Mormon Polygamy—The Truth Revealed! Appendix 2but they certainly were not the first. Another notable American polygamist, who some
historians call the “John the Baptist of Mormonism,”^3 was Jacob Cochran (1782–1836).
Cochran’s preaching became widespread in the area of Palmyra, New York, the area
where Joseph’s family lived in 1816. Cochran preached that the Christian churches of that time
period had corrupted the original apostolic church of Jesus’ day, which he claimed was not an
organized religion, but rather a way of life based on the teachings of Jesus. In this he had
something in common with Joseph, at least until the early LDS Church was organized. As
mentioned in chapter 26, the opinion that the Christian religions of the time were corrupted
institutions that needed “restoration” was widespread throughout the United States. Cochran
was a self-proclaimed prophet called to restore the church to its original state; this original state
included the concept of universal love (free love) without the burdens and restrictions of
worldly bonds and relationships. Cochran justified his unorthodox outlook on relationships
from the stories of Jesus found in the New Testament.^4
Cochran introduced the practice of “spiritual wifery” based on the Old Testament
examples of Abraham, Isaac, Jacob, David and Solomon, the words of Isaiah,^5 and the stories of
Jesus. He claimed that the “many women” who were at the crucifixion “beholding afar off, which
followed Jesus from Galilee, ministering unto him”^6 were Jesus’ concubines, and that part of their
“ministering unto him” was performing sexual acts. He taught that Catholic nunnery was a
continued form, although corrupted by the doctrine of men, of the early practice of “spiritual
wives,” who dedicated themselves to the service of Christ.
Joseph was only eight years old when he was first exposed to Cochranism. But
when Cochran was forced to move from New York in 1816 and was put in prison in
1817, Joseph’s family did not hear anything else about him until he returned to New
York in 1827 and attempted to revitalize his sect. Joseph did not pay much attention to
Cochran at this time, as he was busy receiving instructions on how to fulfill his own
mission. Because both men were residing in the same location, however, Joseph’s
enemies and critics would later put the two together and create the illusion that Cochran
had somehow influenced Joseph. Nothing could be further from the truth. Joseph was
not influenced by anyone but the Three Nephites, John the Beloved, and the advanced
human beings who oversaw his work.
Joseph might not have agreed with Cochran and his version of religion any more than
he agreed with anyone else’s at the time, but he did share some of Cochran’s opinions. Joseph
agreed with Cochran’s views on the corrupted state of organized Christianity; but then again,
Joseph had an enhanced understanding of the way things work in advanced human societies.
Owing to his eternal perspective on human free agency found within the parameters of the code
of humanity that Christ taught, Joseph refused to condemn Cochran and his followers for living
whatever way brought them happiness. How could Joseph condemn Cochran for establishing a
religious order and doctrine after the vain and foolish imaginations of his heart and physical
longings, when he was divinely mandated to allow the same thing to happen at the behest of
the vanity and foolishness of the early Mormons? Joseph would later establish as a main tenet of
his own faith, the belief that allows a person to worship God according to the dictates of their
own conscience—“let them worship how, where, or what they may.”^7
Oliver Cowdery’s Secret
Oliver Cowdery, on the other hand, vehemently loathed Jacob Cochran and
everything for which he stood.^8 In April 1829, during the time that Oliver began to