Joseph Smith as teacher, speaker and counselor.
I begin with a glimpse of three principles of teaching which one can find in principle and
in practice in the School of the Prophets.
Even before the completion and dedication
of the Kirtland Temple, the Lord commanded
that a teacher be appointed for that school
and then gave specific instructions on who
should be admitted to the school, where they
should meet, how they should greet each other
as they entered the school, and precisely
how they should conduct themselves.
The spirit of those counsels, I believe, should
apply to every gathering of Latter-day Saints.
We cannot always duplicate exactly what those
in that school were taught, but as an ideal
framework of the attitudes that should prevail
in our classrooms, council meetings, and one-on-one
discussions, those verses in section 88 of
the Doctrine and Covenants seem to me universal
in their worth to Latter-day Saints today.
The Saints were told that no one was to be
admitted to this school “save he be clean.”
Clean, as the Lord put it, “from the blood
of this generation.”
That phrase troubled me for a time until I
realized that it didn’t simply mean forgiven
of the blood shed in that generation (that
was the way I first interpreted it) but that
it meant more still.
It meant that these persons, by receiving
the gospel of Jesus Christ in faith and repentance
and through the ordinances, would be cleansed;
that whatever they had inherited, of the human,
of the sinful, of the weak, down through the
centuries, would be overcome until it would
be proper to say that the impurities of the past had been redeemed in the present in the personality
That is a high requirement to impose on anyone.
And yet in faith those early Saints aspired
to it and sought to fulfill it.
Having been given that charge, they were taught
the three principles which should prevail
in their teaching process.
First, they were not simply to listen to one
speaker.
A teacher was to be appointed, said the revelation,
and “let not all be spokesmen at once; but
let one speak at a time, and let all listen
to his sayings, that when all have spoken
that all may be edified of all, and that every
man may have an equal privilege.”
A beautiful teaching principle: the need for
each person present to participate, contributing
his insight and experience on a given theme.
Second, before the point of teaching and ­participating
in discussion was reached,
a brotherly kinship was to be established.
Once their relationship with Christ was clear and vivid, they were to make covenants with each other.
For this purpose a greeting to be used was
given by revelation.
The president or teacher was to be first in
the room, and as others arrived he was to
raise his arms in the spirit of the covenant
and say: “Art thou a brother or brethren?
I salute you in the name of the Lord Jesus
Christ, in token or remembrance of the everlasting
covenant, in which covenant I receive you
to fellowship, in a determination that is
fixed, immovable, and unchangeable, to be
your friend and brother.
It is interesting that the earlier revelations
called Joseph “my servant, Joseph.”
Later—presumably as he grew spiritually
and became more worthy—we find the Lord
speaking of him as “Joseph, my son.”
Finally, he spoke of the Prophet and others
with him as “my friends.”
Servant, son, friend: three beautiful relationships.
Not, I take it, stages in spiritual progress
so much as levels of it; for in the end, those
of us who are thoroughly committed to Christ
remain servants, sons or daughters, and friends.
Now, then, the brethren were to covenant with
each other as brethren, which sons of a common
father are, and as friends.
“To be your friend and brother . . . , to
walk in all the commandments of God blameless
. . . forever and ever.
Amen.”
And then the one being greeted would either
reply “Amen”—­meaning “so be it”—or
repeat the precise words of the greeting.
In that spirit they entered the school.
The Prophet said that “there should exist
the greatest freedom and familiarity among
the rulers in Zion.”
This is glorious as an ideal.
But it was that very freedom, the openness
of heart and soul, the sharing of the most
sacred of insights, that some took advantage
of and that led to the breakdown and breakup
of the School of the Prophets.
For what they shared was often so intimate
and so sacred that it required an immense
amount of self-control to ensure that one
understood it properly, or to determine the
propriety of mentioning it elsewhere, or not
to bandy it about outside the school, or not
to take advantage of it in some way.
Failure to exercise this self-control meant
that the confidence engendered in the beginning
was sometimes destroyed.
When that confidence prevailed in their gathering,
however, those brethren had the sweetest fellowship
known in our dispensation.
They were brethren, and they loved each other,
and in that setting—and perhaps only in
that setting—the Prophet was enabled to
fully share things that he otherwise felt
he must not.
