Part 9

Forasmuch as the public mind hath been much agitated by a course of procedure in the Church of Jesus Christ of Latter-day Saints by a number of persons declaring against certain doctrines and practices therein (among whom I am one) it is but meet that I should give my reasons at least in part as a cause that hath led me to declare myself. In the latter part of the summer of 1843, the Patriarch Hyrum Smith did in the High Council, of which I was a member, introduce what he said was a revelation given through the Prophet, that the said Hyrum Smith did essay to read the said revelation in the said council; that according to his reading there was contained the following doctrines: 1st. The sealing up of persons to eternal life, against all sins save that of shedding innocent blood or of consenting thereto; 2nd. The doctrine of plurality of wives or marrying virgins; that David and Solomon had many wives, yet in this they sinned not, save in the matter of Uriah. This revelation with others, evidence that the aforesaid heresies were taught and practiced in the Church, determined me to leave the office of first counselor to the President of the Church at Nauvoo, inasmuch as I dared not teach or administer such laws. And further deponent saith not.

Austin Cowles.

State of Illinois,

Hancock County.

To all whom it may concern: I hereby certify that the above certificate was sworn and subscribed before me, this fourth day of May, 1844.

Robert D. Foster, J. P.

John W. Rigdon.

Sworn to before me this 28th day of July, 1905.

[Seal.]

James Jack, Notary Public.

STATEMENT OF ORANGE L. WIGHT

The following confirmation of John W. Rigdon's affidavit is copied from the _Deseret News_ of Saturday, August 12, 1905:

Bunkerville, Lincoln County, Nev., August 4, 1905:--Seeing the testimony of J. W. Rigdon in the semi-weekly _News_ of July 31, and being much interested in the subject, and knowing that there lived in this place a man that was quite familiar with the early scenes of church history, especially those in and about Far West, Missouri, and having heard him say that he had many times visited his father and the Prophet Joseph, while they were incarcerated in Liberty jail, I went and interviewed Orange L. Wight (eldest son of former Apostle Lyman Wight), who is now 82 years old and resides with his daughter, Sister Harriet M. Earl. Brother Wight is quite feeble in body, but his mind seems to be as bright as ever.

I found Brother Wight in his usual good humor, and seemed quite willing to talk, in fact, was pleased to do so. "Elder Wight," said I, "are you willing to make a statement for publication in regard to what you know about Joseph Smith, son of the Prophet Joseph, being ordained while in Liberty jail to lead the Church?" "Certainly I am." "Then," said I, "just write me out a brief statement covering those points, and I will give it in your own words." Following is Brother Wight's statement:

"In regard to the statement of John W. Rigdon, I endorse it in every point. Brother John W. Rigdon speaks of being in Liberty prison when the Prophet Joseph Smith, Sidney Rigdon, Hyrum Smith, Lyman Wight, and others were there (the others were Caleb Baldwin and Alexander McRae). I also visited the prisoners at or about the same time, and slept with them many times at different periods, and I cannot recollect of ever hearing the subject of an ordination mentioned.

"My father, Lyman Wight, nor my mother, never alluded to it during their lifetime in my presence; so I take it for granted that Joseph, the son of the Prophet Joseph Smith, was not ordained to fill the place of his father, in the Liberty jail. I was born in the State of New York, November 29, 1823, hence am about seven years older than Brother John W. Rigdon. And if an ordination of Young Joseph had occurred in the prison, I would likely have heard it, and would certainly recollect it.

"Previous to this, while I was several years younger, the Twelve Apostles were organized and commissioned to assist in leading and governing the Church. I can recollect every detail distinctly. My acquaintance with the Prophet was from the year 1830 to his martyrdom, and I can truly say he was a Prophet of God, and was appointed to the divine mission to organize the Church of Jesus Christ of Latter-day Saints in this last dispensation.

"As to the Prophet's believing and practicing polygamy, I have as near a certain knowledge of the fact, I may say, as any man living. I was well acquainted with most or all of his wives, and talked with them on the subject, at the same time my wife also talked with them.

"If there is anything further that is necessary for me to communicate in regard to my recollection, I will willingly do so.

"Respectfully, "Orange L. Wight."

Further talk with Brother Wight brought out the following facts: He was baptized into the Church in the spring of 1832; was with the Church through all their troubles in the State of Missouri. Brother Wight filled a thirteen months' mission in the State of Virginia in company with Jedediah M. Grant and others; was in Nauvoo at the time the Prophet was captured at Dixon, Ill., and was one of those who went up the Illinois river on the steamer "Maid of Iowa," to assist in rescuing the Prophet.

Joseph I. Earl.

AFFIDAVIT OF BATHSHEBA W. SMITH

State of Utah, County of Salt Lake. ss.

