, that as religionists they are `Mormons.' Nothing more than this has been attempted to be said of them; and yet a right exercised by the hod-carriers and dirt-heavers of New York, many of whom do not know the letters of the alphabet, who live in hovels and never owned ten dollars' worth of property in their lives, and whose only conception of political privilege is to be arrayed against the government, is withheld from these prosperous and intelligent people because they will not swear away their faith! Because they will not toss their caps in air and lift their voices in servile shouts at the sight of a ruffianly deputy marshal in their midst bent upon treachery and oppression that thrift may follow: because they claim that the great charter of the country means what it says; because they claim the right to think and act to suit themselves and will not bend the knee to Baal, they are first ridiculed and then slandered, then persecuted, then disfranchised -- and all this in a part of the country consecrated to freedom, tolerance and charity, a part of the public domain which was unsettled and nearly unknown when some of those very men whose franchise is now revoked crossed the frontier of our inter-mountain civilization and formed the nucleus around which the elements of a grand commonwealth have clustered and crystalized until the name of `Idaho' is borne upon the waters and wafted throughout the lands afar and near as the `Gem of the Mountains.' "The infamous act of a cowardly Legislature which a bigoted Court has made valid, is as follows: "`You do solemnly swear (or affirm) that you are a male citizen of the United States, over the age of twenty-one years; that you have actually resided in this Territory for four months last past and in this county thirty days; that you are not a bigamist or polygamist; that you are not a member of any order, organization or association which teaches, advises, counsels or encourages its members, devotees or any other persons, to commit the crime of bigamy or polygamy or any other [446] crime defined by law as a duty arising or resulting from membership in such order, organization or association, or which practices bigamy or polygamy or plural or celestial marriage, as a doctrinal rite of such organization. That you do not, either publicly or privately, or in any manner whatever, teach, advise, counsel or encourage any person to commit the crime of bigamy or polygamy, or any other crime defined by law, either as a religious duty or otherwise; that you regard the Constitution of the United States and the laws thereof, and of this Territory as interpreted by the courts, as the supreme law of the land, the teaching of any order, organization or association to the contrary notwithstanding, and that you have not previously voted at this election. So help you God.' "How does this comport with the first section of the Fourteenth Amendment to the Constitution of the United States? Being still citizens of the United States, no State (and consequently no Territory) is allowed to abridge their privileges or immunities, nor shall such be deprived of life, liberty or property without due process of law -- yet in our neighboring Territory this, or part of it, is done at the behest of the most unscrupulous gang of political carrion crows that was ever gorged on plunder or became drunk on blood -- men who come and live there for no other reason than that it is a grand and measurably undeveloped field for the exercise of their nefarious tactics, and because, in many instances, they are unknown. How does it comport with the first article of the amendments to that once sacred instrument, which permits no religious tests to deprive the citizen of his right to vote or hold office?" (Deseret Evening News, 19 Oct 1886) 27 Oct 1886: Five "Mormon" immigrants, who were sent back to England by the bigoted action of the immigrating commissioners at New York, arrived at Salt Lake City. Having arrived at Liverpool, they were placed on another steamer bound for New York, and their religious belief not being suspected, they were landed in New York without further trouble. [447] 28 Oct 1886: Apostle John W. Taylor was indicted at Blackfoot, Idaho, on a charge of inciting to acts of lawlessness in a sermon delivered by him at Oxford, Oneida County, Idaho, August 1, 1886. Nov 1886, Francis M. Lyman: "* * *The Gospel, as revealed to the Prophet Joseph Smith, includes the doctrine of eternal and plural marriage. It was accepted by the Prophet, and the Saints, as early as 1843, and was published to the world, as a part of the religion of Jesus Christ, believed and practiced by the Saints, in 1852. It is a principle of vital importance in the plan of salvation: `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.' Of all the principles of the Gospel, this is perhaps the most difficult to live acceptably before God. But it is never condemned when carried out under the command of God in righteousness. "When the law of 1862 was passed against plural marriage in the Territories, to us it was clearly unconstitutional, because it was directed against a tenet of our faith and practice. We expected the Supreme Court would declare it so. But when the Reynolds test case, under that law, was heard by the Supreme Court of the United States, it held that the religious tolerations guaranteed in the article quoted, could not extend to overt acts against the peace and good order of the State, and that marrying more than one wife, while the first was living and undivorced, was an overt act against the peace and good order of the State: hence, that Congress had the constitutional right to legislate against plural marriage. * * * "Of the one hundred and fifty or more Mormons, tried in the Courts of Utah, Idaho and Arizona, for polygamy and unlawful cohabitation, I have not heard of any being brought to trial, because of an overt act, which disturbed the peace and good order of the neighborhood in which they resided. They have all been brought to trial because their conduct was contrary to the statute, on complaint, generally filed by the Marshal, or some other person, a [448] stranger to the defendant and his family. * * * "There is no crime incorporated in the religion of the Latter-day Saints. Plural marriage of itself is no more a crime than monogamous marriage. Neither is cohabitation with more than one wife any more a crime than cohabitation with one wife. These are crimes only because made so by the law. The power exercised by Congress in passing that law was an unjust power, not derived from the consent of the governed. The governed have expressly said that Congress shall pass no law prohibiting the free exercise of religion. To claim that the framers of the constitution intended only to secure men in their right to think, believe, or exercise faith, is too absurd to be entertained. As if a man could be prevented from thinking! According to the holding of the Supreme Court, in relation to polygamy, a man is secured under the laws of the United States, in the exercise of a dead faith or belief, which is a contradiction in itself. A dead faith cannot be exercised. If a living faith be exercised it produces works, and you are not safe if you act. By overt acts, men obey or disobey God, and are rewarded or punished. Deprive man of activity and he dies; and the same is true of religion. "Congress may make baptism, confirmation, ordination, partaking of the sacrament, gathering, building temples, paying tithing, and praying to God, crimes. If made so by law, they would be just such crimes as polygamy and unlawful cohabitation are now. Do you say that Congress can declare all those innocent ordinances crimes? Yes, if it chooses to; but it would be an exercise of unjust power, not derived from the governed. `Congress shall make no law prohibiting the free exercise of religion.' Celestial or plural marriage was revealed from Heaven to the Saints, through the Prophet Joseph Smith. Everybody knows that it is a feature of our religion. The U.S. Commissioners, in one of their late reports to the President of the United States, declared that polygamy was as much a part of our religion as baptism for the remission of sins. What greater evidence can be required than has already been given, to show that plural marriage is a part of the religion of the Lat-[449]ter-day Saints? They have preached, published and practiced it for over thirty-four years, and are now enduring bonds and imprisonment for it. It is a rare thing to find one who is convinced by these means that his way is in error. The reason of their remarkable firmness, is that they have faith in the promises of the Almighty. They have done His will, and have obtained the knowledge that the doctrine is of God. If they were now to forsake His commandments, He would forsake them, and they would lose all. No Latter-day Saint can afford such a sacrifice." (Contr. 8:36-39) 4 Nov 1886: The Historian's office, Salt Lake City, was raided by U.S. deputy marshals, searching for President Taylor and Cannon. 18 Nov 1886: In the Third District Court, after trial, the jury returned a verdict of guilty against H. H. Hawthorn, a "Gentile" polygamist. 23 Nov 1886: In the Third District Court, H. H. Hawthorn was sentenced to four years imprisonment and $100 fine. 27 Nov 1886: In the Third District Court, Wm. A. Morrow, a non-Mormon, charged with unlawful cohabitation, promised to obey the law, and sentence was suspended. Dec 1886: The "Loyal League" of Utah was organized, its object being the destruction of Mormonism. 31 Dec 1886, Divine and Human Marriage Laws: "A great deal of vituperation is indulged in against the `Mormons' on account of their attitude on the marriage question, and particularly because of their position in reference to the relative values of Divine law, and human law. But while there is so great an outcry against the [450] views of the `Mormons,' we hear nothing said about the doctrines of the Catholics, although they are very much alike in many respects on this subject. We are not now referring to plural marriage, which is only an incident to the question; it is well known that the Catholic church is as much opposed to that Biblical system as any of the churches called Protestant. We are touching upon the marriage question in general. "Two points of `Mormon' doctrine on this subject seem to be specially obnoxious. One is, that a true marriage must receive divine sanction; that a secular union, or one not solemnized by divine authority, is unrecognized of heaven. The other is, that when human law conflicts with Divine law the latter is paramount, For these views the `Mormons' are assailed with a virulence and bitterness most surprising when the two propositions are weighed with candor and apart from passion For it must be clear to every sane mind that God will not recognize that which He does not authorize, and that any Divine command must take precedence of a man-made edict. The Divine character of a law, ordinance or ceremony may be open to dispute, but the truth of the two foregoing propositions is indisputable. To deny them is to say that God must conform to the will of man and that humanity is superior to Deity. "The `Mormon' Church does not interfere with the secular laws in regard to the union of the sexes. The legality of a marriage performed outside of its fold is not drawn in question. It does not refuse to recognize the validity of contracts made according to human enactments. Neither does it interfere with or seek to annul them. On the contrary, persons who have been married by the forms or ceremonies established in various nations and societies are considered as under obligations that are binding. But these are human arrangements. They belong to time. They do not reach into eternity. They are not acknowledged of God, because he did not authorize them. They have an end when the parties are dead. A divine marriage, which is the true marriage, must be performed by Divine authority. The root of this matter is in the doctrine that marriage is ordained of God. It [451] is a Divine institution and should be under Divine regulations. When it is not, it is only a human ordinance and stands simply on that ground. "The `Mormon' Church claims to be of Divine origin. Its Priesthood acts by virtue of authority revealed from heaven. What is sealed by that authority on earth is sealed in heaven. Its marriage law's and ordinances, and covenants and promises, have been received from the Almighty. It makes no difference to the argument if this is disbelieved by the people outside of the Church. What they dispute is settled conviction with the members of the Church. They have the right to view this matter as they understand it, and to regard marriages not solemnized in the way they believe God has ordained, as imperfect and unrecognized of heaven. And as long as they do not compel others to adopt their views and conform to their customs, they are entitled to the free exercise of their religion. "The laws and regulations established by governments in regard to matrimony are to be respected for what they are. They do not claim to be anything but secular and for the purposes of this world. They need not intrude upon that which is ecclesiastical and for the world to come. In this country, under the restrictions of the Constitution, the Government has no right to infringe upon the domain of the Church in this important `establishment of religion.' Marriage is and always has been a religious matter, and subject to religious regulations. It is therefore in its religious aspect, beyond the domain of the State. On the same principle the Church does not intrude upon the province of the State in regard to its enactments concerning civil marriages. "As to the choice between Divine and human laws when the two conflict, it would almost seem idle to contend. No sincere and consistent believer would hesitate a moment as to his duty. The question would only turn upon his conviction. If he was satisfied that a given injunction was really of God, how could he think of preferring a contrary enactment of man? Were it not for the attacks made upon the `Mormons' for their course on