On this point a caution is given, not to nonmembers
but to the members of the Church: “That
which cometh from above is sacred, and must
be spoken with care, and by constraint of
the Spirit; and in this there is no condemnation,
and ye receive the Spirit through prayer;
wherefore, without this there remaineth condemnation.”
Similarly the Lord says to the Church: “Let
all men beware how they take my name in their lips.
. . . These things remain to overcome through
patience.”
The Prophet Joseph did not betray the sacred.
His brethren did not.
And only those who finally capitulated to
weakness and temptation broke the bond.
The third principle is in some respects as
difficult.
In a word, it is concentration.
At a council of high priests and elders in
Kirtland, the Prophet said: “No man is capable
of judging a matter, in council, unless his
own heart is pure; . . . we frequently are
so filled with prejudice, or have a beam in our own eye, that we are not capable of passing right decisions."
Joseph continued: “In ancient days councils
were conducted with such strict propriety,
that no one was allowed to whisper, be weary,
leave the room, or get uneasy in the least,
until the voice of the Lord, by revelation,
or the voice of the council by the Spirit
was obtained, which has not been observed
in this Church to the present time.
It was understood in ancient days, that if
one man could stay in council, another could;
and if the president could spend his time,
the members could also; but in our councils,
generally, one will be uneasy, another asleep;
one praying, another not; one’s mind on
the business of the council, and another thinking
on something else.”
The unity the Lord promised as a presupposition
of his most powerful responses to prayer comes
from that time of genuine concentration.
His fellow Saints said that the Prophet Joseph
Smith had immense power to concentrate on
the topic at hand.
In spirit, at least, the above three principles
can undergird our procedures whenever we seek
to teach and counsel.
We turn now to some of the responses of those
who heard the Prophet as a speaker, and how
they attempted to describe what they heard.
Let me say first that, so far as can be determined,
the Prophet never read a book on the principles
of “rhetoric” or “elocution.”
What he had been counseled to do as speaker
came straight through the channel of revelation.
In that mode, while he was away on a mission,
he received what is now section 100 of Doctrine and Covenants.
He was counseled to “declare whatsoever
thing you declare in my name, in solemnity
of heart, in the spirit of meekness, in all
things,” and that if he would do this, “the
Holy Ghost shall be shed forth in bearing record unto all things whatsoever ye shall say."
The Lord makes that a commandment.
In this connection, Doctrine and Covenants
84, with parallels elsewhere, contains the
statement “Treasure up in your minds continually
the words of life, and it shall be given you
in the very hour that portion that shall be
meted unto every man.”
The last half of that promise is widely quoted
in the Church—in the very hour of our need
the Lord will give us what we should speak.
But this omits the governing condition, the
prior clause: if you treasure up continually
the words of life, then—and the sense of
the expression is only if you do this—you
will be given in the very hour what you should say.
Being immensely weighted with every variety
of responsibility and concern, the Prophet
was not able consistently to set aside long
periods of time for study, though he always
made the time for upreaching prayer and communion.
On one occasion he arose and said, “I am
not like other men.
My mind is continually occupied with the business
of the day, and I have to depend entirely
upon the living God for every thing I say
on such occasions as these.”
Then he proceeded to deliver one of the great
discourses of all time.
He was “treasuring up continually,” in
all that that phrase implies.
Therefore he was blessed with discernment
to know what should be given by way of milk
here and what by way of meat there.
Incidentally, the Prophet, loving, playful,
and cheerful though he was, did not balk when
he was inspired to rebuke or to admonish with
sharpness.
After the rebuke, he would show forth an increase of love to the one rebuked, in accordance D&C 124
But he could be towering when he rebuked and
it could penetrate to the very vitals.
Illustrative of this is a story still carried
in the family lore of Brigham Young’s descendants
but, so far as I know, never recorded.
It says that in a meeting with mainly the priesthood present, the Prophet rebuked Brigham Young from his
head to his feet for something he had done,
or something he was supposed to have done
but hadn’t—the detail is unclear.
And it may well have been that the Prophet
was deliberately putting Brigham Young to a test.
When he had finished the rebuke, everyone
in the room waited for Brigham's response.
Brigham Young was a strong man.
He could have responded: “Now, look, haven’t
you read that you’re not supposed to rebuke
in public, but only in private?”
Or he might have said: "You are dead wrong!"
Or, “Brother Joseph, doesn’t it say something
in the revelations about persuasion, and long-­suffering,
and gentleness and meekness?”
