Chapter XXX
The Ordinance of Washing of Feet--Visions in the Kirtland Temple--The Prophet on Abolition.
Monday, March 28.--Attended school. Very warm, like spring.
Tuesday, 29.--Attended school, which was the last day of our course of lectures in Hebrew, by Professor Seixas.
[Sidenote: Seeking the Word and Will of the Lord.]
At eleven o'clock, a. m., Presidents Joseph Smith, Jun., Frederick G. Williams, Sidney Rigdon, Hyrum Smith, and Oliver Cowdery, met in the most holy place in the Lord's House, and sought for a revelation from Him concerning the authorities of the Church going to Zion, and other important matters. After uniting in prayer, the voice of the Spirit was that we should come into this place three times, and also call the other presidents, the two Bishops and their counselors, each to stand in his place, and fast through the day and also the night, and that during this, if we would humble ourselves, we should receive further communications from Him. After this word was received we immediately sent for the other brethren, who came.
The Presidency proceeded to ordain George Boosinger to the High Priesthood, and anoint him. This was in consequence of his having administered unto us in temporal things in our distress, and also because he left the place just previous to the dedication of the Lord's House, to bring us the temporal means, previously named. Soon after this, {430} the word of the Lord came, through President Joseph Smith, Jun., that those who had entered the holy place, must not leave the house until morning, but send for such things as were necessary, and, also, during our stay, we must cleanse our feet and partake of the Sacrament that we might be made holy before Him, and thereby be qualified to officiate in our calling, upon the morrow, in washing the feet of the Elders.
[Sidenote: The Washing of Feet.]
Accordingly we proceeded to cleanse our faces and our feet, and then proceeded to wash one another's feet. President Sidney Rigdon first washed President Joseph Smith, Junior's feet, and then, in turn, was washed by him; after which President Rigdon washed President Joseph Smith, Sen., and Hyrum Smith. President Joseph Smith, Jun., washed President Frederick G. Williams, and then President Hyrum Smith washed President David Whitmer's and President Oliver Cowdery's feet. Then President David Whitmer washed President William W. Phelps' feet, and in turn President Phelps washed President John Whitmer's feet. The Bishops and their Counselors were then washed, after which we partook of the bread and wine. The Holy Spirit rested down upon us, and we continued in the Lord's House all night, prophesying and giving glory to God.
[Sidenote: Continuance of the Ordinance of Feet Washing.]
Wednesday, 30.--At eight o'clock, according to appointment, the Presidency, the Twelve, the Seventies, the High Council, the Bishops and their entire quorums, the Elders and all the official members in this stake of Zion, amounting to about three hundred, met in the Temple of the Lord to attend to the ordinance of washing of feet. I ascended the pulpit, and remarked to the congregation that we had passed through many trials and afflictions since the organization of the Church, and that this is a year of jubilee to us, and a time of rejoicing, and that it was expedient for us to prepare bread and wine sufficient to make our hearts glad, as we should not, probably, leave {431} this house until morning; to this end we should call on the brethren to make a contribution. The stewards passed round and took up a liberal contribution, and messengers were despatched for bread and wine.
Tubs, water, and towels were prepared, and I called the house to order, and the Presidency proceeded to wash the feet of the Twelve, pronouncing many prophecies and blessings upon them in the name of the Lord Jesus; and then the Twelve proceeded to wash the feet of the Presidents of the several quorums. The brethren began to prophesy upon each other's heads, and upon the enemies of Christ, who inhabited Jackson county, Missouri; and continued prophesying, and blessing, and sealing them with hosanna and amen, until nearly seven o'clock in the evening.
[Sidenote: The Prophet's Instruction to the Elders Who Engage in the Ministry.]
The bread and the wine were then brought in, and I observed that we had fasted all the day, and lest we faint, as the Savior did so shall we do on this occasion; we shall bless the bread, and give it to the Twelve, and they to the multitude. While waiting, I made the following remarks: that the time that we were required to tarry in Kirtland to be endowed, would be fulfilled in a few days, and then the Elders would go forth, and each must stand for himself, as it was not necessary for them to be sent out, two by two, as in former times, but to go in all meekness, in sobriety, and preach Jesus Christ and Him crucified; not to contend with others on account of their faith, or systems of religion, but pursue a steady course. This I delivered by way of commandment; and all who observe it not, will pull down persecution upon their heads, while those who do, shall always be filled with the Holy Ghost; this I pronounced as a prophecy, and sealed with hosanna and amen. Also that the Seventies are not called to serve tables, or preside over churches, to settle difficulties, but are to preach the Gospel and build them up, and set others, who do not belong to these quorums, to preside over them, {432} who are High Priests. The Twelve also are not to serve tables, but to bear the keys of the Kingdom to all nations, and unlock the door of the Gospel to them, and call upon the Seventies to follow after them, and assist them. The Twelve are at liberty to go wheresoever they will, and if any one will say, I wish to go to such a place, let all the rest say amen.
The Seventies are at liberty to go to Zion if they please, or go wheresoever they will, and preach the Gospel; and let the redemption of Zion be our object, and strive to effect it by sending up all the strength of the Lord's House, wherever we find them; and I want to enter into the following covenant, that if any more of our brethren are slain or driven from their lands in Missouri, by the mob, we will give ourselves no rest, until we are avenged of our enemies to the uttermost. This covenant was sealed unanimously, with a hosanna and an amen.
I then observed to the quorums, that I had now completed the organization of the Church, and we had passed through all the necessary ceremonies, that I had given them all the instruction they needed, and that they now were at liberty, after obtaining their licenses, to go forth and build up the Kingdom of God, and that it was expedient for me and the Presidency to retire, having spent the night previously in waiting upon the Lord in His Temple, and having to attend another dedication on the morrow, or conclude the one commenced on the last Sabbath, for the benefit of those of my brethren and sisters who could not get into the house on the former occasion, but that it was expedient for the brethren to tarry all night and worship before the Lord in His house.
[Sidenote: The Day--March 30th--A Pentecost.]
I left the meeting in the charge of the Twelve, and retired about nine o'clock in the evening. The brethren continued exhorting, prophesying, and speaking in tongues until five o'clock in the morning. The Savior made His appearance to some, while angels ministered to others, and it was a Pentecost {433} and an endowment indeed, long to be remembered, for the sound shall go forth from this place into all the world, and the occurrences of this day shall be handed down upon the pages of sacred history, to all generations; as the day of Pentecost, so shall this day be numbered and celebrated as a year of jubilee, and time of rejoicing to the Saints of the Most High God.
[Sidenote: The Second Day of Dedicatory Service.]
Thursday, 31.--This day being set apart to perform again the ceremonies of the dedication, for the benefit of those who could not get into the house on the preceding Sabbath, I repaired to the Temple at eight, a.m., in company with the Presidency, and arranged our door keepers and stewards as on the former occasion. We then opened the doors, and a large congregation entered the house, and were comfortably seated. The authorities of the Church were seated in their respective places, and the services of the day were commenced, prosecuted and terminated in the same manner as at the former dedication, and the Spirit of God rested upon the congregation, and great solemnity prevailed.
[Sidenote: Confession of Leman Copley to Bearing False Witness.]
Friday, April 1.--At home most of the day. Many brethren called to see me, some on temporal and some on spiritual business; among the number was Leman Copley, who testified against me in a suit I brought against Dr. Philastus Hurlburt for threatening my life. He confessed that he bore a false testimony against me in that suit, but verily thought, at the time, that he was right, but on calling to mind all the circumstances connected with the things that happened at the time, he was convinced that he was wrong, and humbly confessed it, and asked my forgiveness, which was readily granted. He also wished to be received into the Church again, by baptism, and was received according to his desire. He gave me his confession in writing.
[Sidenote: The Prophet and Oliver Cowdery Appointed to Raise Money for the Redemption of Zion.]
Saturday, 2.--Transacted business of a temporal nature in the upper room in the printing office, in company with {434} Frederick G. Williams, Sidney Rigdon, Oliver Cowdery, William W. Phelps and John Whitmer, which was to have a bearing upon the redemption of Zion. After mature deliberation the council decided that Oliver Cowdery and myself should act as a board or committee to raise, in righteousness, all the money we could for a season, to send by, or to, certain wise men appointed to purchase lands in Zion in obedience to a revelation or commandment of the Lord, for the mutual benefit of the council.
Also, it was agreed by the council that Sidney Rigdon and Frederick G. Williams exert themselves in devising ways and means with the stock on hand, the available outstanding claims of the company, and such other means as they shall deem most proper, to discharge the company's debts. It was also agreed that W. W. Phelps, John Whitmer, and David Whitmer have five hundred books of Doctrine and Covenants, when bound, and five hundred Hymn Books, together with the subscription list for the Messenger and Advocate and Northern Times, [1] now due in Clay County, Missouri; and that Messrs. Phelps and John Whitmer be released from the responsibility of claims on them, or either of them, as joint partners in the firm.
As soon as the above plans were settled, I started with President Cowdery on our mission, and our success was such in one half day as to give us pleasing anticipations that we were doing the will of God, and assurance that His work prospered in our hands.
Sunday, 3.--Attended meeting in the Lord's House, and assisted the other Presidents of the Church in seating the congregation, and then became an attentive listener to the preaching from the stand. Thomas B. Marsh and David W. Patten spoke in the forenoon to an attentive {435} audience of about one thousand persons. In the afternoon, I assisted the other Presidents in distributing the Lord's Supper to the Church, receiving it from the Twelve, whose privilege it was to officiate at the sacred desk this day. After having performed this service to my brethren, I retired to the pulpit, the veils being dropped, and bowed myself, with Oliver Cowdery, in solemn and silent prayer. After rising from prayer, the following vision was opened to both of us--
Vision Manifested to Joseph the Seer and Oliver Cowdery. [2]
1. The veil was taken from our minds, and the eyes of our understanding were opened.
2. 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.
3. His eyes were as 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 the rushing of great waters, even the voice of Jehovah, saying--
4. 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.
5. Behold, your sins are forgiven you, you are clean before me, therefore lift up your heads and rejoice.
6. 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.
7. For behold, I have accepted this house, and my name shall be here, and I will manifest myself to my people in mercy in this House.
8. Yea, I will appear unto my servants, and speak unto them with mine own voice, if my people will keep my commandments, and do not pollute this holy house.
9. Yea the hearts of thousands and tens of thousands shall greatly rejoice in consequence of the blessings which shall be poured out, and the endowment with which my servants have been endowed in this house;
10. And the fame of this house shall spread to foreign lands, and this is the beginning of the blessing which shall be poured out upon the heads of my people. Even so. Amen.
11. After this vision closed, the heavens were again opened unto us, and Moses appeared before us, and committed unto us the keys of the {436} gathering of Israel from the four parts of the earth, and the leading of the Ten Tribes from the land of the north.
12. After this, Elias appeared, and committed the dispensation of the Gospel of Abraham, saying, that in us, and our seed, all generations after us should be blessed.
13. After this vision had closed, another great and glorious vision burst upon us, for Elijah the Prophet, who was taken to heaven without tasting death, stood before us, and said--
14. Behold, the time has fully come, which was spoken of by the mouth of Malachi, testifying that he [Elijah] should be sent before the great and dreadful day of the Lord come.
15. To turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse.
16. Therefore the keys of this dispensation are committed into your hands, and by this ye may know that the great and dreadful day of the Lord is near, even at the doors.
Monday, 4.--The Elders began to spread abroad in all parts of the land, preaching the word.
[Sidenote: Leading Elders Return to Zion--Missouri.]
Saturday, 9.--Myself and the principal heads of the Church, accompanied the wise men of Zion, namely, Bishop Partridge and his counselors, Isaac Morley and John Corrill, and President W. W. Phelps, on their way home, as far as Chardon; and after staying with them all night, blessed them in the morning, and returned to Kirtland.
Soon after I wrote an article for the Messenger and Advocate, which was published in the April number as follows:--
The Prophet's Views on Abolition.
Brother Oliver Cowdery,
Dear Sir:--This place [Kirtland] having recently been visited by a gentleman who advocated the principles or doctrines of those who are called Abolitionists, and his presence having created an interest in that subject, if you deem the following reflections of any service, or think they will have a tendency to correct the opinions of the Southern public, relative to the views and sentiments I entertain, as an individual, and which I am able to say from personal knowledge are the sentiments of others, you are at liberty to give them publicity in the columns of the Advocate. In one respect I am prompted to this course in {437} consequence of many Elders having gone into the Southern States, besides there being now many in that country who have already embraced the fulness of the Gospel, as revealed through the Book of Mormon. I have learned by experience that the enemy of truth does not slumber, nor cease his exertions to bias the minds of communities against the servants of the Lord, by stirring up the indignation of men upon all matters of importance or interest; therefore I fear that the sound might go out, that "an Abolitionist" had held forth several times to this community, and that the public feeling was not aroused to create mobs or disturbances, leaving the impression that all he said was concurred in, and received as Gospel, and the word of salvation. I am happy to say that no violence, or breach of the public peace, was attempted: so far from this, all, except a very few, attended to their own vocations, and left the gentleman to hold forth his own arguments to nearly naked walls. I am aware that many, who profess to preach the Gospel, complain against their brethren of the same faith, who reside in the South, and are ready to withdraw the hand of fellowship, because they will not renounce the principle of slavery, and raise their voice against every thing of the kind. This must be a tender print, and one which should call forth the candid reflections of all men, and more especially before they advance in an opposition calculated to lay waste the fair states of the South, and let loose upon the world a community of people, who might, peradventure, overrun our country, and violate the most sacred principles of human society, chastity and virtue.
No one will pretend to say that the people of the free states are as capable of knowing the evils of slavery, as those who hold slaves. If slavery be an evil, who could we expect would first learn it: Would the people of the free states, or the people of the slave states? All must readily admit, that the latter would first learn this fact. If the fact were learned first by those immediately concerned, who would be more capable than they of prescribing a remedy? And besides, are not those who hold slaves, persons of ability, discernment and candor? Do they not expect to give an account at the bar of God for their conduct in this life? It may no doubt with propriety be said that many who hold slaves live without the fear of God before their eyes; but the same may be said of many in the free states. Then who is to be the judge in this matter? So long, then, as the people of the free states, are not interested in the freedom of the slaves, in any other way than upon the mere abstract principles of equal rights, and of the Gospel; and are ready to admit that there are men of piety. who reside in the South, who are immediately concerned, and until they complain and call for assistance, why not cease this clamor, and no further urge the slave to acts of murder, and the master to vigorous discipline, rendering both miserable, and unprepared to pursue that course which {438} might otherwise lead them both to better their conditions? I do not believe that the people of the North have any more right to say that the South shall not hold slaves, than the South have to say the North shall.