this question, it would not be viewed as open to con-[452]troversy. Skeptics may deny the divinity of a purported revelation or commandment, and even of any communication from on high. Governments may act upon this infidel hypothesis. But the faith of the believer would not be affected by this, nor should his actions be hindered thereby. Reason says he must, to be consistent, obey the Divine behest and risk the earthly consequences. "The province of religion and the domain of the State are divided by a sharply defined line. Faith must be left free and also actions springing from faith which do not infringe upon natural or acquired human rights. Governments are for the protection of citizens and the maintenance of liberty, not for its improper curtailment or destruction. Devotees of any creed should have freedom to obey every law which they deem to be Divine, so long as they do not encroach upon the rights of others. This applies to marriage regulations as well as other religious affairs, because marriage has an essentially religious element. "The Catholic Church has just as pronounced views on these matters as the `Mormon' Church, and has given them much stronger official utterance. Marriage is a Catholic sacrament. It has always been regulated by ecclesiastical law wherever Catholicism prevailed. The encroachment of State influence upon it led to the establishment in 1741, under Pope Benedict XIV, of the office of `Defender of the Marriage Tie.' In 1884 that office was instituted in this country by the Plenary Council of Baltimore, and after its submission to Rome, and its approval and publication, a choice was made and a Defender elected. In his official executive acts he only proceeds in the settlement of questions that arise after marriage has been celebrated. He reports to the Bishop of the diocese in which the parties reside, who is the Judge before whom all matrimonial cases must be tried. The Catholic church does not recognize any marriage as valid when either of the parties has not been baptized. Neither does it recognize the validity of a legal divorce. Thus the Catholic church claims power over marriage questions superior to that of the State. "The general law of that church in regard to matri-[453]monial causes has been extended to the United States, and its most important application is found in the Instruction of the Sacred Congregation of the Propoganda, the first article of which lays down the following `unalterable principle.' "`Matrimonial causes are to be tried before an ecclesiastical judge, for such only is competent to decide as to the validity of marriage and to determine the obligation thereof. The civil effects of marriage are defined by the courts. The Church receives from God her right over the marriage of Christians, and hence no state can ever deprive her of it. The marriage contract of Christians -- that is, all baptized persons -- is a sacrament and is entirely under the jurisdiction of the Church, both as to its substance and to the obligations that naturally flow therefrom. This does not prevent the state -- even a state not Christian -- from making laws with regard to the civil effects of a marriage and citizens are bound to obey such laws. If the state, however, should enact laws in conflict with the Divine ordinance, they can have no binding force upon the conscience. Even in some countries called Christian, the State claims jurisdiction over the sacred contract itself, pretends a right to decide what makes it or breaks it, as if its sanction were derived from government or society, whereas this contract and its sanction antedates all government. The Church, however, under these circumstances, tolerates her own judgments in matrimonial causes. It matters little that the civil courts assume to decide about the substance of the contract itself.' "Is there anything in the `Mormon' position more pronounced than that? Mark the words we have italicised. They govern all Catholics, whether in the United States or any other country. They refer specially to the marriage question, and generally to any matter of conflict between Divine and human laws. Yet, though these enunciations of the Catholic Church affect the conduct of millions in the United States, they make no commotion in the land, while similar views entertained by a few thousands of Latter-day Saints stir up such a storm of opposition that the country is continually agitated thereby, [454] and Congress is besieged with applications to deprive the people of Utah of all political rights because they hold to these opinions. "The Catholic church is strong because she maintains the divinity of her teachings, and acts on that hypothesis. The Protestant sects assume to have divine authority, and act as though they did not believe in their own pretensions. Any religious society or individual that view's a law of man as superior to a law of God proclaims his own hypocrisy. That which is Divine must be supreme. Only what Deity recognizes is valid in religion. And he who truly believes in God will be willing to obey Him in all things, as the highest and greatest of all powers and authorities, in heaven or on earth in time or in eternity." (Deseret Evening News Editorial, 31 Dec 1886) 1887: During this year nearly two hundred of the brethren were imprisoned in the Utah Penitentiary, besides a number in Idaho for infractions of the provisions of the anti-polygamy laws. The settlements of the Saints in Mexico and Canada were greatly strengthened by the Mormon exiles from the United States. Under the provisions of the Edmunds-Tucker law the government, through its receiver, took possession of the Church offices, and a wholesale confiscation of Church property was threatened. President John Taylor died in exile, and the Council of the Twelve Apostles was sustained as the Presidency of the Church. 12 Jan 1887, John T. Caine speech in the House of Representatives: "IN OPPOSITION TO THE SO-CALLED EDMUNDS-TUCKER ANTI-POLYGAMY BILL." "Mr. Speaker, disguise the fact as the advocates of this bill may; seek with great ingenuity, as the authors of this bill have done, to slip round, or under, or over, constitutional prohibitions, they cannot escape certain demonstrable conclusions: "First. That in prescribing a test oath as a qualification prerequisite to exercising the right of suffrage [455] they are doing something that is not only hateful and odious in the sight of every American, but they in this case do it in despite of the plain letter of the Constitution. * * * "There have been test oaths prescribed in this country before; but never, I believe, what might be termed in future test oaths, which men who were neither accused nor suspected of crime were required to take as a prerequisite to being qualified to vote. If it is forbidden by the Constitution to prescribe an oath as to the past actions of a man who has not been convicted of any crime, thereby disfranchising him as a penalty for not taking the oath, how, much more must it be unconstitutional to require him, under the pain and penalty of disqualification, to swear that he does not intend to commit an offense, or aid, abet, advise, or counsel, directly or indirectly, others `to commit the same?' * * * "But, Mr. Speaker, this test oath is by no means the only undemocratic and un-American feature of this bill. It provides for the emasculation of the present Territorial government. It deprives the people of the right to elect one branch of their Legislative Assembly, and provides for a legislative council of thirteen members who are to be appointed by the President and confirmed by the Senate. And this, too, in the face of the fact that the governor of the Territory has by the organic act an absolute veto power. What possible excuse for the addition of autocratic oligarchic powers? "But this is not all. The people are deprived of the last vestige of local self-government by conferring upon the governor the power to appoint every county, municipal, and precinct officer, except judges and selectmen of the county and probate courts, who are to be appointed by the President of the United States, by and with the advice and consent of the Senate. * * * "Our forefathers were wisely tenacious of this principle of community government. All the reasons which they gave in justification of their revolt against British tyranny were bottomed on this fundamental right. * * * "As is shown by that report, section 2 `invades the personal rights, attacks and overthrows the personal [456] security of the citizen.' It is not only indefensible legislation, but it is useless. To-day the arrest of persons wanted as witnesses without previous service by a subpoena is the course of procedure in Utah. There is no warrant of law for it. The only effect of this proposed legislation by Congress is to give a semblance of right to what has been, and is being, done by making it lawful in the future. * * * "Daily, almost hourly, we are told that it is the evil of polygamy that leaves us friendless. `Rid yourselves of that stigma,' is the advice of those who admit the wrongfulness, the danger, of such legislation as is now proposed, `and fair play and justice will have a chance.' But is it polygamy that is aimed at? If so, why not give the laws already enacted and so vigorously, nay, so ruthlessly enforced, an opportunity to work their legitimate effects? If they will not extirpate polygamy, surely no legislation of a kindred character ever will. If you are impatient and must have quicker results why not act upon the declaration of an assistant Attorney-General of the United States, who deliberately said that it would have been an act of mercy to have put all grown up Mormons to the sword. * * * "It will be claimed that this legislation is recommended by the Utah Commission. Do those who make this claim fully comprehend how great a personal interest the members of that commission have in the success of this measure? This bill perpetuates them in positions where they draw $5,000 a year each from the public Treasury, where they are allowed some remarkable personal expenses, and where they have practically nothing to do. Is it a matter for astonishment that they should recommend the passage of this bill? "It is also claimed that this legislation is recommended by the governor of Utah. Is he not an interested party also? If this bill becomes a law it will give him the direct and indirect appointment of two thousand officers who heretofore have been chosen by the people. A patronage so great might satisfy the ambition of one more aspiring even than the governor of Utah. This modest gentleman, while admitting that he sees no probability [457] of any outbreak in Utah, has had the supreme assurance to urge that a `strong, well-disciplined, and efficient' force of United States soldiers be held near Salt Lake to assist the civil authorities. Is Congress prepared to follow the bent of these place-seekers in their insatiable cravings? Recommendations from sources in which personal considerations are so manifest would, ordinarily, carry eternal condemnation on the face of them. "If this bill were only what it professes to be, if its purpose were the suppression of polygamy alone, how, can all this help it? As fast as can be done convictions are now secured and the case with which they are obtained is of national notoriety. So long as the forms of law are observed it is impossible to expedite convictions without an increase in the number of courts, and this bill does not even hint at such a step. In breaking up the family relations already formed, of what advantage can it be to deprive me of my franchise? How can that cure the marriage relations of the president of the Mormon Church, or the unlawful cohabitation of any other man? "One man's polygamy was suppressed very successfully a few days since. An apostate Mormon, acting as deputy marshal, shot a Mormon for whom he had a warrant on a charge of unlawful cohabitation. The man was on horseback. He was unarmed. The marshal called on him to halt, and almost at the same instant fired. The burden of the testimony shows the man did not try to escape, though there was absolutely no justification for the shooting even had he endeavored to do so. In an hour the Mormon was dead. The murderer, while being taken to Beaver, where the district court was in session, was met by twelve or thirteen members of the grand jury, which he had selected on an open venire. This cavalcade carried refreshments, and the return trip was after the style of the triumphal march of a homeward-journeying hero. This same grand jury investigated the murder and found an indictment charging the deputy marshal with manslaughter. He was prosecuted by the assistant United States attorney for Utah, who, during the trial, declared in open court that unlawful [458] cohabitation was a felony, when the United States statute explicitly makes it a misdemeanor. The same prosecutor told the jurors that the assassin should be acquitted, and they obediently returned a verdict of not guilty. * * * "I tell you, Mr. Speaker, I tell you solemnly, that in the United States, in the whole world, there is no people more loyal to the eternal truths of liberty, as expressed in the Constitution of this country, than my constituents; and there will come a time, a time when the mists which now befog the understanding of the American people and its legislators, when the refuge of lies erected by characterless charlatans shall have been swept away, there will come such a time when my words will stand forth marked clear and bold and untarnished as their truth justifies. "Gentlemen, I ask you to pause. For your own sakes you cannot afford to take a step which is determined upon by such insufficient and untrustworthy testimony. I am here more than a pleader. I speak for myself; and I pledge my word and my character that the statements upon which this legislation is based are without foundation in fact. You cannot afford to pursue a policy which is determined upon the destruction of a people whose only fault is, at worst, that they pursue the happiness of themselves and their fellows by methods which are different from your own. Time, the great corrector of all evils, will right this wrong, if such it be, and the fiat of the Eternal has already decreed that the last vestige of Mormonism shall be swept away by the peaceful progress of events, if it be not that which God in His wisdom has appointed shall survive as the fittest. "Gentlemen, you who have freed from bondage the negro slave, you who love liberty and cherish the institutions of our country, who would bequeath them fair and unsullied to your children, let me plead with you, let me beseech you, not to consign my people to such inhuman slavery. (Loud applause.) (Utah Pamphlet, Pub. Washington, 1887) [459] 12 Jan 1887: The Edmunds-Tucker bill was referred to a conference committee by the U.S. Senate. 