But he said none of the above.
In a voice everyone could tell was sincere, he said simply, “Joseph, what do you want me to do?"
And the story says that the Prophet burst
into tears, came down from the stand, threw
his arms around Brigham, and said, in effect,
“Brother Brigham, you passed.”
As we have seen, Joseph had been taught in
revelation to be humble.
He had been taught to treasure up the words
of life continually.
In addition there was the Lord’s counsel—section
50 of the Doctrine and Covenants gives it
eloquent description—that without the Spirit,
we can neither teach nor receive truth effectively;
no matter what we know, or think we know.
Literally, it is as the Savior said: “Without
me ye can do nothing.”
That may be intimidating to those of us who are proud, but it is eternally true, and Joseph knew it.
The revelation goes on to say: “Why is it
that ye cannot understand and know, that he
that receiveth the word by the Spirit of truth
receiveth it as it is preached by the Spirit of truth?
Wherefore, both are edified and rejoice together."
One of the high privileges of teaching and
serving in the kingdom is that when the Spirit
is present the teacher is as blessed as, if
not more so than, the student.
In fact, under the Spirit every teacher himself
learns.
President Marion G. Romney said: “I know
I was inspired tonight.
I taught things I did not until then know.”
The Prophet Joseph sought for that Spirit,
and it was that, more than any other quality
one can name, that gave his words convincing power.
To Hyrum, who aspired early to go into the
mission field, a special revelation was given.
It says, among other things, “Seek not to
declare my word, but seek first to obtain
my word, and then shall your tongue be loosed;
then, if you desire, you shall have my Spirit
and my word, yea, the power of God unto the
convincing of men.”
There is the Lord’s definition of his Spirit
and his word in one phrase, “the power of
God unto the convincing of men.”
Hyrum came to that, and so his brother 
 Joseph came to it.
But now, to turn to witnesses.
[Brigham Young] said this: “The excellency
of the glory of the character of brother Joseph
Smith was that he could reduce heavenly things
to the understanding of the finite.
When he preached to the people . . . he reduced
his teachings to the capacity of every man."
In that connection, speaking of Christ the
Prophet said, “If He comes to a little child,
he will adapt himself to the language and
capacity of a little child.”
In the preface to the Doctrine and Covenants,
the Lord says, “These commandments are . . . given
unto my servants in their weakness, after
the manner of their language.”
That is all we have to work with at this stage.
But the Spirit can take us beyond those small
chopping-blocks of meaning.
"The capacity of every man, woman, and child, making [Christ's teachings] as plain as a well defined pathway."
Wilford Woodruff: “I went up to the House of the Lord and heard the Prophet Joseph address
the people for several hours.
Though he had not been away half as long as
Moses was in the Mount, yet many were stirred
up in their hearts, and some were against
him as the Israelites were against Moses;
but when he arose in the power of God in the
midst of them, they were put to silence, for
the murmurers saw that he stood in the power
of a Prophet of the Lord God.”
Emmeline B. Wells: “The power of God rested
upon him to such a degree that on many occasions
he seemed transfigured.
His expression was mild and almost childlike
in repose; and when addressing the people,
who loved him it seemed to adoration, the
glory of his countenance was beyond description.
At other times the great power of his manner,
more than of his voice (which was sublimely
eloquent to me) seemed to shake the place
on which we stood and penetrate the inmost
soul of his hearers, and I am sure that then
they would have laid down their lives to defend him."
In one of his private counsels, he spoke to several of the Brethren and warned them against a kind of false or
strained tone of voice that could develop at the pulpit or in speaking. It was as if, and there are other sources,
he was saying that the most natural is also the most approved of God.
The most conversational mode of speaking, rather than a falsetto, or a strain,
or a tense, or an overblown kind of eloquence.
Mary [Winters]: “I stood close by the Prophet while he was preaching to the Indians in the Grove by the Temple."
Incidentally, on one occasion he was speaking to such a group, and he had an Indian agent from the government
who was supposed to be his translator. The agent, whose motives were not in favor of the Mormons,
was modifying and mutilating what the Prophet said.
The Prophet became aware of that, asked him to cease translation,
and then spoke to the Indians in their own tongue.
"The Holy Spirit lighted up his countenance till it glowed like a halo around him,
and the indians looked as solemn as Eternity."