And further, what benefit will it ever be to the slaves for persons to run over the free states, and excite indignation against their masters in the minds of thousands and tens of thousands, who understand nothing relative to their circumstances, or conditions? I mean particularly those who have never traveled in the South, and who in all their lives have scarcely ever seen a negro.
How any community can ever be excited with the chatter of such persons, boys and others, who are too indolent to obtain their living by honest industry, and are incapable of pursuing any occupation of a professional nature, is unaccountable to me; and when I see persons in the free states, signing documents against slavery, it is no less, in my mind, than an army of influence, and a declaration of hostilities against the people of the South. What course can sooner divide our union?
After having expressed myself so freely upon this subject, I do not doubt, but those who have been forward in raising their voices against the South, will cry out against me as being uncharitable, unfeeling, unkind, and wholly unacquainted with the Gospel of Christ. It is my privilege then to name certain passages from the Bible, and examine the teachings of the ancients upon the matter as the fact is uncontrovertible that the first mention we have of slavery is found in the Holy Bible, pronounced by a man who was perfect in his generation, and walked with God. And so far from that prediction being averse to the mind of God, it remains as a lasting monument of the decree of Jehovah, to the shame and confusion of all who have cried out against the South, in consequence of their holding the sons of Ham in servitude. "And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren." "Blessed be the Lord God of Shem; and Canaan shall be his servant" (Gen. 9:25, 26).
Trace the history of the world from this notable event down to this day, and you will find the fulfillment of this singular prophecy. What could have been the design of the Almighty in this singular occurrence is not for me to say; but I can say, the curse is not yet taken off from the sons of Canaan, neither will be until it is affected by as great a power as caused it to come; and the people who interfere the least with the purposes of God in this matter, will come under the least condemnation before Him; and those who are determined to pursue a course, which shows an opposition, and a feverish restlessness against the decrees of the Lord, will learn, when perhaps it is too late for their own good, that God can do His own work, without the aid of those who are not dictated by His counsel.
{439} I must not pass ever a notice of the history of Abraham, of whom so much is spoken in the Scripture. If we can credit the account, God conversed with him from time to time, and directed him in the way he should walk, saying, "I am the Almighty; walk before me, and be thou perfect." Paul says the Gospel was preached to this man. And it is further said, that he had sheep and oxen, men-servants and maid-servants, etc. From this I conclude, that if the principle had been an evil one, in the midst of the communications made to this holy man, he would have been instructed to that effect, and if he was instructed against holding men servants and maid-servants, he never ceased to do it; consequently must have incurred the displeasure of the Lord, and thereby lost His blessings; which was not the fact.
Some may urge that the names man servant and maid-servant, only mean hired persons, who were at liberty to leave their masters or employers at any time. But we can easily settle this point, by turning to the history of Abraham's descendants, when governed by a law from the mouth of Jehovah Himself. I know that when an Israelite had been brought into servitude, in consequence of debt, or otherwise, at the seventh year he went from the task of his former master, or employer; but to no other people or nation was this granted in the law of Israel. And if after a man had served six years, he did not wish to be free, then the master was to bring him unto the judges--bore his ear with an awl, and that man was "to serve him forever." The conclusion I draw from this, is, that his people were led and governed by revelation, and if such a law was wrong, God only is to be blamed, and abolitionists are not responsible.
Now, before proceeding any farther, I wish to ask one or two questions: Were the Apostles men of God, and did they preach the Gospel? I have no doubt that those who believe the Bible, will admit that they were; and that they also knew the mind and will of God concerning what they wrote to the churches, which they were instrumental in building up. This being admitted, the matter can be put to rest without much argument, if we look at a few items in the New Testament. Paul says: "Servants be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eyeservice as men-pleasers; but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men: knowing that whatsoever good thing any man doeth, the same shall be received of the Lord, whether he be bound or free. And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven: neither is there respect of persons with him" (Eph. 6:5, 6, 7, 8, 9). Here is a lesson which might be profitable for all to learn; and the principle upon which the Church was anciently {440} governed, is so plainly set forth, that an eye of truth might see and understand. Here certainly, are represented the master, and servant; and so far from instructions to the servant to leave his master, he is commanded to be in obedience, as unto the Lord; the master in turn, is required to treat him with kindness before God; understanding, at the same time, that he is to give an account. The hand of fellowship is not withdrawn from him in consequence of his having servants.
The same writer, in his first epistle to Timothy, the sixth chapter, and the first five verses, says,--"Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and His doctrine be not blasphemed. And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort. If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputing of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself." This is so perfectly plain, that I see no need of comment. The Scripture stands for itself; and I believe that these men were better qualified to teach the will of God, than all the abolitionists in the world.
Before closing this communication, I beg leave to drop a word to the traveling Elders. You know, brethren, that great responsibility rests upon you; and that you are accountable to God, for all you teach the world. In my opinion, you will do well to search the Book of Covenants, in which you will see the belief of the Church, concerning masters and servants. All men are to be taught to repent; but we have no right to interfere with slaves, contrary to the mind and will of their masters. In fact it would be much better, and more prudent, not to preach at all to slaves, until after their masters are converted, and then teach the masters to use them with kindness; remembering that they are accountable to God, and the servants are bound to serve their masters with singleness of heart, without murmuring.
I do most sincerely hope that no one who is authorized from this Church to preach the Gospel, will so far depart from the Scriptures, as to be found stirring up strife and sedition against our brethren of the South. Having spoken frankly and freely, I leave all in the hands of God, who will direct all things for His glory, and the accomplishment of His work. Praying that God may spare you to do much good in this life, I subscribe myself your brother in the Lord,
Joseph Smith, Jun.
Footnotes
1. This was the weekly newspaper which had been started in February, 1835, in support of Democracy; and which was edited by Frederick G. Williams.
2. Doctrine and Covenants. sec. 110.
{441}
Chapter XXXI
Prediction of the Prophet's Grandparents--Agitation for the Removal of the Saints from Clay County, Missouri.
The remainder of this month [April] and May also, was devoted to the spiritual interests of the brethren; and particularly in devising ways and means to build up Kirtland.
[Sidenote: Labors of Elder Heber C. Kimball.]
May 10.--Brother Heber C. Kimball came to me for counsel, to know whether he should go into the vineyard to proclaim the Gospel, or go to school. I told him he might do either that he should choose, for the Lord would bless him. He chose to go into the vineyard; and immediately went down through the State of New York, into Vermont, his native State. He stopped a short time, and then returned to the city of Ogdensburg, on the St. Lawrence river, where he built up a church of twenty members. When about leaving that place, my father, and uncle John Smith, came to him, and blessed the church with patriarchal blessings. When they came to Brother Kimball, they were very much depressed in spirits, for when they came through the town of Potsdam, their brother, Jesse Smith, having a spite against them in consequence of their religion, swore out an execution against my father, and levied upon his horse and wagon; and to settle the affair, and get out of his clutches, my uncle, Silas Smith, (who had returned to that place on private business) stepped forward and paid {442} fifty dollars, in order that they might pursue their journey home.
[Sidenote: Dealing with Sundry Transgressors.]
May, 16.--President Oliver Cowdery having preferred, to the High Council, a charge of unchristianlike conduct against Wilkins J. Salisbury, the Council assembled in the Lord's House, when it was proved that he had so conducted himself as to bring unnecessary persecution on me; that he had neglected his family, leaving them without wood, without provisions, or telling them where he was going, or when he would return; that he used strong drink and had been intimate with other women.
Elder Salisbury confessed his propensity for tale-bearing, and drinking strong liquor, but denied the other charges. The Council decided that he could no longer be an Elder or member in the Church until there was a thorough reformation.
Charges of unchristianlike conduct were also preferred against Sisters Hannah Brown, and L. Elliot. They confessed they had been guilty of telling falsehoods.
The Council reproved them, but permitted them to retain their standing in the Church.
The Council then withdrew fellowship from Elder Charles Kelly. [1]
My cousin, Elias Smith, arrived from St. Lawrence county, New York, with the information that his father and family, and Uncle Silas and family, were on their way to Kirtland, and that my grandmother [Mary Duty Smith, wife of Asael Smith] was at Fairport.
[Sidenote: Arrival of the Prophet's Relatives in Kirtland.]
May 17.--I went in company with my brother Hyrum, in a carriage to Fairport, and brought home my grandmother, Mary Smith, aged ninety-three years. She had not been baptized, on account of the opposition of Jesse Smith, her eldest son, who has always been an enemy to the work. She had {443} come five hundred miles to see her children, and knew all of us she had ever seen. She was much pleased at being introduced to her great grand-children, and expressed much pleasure and gratification on seeing me.
My grandfather, Asael Smith, long ago predicted that there would be a prophet raised up in his family, and my grandmother was fully satisfied that it was fulfilled in me. My grandfather Asael died in East Stockholm, St. Lawrence county, New York, after having received the Book of Mormon, and read it nearly through; and he declared that I was the very Prophet that he had long known would come in his family.
On the 18th, my uncle Silas Smith and family arrived from the east. My father, three of his brothers, and their mother, met the first time for many years. It was a happy day, for we had long prayed to see our grandmother and uncles in the Church.
[Sidenote: Death of the Prophet's Grandmother.]
On May 27, after a few days' visit with her children, which she enjoyed extremely well, my grandmother fell asleep without sickness, pain or regret. She breathed her last about unset, and was buried in the burial ground near the Temple, after a funeral address had been delivered by Sidney Rigdon. [2] She had buried one daughter, Sarah; two Sons, Stephen and Samuel; and her husband, who died October 30, 1830, and left five sons and three daughters still living. At the death of my grandfather, who had kept a record, there were one hundred and ten children, grand children and great grand children. My uncle Stephen, and aunt Sarah, were buried side by side in the burial grounds in Royalton, Windsor county, Vermont. Stephen died July 25th, 1802, aged seventeen years, three months, and eleven days.
[Sidenote: Case of Chas. Kelley.]
May 23.--The case of Elder Charles Kelly was again {444} brought before the High Council, then in session, and it was proved that he left his family in a destitute condition, about the time of the solemn assembly, which, together with other unchristianlike conduct, led the Council to decide that he be expelled from the Church.
Also Asael Perry was cut off from the Church for unchristianlike conduct.
Job L. Lewis was excommunicated, for treating the Church with contempt.
May 17.--Died, in Kirtland, Miss Mary Smith, in the thirty-fifth year of her age. The deceased was a member of the Church of Latter-day Saints, and died in the triumphs of faith.
June 2.--President Phelps wrote a letter from Liberty, Missouri, to President Oliver Cowdery, from which I make the following extracts:
Letter from W. W. Phelps to the Brethren in Kirtland.
Since I returned home to Missouri, I have been out on two expeditions, examining the regions of the "Far West." Soon after our return, Bishop Partridge and myself passed from Liberty to the northwest corner of Clay county, and examined the mills and streams, and country around Mr. Smith's, generally denominated "Yankee Smith." It is customary, you know, for the sake of provincialism, among nations, kindreds and people, to nick-name [people] by their religion, or province or ancestry; so that one can be distinguished by being an Israelite, a Canaanite, a Christian, a "Mormon," a Methodist, or a Corn Cracker, or a Mighty Hunter, &c., according to fancy or favor.
From Mr. Smith's, we proceeded north-easterly through some timber and some prairie to Plattsburg, the county seat for Clinton county, "a smart little town," containing from fifteen to twenty hewed log cabins, and a two-story court house, thirty-two feet square. This town is located on the west side of Horse and Smith's fork of the Little Platte, contiguous to the timber on these streams, twenty-five miles north of Liberty. The timber, mill, and water privileges may answer a very small population, but for a large population they would be nothing. There are now three stores, and soon will be four. Clinton county is mostly prairie, with here and there a few fringes or spots of timber on the creeks that run into the Little Platte and Grand River.
{445} From this town we made the best course we could to the waters of Grand River. We had a "sort of road" towards Busby Fork, then we had to contend with naked prairie, patches of scrubby timber, deep banked creeks and branches, together with a rainy morning, and no compass; but with the blessing of the Lord, we came to "some house" in the afternoon, and passed into Ray county. On Shoal creek, where there is water, there are some tolerable mill sites; but the prairies--those "old clearings," peering one over another, as far as the eye can glance, flatten all common calculation as to timber for boards, rails, or future wants, for a thick population, according to the natural reasoning of men.
What the design of our heavenly Father was, or is, as to these vast prairies of the Far West, I know no further than we have revelation. The Book of Mormon terms them, the land of desolation; and when I get into a prairie so large that I am out of sight of timber, just as a seaman is "out of sight of land on the ocean," I have to exclaim--What are man and his works, compared with the Almighty and His creations? Who hath viewed His everlasting fields? Who hath counted His buffaloes? Who hath seen all His deer on a thousand prairies? The pinks variegate these widespread lawns, without the hand of man to aid them, and the bees of a thousand groves banquet on the flowers, unobserved, and sip the honey-dews of heaven. Nearly every skirt of timber to the state line on the north, I am informed, has some one in it. The back settlers are generally very honorable, and more hospitable than any people I ever saw, you are in most instances, welcome to the best they have.
W. W. Phelps.
[Sidenote: Case of Preserved Harris and Isaac McWithy.]
The High Council assembled in the Lord's house in Kirtland on the 16th of June, Presidents Sidney Rigdon, and Frederick G Williams presiding, to investigate the charges of "A want of benevolence to the poor, and charity to the Church," which I had previously preferred against Brother Preserved Harris and Elder Isaac McWithy. After a full and lengthy investigation, the Council decided that the charges were fully sustained against Preserved Harris, and that the hand of fellowship be withdrawn from him, until he shall see that the course he is pursuing is contrary to the Gospel of Jesus.