7 Feb 1887: The U.S. Supreme Court reversed the decision of the Utah Courts in Apostle Lorenzo Snow's habeas corpus case, and declared the "segregation policy" illegal. 17 Feb 1887: The report of the Conference Committee on the Edmunds-Tucker bill was adopted by the U.S. House of Representatives, by 202 votes against 39. On the 18th it was adopted, also, in the Senate by 37 votes against 13. The act became law, without the signature of President Cleveland. 26 Feb 1887, Editorial: "Attempted Destruction of the `Mormon' Church. "The political crusade which is now in progress is a dishonest and deceptive movement. It is ostensibly directed against a practice alleged to be detrimental to the welfare of society; it is really another effort to destroy the Church of Jesus Christ of Latter-day Saints. From the very date of the organization of that religious body there have been strenuous efforts to disrupt and demolish it. The enemies of the Church have adopted various tactics and resorted to many different expedients to effect their purpose. But so far their labors have been in vain instead of suppression, they have aided in spreading the principles of our faith, and persecution has been part of the propaganda of the Church. "What mobs failed to do in Missouri and Illinois, and what ministers of all denominations have been unable to accomplish anywhere, legislators, judges and lawyers are now trying to achieve in Washington and in Utah. Polygamy and politics are pushed to the front to figure in the fray, but behind them all are the forces of religious bigotry and that hatred against the truths and authority revealed from heaven which they have always excited in the breasts of the majority upon the earth. [460] "Disguise the measures adopted by Congress as they may, the legislation now awaiting action from the President is directed against `an establishment of religion' and designed to prevent the `free exercise thereof.' Such portions of the bill as are aimed at the marital relations of the Latter-day Saints, commonly called `Mormons,' are purposely and intentionally devised to interfere with customs and institutions that have grown out of religious faith and the doctrines entertained as divine by an unpopular Church. And it is because that Church happens to be unpopular that this inimical legislation has been connected and adopted. The spirit of persecution against an unorthodox ecclesiastical body animates and has animated the whole movement. The enactments that relate to family concerns are framed to apply specially to the ties that have been formed under the auspices and regulations of a religious society. If it were not for the howl that has gone up from sectarian throats, and the shrieks that have rent the air from disappointed place-hunters and adventurers who lay their repeated defeats at the door of the `Mormon' Church, there would not be any such insane excitement over the alleged doings of a small religious body as that which has disgraced the walls of Congress on more than one notable occasion. "That the test oath which has been carefully worded so as to appear fair and consistent in its letter, is really directed in spirit against the people called `Mormons,' as members of a Church which holds to certain tenets obnoxious to the multitude, must be clear to every candid observer. Its object is to deter Latter-day Saints from voting, serving on juries or holding any office, local or national. Whether it will accomplish the end in view counts for nothing in the argument. The purpose and design are now in question. "Then examine the sections framed to disincorporate the Church of Jesus Christ of Latter-day Saints and the Perpetual Emigration Fund Company and involve the Church in expensive and vexatious litigation. It will only take an ordinary mind to perceive the purpose lurking behind the words put together by cunning lawyers, so as to make them plausible and to appear within the limits [461] of the Constitution. That purpose is the spoliation and destruction of the Church named in those sections. There can be no doubt of this to any one who can discern the spirit that animates the letter of this legislation. "Even the provisions in regard to dower are devised to aid in accomplishing this purpose. They are to prevent men who have contracted or may contract plural marriage under Church auspices, from providing in fairness for their plural wives and the innocent offsprings of those unions. The same with the section debarring the children of such marriages in future from inheriting their share in the father's estate at his demise. It is all in the same direction, promoted by the same malice and bigotry, urged by the same sectarian and scheming influence against the members of a Church obnoxious to the unthinking multitude and the reflecting sectaries. "Much of this legislation may be construed as conformable in word to the provisions of the national Constitution. But, as ably argued by Senator Call in his masterly speech against it, `The letter of the law killeth, but the spirit maketh alive.' `Every law has a policy, has a spirit, It is not to be determined by the letter of the law, as it is sought to be justified here, and that is the very first thing a student of the law learns.' Said he further, `The acute sophists who have written this bill do no credit to the intelligence of the age or the faculty of reason when they declare in this bill that it is not violative of the Constitution, that it is not a law "respecting an establishment of religion," that it is not an intolerant proscription of religion, that it is not an unjust denial and discrimination between different citizens in their political rights, because the language of the bill carefully avoids the open statement of any or all, these things. If the effect of a law -- if its object and effect -- accomplishes these results, then it is equally liable to the inhibition of the organic law, and of an honest and wise public policy, as if it reached these results by the use of plain and direct language. "Thus the whole purpose of the bill is, as we have stated, to cripple and destroy the `Mormon' Church, and this is attempted under the disguise of law in line with [462] the letter of the Constitution, while it departs entirely from its spirit and intent. As Mr. Call said, `It is evidently to affect the Mormon Church, the Mormon religion.' `It is a bill to suppress a form of religious belief, a bill to make a law respecting an establishment of religion, and to destroy that establishment of religion by pains and penalties and disfranchisements and confiscation of property. Every word, sentence and line in it proclaim this to be the truth.' "The spirit that actuates the promoters of this persecution in the guise of legislation, is the same as that which drove the Saints from the soil of Missouri, burned their houses, destroyed their crops, butchered their cattle, whipped and hacked to pieces old men and little children, violated helpless women and turned the peace of honest `Mormon' industry into the riot and horror and fiendish brutality that emanate from the lowest hell. It is the spirit that has filled the mouths of professed gospel ministers with venom and mendacity in defamation of the `Mormons,' and inspired the writings of the scribes who have urged on the wicked to their deeds of fury against the Latter-day Saints. It works in another line, that is all. It's methods are different but falsehood and malice, which are its distinguishing features, show up in the speeches and tricks and shrewd perversions of the promoters of legislative and judicial persecution, as in those who are responsible for the physical persecutions that have been heaped upon the Saints from the beginning. "There is not a Member of Congress who has taken an active part in urging the passage of the bill who has not uttered something that is false concerning the people or Church whose destruction is sought by its means. Much of this misrepresentation has been no doubt the result of ignorance and the adoption of falsehoods told wilfully by hired defamers. The bill itself carries the stamp of this misapprehension of facts. Sections in it are devoted to the repeal of alleged Utah laws that have no existence. It may be said that no harm can come of that. But harm was intended by their insertion. The very fact of their adoption shows that their pretended existence helped to make this new legislation appear [463] necessary. Every speech reported in the Congressional Record uttered in favor of the bill contains untruths about the `Mormons,' their creed, their laws or their doings. "This is characteristic of the entire opposition to the Church from the commencement. There never was a lecture delivered, a sermon preached or a book published against the `Mormons,' that did not contain distortions, perversions or wilful and baseless falsehoods as part of the premises on which its arguments and conclusions were predicated. Thus, in controversy their position is not correctly stated. In judicial proceedings against them the law is strained and its limits exceeded. In hostile legislation groundless reasons for it are advanced as its excuse and the Supreme Law of the Land is violated often in letter and always in spirit. Without this falsification and wrong they cannot be reached, and this is potent evidence in their favor before any impartial mind. "The Church thus assailed has, so far, outlived all attacks that have been made upon it from every quarter. It will survive this new onslaught. Many of its members may be tried to the very quick. Some will falter and fail. A few will turn traitors and reap the reward and reach the fate of a Judas. The majority will cling closer together and to their God and nerve themselves to meet whatever His providence may have in store. And the Church will remain, indivisible and indissoluble. As a corporation it simply sought the recognition of the law, that it might have a legal status to transact its temporalities without temporal hindrance. Disincorporated, its integrity will not be affected in the remotest degree. Robbed of any of its rightful possessions, it will not be injured as to its existence, vitality, authority or force. Its truths, its ministry, its spirit and its mission will remain the same, and all earth and hell will not overthrow it or cause its disorganization. And the very measures invented for its destruction will cause the development of new energies, more devoted faith and more potent agencies for the dissemination of its principles and the ultimate triumph of its cause. [464] "The Latter-day Saints, then, can afford to smile alike at the puny pugnacity of their sectarian opponents, and the threatening and formidable hostility of their national and official enemies. Their trust is not in man, but in Him who is the Author and will be the Finisher of their faith. In this world they expect tribulation, but in Him they have peace. And whether in tranquility or in turbulence, in liberty or in bonds, in power or submission to tyranny, at home or in a dungeon, in life or in death they will serve God and fear nothing. And there is no power, secular or ecclesiastical, beneath the throne of Jehovah that can rob them of their light and knowledge, their interest in heaven or their eternal family ties and increase, or their unfading and unfaltering assurance that the cause for which they are ready to endure all things shall yet prevail over all the earth. God rules and His Church and Kingdom will never be destroyed!" (Deseret Evening News, Charles W. Penrose, Editor) 3 Mar 1887, The Edmunds-Tucker Law: Among other things-- 1. Dissolved the corporation of the Church of Jesus Christ of Latter-day Saints as a legal entity. 2. Made husband or wife a competent witness. 3. Caused forfeiture and escheatment of all Church property, both real and personal in excess of $50,000 to the Federal Government, the property to be disposed of and the proceeds to be used for the benefit of the district schools of Utah. 4. Dissolved the Perpetual Emigrating Company and escheated its resources to the Federal Government, to be disposed of and used as were those of the Church. 5. Prohibited the chartering of any corporation similar in nature or intent to the Perpetual Emigrating Company. 6. Abolished woman suffrage in Utah. 7. Disinherited polygamous issue. 8. Provided for complete disfranchisement of polygamists by test oath: a. they could not vote. b. they could not sit on juries. c. they could not hold public [465] office. 9. Placed all law enforcement, judicial and militia power in the Utah Commission or other Federal appointees. 10. Suspended Territorial school laws. 11. Required certification and registration of all marriages in the probate court. [467] APPENDIX The Appendix contains the following items: 1. The Bill of Rights. 2. The law's relating to Bigamy and Polygamy which were on the statute books at the time that Joseph Smith and/or the Church were in the respective states: a. Vermont 1805 (Law of 1797) b. New York 1815-1830 (Law of 1788) c. Ohio 1831 (Law of 1824) d. Missouri 1831 (Law of 1825) e. Illinois 1839 (Law of 1833) 3. Miscellaneous laws of Utah Territory regarding sexual offenses, 1851. 4. Anti-Polygamy Law of July 8, 1862. 5. Poland Bill of June 23, 1874. 6. Edmunds Law, of March 22, 1882. 7. Edmunds-Tucker Law of March 3, 1887. [469] BILL OF RIGHTS ART. 1. Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assembly, and to petition the Government for a redress of grievances. ART. 2. A well regulated Militia, being necessary to the security of a free State, the right of the people to keep and bear Arms, shall not be infringed. ART. 3. No Soldier shall, in time of peace be quartered in any house, without the consent of the Owner, nor in time of war, but in a manner to be prescribed by law. ART. 4. The right of the people to be secure in their persons, houses, papers, and effects, against unreasonable searches and seizures, shall not be violated, and no Warrants shall issue, but upon probable cause, supported by Oath or affirmation, and particularly describing the place to be searched, and the persons or things to be seized. ART. 5. No person shall be held to answer for a capital, or otherwise infamous crime, unless on a presentment or indictment of a Grand Jury, except in cases arising in the land or naval forces, or in the Militia, when in actual service in time of War or public danger; nor shall any person be subject for the same offence to be twice put in jeopardy of life or limb; nor shall be compelled in any Criminal Case to be a witness against himself, nor be deprived of life, liberty, or property, without due process of law; nor shall private property be taken for public use, without just compensation. ART. 6. In all criminal prosecutions, the accused shall enjoy the right to a speedy and public trial, by an impartial jury of the State and district wherein the crime shall have been committed, which district shall have [470] been previously ascertained by law, and to be informed of the nature and cause of the accusation; to be confronted with the witnesses against him; to have Compulsory process for obtaining Witnesses in his favour, and to have the Assistance of Counsel for his defence. ART. 7. In Suits at common law, where the value in controversy shall exceed twenty dollars, the right of trial by jury shall be preserved, and no fact tried by a jury, shall be otherwise re-examined in any Court of the United States, than according to the rules of the common law. ART. 8. Excessive bail shall not be required, nor excessive fines imposed, nor cruel and unusual punishments inflicted. ART. 9. The enumeration in the Constitution, of certain rights, shall not be construed to deny or disparage others retained by the people. ART. 10. The powers not delegated to the United States by the Constitution, nor prohibited by it to the States, are reserved to the States respectively, or to the people. [471] 23 Dec 1805: Joseph Smith, the prophet, was born in Sharon, Windsor County, Vermont. The following statute was in effect in Vermont at that time: "Sec. 23. And it is hereby further enacted, That if any person or persons in this state being married, or who shall hereafter marry, shall, at any time, marry any other person, the former husband or wife being alive, or shall continue to live together so married, every such offender being thereof convicted before the supreme court of judicature, shall be punished as in case of adultery, and every person so offending may be tried in the county in which he or she shall be apprehended. "Provided always, That nothing in this section shall be construed to extend to any person, whose husband or wife shall be absent beyond seas, for the space of seven years together, or whose husband or wife shall be absent for the term of seven years together, in any part of this, or the United States, or elsewhere, and the one of them, in either case not knowing the other to be living during that time." (Statutes of Vermont, R1797, p. 165) 1815: Joseph Smith, sen., removed with his family to Palmyra, Wayne County, New York. The following statute was in effect in New York at that time: "Chap. XXIV. An Act to restrain all Persons from marrying, until their former Wives and former Husbands be dead. Passed 7th February, 1788. "Be it enacted by the people of the state of New York, represented in senate and assembly, and it is hereby enacted by the authority of the same, That if any person or persons being married, or who hereafter shall marry, do at any time marry any person or persons, the former husband or wife being alive, then every such offence shall be felony; * * * but neither this act, nor any thing therein contained, shall extend to any person or persons whose husband or wife shall be continually remaining without the United States of America, by the space of five years together, or whose husband or wife shall have absented him or herself the one from the other [472] by the space of five years together, the one of them not knowing the other to be living within that time; * * * (Laws of the State of New York, Revised and passed at the thirty-sixth session of the Legislature, 1813, pp. 113-114) 6 Apr 1830: The Church was organized in the State of New York, and the anti-polygamy law was the same as in 1815 (1813). Feb 1831: Joseph Smith, jun., and company, arrived in Kirtland, Ohio. The following statute was in effect in Ohio at that time: "Acts of a General Nature, enacted, revised, and ordered to be printed at the First Session of the Twenty-second General Assembly of the State of Ohio begun and held in the town of Columbus, December 1, 1823. Vol. XXII. An act for the punishment of crimes. Sec. 7 - Bigamy. Feb. 26, 1824, p. 159. "Sec. 7. That if any married person, having a husband or wife living, shall marry any other person; every person so offending shall be deemed guilty of a high misdemeanor, and upon conviction thereof, shall be imprisoned in the penitentiary, and kept at hard labor, not exceeding seven nor less than three years: But nothing in this section shall be construed to extend to any person, whose husband or wife shall be continually and wilfully absent for the space of three years, together next before, the time of such marriage; the person marrying not knowing the other to be living at the time of such marriage." Jul 1831: About the middle of this month, Joseph Smith, jun., and his companions arrived in Jackson County, Missouri. The following statute was in effect in Missouri at that time: "Sec. 76. Be it further enacted, That if any person or persons, within this state, being married, or who [473] shall hereafter marry, do at any time marry any person or persons, the former husband or wife being alive, upon conviction thereof, he or they shall be whipped, not exceeding thirty-nine stripes, be fined in not less than one hundred dollars, nor more than five hundred dollars, and imprisoned, not less than six nor more than twelve months, and thereafter be rendered infamous, be incapable of giving testimony, or holding any office, civil or military, within this state. And where the second marriage shall have taken place without this state, cohabitation after such marriage within this state, shall be deemed a continuation of the offence of bigamy, so that the same may be punished within this state, in the same manner as though the same had taken place here; Provided, That nothing herein contained, shall extend to any person or persons, whose husband or wife shall have been continually remaining beyond the seas for the space of seven years together, prior to the said second marriage, or whose husband or wife shall absent himself or herself from the other, for the space of seven years together, prior to such marriage, in any part of the United States, or elsewhere, he or she not knowing such husband or wife to be living, within that time:" (Laws of the State of Missouri. Revised and Digested by Authority of the General Assembly, 1925; pp. 305-306) 1839: After being kindly treated by the citizens of Quincy, Commerce, Hancock County, Illinois was selected as a new gathering place for the Saints. The following statute was in effect in Illinois at that time: "Sec 121. Bigamy consists in the having of two wives or two husbands at one and the same time, knowing that the former husband or wife is still alive. If any person or persons within this state, being married, or who shall hereafter marry, do at any time marry any person or persons within this state, being married, or who shall hereafter marry, do at any time marry any person or persons, the former husband or wife being alive; the person so offending shall, on conviction thereof, be [474] punished by a fine not exceeding one thousand dollars, and imprisoned in the penitentiary not exceeding two years. It shall not be necessary to prove either of the said marriages by the register or certificate thereof, or other record evidence; but the same may be proved by such evidence as is admissible to prove a marriage in other cases, and when such second marriage shall have taken place without this state, cohabitation in this state after such second marriage shall be deemed the commission of the crime of bigamy, and the trial in such case may take place in the county where such cohabitation shall have occurred. Nothing herein contained shall extend to any person or persons whose husband or wife shall have been continually absent from such person or persons for the space of five years together, prior to the said second marriage, and he or she not knowing such husband or wife to be living within that time." (Revised Laws of Illinois, 1833, pp. 198-199) [475] 1851, Miscellaneous laws of Utah Territory regarding sexual offenses: "TITLE III "Offenses against Chastity, Morality, and Decency. "Sec. 31. -- Every person who commits the crime of adultery, shall be punished by imprisonment not exceeding twenty years, and not less than three years, or by fine not exceeding one thousand dollars, and not less than three hundred dollars; or by both fine and imprisonment at the discretion of the court. And when the crime is committed between parties, any one of whom is married, both are guilty of adultery, and shall be punished accordingly. No prosecution for adultery can be commenced but on the complaint of the husband or wife. "Sec. 32. -- If any man or woman, not being married to each other, lewdly and laciviously associate, and cohabit together; or if any man or woman, married or unmarried, is guilty of open and gross lewdness, and designedly make any open and indecent or obscene exposure of his or her person, or of the person of another, every such person so offending shall be punished by imprisonment not exceeding ten years, and not less than six months, and fined not more than one thousand dollars, and not less than one hundred dollars, or both, at the discretion of the court. "Sec. 33. -- If any person keep a house of ill fame, resorted to for the purpose of prostitution or lewdness, he shall be punished by imprisonment not exceeding ten years, and not less than one year, or by fine not exceeding five hundred dollars, or both fine and imprisonment. And any person who, after being once convicted of such offense, is again convicted of the like offense shall be punished not more than double the above specified penalties. "Sec. 34. -- If any person inveigle, or, entice any female, before reputed virtuous, to a house of ill fame or knowingly conceal, aid, or abet in concealing such female so deluded or enticed, for the purpose of prostitution or lewdness, he shall be punished by imprisonment not more than fifteen years, nor less than five years. [476] "Sec. 37. -- If any person import, print, publish, sell or distribute any book, pamphlet, ballad, or any printed paper containing obscene language, or obscene prints, pictures or descriptions manifestly tending to corrupt the morals of youth, or introduce into any family, school or place of education, or buy, procure, receive, or have in his possession any such book, pamphlet, ballad, printed paper, picture, or description, either for the purpose of loan, sale, exhibition, or circulation, or with intent to introduce the same into any family, school, or place of education, he shall be punished by a fine not exceeding four hundred dollars. (Laws of Utah, 1851) [477] ANTI-POLYGAMY ACT, 1862. July 1, 1862 AN ACT TO PUNISH AND PREVENT THE PRACTICE OF POLYGAMY IN THE TERRITORIES OF THE UNITED STATES AND OTHER PLACES, AND DISAPPROVING AND ANNULLING CERTAIN ACTS OF THE LEGISLATIVE ASSEMBLY OF THE TERRITORY OF UTAH. Approved, July 8, 1862. SECTION. 1 Bigamy in the Territories of the United States, how punished. 2 Certain Territorial acts annulled. Saving property rights. 3 Religious, etc., corporations in Territories not to hold more than $50,000 of real estate. Saving of existing vested rights. Be it enacted, etc.: Bigamy in Territories, how punished That every person having a husband or wife living, who shall marry any other person, whether married or single, in a Territory of the United States, or other place over which the United States have exclusive jurisdiction, shall, except in the cases specified in the proviso to this section, be adjudged guilty of bigamy, and, upon conviction thereof, shall be punished by a fine not exceeding five hundred dollars, and by imprisonment for a term not exceeding five years. Provided, nevertheless, That this section shall not extend to any person by reason of any former marriage whose husband or wife by such marriage shall have been absent for five successive years without being known to such person within that time to be living; nor to any person by reason of any former marriage which shall have been dissolved by the decree of a competent court; nor to any person by reason of any former marriage which shall have been annulled or pronounced void by the sentence or decree of a competent court on the ground of the nullity of the marriage contract. [478] And be it further enacted: Certain Territorial acts annulled. SEC. 2. That the following ordinance of the provisional government of the State of Deseret, so called, namely; "An ordinance incorporating the Church of Jesus Christ of Latter-day Saints, passed February eight, in the year eighteen hundred and fifty-one, and adopted, re-enacted, and made valid by the Governor and Legislative Assembly of the Territory of Utah by an act passed January nineteen, in the year eighteen hundred and fifty-five, entitled "An act in relation to the compilation and revision of the laws and resolutions in force in Utah Territory, their publication, and distribution," and all other acts and parts of acts heretofore passed by the said Legislative Assembly of the Territory of Utah, which establish, support, maintain, shield, or countenance polygamy, be, and the same hereby are, disapproved and annulled: Provided, That this act shall be so limited and construed as not to affect or interfere with the right of property legally acquired under the ordinance heretofore mentioned, nor with the right "to worship God according to the dictates of conscience," but only to annul all acts and laws which establish, maintain, protect or countenance the practice of polygamy, evasively called spiritual marriage, however disguised by legal or ecclesiastical solemnities, sacraments, ceremonies, consecrations, or other contrivances. And be it further enacted: Limitation of property held by religious corporation SEC. 3. That it shall not be lawful for any corporation or association for religious or charitable purposes to acquire or hold real estate in any Territory corporation of the United States during the existence of the territorial government of a greater value than fifty thousand dollars; and all real estate acquired or held by any such corporation or association contrary to the provisions of this act shall be forfeited and escheat to the United States: Provided, That existing vested rights in real estate shall not be impaired by the provisions of this section.