Lorenzo Snow: “The Prophet Joseph Smith
was not a natural orator, but his sentiments
were so sublime and far-reaching that everybody
was eager to hear his discourses.”
[Isabella Horne]: “I heard him relate his
first vision when the Father and Son appeared
to him; also his receiving the gold plates
from the Angel Moroni.
This recital was given in compliance with
a special request of a few particular friends
in the home of Sister Walton, whose house
was ever open to the Saints.
While he was relating the circumstances the
Prophet’s countenance lighted up, and so
wonderful a power accompanied his words that
everybody who heard them felt his influence
and power, and none could doubt the truth
of his narration.”
So many written testimonies of the Prophet's countenance being somehow alight or illumined,
that even Fawn Brodie, who of course is a thoroughgoing naturalist,
who thinks of Joseph as a self-deceived imposter. Even she has to take account of all the evidence.
Her explanation is: he was anemic.
[Alfred Cordon:] “In the morning of Sunday when the weather was favorable we attended meeting ground.
[That was the ground area where they were
building the temple.]
And with what eagerness did the people assemble
to hear the words of the Prophet.
One lecture from his mouth well repaid me
for all my troubles and journeyings to this
land, which were not a few.”
Angus M. Cannon: “He was one of the grandest
samples of manhood that I ever saw walk or
ride at the head of a legion of men.
In listening to him as he has addressed the
Saints his words have so affected me that
I would rise upon my feet in the agitation
that would take hold of my mind.”
[Lydia Knight]: "The Prophet commenced by relating the scenes of his early life.
He told how the angel visited him, of his
finding the plates, the translation of them,
and gave a short account of the matter contained
in the Book of Mormon.
As the speaker continued his wonderful narrative,
Lydia, who was listening and watching him
intently, saw his face become white, and a
shining glow seemed to beam from every feature.”
She joined the Church.
There is much more we could recount on this
topic, but enough has been said to show that,
whatever may have been the natural gifts of
the Prophet as a speaker, those who came hungering
and thirsting and listened in faith felt and
responded to the Spirit of God.
One example is a simple discourse which changed
a man’s life: The Prophet was speaking on
one verse of the Gospel of John. [John 3:5]
“Except a man be born again,” says the
verse, “he cannot see the kingdom of God.”
Then came Nicodemus’s questions.
How can it be?
Can a man enter the second time into his mother’s
womb?
The Master replied, “I say unto thee, except
a man be born of water and of the Spirit,
he cannot enter into the kingdom of God.”
In his discourse the Prophet drew a distinction
between seeing the kingdom of God and entering
the kingdom of God; as if one must have a
kind of prebirth, a kind of preliminary rebirth
even to recognize that the kingdom of God
is, in fact, with us, among us.
The Prophet changed the word within.
The King James version uses that word: “The
kingdom of God is within you.”
In the Joseph Smith Translation the phrase
is rendered: “The kingdom of God has already
come unto you”—that is, it is among you.
One has to have a rebirth even to see it.
The scales have to fall from the eyes in a
measure, by the influence of the Spirit, before
a person recognizes that the Lord’s kingdom
is there and that he is outside of it.
Once that happens, if the seed of faith is
generated, he comes to the point at which
he will receive it in its first principles
and ordinances.
Then he enters the kingdom of God.
As a young man, Daniel Tyler heard and recorded
that discourse.
He became one of the great LDS patriarchs.
We have said something about Joseph Smith’s
teaching and speaking roles.
Now to the role of counselor.
There is a difference between speaking, testifying,
and teaching, and that setting in which soul
is alone with soul.
And in this again the Prophet was a master.
I have indicated that he occasionally, deliberately,
knowingly, put men to a test, almost as if
he could discern a certain weakness or vulnerability.
Or something to which they were clinging, holding back from the Lord.
He would proceed to test them.
Bishop Edwin D. Woolley was a forbear of President
Spencer W. Kimball.
He was a stubborn man (he himself said it)—contrary
was the word they used in those days.
It was said of him, “If he dies by drowning,
look for the body upstream.”
Edwin D. Woolley had a store in Nauvoo, and
one day the Prophet said to him, “Brother
Woolley, we want all your goods for the building up of the kingdom of God,” or words to that effect.
Brother Woolley did as he was asked, packing
his whole stock ready to be moved.