In the pleas of the Councilors, in the case of Elder {446} McWithy, they decided that the charges had been fully sustained; after which, I spoke in my turn as accuser, and stated that I called on the accused, in company with President Oliver Cowdery, for money to send up to Zion, but could get none; afterwards saw him, and asked him if he would sell his farm. He at first seemed willing, and wished to build up Zion. He pleaded excuse in consequence of his liberality to the poor. We offered him three thousand dollars for his farm, would give him four or five hundred dollars to take him to Zion, and settle him there, and an obligation for the remainder, with good security and interest. He went and told Father Lyon that we demanded all his property, and so we lost four or five hundred dollars; because the accused told him [Lyon] such a story, [that] he calculated to keep it [the aforesaid four or five hundred dollars] himself.
The accused, Elder McWithy, arose and said it was the first time he had been called upon to clear himself before a High Council. He complained of being called contrary to the rules of the Gospel, before the Council. The president decided that as the case was now before the Council; this plea could not now be urged, but should have been made in the beginning. Elder McWithy pleaded that he had relieved the wants of the poor, and did so many good things that he was astonished that he should hear such things as he had heard today, because he did not give all he had got to one man. If he had done wrong he asked forgiveness of God and the Church.
During the quarter ending the 3rd of June, 1836, two hundred and forty-four Elders', eleven Priests', three Teachers', and five Deacons' licenses were recorded in the license Records, in Kirtland, Ohio.
[Sidenote: Departure of the Patriarch and John Smith on a Mission.]
June 22.--My father and Uncle John Smith started on a mission to visit the branches of the Church in the Eastern States, to set them in order, and confer on the brethren their patriarchal blessings. I took my mother {447} and Aunt Clarissa (my Uncle John's wife,) in a carriage, and accompanied them to Painsville, where we procured a bottle of wine, broke bread, ate and drank, and parted after the ancient order, with the blessings of God.
June 28.--Elder Warren Parrish wrote from Hickman county, Tennessee, stating that:--
Many citizens of the county of Benton, and some of Carroll had met in convention, headed by a Methodist priest, who was called to the chair, and the county clerk appointed secretary. They drew up resolutions to drive all the "Mormon preachers from their coast," signed by the sheriff and many who were sworn to be civil, peace-officers, also colonels, majors, &c. We enjoyed our meeting unmolested at Brother Utley's, on Saturday, the 19th instant. Hundreds had entered into the conspiracy. In the afternoon, a little before sunset, a company of some forty or fifty men made their appearance; some on foot, others mounted, two on a horse, with guns, sticks, clubs, &c. They were led by a sheriff, colonel, first and second major, other officers, and a Methodist priest, with a gun on his shoulder.
The sheriff informed us that he had states' warrant for David W. Patten, Warren Parrish, and Wilford Woodruff; issued on complaint of the Methodist priest, Matthew Williams, chairman as above; who swore that we had put forth the following false and pretended prophecy; viz.: that Christ would come the second time before this generation passes away; also that four individuals should receive the Holy Ghost within four and twenty hours. The company consisted, as we were informed, of Baptists, Methodists, Presbyterians, liars, drunkards, hog and horse thieves. So determined were they, to force us off at that late hour, that it was with much difficulty we could prevail on them to show us any lenity; however, they protracted the time of our appearance at court until Tuesday by giving our bond, with surety of two brethren, in the sum of one thousand dollars.
They intended to have led us into the woods, under the dark curtain of night with the pretension of taking us before the magistrate that they might the better execute their diabolical designs upon us.
On Tuesday, in company with about twenty brethren and warm friends, who were ready and willing to lay down their lives for us, we went before our rulers, and found about one hundred persons assembled, armed with guns, pistols, dirks, clubs, sticks, &c. At a late hour we prevailed on the sheriff to have the court called, which consisted of three magistrates, one of whom was rejected from the judgment-seat, because some of his family were members of our Church.
{448} The sheriff, with leave of court, divested us of our arms, consisting of walking sticks and a pocket knife. A man by the name of Perkins, (who report says, had run his county for hog stealing, and also had been guilty of concealing a stolen horse, for which he had lost part of his nose,) was appointed by the court to act as states' attorney; or in other words mob solicitor-general, to abuse the innocent and screen the guilty.
After the conspirators had witnessed against us, the court refused to hear any testimony on our part, being controlled by the bandits. Perkins made a plea against us, but we were not permitted to reply. The verdict of the court was, that they concluded that the charges preferred against us had been sustained, and that we were bound over to court for trial. Our accusers did not attempt to prove that those who were promised the Holy Ghost did not receive it; and the candid can judge whether he who prophesies that Christ will come the second time in this generation, is a false prophet. Also our complainant testified that these crimes were committed in 1834, and it is a well known fact that Elder Woodruff, whose name is on the warrant, (though not arrested,) was not in this state until 1835. So much for an oath from a Methodist priest.
While the court was preparing our bonds, another warrant was served on Elder Patten; the mob without, and the mob within, whose intoxicating zeal had arisen to its zenith, were threatening our lives, and seemed only to wait the dark shades of night, which were fast gathering round, to cover them, while they should wreak their hands in our blood; the influence of our friends, as instruments in the hands of our God, kept this gathering storm from bursting upon our heads. About this time the sheriff proposed to us that if we would leave the county in ten days, and pay the cost, they would set us at liberty; at the same time informing us it was the only way to escape the hands of the mob, who were hardly restrained from acts of violence. One of the brethren present offered to pay the cost, and all advised us to accept the offer; which, in itself, proved that we were innocent of any crime, although in its nature most insulting.
(Signed) Warren Parrish.
Minutes of a Public Meeting at Liberty, Missouri.
On the 29th of June, a respectable number of the citizens being previously notified of the meeting, met at the court-house, in the town of Liberty, Missouri. On motion, John Bird was called to the chair, and John F. Doherty appointed secretary. The object of the meeting, was, by request of the chair, explained in a few appropriate remarks, by Colonel Wood; when on motion of Colonel William T. Wood, a {449} committee of nine was appointed to draft resolutions expressive of the sense of this meeting; whereupon the following gentlemen were chosen--namely: John Thornton, Esq., Peter Rogers, Esq., Andrew Robertson, Esq., James T. V. Thompson, Colonel W. T. Wood, Doctor Woodson, J. Moss, James H. Hughes, Esq., David R. Atchison, Esq., and A. W. Doniphan, Esq., who retired and in a short time returned and made, through their chairman, Colonel John Thornton, the following unanimous report, which was read:
Report.
It is apparent to every reflecting mind that a crisis has arisen in this country, that requires the deep, cool, dispassionate consideration, and immediate action of every lover of peace, harmony and good order. We cannot conceal from ourselves the fact that at this moment the clouds of civil war are rolling up their fearful masses, and hanging over our devoted country. Solemn, dark and terrible. This painful state of things has been produced mainly by the rapid and increasing emigration of that people commonly called Mormons, during the last few months. It is known to all, that in November, 1833, these people were expelled from their homes in Jackson county, without money, without property, without the means of subsistence for themselves, their wives and their children, and like Noah's dove, without a resting place for their feet.
They came to our county thus friendless and penniless, (seeking as they said) but a temporary asylum from the storm of persecution by which they were then buffeted. Their destitute and miserable condition, at that inclement season of the year, excited the deep sympathies of the philanthropic and hospitable citizens of this county; and notwithstanding the thousand reports that were borne on the wings of the wind, charging them with almost every crime known to the laws of our country, yet our feelings of kindness and sympathy for human suffering prevailed over every obstacle, and they were received with friendship and treated with toleration, and often with remarks of peculiar kindness. They always declared that they looked not upon this county as their home, but as a temporary asylum; and that, whenever, a respectable portion of the citizens of this county should request it, they would promptly leave us in peace as they found us.
That period has now arrived. Duty to ourselves, to our families, and to the best interests of our country, requires at our hands, to demand the fulfillment of that pledge. They are charged by those who are opposed to them with an unfriendly determination to violate that pledge. Their rapid emigration, their large purchases, and offers to purchase lands, the remarks of the ignorant and imprudent portion of them, that this country is destined by heaven to be theirs are received and {450} looked upon, by a large portion of this community, as strong and convincing proofs that they intend to make this county their permanent home, the centre and general rendezvous of their people.
These are some of the reasons why these people have become objects of the deepest hatred and detestation to many of our citizens. They are eastern men, whose manners, habits, customs, and even dialect, are essentially different from our own. They are non-slaveholders, and opposed to slavery, which in this peculiar period, when abolitionism has reared its deformed and haggard visage in our land, is well calculated to excite deep and abiding prejudices in any community where slavery is tolerated and protected.
In addition to all this, they are charged, as they have hitherto been, with keeping up a constant communication with our Indian tribes on our frontiers, with declaring, even from the pulpit, that the Indians are a part of God's chosen people, and are destined by heaven to inherit this land, in common with themselves. We do not vouch for the correctness of these statements; but whether they are true or false, their effect has been the same in exciting our community. In times of greater tranquility, such ridiculous remarks might well be regarded as the offspring of frenzied fanaticism; but at this time, our defenseless situation on the frontier, the bloody disasters of our fellow citizens in Florida, and other parts of the south, all tend to make a portion of our citizens regard such sentiments with horror, if not alarm. These and many other causes, have combined to raise a prejudice against them; and a feeling of hostility, that the first spark may, and we deeply fear will, ignite into all the horrors and desolations of a civil war, the worst evil that can befall any country.
We therefore feel it our duty to come forward, as mediators, and use every means in our power to prevent the occurrence of so great an evil. As the most efficacious means to arrest the evil, we urge on the Mormons to use every means to put an immediate stop to the emigration of their people to this county. We earnestly urge them to seek some other abiding place, where the manners, the habits, and customs of the people will be more consonant with their own.
For this purpose we would advise them to explore the territory of Wisconsin. This country is peculiarly suited to their conditions and their wants. It is almost entirely unsettled; they can there procure large bodies of land together, where there are no settlements, and none to interfere with then. It is a territory in which slavery is prohibited, and it is settled entirely with emigrants from the North and East.
The religious tenets of this people are so different from the present churches of the age, that they always have, and always will, excite deep prejudices against them in any populous country where they may {451} locate. We, therefore, in a spirit of frank and friendly kindness, do advise them to seek a home where they may obtain large and separate bodies of land, and have a community of their own. We further say to them, if they regard their own safety and welfare, if they regard the welfare of their families, their wives and children, they will ponder with deep and solemn reflection on this friendly admonition.
If they have one spark of gratitude, they will not willingly plunge a people into civil war, who held out to them the friendly hand of assistance in that hour of dark distress, when there was few to say God save them. We can only say to them if they still persist in the blind course they have heretofore followed in flooding the country with their people, that we fear and firmly believe that an immediate civil war is the inevitable consequence. We know that there is not one among us who thirsts for the blood of that people.
We do not contend that we have the least right, under the Constitution and laws of the country, to expel them by force. But we would indeed be blind, if we did not foresee that the first blow that is struck, at this moment of deep excitement, must and will speedily involve every individual in a war, bearing ruin, woe, and desolation in its course. It matters but little how, where, or by whom, the war may begin, when the work of destruction commences, we must all be borne onward by the storm, or crushed beneath its fury. In a civil war, when our homes are the theatre on which it is fought, there can be no neutrals; let our opinions be what they may, we must fight in self-defense.
We want nothing, we ask nothing, we would have nothing from this people, we only ask them, for their own safety, and for ours, to take the least of the two evils. Most of them are destitute of land, have but little property, are late emigrants to this country, without relations, friends, or endearing ties to bind them to this land. At the risk of such imminent peril to them and to us, we request them to leave us, when their crops are gathered, their business settled, and they have made every suitable preparation to remove. Those who have forty acres of land, we are willing should remain until they can dispose of it without loss, if it should require years. But we urge, most strongly urge, that emigration cease, and cease immediately, as nothing else can or will allay for a moment, the deep excitement that is now unhappily agitating this community.
If the Mormons will comply with these friendly requisitions, we will use every exertion among our own citizens, to arrest this evil before it is forever too late; but if they are disregarded, we can promise neither them nor ourselves, a long continuation of the blessings of peace and harmony.
1st. Therefore be it Resolved by this meeting, that we view with feelings of the deepest regret the present unhappy situation of our country.
{452} 2nd. That it is the fixed and settled conviction of this meeting that unless the people commonly called Mormons will agree to stop immediately the emigration of their people to this county, and take measures to remove themselves from it, a civil war is inevitable.
3rd. That a committee of ten be appointed to make known to the leaders of that people, the views of this meeting, and to urge upon them the propriety of acceding to these propositions.
4th. The said committee consisting of Andrew Robertson, Michael Arthur, Littlebury Sublet, John Baxter, James M. Hughes, W. J. Moss, John Bird, Peter Rogers, W. T. Wood and J. T. V. Thompson, who shall meet on the morrow at the house of Mr. Cowan, and confer with the Mormons, and report at this meeting, as soon thereafter as convenient, the reply of the Mormons to these requisitions.
5th. That if the Mormons agree to these propositions, we will use every means in our power to allay the excitement among our own citizens, and to get them to await the result of these things. That it is the opinion of this meeting that the recent emigrants among the Mormons should take measures to leave this county immediately, as they have no crops on hand, and nothing to lose by continuing their journey to some more friendly land. On motion of Wm. T. Wood, the preamble and resolutions were unanimously adopted. Be it resolved that this meeting adjourn until Saturday next.
John Bird, Chairman,
John F. Doherty, Secretary.
Minutes of a Public Meeting of the Saints in Clay County, Missouri, Held to Consider the Proposition of the Citizens of Clay County that the Latter-day Saints Move into another Part of the State.
July 1, 1836. At a very large meeting of the Elders of the Church of Latter-day Saints, assembled in Clay county, Missouri, W. W. Phelps was called to the chair, and John Corrill appointed secretary. The preamble and resolutions from a meeting of citizens of the 29th ultimo, was read, and a committee of twelve, viz., Edward Partridge, Isaac Morley, Lyman Wight, Thomas B. Marsh, Elias Higby, Calvin Bebee, Isaac Hitchcock, Isaac Higby, Samuel Bent, Titus Billings, James Emmet, and R. Evans, were appointed, who retired, and after a short time reported the following preamble and resolutions:
Resolved, that we (the "Mormons," so called), are grateful for the kindness which has been shown to us by the citizens of Clay county since we have resided with them; and being desirous for peace, and wishing the good rather than the ill-will of mankind, we will use all honorable means to allay the excitement, and so far as we can, remove any foundation for jealousies against us as a people. We are aware that many rumors {453} prejudicial to us as a society are afloat, and time only can prove their falsity to the world at large.