* * See Sec. 5352 R.S.U.S. [479] THE POLAND BILL. AN ACT IN RELATION TO COURTS AND JUDICIAL OFFICERS IN THE TERRITORY OF UTAH. Approved June 23, 1864. SECTION. 1 The marshal to attend all sessions of the supreme and district courts; service of process and mileage; deputy marshals, their appointment, bond, oath, etc.; actions for misfeasance, how brought; sheriffs may serve process. 2 Attorney of United States for Utah, to attend all courts, act as prosecuting officer, appoint assistants, etc,; fees for services of assistants; prosecuting attorney may be elected in any county; his duties; costs of prosecution, how paid. 3 Terms of supreme and district courts. District courts; jurisdiction. Probate courts; jurisdiction. Divorce cases may be removed to district courts. Probate courts may enter lands in trust. Certain judgments confirmed. Justices of peace; jurisdiction extended. Appeals from justices of peace and probate courts. Writs of error from Supreme Court of United States in certain cases. Judge of any district may have assistance of other judges. 4 Jury list, how prepared, etc. Drawing and summoning jury; names drawn not to be returned until, etc.; additional jurors during term time. Challenges. Court and not jury to pronounce punishment. Grand jury; duties and powers. 5 Notaries public to be appointed by Governor, etc. Approval of Territorial act in part. 6 Commissioners to be appointed by supreme court of Territory. 7 Territorial act disapproved. Fees of clerks, marshals and attorney. District attorneys' salary limited. Be it enacted, etc: In Utah Territory, marshal to attend all sessions of supreme and district courts, etc. R.S., as 776-792, 1876-1907. SEC. 1. That it shall be the duty of the United States Marshal of the Territory of Utah, in person or by deputy, to attend all sessions of the supreme and district courts in said Territory, and to serve and execute all process and writs issued out of, and all orders, judgments, and decrees made by said courts, or by any judge thereof, unless said court or judge shall otherwise order in any particular case. Service of process and mileage. R.S., s 1875. All process, writs, or other papers left with said marshal, or either of his deputies, shall be served without delay, and in the order in which they are received, upon payment or tender of his legal fees therefor; and it shall be unlawful for [480] said marshal to demand or receive mileage for any greater distance than the actual distance by the usual routes from the place of service or execution of process, writ, or other paper, to the place of return of the same, except that when it shall be necessary to convey any person arrested by legal authority out of the county in which he is arrested, said marshal shall be entitled to mileage for the whole distance necessarily traveled in delivering the person so arrested before the court or officer ordering such arrest. Deputy marshals, their appointment, bond, oath, etc. R.S., s 780. Said marshal is hereby authorized to appoint as many deputies as may be necessary, each of whom shall have authority, in the name of said marshal, to perform any act with like effect and in like manner as said marshal; and the marshal shall be liable for all official acts of such deputies, as if done by himself. Such appointment shall not be complete until he shall give bond to said marshal with sureties, to be by him approved, in the penal sum of ten thousand dollars, conditioned for the faithful discharge of his duties; and he shall also take and subscribe the same oath prescribed by law to be taken by said marshal, and said appointment, bond and oath, shall be filed and remain in the office of the clerk of the supreme court of said Territory. --actions for misfeasance of, how brought. In actions brought against said marshal for the misfeasance or non-feasance of any deputy it shall be lawful for the plaintiff at his option, to join the said deputy and the sureties on his bond with said marshal and his sureties. Sheriffs may serve processes. R.S., s 1876. Any process either civil or criminal returnable to the supreme or district courts, may be served in any county, by the sheriff thereof or his legal deputy, and they may also serve any other process which may be authorized by act of the Territorial Legislature. Attorney of United States for Utah to attend all courts, act as prosecuting officer, appoint assistants, etc. R.S., s 1875. SEC. 2. That it shall be the duty of the United States attorney in said Territory in person or by an assistant, to attend all the courts of record having jurisdiction of offences as well under the laws of said Territory as of the United States, and perform the duties of prosecuting officer in all criminal cases arising in said courts, and he is hereby authorized to appoint as many assistants as may be necessary, each of whom shall subscribe the same oath as is prescribed by law for said United States attorney, and the said appointment and oath shall be filed and remain in the office of the clerk of the supreme court of said Territory. [481] Fees for services of assistants. The United States attorney shall be entitled to the same fees for services rendered by said assistants as he would be entitled to for the same services if rendered by himself. Prosecuting attorney may be elected in any county; his duties, etc. The Territorial Legislature may provide for the election of a prosecuting attorney in any county; and such attorney, if authorized so to do by such legislature, may commence prosecutions for offenses under the laws of the Territory within such county, and if such prosecution is carried to the district court by recognizance or appeal, or otherwise, may aid in conducting the prosecution in such court. Costs of prosecutions, how paid. And the costs and expenses of all prosecutions for offences against any law of the Territorial Legislature shall be paid out of the treasury of the Territory. Terms of supreme and district courts. R.S., s 1916. SEC. 3. That there shall be held in each year two terms of the supreme court of said Territory, and four terms of each district court, at such times as the Governor of the Territory may by proclamation fix. District courts, jurisdiction. R.S., s 1907. The district courts shall have exclusive original jurisdiction in all suits or proceedings in chancery, and in all actions at law in which the sum or value of the thing in controversy, shall be three hundred dollars or upward, and in all controversies where the title, possession, or boundaries of land, or mines or mining claims shall be in dispute, whatever their value, except in actions for forcible entry, or forcible and unlawful detainer; and they shall have jurisdiction in suits for divorce. Probate courts jurisdiction. R. S., s 1907. Probate courts, in their respective counties shall have jurisdiction in the settlements of the estates of decedents, and in matters of guardianship and other like matters; but otherwise they shall have no civil, chancery, or criminal jurisdiction whatever; [they shall have jurisdiction of suits of divorce for statutory causes concurrently with the district courts;] (1) Divorce cases may be removed to district courts. But any defendant in a suit for divorce commenced in a probate court shall be entitled after appearance and before plea or answer, to have said suit removed to the district court having jurisdiction when said suit shall proceed in like manner as if originally commenced in said district court. (1) The divorce jurisdiction of the probate courts is taken away by act of March 3, 1887; Edmunds-Tucker Law. Probate courts may enter lands in trust. R. S., as 2387-3294. Nothing in this act shall be construed to impair the [482] authority of the probate courts to enter land in trust for the use and benefit of the occupants of towns in the various counties of the Territory of Utah according to the provisions of (1) "An act for the relief of the inhabitants of cities and towns upon public lands," approved March second, eightteen hundred and sixty-seven and "An act to amend an act entitled `An act for the relief of the inhabitants of cities and towns upon the public lands,'" approved June eight, eighteen hundred and sixty-eight; or to discharge the duties assigned to the probate judges by an act of the Legislative Assembly of the Territory of Utah entitled "An act prescribing rules and regulations for the execution of the trust arising under an act of Congress entitled `An act for the relief of the inhabitants of cities and towns upon the public lands.'" --certain judgment of, confirmed. All judgments and decrees heretofore rendered by the probate courts which have been executed, and the time to appeal from which has by the existing laws of said Territory expired, are hereby validated and confirmed. Justices of peace--jurisdiction extended. The jurisdiction heretofore conferred upon justices of the peace by the organic act of said Territory is extended to all cases where the debt or sum claimed shall be less than three hundred dollars. From all final judgments of justices of the peace an appeal shall be allowed to the district courts of their respective districts, in the same manner as is now provided by the laws of said Territory for appeals to the probate courts; and from the judgments of the probate courts an appeal shall lie to the district court of the district embracing the county in which such probate court is held in such cases and in such manner as the supreme court of said Territory may, by general rules framed for that purpose, specify and designate, and such appeal shall vacate the judgment appealed from, and the case shall be tried de novo in the appellate court. Appeals from justices of peace and probate courts. Appeals may be taken from both justices' and probate courts to the district court of their respective districts in cases where judgments have been heretofore rendered and remain unexecuted; but this provision shall not enlarge the time for taking an appeal beyond the periods now allowed by the existing laws of said Territory for taking appeals. (1) The provisions here referred to of the act of 1867, ch. 177 (14 Stat. L. 541), and act of 1868, ch. 53 (15 Stat. L., 67), are incorporated into Revised Statutes in the sections noted in the margin. [483] Writs of error from Supreme Court of U.S. R. S., s 702. 93 U.S. 465. A writ of error from the Supreme Court of the United States to the supreme court of the Territory shall lie in criminal cases, where the accused shall have been sentenced to capital punishment or convicted of bigamy or polygamy. Judge of any district may have assistance of other judges. Whenever the condition of the business in the district court of any district is such that the judges of the district is unable to do the same, he may request the judge of either of the other districts to assist him, and, upon such request made, the judge so requested may hold the whole or part of any term, or any branch thereof, and his acts as judge shall be of equal force as if he were duly assigned to hold the courts in such district. Jury-list, how prepared, etc. 98 U.S., 153. SEC. 4. That within sixty days after the passage of this act, and in the month of January annually thereafter, the clerk of the district court in each judicial district, and the judge of probate of the county in which the district court is next to be held, shall prepare a jury-list from which grand and petit jurors shall be drawn, to serve in the district courts of such district, until a new list shall be made as herein provided. Said clerk and probate judge shall alternately select the name of a male citizen of the United States who has resided in the district for the period of six months next preceding, and who can read and write in the English language; and as selected, the name and residence of each shall be entered upon the list, until the same shall contain two hundred names, when the same shall be duly certified by such clerk and probate judge; and the same shall be filed in the office of the clerk of such district court, and a duplicate copy shall be made and certified by such officers, and filed in the office of said probate judge. Drawing and summoning jury Whenever a grand or petit jury is to be drawn to serve at any term of a district court, the judge of such district shall give public notice of the time and place of the drawing of such jury, which shall be at least twelve days before the commencement of such term; and on the day and at the place thus fixed, the judge of such district shall hold an open Session of his court, and shall preside at the drawing of such jury; and the clerk of such court shall write the name of each person on the jury lists returned and filed in his office upon a