But there were still quite a few things on the shelves. Noticing, that the Prophet noticed, Brother Woolley said,
"Joseph, those goods are on 
 consignment from St. Louis,
if you want those, I'll box them up and pay for them too."
The Prophet said, "Do you mean, Brother Woolley, that you're willing to give all of your goods to the Church?"
[Brother Woolley]: "Yes sir."
His eyes moist, the Prophet put his hand on
the other man’s shoulder and said, “The Lord bless you.
Now put them back on the shelves.”
Heber C. Kimball—he was tried to
the core. I've mentioned that Brigham had his tests.
Brother Heber's story is almost untellable. It is too strong. It is too much.
I believe there are those even in the Church
who would say in their hearts that the test
of Abraham is too much; that a loving God
would not require such a thing of any man,
least of all someone as faithful as Abraham.
Those who have such thoughts had better think
again.
Modern revelation indicates at least three
times that each of us who seeks eternal life
must one day be tried, even as Abraham.
I put the question once to President Hugh
B. Brown, when we were in Israel: Why was
Abraham commanded to go up on that mountain
(traditionally Mount Moriah in Jerusalem)
and offer as a sacrifice his only hope for
the promised posterity?
President Brown wisely replied, “Abraham
needed to learn something about Abraham.”
By being tested, all of us will one day know
how much our hearts are really set on the
kingdom of God.
As for Brother Heber, without the detail, 
 only that he first was
commanded—and that’s the word, not counselled—to
take a second wife; and to make it worse,
in that soul-wrenching setting he was told
he must not yet confide this to his own companion,
Vilate, whom he loved with a pure love, and
with whom he had shared his spiritual life
since their marriage, and particularly from
the time they entered the Church.
They were both grown and seasoned when they both received the gospel.
The moment after baptism they were confirmed, dripping wet, kneeling on the ground.
Then, Brother Heber was on the same ground, ordained to the priesthood.
He tried to prevent it, he cried out he wasn't worthy, but he was given it. Before that happened,
a voice had spoken to him, giving him some insight
into his origins, his genealogy, and also
whispering of things yet future.
One thing he was told by the Spirit even then
was that he and his wife would never be separated.
Now, years later, he was being asked by a prophet to become separate in a sense—to enter plural marriage.
Filled with anxiety, Heber spent much of his
nights pacing the floor.
His dear Vilate begged him to tell her what
was wrong, but because the Prophet had told
him not to he couldn’t and wouldn’t.
Finally, she in faith and desperate need went
to her room and poured out her soul to God.
“What is it, O Lord?
How can I help my beloved?”
And the Lord saw fit to give her a living manifestation, for she saw and heard unspeakable things.
She returned to her husband, her face aglow, and said, “Heber, what you would not reveal to me the Lord has.
It is all right, my love. It is all right."
Heber, who had been supplicating the Father
at the same time as she had, embraced her
with joy comparable to little else in his life.
Heber passed the test.
Later the Prophet, in tears, took him and
his wife Vilate upstairs in his own store
and blessed them personally and sealed upon
them blessings that only come to those who
have come up through affliction.
As a counselor, therefore, the Prophet was
not merely a sentimentalist, not one who indulged
the other person or tried to pat him on the
back and say, “Well, it’s all right,”
glossing over the difficulties.
Instead he saw his role, a difficult one,
as putting his finger on the real need.
Another example was recalled by a man named
Jesse Crosby, is of a woman who had been,
she felt, maligned unjustly because of gossip.
Regarding such matters, Joseph would say:
“The little foxes spoil the vines—little
evils do the most damage in the Church.”
He also said, “The devil flatters us that we are very righteous, when we are feeding on the faults of others."
He pointed out, “The Savior has the words
of eternal life”—that is, if you really
want to prize words, the Savior has the words
of eternal life—and “nothing else can profit us."
And then in order to make the point, he added,
“There is no salvation in believing an evil
report against our neighbor.” There certainly isn't.
But this sister had been troubled, and she
came and asked for redress: she wanted the
Prophet now to go to the person who was the
source of the story and properly take care of it.
He enquired of her in some detail and then
counseled her in terms something like this:
“Sister, when I have heard of a story about
me [and he could have said there had been many]
I sit down and think about it and pray
about it, and I ask myself the question, ‘Did
I say something or was there something about my manner to give some basis for that story to start?'