Bathsheba W. Smith, being first duly sworn on oath, deposes and says:

I was a resident of Nauvoo, State of Illinois, from 1840 to 1846. I was married to George A. Smith July 25, 1841, Elder Don Carlos Smith performing the ceremony. Near the close of the year 1843, or in the beginning of the year 1844, I received the ordinance of anointing in a room in Sister Emma Smith's house in Nauvoo, and the same day, in company with my husband, I received my endowment in the upper room over the Prophet Joseph Smith's store. The endowments were given under the direction of the Prophet Joseph Smith, who afterwards gave us lectures or instructions in regard to the endowment ceremonies. There has been no change, to my certain knowledge, in these ceremonies. They are the same today as they were then. A short time after I received my anointing, I was sealed to my husband, George A. Smith, for time and eternity, by President Brigham Young, in the latter's house, according to the plan taught, to my knowledge, by the Prophet Joseph Smith. When I was married in 1841, I was married for time, and not for eternity.

At the time I was anointed in Sister Emma Smith's house, she (Emma Smith) said in my presence, to me and to others who were present upon that occasion, "Your husbands are going to take more wives, and unless you consent to it, you must put your foot down and keep it there." Much more was said in regard to plural marriage at that time by Sister Emma Smith, who seemed opposed to the principle.

In the year 1840, at a meeting held in Nauvoo, at which I was present, I heard the Prophet Joseph Smith say that the ancient order would be restored as it was in the days of Abraham. In the year 1844, a short time before the death of the Prophet Joseph Smith, it was my privilege to attend a regular prayer circle in the upper room over the Prophet's store. There were present at this meeting most of the Twelve Apostles, their wives, and a number of other prominent brethren and their wives. On that occasion the Prophet arose and spoke at great length, and during his remarks I heard him say that he had conferred on the heads of the Twelve Apostles all the keys and powers pertaining to the Priesthood, and that upon the heads of the Twelve Apostles the burden of the Kingdom rested, and that they would have to carry it.

It has been, and is, necessary for me to make this statement, as contrary reports have been circulated as coming from me. Any statements purporting to come from me that have been made, or that may be made by any party or parties, in opposition or conflicting with this sworn statement, are false, as I have never, to my knowledge, deviated one iota from this statement.

Bathsheba W. Smith.

Signed in the presence of

Joseph F. Smith, Jr.,

B. Morris Young.

Subscribed and sworn to before me this 19th day of November, 1903.

[Seal.]

Martin S. Lindsay, Notary Public.

Footnotes

1. One hundred or more affidavits in relation to the introduction of celestial and plural marriage are on file in the historian's Office, Salt Lake City, and are the expressions of eye and ear witnesses, who know that the Prophet Joseph Smith introduced and taught celestial and plural marriage. Most of these witnesses are members of the Church, but some of them are not, and have not been connected with the Church from before the martyrdom of the Prophet and Patriarch. It would be impracticable and even unnecessary to produce all this evidence here. A portion should suffice, in order that the truth regarding the introduction of these principles should be established; for, in this case as in all others, the testimony of two or three reliable witnesses should establish the truth of these things. Celestial marriage, which is marriage for eternity, should not be confused with plurality of wives, as is often done by those not acquainted with these teachings.

2. Some time during the month of September four members of the Reorganized Church called on Catherine Phillips Smith at her home in East Jordan, with the object in view of having her deny her testimony regarding her marriage to the Patriarch Hyrum Smith, which she resolutely refused to do.

In a statement given on September 24th, two days before her death, she said: "They tried to get me to tell a lie and deny that I was married to the Patriarch Hyrum Smith; but I would not do it. I never have lied and will not now; my affidavit is true. They asked me if my mother knew of my marriage, and I told them that the Patriarch asked my mother if she was willing for him to marry her daughter, and she said he could ask the daughter, and she could do as she pleased. I told them that the Prophet Joseph sealed me to the Patriarch Hyrum Smith as his wife for time and all eternity, and they tried to get me to deny it, and I would not do it, for it is true. I told them the truth. They annoyed me very much, and I finally told them to leave my house and never enter it again."

3. This, however, was not the time this principle was first made known to the Prophet Joseph Smith, for as early as 1831 the Lord revealed the principle of celestial and plural marriage to him and he taught it to others.

4. See affidavit of Lucy Walker Smith.

5. Similar affidavits by most of the members of this High Council at Nauvoo are also on file.

6. Leonard Soby was at first opposed to this revelation, and shortly after the martyrdom he left the Church. When this statement was given he was not a member of the Church.