separate slip of paper, as nearly as practicable of the same size and form, and all such slips shall by the clerk in open court, be placed in a covered box and thoroughly mixed and min-[484]gled; and thereupon the United States marshal, or his deputy, shall proceed to fairly draw by lot from said box such number of names as may have previously been directed by said judge; and if both a grand and petit jury are to be drawn, the grand jury shall be drawn first; and when the drawing shall have been concluded, the clerk of the district court shall issue a venire to the marshal or his deputy, directing him to summon the person so drawn, and the same shall be duly served on each of the persons so drawn, at least seven days before the commencement of the term at which they are to serve; and the jurors so drawn and summoned shall constitute the regular grand and petit juries for the term for all cases. --names drawn not to be returned until, etc. And the names thus drawn from the box by the clerk shall not be returned to or again placed in said box until a new jury list shall be made. -additional jurors during term time If during any term of the district court any additional grand or petit jurors shall be necessary, the same shall be drawn from said box by the United States marshal in open court; but if the attendance of those drawn cannot be obtained in a reasonable time, other names may be drawn in the same manner. Challenges Each party, whether in civil or criminal cases, shall be allowed three peremptory challenges except in capital cases where the prosecution and the defense shall each be allowed fifteen challenges. Court and not jury to pronounce punishment. In criminal cases, the court, and not the jury, shall pronounce punishment under the limitation prescribed by law. Grand jury, duties and powers. The grand jury must inquire into the case of every person imprisoned within the district on a criminal charge and not indicted; into the condition and management of the public prisons within the district; and into the willful corrupt misconduct in office of public officers of every description within the district; and they are also entitled to free access, at all reasonable times, to the public prisons, and to the examination, without charge, of all public records within the district. Notaries public to be appointed by Governor, etc. SEC. 5. That there shall be appointed by the Governor of said Territory one or more notaries public for each organized county, whose term of office shall be two years, and until their successors shall be appointed and qualified. Approval of territorial act in part. The act of the Legislative Assembly of the Territory of Utah entitled "An act concerning notaries public, "approved January seventeenth, eighteen hundred and sixty-six, is [485] hereby approved, except the first section thereof, which is hereby disapproved: Provided, That wherever, in said act, the words "probate judge " or "clerk of the probate court" are used, the words "secretary of the Territory" shall be substituted. Comissioners to be appointed by supreme court of Territory. R. S., ss 629, 727, 728, 945, 1014, 1042, 1778, 1932-1987, 3462, 4079-4081, 4546, 5270, 5271, 5296. SEC. 6. That the supreme court of said Territory is hereby authorized to appoint commissioners of said court who shall have and exercise all the duties of commissioners of the circuit courts of the United States, and to take acknowledgments of bail; and, in addition, they shall have the same authority as examining and committing magistrates in all cases arising under the laws of said Territory as is now possessed by justices of the peace in said Territory. Territorial act disapproved. SEC. 7. That the act of the Territorial Legislature of the Territory of Utah entitled "An act in relation to Marshals and Attorneys," approved March third, eighteen hundred and fifty-two, and all laws of said Territory inconsistent with the provisions of this act, are hereby disapproved. Fees of clerks, marshals, and attorneys. R. S., ss 823-756, 984, 1883 The act of the Congress of the United States entitled (1) "An act to regulate the fees and costs to be allowed clerks, marshals, and attorneys of the circuit and district courts of the United States, and for other purposes," approved February twenty-sixth, eighteen hundred and fifty-three, is extended over and shall apply to the fees of like officers in said Territory of Utah. District attorney's salary limited R. S., s 1881. But the district attorney shall not by fees and salary together receive more than thirty-five hundred dollars per year; and all fees or moneys received by him above said amount shall be paid into the Treasury of the United States. [June 23, 1874.] (1) The act here referred to will be found in vol. 2. [486] EDMUNDS LAW. AN ACT TO AMEND SECTION FIFTY-THREE HUNDRED AND FIFTY OF THE REVISED STATUTES OF THE UNITED STATES AND FOR OTHER PURPOSES. Approved March 22, 1882. SECTION. 1 Bigamy, etc., in the Territories of the United States, how punished. 2 Action for offences already committed, not affected. 3 Unlawful cohabitation a misdemeanor; how punished 4 Indictment. 5 Jurors; cause of challenge; jurors may be questioned when. 6 Amnesty. 7 Issue of Mormon marriages legitimated. 8 Polygamists, etc., disqualified to vote or hold office. 9 Board of Commissioners; their powers and duties. Be it enacted, etc.: Bigamy, etc., in the Territories of the United States how punished R.S. 5352, 1039, amended SEC. 1. That section fifty-three hundred and fifty-two of the Revised Statutes of the United States, be, and the same is hereby, amended so as to read as follows, namely: Polygamy Penalty Not to apply in certain cases Every person who has a husband or wife living who, in a Territory or other place over which the United States have exclusive jurisdiction, hereafter marries another, whether married or single, and any man who hereafter simultaneously, or on the same day, marries more than one woman, in a Territory or other place over which the United States have exclusive jurisdiction, is guilty of polygamy, and shall be punished by a fine of not more than five hundred dollars and by imprisonment for a term of not more than five years; but this section shall not extend to any person by reason of any former marriage whose husband or wife by such marriage shall have been absent for five successive years, and is not known to such person to be living, and is believed by such person to be dead, nor to any person by reason of any former marriage which shall have been dissolved by a valid decree of a competent court, nor to any person by reason of any former [487] marriage which shall have been pronounced void by a valid decree of a competent court, on the ground of nullity of the marriage contract. Action in offences already committed not affected SEC. 2. That the foregoing provisions shall not affect the prosecution or punishment of any offence already committed against the section amended by the first section of affected this act. Misdemeanor SEC. 3. That if any male person, in a Territory or other place over which the United States have exclusive jurisdiction, hereafter cohabits with more than one woman, he shall be guilty of a misdemeanor, and on conviction thereof shall be punished by a fine of not more than three hundred dollars, or by imprisonment for not more than six months, or by both said punishments, in the discretion of the court. Indictment SEC. 4. That counts for any or all of the offences named in sections one and three of this act may be joined in the same information or indictment. Juries Disqualification for service R.S. 5352, 1039 12 Stat, 501 SEC. 5. That in any prosecution for bigamy, polygamy, or unlawful cohabitation, under any statute of the United States, it shall be sufficient cause of challenge to any person drawn or summoned as a juryman or talesman, first, that he is or has been living in the practice of bigamy, polygamy, or unlawful cohabitation with more than one woman, or that he is or has been guilty of an offence punishable by either of the foregoing sections, or by section fifty-three hundred and fifty-two of the Revised Statutes of the United States, or the act of July first, eighteen hundred and sixty-two, entitled "An act to punish and prevent the practice of polygamy in the Territories of the United States and other places, and disapproving and annulling certain acts of the Legislative Assembly of the Territory of Utah," or, second, that he believes it right for a man to have more than one living and undivorced wife at the same time, or to live in the practice of cohabiting with more than one woman; and any person appearing or offered as a juror or talesman, and challenged on either of the foregoing grounds, may be questioned on his oath as to the existence of any such cause of challenge, and other evidence may be introduced bearing upon the question raised by such challenge; and this question shall be tried by the court. But as to the first ground of challenge before mentioned, the person challenged shall not be bound to answer if he shall say upon his oath that he declines on the [488] ground that his answer may tend to criminate himself; and if he shall answer as to said first ground, his answer shall not be given in evidence in any criminal prosecution against him for any offence named in sections one or three of this act; but if he declines to answer on any ground, he shall be rejected as incompetent. Amnesty. SEC. 6, That the President is hereby authorized to grant amnesty to such classes of offenders guilty of bigamy, polygamy, or unlawful cohabitation, before the passage of this act, on such conditions and under such limitations as he shall think proper; but no such amnesty shall have effect unless the conditions thereof shall be complied with. Issue in Mormon marriages legitimated. SEC. 7. That the issue of bigamous or polygamous marriages known as Mormon marriages, in cases in which such marriages have been solemnized according to the ceremonies of the Mormon sect, in any Territory of the United States, and such issue shall have been born before the first day of January, anno Domini eighteen hundred and eighty-three, are hereby legitimated. Disqualified as voters, and not eligible for Territorial or Federal appointment. SEC. 8. That no polygamist, bigamist, or any person cohabiting with more than one woman, and no woman cohabiting with any of the persons described as aforesaid in this section, in any Territory or other place over which the United States have exclusive jurisdiction, shall be entitled to vote at any election held in any such Territory or other place, or be eligible for election or appointment to or be entitled to hold any office or place of public trust, honor, or emolument in, under, or for any such Territory or place, or under the United States. Registration and election offices declared vacant. How filled. Board of five persons authorized. Salary. Duties. Proviso. SEC. 9. That all the registration and election offices of every description in the Territory of Utah are hereby declared vacant, and each and every duty relating to the registration of voters, the conduct of elections, the receiving or rejection of votes, and the canvassing and returning of the same, and the issuing of certificates or other evidence of election in said Territory, shall, until other provision be made by the Legislative Assembly of said Territory as is herein after by this section provided, be performed under the existing laws of the United States and of said Territory by proper persons, who shall be appointed to execute such offices and perform such duties by a board of five persons, to be appointed by the President, by and with the advice and consent [489] of the Senate, not more than three of whom shall be members of one political party; and a majority of whom shall be a quorum. The members of said board so appointed by the President shall each receive a salary at the rate of three thousand dollars per annum, and shall continue in office until the Legislative Assembly of said Territory shall make provision for filling said offices as herein authorized. The secretary of the Territory shall be the secretary of said board, and keep a journal of its proceedings and attest the action of said board under this section. The canvass and return of all the votes at elections in said Territory for members of the Legislative Assembly thereof shall also be returned to said board, which shall canvass all such returns and issue certificates of election to those persons who, being eligible for such election, shall appear to have been lawfully elected, which certificates shall be the only evidence of the right of such persons to sit in such assembly: Provided, That said board of five persons shall not exclude any person otherwise eligible to vote from the polls on account of any opinion such person may entertain on the subject of bigamy or polygamy, nor shall they refuse to count any such vote on account of the opinion of the person casting it on the subject of bigamy or polygamy; but each house of such assembly, after its organization, shall have power to decide upon the elections and qualifications of its members. And at, or after the first meeting of said Legislative Assembly whose members shall have been elected and returned according to the provisions of this act, said Legislative Assembly may make such laws, conformable to the organic act of said Territory and not inconsistent with other laws of the United States, as it shall deem proper concerning the filling of the offices in said Territory declared vacant by this act. [490] EDMUNDS-TUCKER LAW. AN ACT TO AMEND AN ACT ENTITLED "AN ACT TO AMEND SECTION FIFTY-THREE HUNDRED AND FIFTY-TWO" OF THE REVISED STATUTES OF THE UNITED STATES, IN REFERENCE TO BIGAMY, AND FOR OTHER PURPOSES. Approved March 22, 1882. Received by the President February 19, 1887. Took effect March 3, 1887. SECTION. 1 Husband or wife may testify in prosecutions for polygamy. 2 Attachment of witnesses. 3 Punishment of adultery. 4 Punishment of incest. 5 Punishment of fornication. 6 Prosecution for adultery may be instituted in the same way as for other crimes. 