We deny having claim to this, or any other county, or country, further than we shall purchase the land with money, or more than the Constitution and laws allow us as free American citizens. We have taken no part for or against slavery; but are opposed to the abolitionists, and consider that men have a right to hold slaves or not, according to law.
We believe it just to preach the Gospel to the nations of the earth, and warn the righteous to save themselves from the corruptions of the world; but we do not believe it right to interfere with bondservants, nor preach the Gospel to them, nor meddle with nor influence them in the least to cause them to be dissatisfied with their situation 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.
We deny holding any communications with the Indians; and mean to hold ourselves as ready to defend our country against their barbarous ravages, as any other people. 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. It is needless to enter into any further detail of our faith, or mention our sufferings; therefore--
First. Resolved: For the sake of friendship, and to be in a covenant of peace with the citizens of Clay county, and they to be in a covenant of peace with us, notwithstanding the necessary loss of property, and expense we incur in moving, we comply with the requisitions of their resolutions in leaving Clay county, as explained by the preamble accompanying the same; and that we will use our exertions to have the Church do the same; and that we will also exert ourselves to stop the tide of emigration of our people to this county.
Second. Resolved: That we accept the friendly offer verbally tendered to us by the committee yesterday, to assist us in selecting a location, and removing to it.
Third. Resolved, unanimously: That this meeting accept and adopt the above preamble and resolutions, which are here presented by the committee.
Fourth. Resolved: That Thomas B. Marsh, Lyman Wight, and Samuel Bent, be a committee to carry the minutes of these {454} proceedings to the meeting of the citizens of Clay county, to be held tomorrow at Liberty. The foregoing resolutions were unanimously adopted by the meeting.
W. W. Phelps, Chairman,
John Corrill, Secretary.
Minutes of the Second Meeting of the Citizens of Clay County.
The citizens of Clay county met pursuant to adjournment. The chairman and secretary resumed their stations, when the committee appointed by the public meeting of the citizens at the court house, in Liberty, on the 29th ultimo, reported through their chairman, W. J. Moss, the foregoing preamble and resolutions of the Elders of the Church of Latter-day Saints, on the 1st instant, whereupon it was
Resolved, That this meeting do accept and receive the reply of the Mormons to the resolution passed on Wednesday, the 29th of June, as perfectly satisfactory.
Be it further Resolved by this meeting, that we will use our utmost endeavors to carry into effect the object contained in the preamble and resolutions passed on Wednesday, the 29th, as agreed to by the Mormons.
Be it further Resolved, That we urge it on our fellow citizens to keep the peace towards the Mormons, as good faith, justice, morality and religion require.
Be it further Resolved, That a committee of ten persons, two in each township, be appointed to raise money by subscription to aid those of the Mormons who may from necessity require it, to leave this county.
Resolved, That Samuel Tillery Jeremiah Minger and Abraham Shafer be appointed a committee to receive the pecuniary aid by subscription for the purpose of aiding the poor persons that may belong to the Mormons in removing from this county to their place of abode, and that the Elders of the Church be requested to report the above-named persons to the aforesaid committee, who will judge of the proofs and facts entitling the Mormons to pecuniary aid, and appropriate the funds accordingly.
Resolved, That the said committee be authorized to employ some suitable person to accompany those that may wish to examine a new country. It is also understood that if the money which may be received by the committee is not appropriated for the purpose above named, it shall be refunded back in proportion to the amount subscribed.
Resolved, That the chair appoint five persons in each township to carry the object of the above resolutions into effect.
The following gentlemen were then appointed in the different townships. For Liberty township, John Thornton, Joel Turnham, Peter {455} Rogers, John Bird, David R. Atchison; for Fishing River township, Elisha Cameron, E. Price, G. Withers, M. Welton, James Kazey; for Platte township, T. C. Gordon, S. Harris, W. Owen, L. Rollins, I. Marsh; for Washington township, B. Riley, S. Crawford, T. Findley, G. McIlvaine, P. Y. G. Bartee; for Gallatin township, D. Dale, N. Nash, William Todd, B. Ricketts, R. Forboin.
Be it further Resolved, That this meeting recommend the Mormons to the good treatment of the citizens of the adjoining counties. We also recommend the inhabitants of the neighboring counties to assist the Mormons in selecting some abiding place for their people where they will be, in a measure, the only occupants; and where none will be anxious to molest them.
Resolved, That the proceedings of this meeting be handed over to the publishers of the Far West with a request that it be printed, which was severally read and unanimously adopted, and meeting adjourned.
John Bird, Chairman,
John F. Doherty, Secretary.
Liberty, July 2nd, 1836.
Letter from the Brethren at Kirtland to the Brethren in Missouri.
Kirtland, July 25th, 1836.
To W. W. Phelps and Others:
Dear Brethern:--Yours of the first inst., accompanying the proceedings of a public meeting held by the people of Clay county, was duly received. We are sorry that this disturbance has broken out, but we do not consider it our fault. You are better acquainted with circumstances than we are, and, of course, have been directed by wisdom in your moves relative to leaving the county.
We forward you our letter to Mr. Thornton and others that you may know all that we have said. We advise that you be not the first aggressors. Give no occasion, and if the people will let you, dispose of your property, settle your affairs, and go in peace. You have thus far had an asylum, and now seek another, as God may direct.
Relative to your going to Wisconsin, we cannot say, we should think if you could stop short, in peace, you had better do so. You know our feelings relative to not giving the first offense, and also of protecting your wives and little ones in case a mob should seek their lives. We shall publish the proceedings of the public meeting, with your answer, as well as our letter. We mean that the world shall know all things as they transpire. If we are persecuted and driven men shall know it.
Be wise; let prudence dictate all your counsels; preserve peace with all men, if possible; stand by the Constitution of your country; observe its principles; and above all, show yourselves men of God, worthy {456} citizens, and we doubt not, the community, ere long, will do you justice, and rise in indignation against those who are the instigators of your sufferings and afflictions.
In the bonds of brotherly love we subscribe ourselves, as ever,
JOSEPH SMITH, Jun.,
SIDNEY RIGDON,
OLIVER COWDERY,
F. G. WILLIAMS,
HYRUM SMITH.
The letter to Mr. Thornton referred to above was as follows:
Kirtland, Geauga County, Ohio,
July 25, 1836.
To John Thornton, Esq., Peter Rogers, Esq., Andrew Robertson, Esq., James T. V. Thompson, Esq., Colonel William T. Wood, Doctor Woodson, I. Moss, James H. Hughes, Esq., David R. Atchison, Esq, and A. W. Doniphan, Esq.:
Gentlemen:--We have just perused, with feelings of deep interest, an article in the Far West, printed at Liberty, Clay county, Missouri, containing the proceeding of a public meeting of the citizens of said county on the subject of an excitement now prevailing among you, occasioned either from false reports against the Church of Latter-day Saints, or from the fact that said Church is considered dangerous to the welfare of your country; and will, if suffered among you under existing circumstances, cause the ties of peace and friendship, so desirable among all men, to be burst asunder, and bring war and desolation upon your own pleasant homes.
While rumor is afloat with her accustomed cunning, and while public opinion is fast rising, like a flood tide against the members of the Church, we cannot but admire the candor with which your preambles and resolutions were clothed, as presented to the citizens of Clay county on the 29th of June last; though, as you expressed in your report to said meeting, "We do not contend that we have the least right, under the Constitution and laws of the country, to expel them by force." yet communities may be at times unexpectedly thrown into a situation when wisdom, prudence, and that first item in nature's law, self defense would dictate that the responsible and influential part [of a community] should step forward and guide the public mind in a course to save difficulty, preserve rights and spare the innocent blood from staining the soil so dearly purchased with the lives and fortunes of our fathers. As you have come forward as "mediators" to prevent the effusion of blood and save disasters consequent upon civil war, we take this opportunity to present to you, though strangers, and through you, if you wish, to the people of Clay county, our heart-felt gratitude for every kindness {457} rendered our friends in affliction, when driven from their peaceful homes; and to yourselves, also, for the prudent course in the present excited state of your community; but in doing this, justice to ourselves, as communicants of that Church to which our friends belong, and duty towards them as acquaintances and former fellow citizens, require us to say something to exonerate them from the foul charges brought against them, to deprive them of their constitutional privileges and drive them from the face of society.
They have been charged, in consequence of the whims and vain notions of some few uninformed [persons], with claiming that upper country, [north-western Missouri], and that ere long they were to possess it at all hazards and in defiance of all consequences. This is unjust and far from having a foundation in truth; a thing not expected or looked for--not desired by this society as a people, and where the idea could have originated is unknown to us. We do not, neither did we ever, insinuate a thing of this kind, or hear it from the leading men of the society now in your country. There is nothing in all our religious faith to warrant it, but on the contrary, the most strict injunctions to live in obedience to the laws and follow peace with all men; and we doubt not but a recurrence to the Jackson county difficulties with our friends will fully satisfy you, that at least heretofore such has been the course followed by them, that instead of fighting for their own rights they have sacrificed them for a season to wait the redress guaranteed in the law and so anxiously looked for at a time distant from this.
We have been, and are still, clearly under the conviction that had our friends been disposed they might have maintained their possessions in Jackson county. They might have resorted to the same barbarous means with their neighbors, throwing down dwellings, threatening lives, driving innocent women and children from their homes, and thereby have annoyed their enemies equally at least; but to their credit--and it must ever remain upon the page of time to their honor--this they did not do. They had possessions, they had homes, they had sacred rights, and more still, they had helpless, harmless innocence, with an approving conscience that they had violated no law of their country or their God to urge them forward; but to show to all that they were willing to forego these for the peace of their country they tamely submitted, and have since been wanderers among strangers (though hospitable) without homes. We think these sufficient reasons to show to your patriotic minds that our friends, instead of having wish to expel a community by force of arms, would suffer their rights to be taken from them before shedding blood.
Another charge brought against our friends is that of being {458} dangerous in societies "where slavery is tolerated and practiced." Without occupying time here we refer you to the April (1836) number of the Latter-day Saints' Messenger and Advocate, printed at this place, a copy of which we forward to each of you. From the length of time which has elapsed since its publication, you can easily see it was put forth for no other reason than to correct the public mind generally, without a reference or expectation of any excitement of the nature of the one now in your county. Why we refer you particularly to this publication is because many of our friends who are now in the West were in this place when this paper made its appearance, and from personal observation gave it their decided approbation, and declared those sentiments to be their own in the fullest particular.
Another charge of great magnitude is brought against our friends in the West, that of "keeping up a constant communication with the Indian tribes on the frontier; with declaring even from the pulpit that the Indians are a part of God's chosen people, and are destined by heaven to inherit this land, in common with themselves." We know of nothing under the present aspect of our Indian relations calculated to arouse the fears of the people of the Upper Missouri more than a combination or influence of this nature; and we cannot look upon it as being other than one of the most subtle purposes of those whose feelings are embittered against our friends to turn the eye of suspicion upon them from every man who is acquainted with the barbarous cruelty of rude savages. Since a rumor was afloat that the western Indians were showing signs of war we have received frequent private letters from our friends who have not only expressed fears for their own safety, in case the Indians should break out, but a decided determination to be among the first to repel any invasion and defend the frontier from all hostilities. We mention the last fact because it was wholly uncalled for on our part and came previous to any excitement on the part of the people of Clay county against our friends and must definitely show that this charge is also untrue.
Another charge against our friends and one that is urged as a reason why they must immediately leave Clay county, is, that they are making, or are likely to make the same "their permanent home, the center and general rendezvous of their people." We have never understood such to be the purpose, wish, or design of this society; but on the contrary, have ever supposed that those who resided in Clay county only designed it as a temporary residence until the law and authority of our country should put them in the quiet possession of their homes in Jackson county; and such as had not possessions there could purchase to the entire satisfaction and interest of the people of Jackson county.
{459} Having partially mentioned the leading objections urged against our friends, we would here add, that it has not been done with a view, on our part, to dissuade you from acting in strict conformity with your preamble and resolutions offered to the people of Clay county on the 29th ult., but from a sense of duty to a people embarrassed, persecuted and afflicted; for you are aware, gentlemen, that in times of excitement virtues we transformed into vices; acts, which in other cases and other circumstances would be considered upright and honorable, are interpreted contrary to their real intent and made objectionable and criminal; and from whom could we look forbearance and compassion, with confidence and assurance, more than from those whose bosoms are warmed with those pure principles of patriotism with which you have been guided in the present instance, to secure the peace of your county and save a persecuted people from further violence and destruction?
It is said that our friends are poor; that they have but little or nothing to bind their feelings or wishes to Clay county, and that in consequence they have a less claim upon that county. We do not deny the fact that our friends are poor; but their persecutions have helped to render them so. While other men were peacefully following their vocations and extending their interests they have been deprived of the right of citizenship, prevented from enjoying their own, charged with violating the sacred principles of our Constitution and laws, made to feel the keenest aspersions of the tongue of slander, waded through all but death, and are now suffering under calumnies calculated to excite the indignation and hatred of every people among whom they dwell, thereby exposing them to destruction and inevitable ruin.
If a people, a community, or a society can accumulate wealth, increase in worldly fortune, improve in science and arts, rise to eminence in the eyes of the public, surmount these difficulties, so much as to bid defiance to poverty and wretchedness, it must be a new creation, a race of beings superhuman. But in all their poverty and wants we have yet to learn for the first time that our friends are not industrious and temperate; and wherein they have not always been the last to retaliate or resent an injury and the first to overlook and forgive. We do not urge that there are no exceptions to be found; all communities, all societies and associations are cumbered with disorderly and less virtuous members--members who violate in a greater or less degree, the principles of the same; but this can be no just criterion by which to judge a whole society; and further still where a people are laboring under constant fear of being dispossessed; very little inducement is held out to excite them to be industrious.