And, Sister, often if I think about it long enough I realize I have done something to give that basis.
And there wells up in me a forgiveness of
the person who has told that story, and a
resolve that I will never do that thing again.”
One of the great qualities of the Prophet
Joseph, not always characteristic of others,
is that when he was wrong he acknowledged it.
The Lord rebuked him several times.
Those revelations are published alongside the revelations in which he is given promises and blessings."
Had he been less sincere, less honest—less
of a prophet—he might have tried to suppress
the personal, private rebukings and let the
Church believe that he’d gone along pretty
well without lapsings and slippings. But he didn't.
And when others found fault with him, instead
of confrontation, putting all the blame on
them, the spirit of his counsel to himself
as to this sister was otherwise: “Look deeper,
Brother, and see if maybe there is a kernel
of truth in what they are saying.”
That, I suggest, shows wisdom.
Parley P. Pratt records a time when he was much upset. I don't know the detail and he sees fit to leave it general.
There had been some things said about him, and he was angry.
He came to the Prophet and laid it on him.
One of the Prophet’s gifts was that he was
a powerful listener—and although that phrase
might seem like a contradiction in terms,
it is not.
There are listeners who are weak as water,
not listening at all, not hearing, not interpreting
from the center self.
Joseph listened powerfully.
Then he blessed him, encouraged him, and added,
“Walk such things under your feet.”
Meaning, of course, “It’s trivial by comparison
with your calling—don’t let it wear you down."
Joseph may have learned that principle from
the inspiration of his retranslation of the
Sermon on the Mount.
There are verses there that clearly have to
do with forgiving, with going the second mile—some
of them specially directed to the Twelve.
They were told not to appeal to law, not to
exact their just due, even if in fact it was just.
They were told to move on—they hadn’t
the time to take offense at each little thing
that happens in a day.
They were to get on with the work of the ministry.
There are those of us who seem to think that
our calling is to draw a line and then spend
our lives seeing that no one steps over it.
Not so.
Not a disciple of Christ.
Brigham Young: "In my experience, I never did let an opportunity pass of getting with the Prophet Joseph,
and of hearing him speak, in public or in private.
So that I might draw understanding from the fountain from which he spoke."
He was not ascribing this knowledge and wisdom
to Joseph the man; he recognized that there
was a fountain to which this man had access. That's what he treasured and prized.
"That I might have it and bring it forth when it was needed."
He told the Prophet in the spring of 1844, “Joseph, you’re laying out work for 20 years.”
The Prophet replied, "That's right Brigham, and you are going to do it."
To Brigham Young, the revelations of the Prophet
were to be “treasured”—he would say
that they were more precious than all the
wealth of the world.
Now Brigham Young has been criticized as a
temporally minded man, a money-minded man—even,
some have said, an autocrat.
Well, he had a capacity for earning and for
spending, and he was a man who understood
basic principles of economics.
But the Prophet Joseph well knew that.
He knew that when Brigham consecrated his
efforts, far from that being a weakness to
be blindly condemned, it would be, in the
hands of the Lord, a blessing.
Brigham meant what he said about treasuring
Joseph’s words beyond all earthly wealth:
"No matter how great my poverty, if I had to borrow a meal to feed my wife and children,
I'd never let an opportunity pass at learning what the Prophet had to impart.
This is the secret of success of your humble servant."
Brigham Young never claimed he was a great
leader independent of Joseph Smith.
Some have said, “Yes, Joseph was the spiritual
leader, Brigham the colonizer.”
This is a distortion.
Brigham went with Joseph on a march approximately
the same length—Kirtland to Independence—as
from Winter Quarters to Salt Lake City.
Much of what he knew about how to command
a body of men in the spirit of Israel he learned
firsthand and in that laboratory with Joseph Smith.
Having said that that's the secret of his success, having said this one year before his death, added,
"I make this application to the Elders of Israel."
In sum, then, Joseph Smith was, whatever his
natural gifts, supernaturally blessed to teach,
to speak, and to counsel. This was a major component in his unusual power.
Josiah Quincy, later mayor of Boston, said
to him, “You have too much power.”
The Prophet replied with a certain smile, "In the hands of others, this would be too much power."
Then five words spoken as a “rich, comical
aside,” Quincy says: “Remember, I am a Prophet!"
And he was.