7 Power of Commissioners in Utah. 8 Power of Marshal in Utah. 9 Ceremony of marriage; evidence; penalty for violation. 10 Other proof of marriage admissible. 11 Utah statute, allowing illegitimate children to inherit, annulled. 12 Jurisdiction of probate court in Utah reduced and defined. 13 Proceedings to forfeit property of corporations in Utah to be brought; proceeds how disposed of. 14 Production of books. 15 Perpetual Emigration Fund Co. dissolved; legislation for immigration forbidden. 16 Affairs of the Company to be settled; proceeds, how disposed of. 17 Incorporation of Mormon Church dissolved; proceedings to wind up. 18 Dower right: (a) a widow endowed of third part of lands. (b) widow of alien, when entitled to dower. (c) dower in land exchanged for land. (d) dower in mortgaged land. (e) dower in land purchased by husband and mortgaged. (f) dower in proceeds of sale under mortgage. (g) not dowable of certain land. (h) when deprived of dower in case of division. 19 Probate judges to be appointed by President of United States. 20 Voting by females prohibited. 21 Territorial law for numbering and identifying votes, annulled. 22 Election districts to be defined and representation apportioned; only qualified citizens to vote. 23 Registration and election officers, provisions of certain sections to continue only until certain Territorial legislation. 24 Oath to be taken before registration or voting; others to take same oath; who excluded from voting and holding office. 25 Schools, school officers and school statistics provided for; Territorial school laws suspended. 26 Trustees of religious corporations. 27 Territorial militia law annulled; militia, how to be organized, officered. Be it enacted, etc.: March 8, 1887. Anti-Polygamy act. Vol 22, p 30. Husband or wife may testify in prosecutions for polygamy. SEC. 1. That in any proceeding or examination before a grand jury, a judge, justice, or a United States commissioner, or a court, in any prosecution for bigamy, polygamy, or unlawful cohabitation, under any statute of the United States, [491] the lawful husband or wife of the person accused shall be a competent witness, and may be called, but shall not be compelled to testify in such proceeding, examination, or prosecution without the consent of the husband or wife, as the case may be; and such witness shall not be permitted to testify as to any statement or communication made by either husband or wife to each other, during the existence of the marriage relation, deemed confidential at common law. Attachment of witnesses. Proviso. Recognizance. SEC. 2. That in any prosecution for bigamy, polygamy, or unlawful cohabitation, under any statute of the United States, whether before a United States commissioner, justice, judge, a grand jury, or any court, an attachment for any witness may be issued by the court, judge, or commissioner, without a previous subpoena, compelling the immediate attendance of such witness, when it shall appear by oath or affirmation, to the commissioner, justice, judge, or court, as the case may be, that there is reasonable ground to believe that such witness will unlawfully fail to obey a subpoena issued and served in the usual course in such cases; and in such case the usual witness-fee shall be paid to such witness so attached: Provided, That the person so attached may at any time secure his or her discharge from custody by executing a recognizance with sufficient surety, conditioned for the appearance of such person at the proper time, as a witness in the cause or proceeding wherein the attachment may be issued. Punishment for adultery. SEC. 3. That whoever commits adultery shall be punished by imprisonment in the penitentiary not exceeding three years; and when the act is committed between a married woman and a man who is unmarried, both parties to such act shall be deemed guilty of adultery; and when such act is committed between a married man and a woman who is unmarried, the man shall be deemed guilty of adultery. Punishment for incest. SEC. 4. That if any person related to another person within and not including the fourth degree of consanguinity computed according to the rules of the civil law, shall marry or cohabit with, or have sexual intercourse with such other so related person, knowing her or him to be within said degree of relationship, the person so offending shall be deemed guilty of incest, and, on conviction thereof, shall be punished by imprisonment in the penitentiary not less than three years and not more than fifteen years. Punishment for fornication SEC. 5. That if an unmarried man or woman commit [492] fornication, each of them shall be punished by imprisonment not exceeding six months, or by a fine not exceeding one hundred dollars. Prosecutions for adultery may be instituted as for other crimes. SEC. 6 That all laws of the Legislative Assembly of the Territory of Utah which provide that prosecutions for adultery can only be commenced on the complaint of the husband or wife are hereby disapproved and annulled; and all prosecutions for adultery may hereafter be instituted in the same way that prosecutions for other crimes are. Powers of commissioners in Utah. SEC. 7. That commissioners appointed by the supreme court and district courts in the Territory of Utah shall possess and may exercise all the powers and jurisdiction that are or may be possessed or exercised by justices of the peace in said Territory under the laws thereof, and the same powers conferred by law on commissioners appointed by circuit courts of the United States. Powers of marshal in Utah. SEC. 8. That the marshal of said Territory of Utah, and his deputies, shall possess and may exercise all the powers in executing the laws of the United States or of said Territory, possessed and exercised by sheriffs, constables, and their deputies as peace officers; and each of them shall cause all offenders against the law, in his view, to enter into recognizance to keep the peace and to appear at the next term of the court having jurisdiction of the case, and to commit to jail in case of failure to give such recognizance. They shall quell and suppress assaults and batteries, riots, routs, affrays, and insurrections. Marriage ceremonies in the Territories. Certificates. To be prima facie evidence. Punishment for violation. SEC. 9. That every ceremony of marriage, or in the nature of a marriage ceremony, of any kind, in any of the Territories of the United States, whether either or both or more of the parties to such ceremony be lawfully competent to be the subjects of such marriage or ceremony or not, shall be certified by a certificate stating the fact and nature of such ceremony, the full names of each of the parties concerned, and the full name of every officer, priest, and person, by whatever style or designation called or known, in any way taking part in the performance of such ceremony, which certificate shall be drawn up and signed by the parties to such ceremony and by every officer, priest, and person taking part in the performance of such ceremony, and shall be by the officer, priest or other person solemnizing such marriage or ceremony filed in the office of the probate court, or, if there be [493] none, in the office of court having probate powers in the county or district in which such ceremony shall take place, for record, and shall be immediately recorded, and be at all times subject to inspection as other public records. Such certificate, or the record thereof, or a duly certified copy of such record, shall be prima facie evidence of the facts required by this act to be stated therein, in any proceeding, civil or criminal, in which the matter shall be drawn in question. Any person who shall wilfully violate any of the provisions of this section shall be deemed guilty of a misdemeanor, and shall, on conviction thereof, be punished by a fine of not more than one thousand dollars, or by imprisonment not longer than two years, or by both said punishments, in the discretion of the court. Other proof admissible. SEC. 10. That nothing in this act Shall be held to prevent the proof of marriages, whether lawful or unlawful, by any evidence now legally admissible for that purpose. Laws of Utah allowing illegitimate children to inherit annulled. Proviso. Not retroactive. Vol 22, p 31. SEC. 11. That the laws enacted by the Legislative Assembly of the Territory of Utah which provide for or recognize the capacity of illegitimate children to inherit or to be entitled to any distributive share in the estate of the father of any such illegitimate child are hereby disapproved and annulled; and no illegitimate child shall hereafter be entitled to inherit from his or her father or to receive any distributive share in the estate of his or her father: Provided, That this section shall not apply to any illegitimate child born within twelve months after the passage of this act, nor to any child made legitimate by the seventh section of the act entitled "An act to amend section fifty-three hundred and fifty-two of the Revised Statutes of the United States, in reference to bigamy, and for other purposes," approved March twenty-second, eighteen hundred and eighty-two. Jurisdiction of probate courts, Utah. SEC. 12. That the laws enacted by the Legislative Assembly of the Territory of Utah conferring jurisdiction upon probate courts, or the judges thereof, or any of them, in said Territory, other than in respect of the estates of deceased persons, and in respect of the guardianship of the persons and property of infants, and in respect of the persons and property of persons not of sound mind, are hereby disapproved and annulled; and no probate court or judge of probate shall exercise any jurisdiction other than in respect of the matters aforesaid, except as a member of a county court; [494] and every such jurisdiction so by force of this act withdrawn from the said probate courts or judges shall be had and exercised by the district courts of said Territory respectively. Proceedings to forfeit property of corporations in Utah to be brought. Vol 12, p 501. R.S., s 1890, p 333. Proceeds. Proviso. Houses of worship, etc. SEC. 13. That it shall be the duty of the Attorney General of the United States to institute and prosecute proceedings to forfeit and escheat to the United States the property of corporations obtained or held in violation of section three of the act of Congress approved the first day of July, eighteen hundred and sixty-two, entitled "An act to punish and prevent the practice of polygamy in the Territories of the United States and other places, and disapproving and annulling certain acts of the Legislative Assembly of the Territory of Utah," or in violation of section eighteen hundred and ninety of the Revised Statutes of the United States; and all such property so forfeited and escheated to the United States shall be disposed of by the Secretary of the Interior, and the proceeds thereof applied to the use and benefit of the common schools in the Territory in which such property may be: Provided, That no building, or the grounds appurtenant thereto, which is held and occupied exclusively for purposes of the worship of God, or parsonage connected therewith, or burial ground shall be forfeited. Production of books, etc. SEC. 14. That in any proceeding for the enforcement of the provisions of law against corporations or associations acquiring or holding property in any Territory of the United States in excess of the amount limited by law, the court before which such proceeding may be instituted shall have power in a summary way to compel the production of all books, records, papers, and documents of, or belonging to any trustee or person holding or controlling or managing property in which such corporation may have any right, title, or interest whatever. Perpetual Emigration Fund Company dissolved. Immigration law forbidden. SEC. 15. That all laws of the Legislative Assembly of the Territory of Utah, or of the so-called government of the State of Deseret, creating, organizing, amending, or continuing the corporation or association called the Perpetual Emigration Fund Company are hereby disapproved and annulled; and the said corporation, in so far as it may now have, or pretend to have, any legal existence, is hereby dissolved; and it shall not be lawful for the Legislative Assembly of the Territory of Utah to create, organize, or in any manner recognize any such corporation or association, or to pass any law [495] for the purpose of or operating to accomplish the bringing of persons into the said Territory for any purpose whatsoever. Affairs of the company to be settled. Proceeds. SEC. 16. That it shall be the duty of the Attorney General of the United States to cause such proceedings to be taken in the supreme court of the Territory of Utah as shall be proper to carry into effect the provisions of the preceding section, and pay the debts and to dispose of the property and assets of said corporation according to law. Said property and assets, in excess of the debts and the amount of any lawful claims established by the court against the same, shall escheat to the United States, and shall be taken, invested, and disposed of by the Secretary of the Interior, under the direction of the President of the United States, for the benefit of common schools in said Territory. Incorporation of Mormon Church dissolved. Proceedings to wind up. SEC. 17. That the acts of the Legislative Assembly of the Territory of Utah incorporating, continuing, or providing for the corporation known as the Church of Jesus Christ of Latter-day Saints, and the ordinance of the so-called general assembly of the State of Deseret incorporating the Church of Jesus Christ of Latter-day Saints, so far as the same may now have legal force and validity, are hereby disapproved and annulled, and the said corporation, in so far as it may now have, or pretend to have, any legal existence, is hereby dissolved. That it shall be the duty of the Attorney General of the United States to cause such proceedings to be taken in the supreme court of the Territory of Utah as shall be proper to execute the foregoing provisions of