We think, gentlemen, that we have pursued the subject far enough, and we here express to you, as we have in a letter accompanying this {460} to our friends, our decided disapprobation to the idea of shedding blood, if any other course can be followed to avoid it; in which case, and which alone, we have urged upon our friends to desist, only in extreme cases of self defense; and in this case not to give the offense or provoke their fellow men to acts of violence, which we have no doubt they will observe as they ever have done; for you may rest assured, gentlemen, that we would be the last to advise our friends to shed the blood of men or commit one act to endanger the public peace. We have no doubt but our friends will leave your county, sooner or later; they have not only signified the same to us, but we have advised them so to do as fast as they can without incurring too much loss. It may be said that they have but little to lose if they lose the whole. But if they have but little that little is their all, and the necessities of the helpless urge them to make a prudent disposal of the same. We are highly pleased with a proposition in your preamble, suffering them to remain peaceably until a disposition can be made of their land, etc., which, if suffered, our fears are at once hushed, and we have every reason to believe that during the remaining part of the residence of our friends in your county the same feelings of friendship and kindness will continue to exist that have heretofore, and that when they leave you, you will have no reflection of sorrow that they have been sojourners among you.
To what distance or place they will remove we are unable to say; in that they must be dictated by judgment and prudence. They may explore the territory of Wisconsin, they may remove there, or they may stop on the other side, of this we are unable to say; but be they where they will we have this gratifying reflection, that they have never been the first, in an unjust manner, to violate the laws, injure their fellow men, or disturb the tranquility and peace under which any part of our country has heretofore reposed; and we cannot but believe that ere long, the public mind must undergo a change, when it will appear to the satisfaction of all that this people have been illy treated and abused without cause, and when as justice would demand, those who have been the instigators of their sufferings will be regarded as their true characters demand.
Our religious principles are before the world ready for the investigation of all men, yet we are aware that all the persecution against our friends has arisen in consequence of calumnies and misconstructions without foundation in truth and righteousness. This we have endured in common with all other religious societies at their first commencement. Should Providence order that we rise not as others before us to respectability and esteem, but be trodden down by the ruthless force of extermination, posterity will do us justice when our persecutors are equally low in the dust with ourselves, to hand down to {461} succeeding generations the virtuous acts and forbearance of a people who sacrificed their reputation for their religion; and their earthly fortunes and happiness to preserve peace and save this land from being further drenched in blood.
We have no doubt but your very seasonable mediation in the time of so great an excitement will accomplish your most sanguine desires in preventing further disorder; and we hope, gentlemen, that while you reflect upon the fact that the citizens of Clay county are urgent for our friends to leave you, that you will also bear in mind that by their complying with your request to leave they are surrendering some of the dearest rights guaranteed in the Constitution of our country; and that human nature can be driven to a certain extent when it will yield no further. Therefore, while our friends suffer so much and forego so many sacred rights, we sincerely hope, and we have every reason to expect it, that a suitable forbearance may be shown by the people of Clay county; which, if done, the cloud which has been obscuring your horizon will disperse and you be left to enjoy peace, harmony and prosperity.
With sentiments of esteem and profound respect, we are, gentlemen, your obedient servants,
Joseph Smith, Jun.,
Sidney Rigdon,
Oliver Cowdery,
Frederick G. Williams,
Hyrum Smith.
The following letter was received at Liberty, Clay county, Missouri, on the 28th of July:
Letter from Daniel Dunklin to the Saints in Missouri.
City of Jefferson, July 18th, 1836.
Messrs. W. W. Phelps and Others:
Gentlemen:--The treatment your people have received, and are now receiving, is of an extraordinary character, such as is seldom experienced in any country by any people. As an individual I sympathize with you, and as the executive of the state, deeply deplore such a state of things. Your appeal to the executive is a natural one; but a proper understanding of our institutions will show you that yours is a case not for the special cognizance of the executive. It is a case, or, I may say, they are cases of individual wrongs. These, as I have before told you, are subjects for judicial interference; and there are cases sometimes of individual outrage which may be so popular as to render the action of courts of justice nugatory, in endeavoring to afford a {462} remedy. I would refer you to the charge of Judge Lawless, made to the grand jury of St. Louis. Public sentiment may become paramount law; and when one man or society of men become so obnoxious to that sentiment as to determine the people to be rid of him or them, it is useless to run counter to it.
The time was when the people (except those in Jackson county) were divided, and the major part in your favor; that does not now seem to be the case. Why is this so? Does your conduct merit such censures as exist against you? It is not necessary for me to give my opinion. Your neighbors accuse your people of holding illicit communication with the Indians, and of being opposed to slavery. You deny. Whether the charge or the denial is true I cannot tell. The fact exists and your neighbors seem to believe it true; and whether true or false, the consequences will be the same (if your opponents are not merely gasconading), unless you can, by your conduct and arguments, convince them of your innocence. If you cannot do this, all I can say to you is that in this Republic the vox populi is the vox dei.
Yours respectfully,
Daniel Dunklin.
Footnotes
1. Charles Kelly was a member of Zion's camp, also a member of the first quorum of Seventy. His offenses are named at page 444.
2. "She died firm in the faith of the Gospel, although she had never yielded obedience to any of its ordinances."--Hist. of the Prophet Joseph, by Lucy Smith, ch. 12.
{463}
Chapter XXXII
The Prophet's Mission--Labors in Massachusetts--The Organization of the Kirtland Safety Society.
[Sidenote: Departure of the Prophet from Kirtland.]
On Monday afternoon, July 25th, in company with Sidney Rigdon, Brother Hyrum Smith, and Oliver Cowdery, I left Kirtland, and at seven o'clock the same evening, we took passage on board the steamer Charles Townsend, S. Fox, master, at Fairport, and the next evening, about ten o'clock we arrived at Buffalo, New York, and took lodgings at the "Farmer's Hotel." Here we met with Elders Orson Hyde and Moses C. Nickerson, the former on his way to Canada, and the latter from that province.
To avoid the crowding, fisting, fighting, racing and rioting of the packets, we took passages on a line boat for Utica, where we arrived about eight o'clock a.m. of the 29th, just in time to take the railroad car for Schenectady, the first passenger car on the new road. [1] We were more than six hours traveling eighty miles. The locomotive had hardly stopped before the cry was, "Albany baggage: the cars start in five minutes." Amid a scene {464} of confusion, bustle, and crowding, we succeeded, after a good share of scuffling and pulling, in getting our trunks on board the luggage car for Albany where we arrived the same evening.
[Sidenote: A Steamboat Race.]
On the 30th, at seven o'clock a. m., we went on board the Steamer John Mason, which took us to the Erie, lying over the bar. While the passengers were stepping off the John Mason, the steamer Rochester passed us: "Now for a race," was the cry from different parts, and a race trial of speed it was; however, as fate or steam power of engine would have it, the Erie, after touching at Catskill and West Point, where the Rochester did not, went into New York a few minutes "ahead." By such undue pressure of steam the lives of thousands have been sacrificed, and I thanked God that myself and friends were safely landed.
[Sidenote: The Great Fire in New York City.]
While in New York I visited the burnt district--the part of the city where it was estimated fifteen millions of property was consumed by fire on the 16th of December, 1835, [2] according to the prediction of the ancient Prophets, that there should be "fire and vapor of smoke" in the last days.
[Sidenote: Arrival of the Prophet's Party in Salem, Mass.]
From New York we continued our journey to Providence, on board a steamer; from thence to Boston, by steam cars, and arrived in Salem, Massachusetts, early in August, where we hired a house, and occupied the same during the month, teaching the people from house to house, and preaching publicly, as opportunity presented; visiting occasionally, sections of the surrounding country, which are rich in the history of the Pilgrim Fathers of New England, in Indian warfare, religious superstition, bigotry, persecution, and learned ignorance.
[Sidenote: Reflections of the Prophet on Religious Intolerance.]
The early settlers of Boston (the Emporium of New {465} England), who had fled from their mother country to avoid persecution and death, soon became so lost to principles of justice and religious liberty as to whip and hang the Baptist and the Quaker, who like themselves, had fled from tyranny to a land of freedom; and the fathers of Salem from 1692 to 1693, whipped, imprisoned, tortured, and hung many of their citizens for supposed witchcraft; and quite recently,--while boasting of her light and knowledge, of her laws and religion, as surpassed by none on earth,--has New England been guilty of burning a Catholic convent in the vicinity of Charleston, and of scattering the inmates to the four winds; yes, in sight of the very spot where the fire of American Independence was first kindled, where a monument is now erecting in memory of the battle of Bunker Hill, and the fate of the immortal Warren, who bled, who died, on those sacred heights, to purchase religious liberty for his country--in sight of this very spot, have the religionists of the nineteenth century, demolished a noble brick edifice, hurling its inhabitants forth upon a cold, unfeeling world for protection and subsistence.
Well did the Savior say concerning such, "by their fruits you shall know them." And if the wicked mob who destroyed the Charleston convent, and the cool, calculating religious lookers on, who inspired their hearts with deeds of infamy, do not arise, and redress the wrong, and restore the injured four-fold, they in turn, will receive of the measure they have meted out till the just indignation of a righteous God is satisfied. When will man cease to war with man, and wrest from him his sacred rights of worshiping his God according as his conscience dictates? Holy Father, hasten the day.
I received the following:
Revelation given in Salem, Massachusetts, August 6th, 1836. [3]
1. I, the Lord your God, am not displeased with your coming this journey, notwithstanding your follies;
{466} 2. I have much treasure in this city for you, for the benefit of Zion; and many people in this city whom I will gather out in due time for the benefit of Zion, through your instrumentality.
3. Therefore it is expedient that you should form acquaintance with men in this city, as you shall be led, and as it shall be given you;
4. And it shall come to pass in due time, that I will give this city into your hands; that you shall have power over it, insomuch that they shall not discover your secret parts; and its wealth pertaining to gold and silver shall be yours.
5. Concern not yourselves about your debts, for I will give you power to pay them.
6. Concern not yourselves about Zion, for I will deal mercifully with her.
7. Tarry in this place, and in the regions round about;
8. And the place where it is my will that you should tarry, for the main, shall be signalized unto you by the peace and power of my Spirit, that shall flow unto you.
9. This place you may obtain by hire, etc. And inquire diligently concerning the more ancient inhabitants and founders of this city;
10. For there are more treasures than one for you in this city;
11. Therefore be ye as wise as serpents and yet without sin, and I will order all things for your good, as fast as ye are able to receive them. Amen.
While here [at Salem] Brothers Brigham Young and Lyman E. Johnson arrived. Brother Young had been through New York, Vermont, and Massachusetts, in company with his brother Joseph Young. They visited their relations in this country, and baptized a good number into the Church; they remained in Boston two or three weeks, and baptized seventeen persons. We had a good visit with the brethren, for which I feel very thankful.
Thus I continued in Salem and vicinity until I returned to Kirtland, some time in the month of September. During this month the Church in Clay county, Missouri, commenced removing to their newly selected location on Shoal Creek, in the territory attached to Ray County.
[Sidenote: Success of the Ministry.]
During the quarter ending September 3rd, fifty-two Elders', six Priests', three Teachers', and two Deacons' licenses were recorded in the license records, in Kirtland, Ohio, by Thomas Burdick. The intelligence from the Elders abroad was {467} interesting. Elder Parley P. Pratt still continued his labors in Upper Canada, Toronto, and vicinity, with good success. Elder Lyman E. Johnson had been laboring in New Brunswick, and other places on the sea-board; and on the 12th, 13th, and 14th of August a conference was held by Elders Brigham Young and Lyman E. Johnson, at Newry, Maine, where seventeen branches were represented, numbering in all three hundred and seventeen members.
[Sidenote: Labors of the Patriarch Joseph Smith, Sen.]
October 2nd, 1836.--My father and Uncle John Smith returned to Kirtland from their mission to the Eastern States, having traveled about two thousand four hundred miles, and visited nearly all the branches of the Church in New York, Vermont, New Hampshire, and Pennsylvania. During this mission they baptized many, conferred blessings upon many hundreds, and preached the Gospel to many thousands. They also visited their friends and relatives in the land of their nativity. My cousin, George A. Smith, returned the same day from his mission to Richland County, Ohio. Brother Heber C. Kimball returned to Kirtland, having been absent nearly five months, during which time he baptized thirty persons into the Church of the Latter-day Saints, this being in fulfillment of a blessing that I had conferred upon his head before he started on his mission.
[Sidenote: Movements of the Saints in Missouri.]
Through the month of October the Saints continued to gather at Shoal Creek, Missouri, and my attention was particularly directed to the building up of Kirtland, and the spiritual interests of the Church.
[Sidenote: Organization of Kirtland Safety Society.]
On the 2nd of November the brethren at Kirtland drew up certain articles of agreement, preparatory to the organization of a banking institution, to be called the "Kirtland Safety Society." [4] President Oliver Cowdery was delegated to Philadelphia {468} to procure plates for the institution; and Elder Orson Hyde to repair to Columbus with a petition to the legislature of Ohio, for an act of incorporation, which was presented at an early period of their session, but because we were "Mormons" the legislature raised some frivolous excuse on which they refused to grant us those banking privileges they so freely granted to others. Thus Elder Hyde was compelled to return without accomplishing the object of his mission, while Elder Cowdery succeeded at a great expense in procuring the plates, and bringing them to Kirtland.
[Sidenote: Licenses.]
Forty-four Elders' licenses were recorded in the license records at Kirtland during the quarter ending December 1st; also five Priests' and one Teachers' license, by Thomas Burdick.
[Sidenote: Organization of Caldwell County.]
The Saints having gathered in considerable numbers on Shoal Creek, Missouri, petitioned for an act of incorporation for a new county, which was granted about the middle of December, under the name of Caldwell County, from which time a fresh impetus was given to the gathering, and the county grew like Jonah's gourd.
Minutes of a Conference held in the House of the Lord at Kirtland on the 22nd of December, 1836.
The authorities of the Church being present, viz.: The First Presidency, the High Council of Kirtland, the quorum of the Twelve, the presidents of the Seventies, the president of the Elders and his counselors, and many other official members, such as Priests, Teachers, Deacons etc., the house was called to order, and the following motions were made and carried by the unanimous voice of the assembly:
First--That it has been the case that a very improper and unchristianlike course of conduct has been pursued by the Elders of this Church, and the churches abroad, in sending their poor from among them to this place, without the necessary means of subsistence. Whereas the Church in this place being poor from the beginning, having had to pay an extraordinate price for their lands, provisions, etc. and having a serious burden imposed upon them by comers and goers, from most parts of the world, and an assisting traveling Elder and theirs the {469} families, while they themselves have been laboring in the vineyard of the Lord, to preach the Gospel; and also having suffered great loss in endeavoring to benefit Zion, it (the thing complained of) has become a serious matter which ought to be considered by us.