THE REORGANIZED CHURCH--SOME FACTS REGARDING ITS ORIGIN

The ministers of the "Reorganized" Church, or the "New Organization," as it was first called,[1] declare that the Church at the death of the Prophet Joseph and Patriarch Hyrum Smith, was badly divided, its members scattered to the four winds, and that the Church was rejected with its dead. They also claim that the "Reorganization" is composed of the faithful who did "not bow the knee to Baal," but remained true to the "original faith" as revealed and practiced by the Prophet Joseph Smith. In the words of their president: "The individuals who kept this covenant (the new and everlasting covenant) were accepted of Him and were not rejected, nor their standing before God put in jeopardy by the departure of others from the faith. Whatever the office in the priesthood each held, under the ordinations ordered by the call of God and vote of the Church, would remain valid. They could as elders, priests, etc., pursue the duties of warning, expounding, and inviting all to come to Christ, and by command of God could build up the Church from any single branch, which, like themselves, had not bowed the knee to Baal, or departed from the faith of the Church as found in the standard works of the body at the death of Joseph and Hyrum Smith."[2]

It is strongly implied in this quotation from the writings of the president of the "Reorganization" that all those who followed President Brigham Young and the Twelve Apostles, lost their Priesthood and standing before the Lord, and that the founders of the "New Organization" and their followers were the only ones who remained true and steadfast to the Truth. The evidence in this regard is against them. The truth is that the founders of the "Reorganized" church were the ones who followed every will-o-the-wisp, bowed the knee to Baal and departed from the faith, while the Twelve and the Saints on the other hand, pursued an even course and were steadfast under all trials and difficulties even to the end.

It is not true that the Church was broken, scattered and rejected following the martyrdom and that the "Reorganization" is a portion of the original church. Their organization did not come into existence until some sixteen years after the death of the Prophet and Patriarch and was an outgrowth of the movement under James J. Strang.

There was a movement on foot to divide the Church, following the assassination of the Prophet and Patriarch, but its range was not as extensive as has generally been supposed. The chief actors in this movement were Sidney Rigdon, James J. Strang and William Smith, each of whom aspired to lead the Church. Mr. Rigdon based his claim to the presidency on the fact that he had been the first counselor to the Prophet Joseph Smith, and therefore by right should be the "guardian" of the Church. His claim was in conflict with the position of the Church and the teachings of the Prophet. He laid his case before the conference of the Church August 8, 1844, and his claim was rejected by the Saints almost unanimously. At the same conference the Twelve Apostles were sustained as the presiding quorum of the Church. Mr. Strang's claim to the presidency was based on his statement that the Prophet had appointed him as his successor by letter, a few days before the martyrdom. William Smith claimed the right of presidency by virtue of being the brother of the Prophet.

Each of these men gathered around him a few followers, principally of that class of restless, erratic individuals, who never remain contented very long in any one place or under any circumstances; but none of them gathered many followers. Their organizations barely existed for a few years and then disappeared; the fragments becoming the nucleus of the "Reorganization."

The movement which resulted in the bringing forth of the "Reorganized" church, was of more recent date and was due principally to the efforts of two men, viz., Jason W. Briggs and Zenas H. Gurley. Mr. Briggs was born June 25, 1821, at Pompey, Oneida County, New York. He joined the Church June 6, 1841, and members of the "Reorganization" declare that he was ordained an Elder in 1842. His home was in Beloit, Wisconsin, from 1842 to 1854. After the death of the Prophet, Mr. Briggs sustained the Twelve Apostles and the Church and was apparently true to them until the exodus in 1846. At that time he lost heart, turned from the Church in its darkest hour and sought the favor of the world. Some time subsequent to this he joined the movement under James J. Strang. In Strang's organization he did missionary work, received honors and organized a branch. In 1850 he renounced Mr. Strang and joined with William Smith, in the latter organization he was "ordained" an "apostle." He soon tired of William Smith, and in 1851 joined with Zenas H. Gurley who was at that time a follower of James J. Strang. These two men then organized a church of their own which afterwards was known as the "Reorganized" church. In 1886 Jason W. Briggs withdrew from this organization of his own begetting, declaring that it was not the Church of Christ.

Zenas H. Gurley was just as unstable as Mr. Briggs. He was born at Bridgewater, New York, May 29, 1801, joined the Church in April, 1838, and moved to Far West, from whence he was driven with the Saints in the expulsion of 1838-39. After this expulsion he settled in Nauvoo, where, in 1844, he was ordained a Seventy,[3] under the direction of President Joseph Young, and on the 6th day of April, 1845, he was ordained senior president of the twenty-first quorum of Seventy. He sustained the Twelve and followed their teachings and remained with the Church until February, 1846, (the month of the exodus) when he also left the Church and shortly afterwards joined with James J. Strang. Mr. Gurley was endowed in the Nauvoo Temple with his wife January 6, 1846, and of that event the record of Seventies states under date of January 10, 1846:

President Zenas H. Gurley arose and said that the Presidents of the quorum (21st) had received their endowment. He observed that it was remarkable for the unusual outpouring of the Holy Spirit.--Page 29.

Again speaking of the authorities of the Church he said:

He remembered forcibly the sayings of the First Presidents of Seventy, that we should so live that no charge can be brought against us. A few years ago the men in high standing in this Church were as little as we are. They obtained their exaltation by patient submission to right, and minding their own business.--Page 29.

On January 25th, 1846, he said:

The Saints who have passed through the trials of the Church were generally rooted and grounded in love and have a witness in their own hearts or they would not have remained.--Page 33.

Within a very few days of this time Zenas H. Gurley deserted the Church because he was unable to face the trials and hardships the Saints were forced to undergo. The "Mormon" people were journeying in a strange land, the prospects before them were dark and some of the members became faint-hearted and were unable to endure to the end. Of this number Jason W. Briggs and Zenas H. Gurley were two who turned back and sought refuge in the apostate organization of James J. Strang. Indeed it required a strong heart and a firm-rooted faith for men and women to give up all earthly comforts and undertake a journey of that kind. Death stared the Saints in the face, they were poorly clothed, without shelter, save their ragged tents that would not shed the rain, and almost destitute of food; yet with the exception of the few who sought the "flesh-pots of Egypt," they patiently and determinedly pursued their way until crowned with the victory. The opinion of the world at that time was that the exodus meant the end of "Mormonism," and that the Latter-day Saints had gone to their destruction; for without the necessary means to support life, and isolated as they were from the rest of civilization, they must surely perish in the barren and distant West. Such, too, would doubtless have been the case had not the protecting hand of Jehovah guided them. Is it any wonder under such trying conditions that the hearts of those weak in the faith should fail them?

In 1849 Mr. Gurley filled a mission for Mr. Strang and made a number of converts to that faith. In 1850 he organized the "Yellowstone branch," for the Strangite church. In 1852 he rejected the claim of Mr. Strang and joined with Mr. Jason W. Briggs, and these two men united their respective Strangite branches, those of Yellowstone and Beloit, and organized themselves into a new religious movement known today as the "Reorganized" church. In 1853, the leaders of this movement called a number of men to the ministry, "ordained" seven "apostles" and began a proselyting movement. For several years they tried to get "young Joseph," the son of the Prophet Joseph Smith, who had never affiliated with the Saints since the exodus from Nauvoo, to join them and become their president. In this they failed, but were diligent and finally, through their continued efforts and the persuasion of his mother, he accepted that position in 1860, was "ordained" president of their church by William Marks, Zenas H. Gurley, and William W. Blair, and has continued in that position ever since.

Mr. Gurley remained with this movement till his death, but his family, together with Jason W. Briggs, voluntarily withdrew in 1886.

In 1852, when Jason W. Briggs and Zenas H. Gurley combined their Strangite forces the membership was about one hundred souls, most of whom were converts made for Mr. Strang. In 1860, when "young Joseph" assumed the leadership, the membership was three hundred souls, most of whom were converts that had never belonged to the Church of Jesus Christ of Latter-day Saints.

Of the members of the Church who were in fellowship in 1844-46, the "Reorganization" has received no more, and likely less than one thousand converts, which fact shows that the apostasy was not so great in 1844-46, as has been pictured. These statements are based on the testimony of original members of the "Reorganization," as they testified before the U. S. Court of Appeals for the Western District of Missouri, in 1894, in the Temple Lot suit, which was for the possession of property in the hands of the "Church of Christ" or "Hedrickites."

Before that court Mr. William W. Blair, who for many years was a member of the presidency of the "Reorganization" and who was one of its oldest members, testified that "one thousand was probably too high an estimate for the members of the original church, that had joined the Reorganized church." He could "approximately say" that one thousand had joined the "Reorganized church, and possibly that estimate was too large." Record pp. 180, 181.

William Marks, whose testimony is referred to by Mr. Evans, was also one of those who joined the "Reorganization" in an early day. At the time of the martyrdom he was president of the Nauvoo Stake, but was disfellowshipped for transgression at the October conference, 1844, and finally excommunicated. Afterwards he joined the organization under James J. Strang. In that organization he became a "bishop," was a member of the "high council," and later a member of the "first presidency." After the death of James J. Strang, he joined the organization of Charles B. Thompson, another apostate. This is the same William Marks who "ordained" Joseph Smith, of Lamoni, president of the "Reorganization." In that ordination he was assisted by Zenas H. Gurley and William W. Blair. Mr. Blair never belonged to the Church. It is almost needless to add that these men held no divine authority and could not bestow the Priesthood and officiate in the ordinances of the Gospel, and, therefore, the pretentions of the "Reorganized" church are fraudulent. Judged by its history, doctrines and the unstable character of its founders it is proved to be a counterfeit and nothing more.