this section and to wind up the affairs of said corporation conformably to law; and in such proceedings the court shall have power, and it shall be its duty, to make such decree or decrees as shall be proper to effectuate the transfer of the title to real property now held and used by said corporation for places of worship, and parsonages connected therewith, and burial grounds, and of the description mentioned in the proviso to section thirteen of this act and in section twenty-six of this act, to the respective trustees mentioned in section twenty-six of this act; and for the purposes of this section said court shall have all the powers of a court of equity. Dower rights. SEC. 18. (a) A widow shall be endowed of third part of all the lands whereof her husband was seized of an estate of inheritance at any time during the marriage unless she shall have lawfully released her right thereto. [496] Widow of alien. (b) The widow of any alien who at the time of his death shall be entitled by law to hold any real estate, if she be an inhabitant of the Territory at the time of such death, shall be entitled to dower of such estate in the same manner as if such alien had been a native citizen. Lands exchanged for land. (c) If a husband seized of an estate of inheritance in lands, exchanges them for other lands, his widow shall not have dower of both, but shall make her election to be endowed of the lands given or of those taken in exchange; and if such election be not evinced by the commencement of proceedings to recover her dower of the lands given in exchange within one year after the death of her husband, she shall be deemed to have elected to take her dower of the lands received in exchange. Out of mortgaged lands. (d) When a person seized of an estate of inheritance in lands shall have executed a mortgage, or other conveyance in the nature of mortgage, of such estate, before marriage, his widow shall nevertheless be entitled to dower out of the lands mortgaged or so conveyed, as against every person except the mortgagee or grantee in such conveyance and those claiming under him. Lands purchased and mortgaged. (e) Where a husband shall purchase lands during coverture, and shall at the same time execute a mortgage, or other conveyance in the nature of mortgage, of his estate in such lands to secure the payment of the purchase-money, his widow shall not be entitled to dower out of such lands, as against the mortgagee or grantee in such conveyance or those claiming under him, although she shall not have united in such mortgage; but she shall be entitled to her dower in such lands as against all other persons. Sales under mortgage. (f) Where in such case the mortgagee, or such grantee or those claiming under him, shall, after the death of the husband of such widow, cause the land mortgaged or so-conveyed to be sold, either under a power of sale contained in the mortgage or such conveyance or by virtue of the decree of a court if any surplus shall remain after payment of the moneys due on such mortgage or such conveyance, and the costs and charges of the sale, such widow shall nevertheless be entitled to the interest or income of the one-third part of such surplus for her life, as her dower. Absolute interest necessary. (g) A widow shall not be endowed of lands conveyed to [497] her husband by way of mortgage unless he acquire an absolute estate therein during the marriage period. Barred by divorce. (h) In case of divorce dissolving the marriage contract for the misconduct of the wife, she shall not be endowed. Appointment of probate judges. SEC. 19. That hereafter the judge of probate in each county within the Territory of Utah provided for by the existing laws thereof shall be appointed by the President of the United States, by and with the advice and consent of the Senate; and so much of the laws of said Territory as provide for the election of such judge by the Legislative Assembly are hereby disapproved and annulled. Female votes prohibited in Utah. SEC. 20. That it shall not be lawful for any female to vote at any election hereafter held in the Territory of Utah for any public purpose whatever, and no such vote shall be received or counted or given effect in any manner whatever; and any and every act of the Legislative Assembly of the Territory of Utah provided for or allowing the registration or voting by females is hereby annulled. Legislative laws for voting annulled. SEC. 21. That all laws of the Legislative Assembly of the Territory of Utah which provide for numbering or identifying the votes of the electors at any election in said Territory are hereby disapproved and annulled; but the foregoing provision shall not preclude the lawful registration of voters, or any other provisions for securing fair elections which do not involve the disclosure of the candidates for whom any particular elector shall have voted. Present election districts abolished. Redistricting. Vol 22, p 32. Only United States citizens to vote. SEC. 22. That the existing election districts and apportionments of representation concerning the members of the Legislative Assembly of the Territory of Utah are hereby abolished; and it shall be the duty of the Governor, Territorial Secretary, and the Board of Commissioners mentioned in section nine of the act of Congress approved March twenty-second, eighteen hundred and eighty-two, entitled "An act to amend section fifty-three hundred and fifty-two of the Revised Statutes of the United States in reference to bigamy, and for other purposes," in said Territory, forthwith to redistrict said Territory, and apportion representation in the same in such manner as to provide, as nearly as may be, for an equal representation of the people (excepting Indians not taxed), being citizens of the United States, according to numbers, in said Legislative Assembly, and to the number of members of the council and house of representatives, respectively, as now [498] established by law; and a record of the establishment of such new districts and the apportionment of representation thereto shall be made in the office of the secretary of said Territory, and such establishment and representation shall continue until Congress shall, otherwise provide; and no persons other than citizens of the United States otherwise qualified shall be entitled to vote at any election in said Territory. Registration and election officers. SEC. 23. That the provisions of section nine of said act approved March twenty-second, eighteen hundred and eighty-two, in regard to registration and election officers, and the registration of voters, and the conduct of elections, and the powers and duties of the Board therein mentioned, shall continue and remain operative until the provisions and laws therein referred to to be made and enacted by the Legislative Assembly of said Territory of Utah shall have been made, and enacted by said Assembly and shall have been approved by Congress. Oath to be taken before voting. Registration officer to administer. Official oath. Jurors. Disqualifications. SEC. 24. That every male person twenty-one years of age resident in the Territory of Utah shall, as a condition precedent to his right to register or vote at any election in said Territory, take and subscribe an oath or affirmation, before the registration officer of his voting precinct, that he is over twenty-one years of age, and has resided in the Territory of Utah for six months then last passed and in the precinct for one month immediately preceding the date thereof, and that he is a nativeborn (or naturalized, as the case may be) citizen of the United States, and further state in such oath or affirmation his full name, with his age, place of business, his status, whether single or married, and, if married, the name of his lawful wife, and that he will support the Constitution of the United States and will faithfully obey the laws thereof, and especially will obey the act of Congress approved March twenty-second, eighteen hundred and eighty-two, entitled "An act to amend section fifty-three hundred and fifty-two of the Revised Statutes of the United States, in reference to bigamy, and for other purposes," and will also obey this act in respect of the crimes in said act defined and forbidden, and that he will not, directly or indirectly, aid or abet, counsel or advise, any other person to commit any of said crimes. Such registration officer is authorized to administer said oath or affirmation; and all such oaths or affirmations shall be by him delivered to the clerk of the probate [499] court of the proper county, and shall be deemed public records therein. But if any election shall occur in said Territory before the next revision of the registration lists as required by law, the said oath or affirmation shall be administered by the presiding judge of the election precinct on or before the day of election. As a condition precedent to the right to hold office in or under said Territory, the officer, before entering on the duties of his office, shall take and subscribe an oath or affirmation declaring his full name, with his age, place of business, his status, whether married or single, and, if married, the name of his lawful wife, and that he will support the Constitution of the United States and will faithfully obey the laws thereof, and especially will obey the act of Congress approved March twenty-second, eighteen hundred and eighty-two, entitled "An act to amend section fifty-three hundred and fifty-two of the Revised Statutes of the United States, in reference to bigamy, and for other purposes," and will also obey this act in respect of the crimes in said act defined and forbidden, and that he will not, directly or indirectly, aid or abet, counsel or advise, any other person to commit any of said crimes; which oath or affirmation shall be recorded in the proper office and indorsed on the commission or certificate of appointment. All grand and petit jurors in said Territory shall take the same oath or affirmation, to be administered, in writing or orally, in the proper court. No person shall be entitled to vote in any election in said Territory, or be capable of jury service, or hold any office of trust or emolument in said Territory who shall not have taken the oath or affirmation aforesaid. No person who shall have been convicted of any crime under this act, or under the act of Congress aforesaid approved March twenty-second, eighteen hundred and eighty-two, or who shall be a polygamist, or who shall associate or cohabit polygamously with persons of the other sex, shall be entitled to vote in any election in said Territory, or be capable of jury service, or to hold any office of trust or emolument in said Territory. Schools in Utah superintendent. Commissioner to be appointed. Territorial school laws suspended. Statistics. SEC. 25. That the office of Territorial superintendent of district schools created by the laws of Utah is hereby abolished; and it shall be the duty of the supreme court of said Territory to appoint a commissioner of schools, who shall possess and exersise all the powers and duties heretofore imposed by the laws of said Territory upon the Territorial [500] superintendent of district schools, and who shall receive the same salary and compensation, which shall be paid out of the treasury of said Territory; and the laws of the Territory of Utah providing for the method of election and appointment of such Territorial superintendent of district schools are hereby suspended until the further action of Congress shall be had in respect thereto. The said superintendent shall have power to prohibit the use in any district school of any book of a sectarian character or otherwise unsuitable. Said superintendent shall collect and classify statistics and other information respecting the district and other schools in said Territory, showing their progress, the whole number of children of school age, the number who attend school in each year in the respective counties, the average length of time of their attendance, the number of teachers and the compensation paid to the same, the number of teachers who are Mormons, the number who are so-called Gentiles, the number of children of Mormon parents and, the number of children of so-called Gentile parents, and their respective average attendance at school; all of which statistics and information shall be annually reported to Congress, through the Governor of said Territory and the Department of the Interior. Trustees for real property of religious corporations. SEC. 26. That all religious societies, sects, and congregations shall have the right to have and to hold, through trustees appointed by any court exercising probate powers in a Territory, only on the nomination of the authorities of such society, sect, or congregation, so much real property for the erection or use of houses of worship, and for such parsonages and burial grounds as shall be necessary for the convenience and use of the several congregations of such religious society, sect, or congregation. Militia laws of Utah annulled. Militia. Proviso. Officers. SEC. 27. That all laws passed by the so-called State of Deseret and by the Legislative Assembly of the Territory of Utah for the organization of the militia thereof or for the creation of the Nauvoo Legion are hereby annulled, and declared of no effect; and the militia of Utah shall be organized and subjected in all respects to the laws of the United States regulating the militia in the Territories: Provided, however, That all general officers of the militia shall be appointed by the Governor of the Territory, by and with the advice and consent of the council thereof. The Legislative [501] Assembly of Utah shall have power to pass laws for organizing the militia thereof, subject to the approval of Congress. Received by the President, February 19, 1887. [NOTE BY THE DEPARTMENT OF STATE.--The foregoing act having been presented to the President of the United States for his approval, and not having been returned by him to the house of Congress in which it originated within the time prescribed by the Constitution of the United States, has become a law without his approval.]