Therefore, after deliberate discussion upon the subject, it was moved seconded, and unanimously carried, that we have borne our part of this burden, and that it becomes the duty, henceforth, of all the churches abroad to provide for those who are objects of charity, that are not able to provide for themselves; and not send them from their midst, to burden the Church in this place, unless they come and prepare a place for them, and provide means for their support.
Second--That there be a stop put to churches or families gathering or moving to this place, without their first coming or sending their wise men to prepare a place for them, as our houses are all full, and our lands mostly occupied, except those houses that do not belong to the Church, which cannot be obtained without great sacrifice, especially when brethren with their families are crowding in upon us, and are compelled to purchase at any rate, and consequently are thrown into the hands of speculators, and extortioners, with which course the Lord is not well pleased. Also that the churches abroad be required to do according to the revelation contained in the book of Doctrine and Covenants, commencing at section 101:72-73, which is as follows:
"Now verily I say unto you, let all the churches gather together all their monies; let these things be done in their time, be not in haste; and observe to have all things prepared before you, and let honorable men be appointed, Church in the eastern countries when they are built up, if they will harken unto this counsel, they may buy lands and gather together upon them, and in this way they may establish Zion."
Joseph Smith, Chairman,
Warren Parrish, Clerk.
[Sidenote: Baptism of Doctor Richards.]
On the 31st of December, at the setting of the sun, Dr. Willard Richards was baptized at Kirtland, under the hands of President Brigham Young, in the presence of Heber C. Kimball and others, who had spent the afternoon in cutting the ice to prepare for the baptism. [5]
{470} Minutes of a Meeting of the Members of the "Kirtland Safety Society," held on the 2nd day of January, 1837.
At a special meeting of the "Kirtland Safety Society," two-thirds of the members being present, Sidney Rigdon was called to the chair, and Warren Parrish chosen secretary.
The house was called to order, and the object of the meeting explained by the chairman; which was--1st, to annul the old constitution which was adopted by the society, on the second day of November, 1836; which was, on motion by the unanimous voice of the meeting, annulled. 2nd, to adopt articles of agreement, by which the "Kirtland Safety Society" is to be governed.
After much discussion and investigation, the following preamble and articles of agreement were adopted by the unanimous voice of the meeting:
We, the undersigned subscribers, for the promotion of our temporal interests, and for the better management of our different occupations, {471} which consist in agriculture, mechanical arts, and merchandising, do hereby form ourselves into a firm or company for the before-mentioned objects, by the name of the "Kirtland Safety Society Anti-Banking Company," for the proper management of said firm, we individually and jointly enter into and adopt the following articles of agreement:
Article 1st. The capital stock of said society or firm shall not be less than four millions of dollars; to be divided into shares of fifty dollars each; and may be increased to any amount, at the discretion of the managers.
Art. 2nd. The management of said company shall be under the superintendence of thirty-two managers, to be chosen annually, by, and from among, the members of the same; each member being entitled to one vote for each share, which he, she, or they, may hold in said company; and said votes may be given by proxy or in propria persona.
Art. 3rd. It shall be the duty of said managers, when chosen, to elect from their number, a treasurer and secretary. It shall be the further duty of said managers to meet in the upper room of the office of said company, on the first Mondays of November and May, of each year, at 9 o'clock a. m., to inspect the books of said company, and transact such other business as may be deemed necessary,
Art. 4th. It shall be the duty of said managers to choose from among their number, seven men, who shall meet in the upper room of said office on Tuesday of each week, at 3 o'clock p. m., to inquire into and assist in all matters pertaining to said company.
Art. 5th. Each manager shall receive from the company one dollar per day for his services when called together at the annual and semiannual meetings. The treasurer and secretary and the seven the committee of the managers, shall receive a compensation for their services as shall be agreed by the managers at their semi-annual meetings.
Art. 6th. The first election of managers, as set forth in the second article, shall take place at the meeting of the members to adopt this agreement, who shall hold their offices until the first Monday of November, 1837, unless removed by death or misdemeanor, and until others are duly elected. Every annual election of managers shall take place on the first Monday of November in each year. It shall be the duty of the treasurer and secretary of said company to receive the votes of the members by ballot, and declare the election.
Art. 7th. The books of the company shall be always open for the inspection of the members.
Art. 8th. It shall be the duty of the managers of the company to declare a divided once in six months; which dividend shall be apportioned among the members, according to the installments by them paid in.
Art. 9th. All persons subscribing stock in said firm shall pay their {472} first installment at the time of subscribing, and other installments from time to time, as shall be required by the managers.
Art. 10th. The managers shall give thirty days notice in some public paper, printed in this county, previous to an installment being paid in. All subscribers residing out of the state, shall be required to pay in half the amount of their subscriptions at the time of subscribing; and the remainder, or such part thereof as shall be required at any time by the managers, after thirty days notice.
Art. 11th. The treasurer shall be empowered to call special meetings of the managers whenever he shall deem it necessary, separate and aside from the annual and semi-annual meetings.
Art. 12th. Two-thirds of the managers shall form a quorum to act at the semi-annual meetings, and any number of the seven, the committee of the managers, with the treasurer and secretary, or either of them, may form a quorum to transact business at the weekly meetings, and in case none of the seven is present at the weekly meetings, the treasurer and secretary must transact the business.
Art. 13th. The managers shall have power to enact such by-laws as they may deem necessary from time to time, provided they do not infringe upon these articles of agreement.
Art. 14th. All notes given by said society shall be signed by the treasurer and secretary thereof, and we, the individual members of said firm, hereby hold ourselves bound for the redemption of all such notes.
Art. 15th. The notes given for the benefit of said society shall be given to the treasurer in the following form; "Ninety days after date, we jointly, and severally, promise to pay A. B. or order,------------dollars and--------cents, value received." A record of which shall be made in the books at the time, of the amount, and by whom given, and when due, and deposited with the files and papers of said society.
Art. 16th. Any article in this agreement may be altered at any time, annulled, added unto, or expunged by the vote of two-thirds of the members of said society, except the 14th article, that shall remain unaltered during the existence of said company. For the true and faithful fulfillment of the above covenant and agreement, we individually bind ourselves to each other, under the penal sum of one hundred thousand dollars. In witness whereof we have hereunto set our hands and seals, the day and date first above written.
[Sidenote: The Prophet's Remarks on the Kirtland Safety Society.]
In connection with the above articles of agreement of the "Kirtland Safety Society," I published the following remarks to all who were preparing themselves, and appointing their wise men, for the purpose of building up Zion and {473} her stakes in the January number of the Messenger and Advocate:
It is wisdom and according to the mind of the Holy Spirit, that you should call at Kirtland, and receive counsel and instruction upon those principles that are necessary to further the great work of the Lord, and to establish the children of the kingdom, according to the oracles of God; as they are had among us: and further, we invite the brethren from abroad, to call on us, and take stock in our Safety Society; and we would remind them also of the sayings of Isaiah, contained in the 60th chapter and more particularly the 9th and 17th verses, which are as follows: "Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold [not their bank notes] with them, unto the name of the Lord thy God, and to the Holy One of Israel, because He hath glorified thee. * * * For brass I will bring gold, and for iron I will bring silver, and for wood, brass, and for stone, iron: I will also make thy officers peace, and thine exactors righteousness." Also 62nd chapter, 1st verse: "For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth."
Joseph Smith, Jun.
Footnotes
1. This was the Albany & Schenectady Railway, the first railroad contracted for in New York; it began to operate in September, 1831. It was at that time called the Mohawk & Hudson railroad and ran from Albany to Schenectady. Its charter was "issued in 1826 and is generally regarded as the earliest charter given in the United States for the construction of a railroad."
2. The fire here alluded to broke out on the night of the 16th of December, 1835, and in fourteen hours there was consumed over seventeen million dollars' worth of property. The burnt district covered several acres of ground in the most prominent business part of the city.
3. See Doctrine and covenants sec. 111.
4. "Kirtland Safety Society Bank" was the full title of the proposed institution, and Oliver Cowdery had the plates on which bank notes were to be printed so engraved.
5. Dr. Willard Richards was born at Hopkinton, Middlesex county, Masschusetts, June 24, 1804, and from the religious teachings of his parents (Joseph and Rhoda Richards), he was the subject of religious impressions from his earliest moments, although careless and indifferent in his external deportment. At the age of ten years he removed with his father's family to Richmond, in the same state, where he witnessed several sectarian "revivals," and offered himself to the Congregational Church in that place, at the age of seventeen, having previously passed the painful ordeal of conviction and conversion, according to that order, even to the belief that he had committed the unpardonable sin; but the total disregard of that Church to his request for admission, led him to a more thorough investigation of the principles of religion, when he became convinced that the sects were all wrong, and that God had no Church on earth, but that He would soon have a Church whose creed would be the truth, the whole truth, and nothing but the truth, and from that time kept himself aloof from sectarian influence, boldly declaring his belief to all who wished to learn his views: until the summer of 1835, while in the practice of medicine near Boston, the Book of Mormon, which President Brigham Young had left with his cousin Lucius Parker, at Southborough, accidentally or providentially fell in his way, which was the first he had seen or heard of the Latter-Day Saints, except the scurrilous reports of the public prints, which amounted to nothing more than that "a boy named Jo Smith, somewhere out west, had found a gold Bible." He opened the book without regard to place, and totally ignorant of its design or contents, and before reading half a page, declared "God or the Devil has had a hand in that book, for man never wrote it." He read it twice through in about ten days, and so firm was his conviction of the truth, that he immediately commenced settling his accounts, selling his medicine, and freeing himself from every incumbrance, that he might go to Kirtland, seven hundred miles west, the nearest point he could hear of a Saint, and give the work a thorough investigation; firmly believing that if the doctrine was true, God had some greater work for him to do than to peddle pills. But no sooner did he commence a settlement than he was smitten with palsy, from which he suffered exceedingly, and was prevented executing his design until October, 1836, when he arrived at Kirtland, in company with his brother (Doctor Levi Richards, who attended him as physician), where he was most cordially and hospitably received and entertained by his cousin, President Brigham Young, with whom he tarried, and gave the work an unceasing and untiring investigation until the day of his baptism.
{474}
Chapter XXXIII
Meetings of the Quorums of Priesthood in the Kirtland Temple--The Prophet's Instructions on Priesthood.
[Sidenote: The Arrangements for Classes and Meetings in Kirtland Temple.]
During the winter, the House of the Lord at Kirtland was filled to overflowing with attentive hearers, mostly communicants; and in the evenings the singers met under the direction of Elders Luman Carter and Jonathan Crosby, Jun., who gave instruction in the principles of vocal music. On Monday evenings the quorum of High Priests meet in the west room of the attic story, where they transact the business of their particular quorum. On Tuesday evenings the Seventies occupy the same room. On Wednesday evenings the rooms are occupied by the quorum of Elders. And on Thursday evening a prayer meeting is held in the lower part of the house, free to all, though generally conducted by Patriarch Joseph Smith, Sen. The Twelve, the High Council and other quorums, generally meet each week to transact business, and during the week the "Kirtland High School is taught in the attic story, by H. M. Hawes, Esq., professor of the Greek and Latin languages. The school numbers from one hundred and thirty-five to one hundred and forty students, divided into three departments--the classic, where the languages only are taught; the English department, where mathematics, common arithmetic, geography, English grammar, writing, and reading are taught; and the {475} juvenile department, the last two having each an assistant instructor. The school commenced in November, and on the first Wednesday in January the several classes passed a public examination in presence of the trustees of the school, parents and guardians, and their progress in study was found of the highest order."
Owing to the multiplicity of letters with which I was crowded from almost every quarter, I was compelled to decline all not postpaid, and gave notice of the same in the Messenger and Advocate.
[Sidenote: Gathering of the Saints in Missouri.]
The brethren in Missouri were very busy in gathering into Caldwell county, entering United States land, building houses, and preparing to put in crops in the spring.
[Sidenote: Firm of Cowdery & Co. Dissolved.]
On the first of February, 1837, the firm of Oliver Cowdery & Co. was dissolved by mutual consent, and the entire establishment was transferred to Joseph Smith, Jun., and Sidney Rigdon; and Warren A. Cowdery acted as their agent in the printing office and bookbindery, and editor of the Messenger and Advocate.
[Sidenote: Licenses.]
During the quarter ending March the 3rd, thirty-two Elders', seven Priests', three Teachers', and two Deacons' licenses were recorded in the license records in Kirtland, by Thomas Burdick.
[Sidenote: Notice of a Solemn Assembly.]
A brief notice only was given, that a solemn assembly would be called, of the official members of the Church, on the 6th of April, for the purpose of washing, anointing, washing of feet, receiving instructions, and the further organization of the ministry. Meetings were held by the different quorums on Monday, 3rd, Tuesday, 4th, and Wednesday, 5th, to anoint such of their respective members as had not been washed and anointed, that all might be prepared for the meeting on the 6th.
[Sidenote: Washing of Feet.]
At an early hour on Thursday, the 6th of April, the official members assembled in the House of the Lord, {476} when the time for the first two or three hours was spent by the different quorums in washing of feet, singing, praying and preparing to receive instructions from the Presidency. The Presidents, together with the Seventies and their presidents, repaired to the west room in the attic story, where, for want of time the preceding evening, it became necessary to seal the anointing of those who had recently been anointed and not sealed.
[Sidenote: Regulation of the Seventies.]
Another subject of vital importance to the Church, was the establishing of the grades of the different quorums. It was ascertained that all but one or two of the presidents of the Seventies were High Priests, and when they had ordained and set apart any from the quorums of Elders, into the quorum of Seventies, they had conferred upon them the High Priesthood, also. [1] This was declared to be wrong, and not according to the order of heaven. New Presidents of the Seventies were accordingly ordained to fill the places of such of them as were High Priests, [2] and the ex-officio presidents, and such of the Seventies as had been legally ordained to be High Priests, were directed to unite with the High Priests' quorum. All the quorums then assembled in the lower room of the Lord's House, where they were addressed by the presidents from the stand. The following, in substance, is what was said:
{477} [Sidenote: The Prophet on the Subject of Priesthood.]
President Joseph Smith, Jun., addressed the assembly and said, the Melchizedek High Priesthood was no other than the Priesthood of the Son of God; that there are certain ordinances which belong to the Priesthood from which flow certain results; and the Presidents or Presidency are over the Church; and revelations of the mind and will of God to the Church, are to come through the Presidency. This is the order of heaven, and the power and privilege of this Priesthood. It is also the privilege of any officer in this Church to obtain revelations, so far as relates to his particular calling and duty in the Church. All are bound by the principles of virtue and happiness, but one great privilege of the Priesthood is to obtain revelations of the mind and will of God. It is also the privilege of the Melchizedek Priesthood, to reprove, rebuke, and admonish, as well as to receive revelation. If the Church knew all the commandments, one half they would condemn through prejudice and ignorance.
[Sidenote: The High Priests.]
A High Priest, is a member of the same Melchizedek Priesthood with the Presidency, but not of the same power or authority in the Church. The Seventies are also members of the same Priesthood, [i. e. the High Priesthood], are a sort of traveling council or Priesthood, and may preside over a church or churches, until a High Priest can be had. The Seventies are to be taken from the quorum of Elders, and are not to be High Priests. They are subject to the direction and dictation of the Twelve, who have the keys of the ministry. All are to preach the Gospel, by the power and influence of the Holy Ghost; and no man can preach the Gospel without the Holy Ghost.
[Sidenote: Bishops.]
The Bishop is a High Priest, and necessarily so, because he is to preside over that particular branch of Church affairs, that is denominated the Lesser Priesthood, and because we have no direct lineal descendant of Aaron, to whom it would of right {478} belong. This is the same, or a branch of the same, Priesthood, which may be illustrated by the figure of the human body, which has different members, which have different offices to perform; all are necessary in their place, and the body is not complete without all the members.
[Sidenote: The Dignity of the Lesser Officers.]
From a retrospect of the requirements of the servants of God to preach the Gospel, we find few qualified even to be Priests, and if a Priest understands his duty, his calling, and ministry, and preaches by the Holy Ghost, his enjoyment is as great as if he were one of the Presidency; and his services are necessary in the body, as are also those of Teachers and Deacons. Therefore, in viewing the Church as a whole, we may strictly denominate it one Priesthood. President Smith also said:
[Sidenote: Necessity for Occasional Reproofs.]
"I frequently rebuke and admonish my brethren, and that because I love them, not because I wish to incur their displeasure, or mar their happiness. Such a course of conduct is not calculated to gain the good will of all, but rather the ill will of many; therefore, the situation in which I stand is an important one; so, you see, brethren, the higher the authority, the greater the difficulty of the station; but these rebukes and admonitions become necessary, from the perverseness of the brethren, for their temporal as well as spiritual welfare. They actually constitute a part of the duties of my station and calling. Others have other duties to perform, that are important, and far more enviable, and may be just as good, like the feet and hands, in their relation to the human body--neither can claim priority, or say to the other, I have no need of you. After all that has been said, the greatest and most important duty is to preach the Gospel."
[Sidenote: Pecuniary Embarrassments of the Presidency.]
"There are many causes of embarrassment, of a pecuniary nature now pressing upon the heads of the Church. They began poor; were needy, destitute, and were truly {479} afflicted by their enemies; yet the Lord commanded them to go forth and preach the Gospel, to sacrifice their time, their talents, their good name, and jeopardize their lives; and in addition to this, they were to build a house for the Lord, and prepare for the gathering of the Saints. Thus it is easy to see this must [have] involved them [in financial difficulties]. They had no temporal means in the beginning commensurate with such an undertaking; but this work must be done; this place [Kirtland] had to be built up. Large contracts have been entered into for lands on all sides, where our enemies have signed away their rights. We are indebted to them, but our brethren from abroad have only to come with their money, take these contracts, relieve their brethren from the pecuniary embarrassments under which they now labor, and procure for themselves a peaceable place of rest among us. This place must and will be built up, and every brother that will take hold and help secure and discharge those contracts that have been made, shall be rich."
[Sidenote: Remarks of Hyrum Smith.]
At 4 p. m. President Hyrum Smith addressed the assembly, principally in relation to the temporal affairs of the Church, and censured those who counseled such brethren as moved to this place, when they were not authorized to give advice. He also alluded, in terms of disapprobation, to the practice of some individuals, in getting money from brethren that come in, when it ought to be appropriated to the discharge of heavy debts that are now hanging over the heads of the Church, or for the payments of the land contracts which had been made for the benefit of the Saints in this place.
[Sidenote: Oliver Cowdery.]
Twenty-five minutes before five, President Oliver Cowdery spoke, opposing the idea of Elders attempting to preach or teach that which they did not know, etc.
[Sidenote: Sidney Rigdon's Remarks on Church Debts.]
President Sidney Rigdon rose a little before 5 p.m., and {480} after referring to the gathering, and the preaching of the Gospel, as the first things, alluded to the debt which had been contracted for building the Lord's House, and other purposes, and stated three principal items that constituted nearly the aggregate of debt that now remained unliquidated.
First a charge of six thousand dollars which was appropriated and expended in consequence of the brethren being driven by a lawless mob from their possessions in Jackson county. The second was the building of the Lord's House, the unliquidated debt of which was rising of thirteen thousand dollars. The third item of debt was for the purchase of land, that there might be a place of rest, a place of safety, a place that the Saints might lawfully call their own. All this is to lay a foundation for the gathering of Israel, and when the Elders go abroad they can speak understandingly, and urge the necessity and propriety of the gathering, from the fact that we have a place for them, and it is the will of God they should come. Prey not one upon another, brethren, and for the time being say not, Pay me what thou owest; but contribute all in your power to discharge the great debts that now hang over the Church.
[Sidenote: The Sacrament--Use of Water.]
At half-past five, bread and water [3] were distributed liberally among the quorums, and it was truly a refreshing season to spirit and body. Many brethren and sisters assembled in the evening for prayer and exhortation, and some tarried nearly all night.
Footnotes
1. That is they ordained them High Priests. Since they were Elders, however, they already possessed the High Priesthood, and hence it was only necessary to ordain them to the office of Seventy in that Priesthood; but the brethren who had immediate charge of ordaining Seventies (the first presidents of Seventies) seemed to have thought it necessary to ordain them High Priests in order for them to hold the High Priesthood, hence the correction made by the Prophet.
2. In the selection and ordination of the council composed of the first seven presidents of Seventy, it bad been overlooked, evidently, that the revelation on Priesthood, given March 28, 1835, specifically stated: "And it is according to the vision, showing the order of the Seventy, that they should have seven presidents to preside over them, chosen out of the number of the Seventy."--(Doc. and Cov., sec. 107, verse 93). Five of those chosen to make up the first council were High Priests; therefore to make the action of the Church conform to the word of God, these High Priests were invited by the Prophet to take their place in the High Priests' quorum, that the first council might be made up of men "chosen out of the number of the Seventy" as provided by the law of God.
3. In the revelation given in August 1830 (sec. 27) the Lord said "it mattereth not what ye shall eat or what ye shall drink when ye partake of the Sacrament, if it so be that ye do it with an eye single to my glory" etc. This is the first occasion on record where water was used instead of wine, but it is possible that water may have been used in the Sacrament before this time.
{481}
Chapter XXXIV
Affairs in Zion--Apostasy at Kirtland--Appointment of the British Mission--Its Departure for England
Minutes of the High Council at Far West.
Far West, Mo., April 7th.
At a meeting of the Presidency of the Church in Missouri, the High Council, Bishop and counselors, it was resolved that the city plat of Far West retain its present form; and that the alleys be opened by a majority of the owners of each square, or block, when they shall desire it; that the price and sale of the town lots be left to W. W. Phelps, John Whitmer. Edward Partridge, Isaac Morley, and John Corrill; that Jacob Whitmer, Elisha H. Groves, and George M. Hinkle be a building committee of the House of the Lord in this city (Far West); that Jacob Whitmer be received as High Councilor until the arrival of President David Whitmer; also that President David Whitmer, John Whitmer, and W. W. Phelps, superintend the building of the Lord's House, in this city, and receive revelations, visions, etc. concerning said house.
John Corrill, Clerk.
A Charge Against Lyman Wight.
David W. Patten preferred a charge against Lyman Wight, for teaching erroneous doctrines, which was investigated by the High Council at Far West, April 24, 1837.
Seymour Brunson, George P. Dykes, and others, testified that Lyman Wight said that we (the Church) were under a telestial law, because God does not whip under a celestial law, therefore He took us (the Church) out of doors to whip us, as a parent took his children out of doors to chastise them; and that the book of Doctrine and Covenants was a telestial law; and the Book of Commandments (a part of revelations printed in Jackson county) was a celestial law.
The Presidency decided, with the approbation of the Council, that Lyman Wight had taught erroneous doctrine, and that he be required to {482} make an acknowledgment to the Council; also that he go and acknowledge to the churches where he had preached such abominable doctrine.
Nathan West, Clerk.
Complaint against J. M. Patten.
Joshua Fairchild, David Pettigrew, Benjamin Johnson, and Sheffield Daniels entered a complaint against John Patten, for not fulfilling his contracts, or covenants, in consequence of which they were materially injured; which was proved by Lyman Wight and Abigail Daniels, before the High Council at Far West, May 22nd, 1837.
After a long investigation by the Councilors and parties, the Presidency, W. W. Phelps and John Whitmer, [it was decided] that both accuser and accused should be disfellowshiped, if they did not settle their difficulties. Jesse Hitchcock was then cut off from the High Council.
James Emmet, who had previously been disfellowshiped, made satisfaction, and was restored to fellowship; and John Corrill was appointed agent to the Church, and keeper of the Lord's Store House.
Harvey Green, Clerk.
[Sidenote: Case of John Patten.]
On the 28th of May a charge was preferred by John Corrill and others against John Patten, for not complying with his agreement, which charge being sustained by testimony, the High Council decided that John Patten be disfellowshiped until he make satisfaction.
[Sidenote: James Emmet Disfellowshiped.]
About this time the Presidency of the Church at Far West called a general meeting of the Church, at which were present the High Council, two of the Twelve Apostles, ten of the Seventies, the Bishop, and one counselor, when it was resolved that we withdraw fellowship from James Emmet, for unwise conduct, until he returns and makes satisfaction.
[Sidenote: Action in Relation to the Word of Wisdom.]
Resolved unanimously, that we will not fellowship any ordained member who will not, or does not, observe the Word of Wisdom according to its literal reading.
[Sidenote: Literary Firm Sustained.]
Resolved unanimously, that we sanction the Literary Firm, and give them our voice and prayers, to manage all the affairs of the same, as far as it concerns this place, according to the revelation in book {483} of Doctrine and Covenants, first edition, published at Kirtland, Ohio, page 152, section 26th, given November, 1831, (current edition, section 70). [1]
{484} Minutes of a High Council held in the Lord's House, in Kirtland, Monday, May 29, 1837, ten o'clock a. m.
Isaac Rogers, Artemas Millet, Abel Lamb, and Harlow Redfield, appeared as complainants against Presidents Frederick G. Williams and David Whitmer, and Elders Parley P. Pratt, Lyman Johnson, and Warren Parrish.
Sidney Rigdon presiding.
Councilors.
John Smith, John Johnson, Jared Carter, John P. Greene, Noah Packard, Oliver Granger, Joseph Kingsbury, Samuel H. Smith, Joseph Coe, Martin Harris, Gideon Carter, Willard Woodstock.
President Rigdon then read the following complaint:
"To the Presidency of the Church of Latter-day Saints:
"We, the undersigned, feeling ourselves aggrieved with the conduct {485} of Presidents David Whitmer and Frederick G. Williams, and also with Elders Lyman E. Johnson, Parley P. Pratt, and Warren Parrish, believing that their course for some time past has been injurious to the Church of God, in which they are high officers, we therefore desire that the High Council should be assembled, and we should have an investigation of their behavior, believing it to be unworthy of their high calling--all of which we respectfully submit.
"ABEL LAMB,
"NATHAN HASKINS,
"HARLOW REDFIELD,
"ARTEMAS MILLET,
"ISAAC ROGERS.
"KIRTLAND, MAY, 1837."
Elder Warren Parrish then stated that the declaration just read was not in accordance with the copy which they [the accused] received of the charges preferred against them.
The resolution was then offered and carried, that three speak on a side.
The Council was then opened by prayer, by President Rigdon.
After a short address to the Councilors, by President Rigdon, President Frederick G. Williams arose, and wished to know by what authority he was called before the present Council; that according to the Book of Covenants, he ought to be tried before the Bishop's court.
After some discussion between Presidents Rigdon and Williams, President Rigdon gave his decision that President Williams should be tried before the present Council.
President David Whitmer also objected to being tried before the present Council.
President Williams then expressed a willingness to be tried for his conduct, and if this was the proper tribunal, he would be tried before it, but still thought it was not.
President David Whitmer objected to being tried before the present Council, stating that he thought the instructions in the Book of Covenants showed that this was not the proper authority to try him.
Councilor Greene gave it as his opinion that the present Council was the proper authority to try Presidents Williams and Whitmer.
President Rigdon then submitted the case to the Councilors.
Councilor John Smith then put the question to the Council for decision, in substance as follows: Have the present Council authority, from the Book of Covenants, to try Presidents Williams and Whitmer? A majority of the Council decided that they could not conscientiously proceed to try Presidents Williams and Whitmer, and they were accordingly discharged.
{486} After one hour's adjournment, the Council sat again at one o'clock p. m. Sidney Rigdon and Oliver Cowdery presiding.
Councilor John Smith stated that he had selected three High Priests to sit in the Council to fill vacancies, and asked the Council if they accepted the selection he had made. Council decided in the affirmative.
On motion of Warren Parrish, the Councilors were directed to sit as they were originally chosen, or according to the form in the book of Doctrine and Covenants as far as possible.
Resolved, that three speak on each side.
Councilor Martin Harris moved that President Frederick G. Williams take a seat with the presidents.
After much discussion as to the propriety of his sitting, motion carried, and President Williams took his seat.
Elder Parley P. Pratt then arose and objected to being tried by President Rigdon or Joseph Smith, Jun., in consequence of their having previously expressed their opinion against him, stating also that he could bring evidence to prove what he then said.
President Rigdon then stated that he had previously expressed his mind respecting the conduct of Elder Pratt, and that he had felt and said that Elder Pratt had done wrong, and he still thought so, and left it with the Council to decide whether, under such circumstances, he should proceed to try the case.
After much discussion between the councilors and parties, President Rigdon said that, under the present circumstances, he could not conscientiously proceed to try the case, and after a few remarks left the stand.
President Oliver Cowdery then said that although he might not be called upon to preside, yet if he should be, he should also be unfit to judge in the case, as he had previously expressed his opinion respecting the conduct of Elder Parley P. Pratt and others, and left the stand.
President Williams then arose and said, that as he had been implicated with the accused, he should be unwilling to preside in the case, and left the stand.
The Council and assembly then dispersed in confusion.
W. F. Cowdery, Clerk.
[Sidenote: Transfer of the Messenger and Advocate.]
Some time this month, the Messenger and Advocate office and contents were transferred to William Marks, [2] of Portage, Allegheny County, New York, and Joseph Smith and Sidney Rigdon continued the office, by power of attorney from said Marks.
{487} [Sidenote: Conditions in Kirtland.]
At this time the spirit of speculation in lands and property of all kinds, which was so prevalent throughout the whole nation, [3] was taking deep root in the Church. As the fruits of this spirit, evil surmisings, fault-finding, disunion, dissension, and apostasy followed in quick succession, and it seemed as though all the powers of earth and hell were combining their influence in an especial manner to overthrow the Church at once, and make a final end. [4] Other banking {488} institutions refused the "Kirtland Safety Society's" notes. The enemy abroad, and apostates in our midst, united in their schemes, flour and provisions were turned towards other markets, and many became disaffected toward me as though I were the sole cause of those very evils I was most strenuously striving against, and which were actually brought upon us by the brethren not giving heed to my counsel.
No quorum in the Church was entirely exempt from the influence of those false spirits who are striving against me for the mastery; even some of the Twelve were so far lost to their high and responsible calling, as to begin to take sides, secretly, with the enemy. [5]
{489} [Sidenote: The British Mission Projected.]
In this state of things, and but a few weeks before the Twelve were expecting to meet in full quorum (some of them having been absent for some time), God revealed to me that something new must be done for the salvation of His Church. And on or about the first of June, 1837, Heber C. Kimball, one of the Twelve, was set apart by the spirit of prophecy and revelation, prayer and laying on of hands, of the First Presidency, to preside over a mission to England, to be the first foreign mission of the Church of Christ in the last days. [6] While we were about ordaining him, Orson {490} Hyde, another of the Twelve, came in, and upon listening to what was passing, his heart melted within him, (for he had begun to drink of the cup filled with the overflowings of speculation), he acknowledged all his faults, asked forgiveness, and offered to accompany President Kimball on his mission to England. His offer was accepted, and he was set apart for that purpose. [7]
[Sidenote: Licenses.]
Thirty-five Elders', three Priests', two Teachers', and two Deacons' licenses were recorded in the license records in Kirtland, during the quarter ending June 3rd, by Thomas Burdick.
[Sidenote: Church Conference in Upper Canada.]
On the 10th of June, 1837, a conference of the Church {491} was held at Portland, district of Johnstown, upper Canada, at which Elder John E. Page presided. There were present thirteen Elders, five Priests, eight Teachers, and six Deacons; and there were seven Elders, nine Priests, eleven Teachers and five Deacons ordained. West Bastard, Bedford, Bathurst, North Bathurst, East Bastard, Williamsburg, Leeds, and South Crosby branches were represented at the conference, comprising three hundred members in good standing, and five baptized at conference, total three hundred and five, being the fruits of the labors of Elder John E. Page in the last thirteen months.
Minutes of a High Council Meeting in Missouri.
At a meeting of the High Council, at the Committee Store, Far West, June 11, 1837, John Whitmer and W. W. Phelps presiding, Resolved by the Council and all present that the building committee be upheld in the mercantile business, by our prayers; that Lyman Wight, Simeon Carter and Elias Higbee be upheld in conducting a leather store; that John Corrill, Isaac Morley, and Calvin Bebee engage in the mercantile business if they choose; that the right of no man shall be infringed upon, to do as he choose according to the law of God and man; and that the above named men shall be upheld in purchasing goods as other men.
It was reported that certain individuals, not of the Church, were desirous, or were about to establish themselves as grocers, retailers of spirituous liquors, and so forth, in Far West, whereupon it was resolved that we will not uphold any man or men to take a partner out of the Church to trade or traffic in this line of business, or sell for any man or men out of the Church, in his name, or on commission.
David W. Patten requested that the Church pay his debts, and take him for security, that he might go forth and preach the Gospel.
Resolved that Elder Patten's request be granted, and that David W. Patten and Thomas B. Marsh, receive each a lot in the town of Far West, free of charge, and that the Bishop, if he approve, give a title.
John Corrill, Clerk.
[Sidenote: The Prophet's Instructions to the British Missionaries.]
The same evening, [11th of June] while I was engaged {492} in giving some special instructions to Elders Kimball and Hyde, and Priest Joseph Fielding, [8] concerning their mission to England, President Brigham Young came into my house where we were sitting, accompanied by Dr. Willard Richards, who had just returned from a special business mission to New York, Boston, and other eastern cities, on which he started with President Young on the 14th of March---Dr. Richards having been previously ordained an Elder, viz., on the 6th of March, and President Young having returned from the mission a few days previous. My instructions to the brethren were, when they arrived in England, to adhere closely to the first principles of the Gospel, and remain silent concerning the gathering, the vision, and the Book of Doctrine and Covenants, until such time as the work was fully established, and it should be clearly made manifest by the Spirit to do otherwise.
Monday, June 12.--I was taken sick, and kept my room, unable to attend to business.
[Sidenote: Willard Richards Added to the British Mission.]
Elder Willard Richards, having reported his mission, requested the privilege of fulfilling a covenant which he made with President Kimball in January, which was, that he should, agreeable to his desire, accompany the Twelve on their first foreign mission. President Hyrum Smith and Sidney Rigdon granted his petition, laid their hands upon his head, and set him apart for the English mission.
[Sidenote: Illness of the Prophet.]
Tuesday, 13.--My afflictions continued to increase, and were very severe, insomuch that I was unable to raise my head from my pillow when the brethren called to bid me farewell; and at nine o'clock a. m. Elders Heber C. Kimball, Orson Hyde, {493} Willard Richards, and Joseph Fielding, a Priest, a native of Honeydon, England, left Kirtland in company with President Brigham Young and several of the Kirtland brethren and sisters, who continued with them as far as Fairport, on Lake Erie, where the missionaries took a steamer for Buffalo, directing their course for New York City.
[Sidenote: Employment of Supplementary Means for Healing the Sick.]
Wednesday, 14.--I continued to grow worse and worse until my sufferings were excruciating, and although in the midst of it all I felt to rejoice in the salvation of Israel's God, yet I found it expedient to call to my assistance those means which a kind Providence had provided for the restoration of the sick, in connection with the ordinances; and Dr. Levi Richards, at my request, administered to me herbs and mild food, and nursed me with all tenderness and attention; and my heavenly Father blessed his administrations to the easing and comforting of my system, for I began to amend in a short time, and in a few days I was able to resume my usual labors.
This is one of the many instances in which I have suddenly been brought from a state of health, to the borders of the grave, and as suddenly restored, for which my heart swells with gratitude to my heavenly Father, and I feel renewedly to dedicate myself and all my powers to His service.
[Sidenote: Dastardly Suggestions of Apostates.]
While I was thus afflicted, the enemy of all righteousness was suggesting, apostates reporting, and the doubtful believing that my afflictions were sent upon me, because I was in transgression, and had taught the Church things contrary to godliness; but of this the Lord judge between me and them, while I pray my Father to forgive them the wrong they do.
[Sidenote: Progress of the British Mission.]
The brethren appointed to the mission to England, landed at Buffalo, and went down the canal. While walking on its bank, President Kimball found an iron ring, about {494} one and one-fourth inch diameter, which he presented to Elder Richards, saying, "I will make you a present of this, keep it in remembrance of me, for our friendship shall be as endless as this ring."
[Sidenote: Arrival of British Mission in New York.]
The brethren having been disappointed in not receiving funds from Canada, while at Buffalo, Elder Richards left the company at Albany, and in company with President Kimball visited his friends in Richmond, Massachusetts, where they obtained means sufficient to continue their journey; and arrived in New York on the eve of the 22nd of June, where they found Elder Hyde and Brother Fielding, also three brethren from Canada, viz., John Goodson, [9] one of the Seventies, Elder Isaac Russell, [10] and John Snyder, [11] a Priest, who had gone forward to join the mission; and on the 23rd they engaged passage to Liverpool in the second cabin of the merchant ship Garrick.
[Sidenote: Kindness of Elijah Fordham.]
The brethren found but one member of the Church in the City of New York, viz., Elder Elijah Fordham, who was very attentive, and rendered them assistance {495} according to his means, but they, being short of funds to pay their passage, etc., removed from their lodgings at Mrs. Fordham's (Elder Fordham's sister-in-law), on the 24th, and, hiring a room in an unfurnished store house of Elder Fordham's father, took lodgings on the floor, and ate their bread and drank their water, until they went on shipboard.
[Sidenote: Warning to New York Ministers--Departure for England.]
Sunday, 25.--The brethren remained in their lodgings fasting, praying and counciling for the success of the mission, and had a joyful time. In the afternoon two sectarian priests came in to talk and find fault, but they were soon confounded, and left. On the 28th the brethren deposited one of Orson Hyde's "Timely Warnings," in the New York postoffice, for each of the sectarian priests in the city, amounting to some hundreds. They went on board the Garrick on the 29th, and left the dock; on the 30th, lay at anchor in East River; and at 7:30 a. m., on the first of July, were towed out of harbor by a steamer, hoisted sail, and were out of sight of land at 4:30 p. m.
Footnotes
1. A short time previous to the above recorded actions, viz., in the early part of April preceding, an important meeting of the High council of Zion was convened and before it Presidents W. W. Phelps and John Whitmer (David Whitmer, the President of Zion being absent) were arraigned for some irregularity in their conduct; and as the action of that Council will have an important bearing upon facts which will later appear in the body of this history, I here give in extenso the minutes of that Council meeting, which continued from the third to the seventh of April.
Minutes of the High Council at Far West.
At a meeting of the High Council in Far West, April 3, 1837, seven of the standing councilors were present. John Murdock was appointed moderator, and Elias Higbee clerk.
Resolved, That the Council request the Presidents W. W. Phelps and John Whitmer to give explanation of the following items:
First--By what authority was this place [Far West] pointed out as a city and [a place for a] house of the Lord, and by whom?
Second--By what authority was a committee appointed and ordained to superintend the building of the House of the Lord?
Third--By what authority was Jacob Whitmer ordained to the High Priesthood?
Fourth--Have two presidents authority to lay out a city, and build a House of God; independent of the counsel of the High Council?
Fifth--By what authority was one of the High Councilors disfellowshiped in the name of the High Council without their knowledge?
Sixth--Has any individual or individuals a right to prefer a charge to the Presidency in Kirtland against any High Councilor, [of this Council] without the knowledge of the Council or [the] individual?
Seventh--Should not the High Council and Bishop of Zion, who are appointed to do business for Zion, receive their inheritance in the care of that city in preference to one who is not particularly called to labor for Zion, or an unbeliever?
Eight--Shall any intelligence relative to the building up of Zion be withheld from the Council of Zion?
Ninth--Are the two presidents entitled to the profits arising from the sale of land, on which the city is to be built in this place, independent of the authorities who have been appointed to labor with them for Zion and have suffered like tribulations with them?
The Council then agreed to invite Presidents W. W. Phelps and John Whitmer, also the Bishop, Edward Partridge, and his counselors; also the two Apostles, Thomas B. Marsh and David W. Patten, to meet with them on the 5th, inst., that the above named presidents might explain [answer] the foregoing questions and that the subject might be investigated. The Council then adjourned to the 5th at ten o'clock.
FAR WEST, April 5th, 1837.
The Council convened agreeable to adjournment with the aforementioned Presidents, the Bishops and counselors; also the two Apostles. The Council opened by prayer; but previous to proceeding to business the said presidents proposed that the Bishop and his counselors, with the above named Apostles leave the Council; which was objected to by the Council, the Bishop and Apostles. The presidents still insisted on having a private Council in the absence of the Bishop and his counselors and the Apostles. All opposed the two presidents. The Bishops and the two Apostles gave them to understand that they had a right to remain, and that they therefore should remain. President Phelps then said he would dissolve the Council, upon which Thomas B. Marsh declared that if the Council should be dissolved he would prepare a charge against the two presidents, before the Bishop and twelve High Priests. The presidents then said they were willing to let all present remain in the house. The Council then proceeded to the investigation of the above named questions. They were not generally satisfactorily answered, which led the Council and others to strongly rebuke the late improper proceedings of the presidents. David W. Patten spoke against them with apparent indignation; stating that their proceedings had been iniquitous and fraudulent in the extreme, in unrighteously appropriating Church funds to their own enrichment, which had been plainly proven. April 6th was occupied in like discussions. April 7th, Council convened agreeable to appointment. The Bishop and counselors present, also the two Apostles. The above named presidents agreed to give up the town plat of Far West with four eighties on the commons to be disposed of by the High Council, the Bishop and his counselors and the said Apostles. After which, on motion, the Council adjourned. The Council met in Far West to take into consideration the affairs relative to the town plat; at which the Council resolved, (it being agreed by all parties) to make over or that W. W. Phelps and John Whitmer make over, or transfer the town plat with four eighties, which are on the commons, into the hands of the Bishop of Zion; and that the avails arising from the sale of said lands should be appropriated to the benefit and upbuilding of "Poor, Bleeding Zion." In the above resolution, W. W. Phelps and John Whitmer acquiesced. Also resolved that whereas W. W. Phelps and John Whitmer had subscribed $1,000 each to the House of the Lord to be built in this place--which they were before intending to pay out of the avails of the town plat--be considered exempt from paying that subscription."--Far West Record [Ms]. pp. 72, 73.
2. William Marks was born November 15, 1792, in Rutland, Rutland County, Vermont. This is the first mention of his name in the Prophet's narrative, and nothing can be learned of his career previous to this time.
3. As additional evidence that this financial maelstrom in which the "Kirtland Safety Society" met disaster was national and not merely local, I quote here the description of the wide-spread financial panic of 1837, as given in the History of the United States by Alexander H. Stephens: "Soon after Mr. