Latter-day Saint scripture refers to mortal life as a “state of probation” or “days of probation.” (See, for example, Book of Mormon, 1830 ed., 37–38, 65, 445 [1 Nephi 15:31–32; 2 Nephi 2:21; Helaman 13:38]; and Revelation, Sept. 1830–A [D&C 29:43].)

The reference to Law most likely means William Law but could also refer to his brother Wilson Law.

This statement may refer to beliefs related to Latter-day Saint temple ordinances. Referring to Obadiah 1:21, JS taught that the Saints were “to become Saviors on Mount Zion” by performing temple ordinances for their deceased ancestors, which would bind generations together. In January 1845 Brigham Young likewise spoke of “the Saviors of the Earth” while speaking of families being “connected together.” (Woodruff, Journal, 21 Jan. 1844; Historian’s Office, General Church Minutes, 8 Jan. 1845.)

Woodruff, Wilford. Journals, 1833–1898. Wilford Woodruff, Journals and Papers, 1828–1898. CHL. MS 1352.

Historian’s Office. General Church Minutes, 1839–1877. CHL

See Isaiah 29:16; and Jeremiah 18:6. Kimball, a potter, frequently used this image. (Kimball, Heber C. Kimball, 10–11; Whitney, Life of Heber C. Kimball, 309; Historian’s Office, JS History, Draft Notes, 8 Mar. 1843.)

Kimball, Stanley B. Heber C. Kimball: Mormon Patriarch and Pioneer. Urbana: University of Illinois Press, 1981.

Whitney, Orson F. Life of Heber C. Kimball, an Apostle: The Father and Founder of the British Mission. Salt Lake City: Juvenile Instructor Office, 1888.

The term “spiritual wifery” was generally a derogatory one employed first by John C. Bennett in his attacks against JS and his followers in 1842 and renewed by William Law and others in 1844 in their denunciations of the secret practice of plural marriage in Nauvoo. Following JS’s death, the term was also employed by Sidney Rigdon and other individuals who disclaimed Brigham Young’s leadership by attacking the practice of plural marriage. Church leaders also used the term to describe what they saw as unauthorized plural marriages or extramarital sexual relations as practiced by men like Bennett. In a May 1845 proclamation published for the eastern branches he presided over, Parley P. Pratt made a distinction between authorized plural marriages performed by proper priesthood authority and a “spiritual wife” doctrine such as Bennett and others practiced, which allowed for sexual relations between men and “spiritual wives” but were not actual marriages. Of spiritual wives, Pratt wrote that there was not “any such doctrine known, held, or practised, as a principle of the Latter Day Saints. If a man has a wife according to the law of God and the regulations of the church, she is his real wife, body, soul, spirit, heart, and hand, and not his ‘Spiritual Wife.’” Similarly, the husband in such a relationship is “her real husband; to provide for his wife and children, and to be their head and father, and bring them up in the fear, and love, and truth of God, as did Abraham, Isaac and Jacob of old.” Pratt also affirmed that “sealings, and covenants, to secure the union of parents, children and companions in the world to come, or in the resurection” are “true doctrine.”

Pratt further alleged that Rigdon was teaching a “spiritual wife” system despite his public statements to the contrary and warned his readers to beware of the “doctrines of devils, as first introduced by John C. Bennet, under the name of the ‘Spiritual Wife’ doctrine; and still agitated by the Pittsburg Seer [Rigdon], and his followers under the same title.” In October 1844 Orson Hyde had similarly insinuated that Rigdon and his followers were the cause of “spiritual wife” troubles in Nauvoo. No strictly contemporary sources corroborate the statements that Rigdon was teaching or practicing a form of spiritual wifery. Still, later accusations were made against Rigdon along these lines by former followers or competing religionists. One follower of James Strang alleged in 1846 that Rigdon had taught a “system of wifery . . . or free or common intercou[r]s with women.” In 1858 Harvey Whitlock, a former follower of Rigdon, reportedly explained to a group of people in Provo, Utah, that he had disassociated himself with Rigdon because of “the general arrangement for the temporary swapping wives,” a practice of which he claimed to have “certain knowledge.” (“Further Mormon Developments!! 2d Letter from Gen. Bennett,” Sangamo Journal [Springfield, IL], 15 July 1842, [2]; “Preamble,” and “The Mormons,” Nauvoo [IL] Expositor, 7 June 1844, [1]–[2], [4]; [Sidney Rigdon], Editorial, Latter Day Saint’s Messenger and Advocate [Pittsburgh], 15 Oct. 1844, 15–16; Parley P. Pratt, “This Number Closes the First Volume of the ‘Prophet,’” Prophet, 24 May 1845, [2], emphasis in original; Peter Hess, Philadelphia, PA, to James J. Strang, Voree, Wisconsin Territory, 14 Dec. 1846, James Jesse Strang Collection, 1835–1920, Western Americana Collection, Beinecke Rare Book and Manuscript Library, Yale University, New Haven, CT; Historical Department, Journal History of the Church, 18 Apr. 1859.)

Sangamo Journal. Springfield, IL. 1831–1847.

Nauvoo Expositor. Nauvoo, IL. 1844.

Latter Day Saint’s Messenger and Advocate. Pittsburgh, PA. 15 Oct. 1844–Sept 1846.

The Prophet. New York City, NY. May 1844–Dec. 1845.

Strang, James Jesse. Collection, 1835–1920. Western Americana Collection. Beinecke Rare Book and Manuscript Library, Yale University, New Haven, CT.

Historical Department. Journal History of the Church, 1896–. CHL. CR 100 137.

On Monday, 24 February, Richards recorded, “Moses Smith called at my office.” (Richards, Journal, 24 Feb. 1845.)

Richards, Willard. Journals, 1836–1853. Willard Richards, Papers, 1821–1854. CHL. MS 1490, boxes 1–2.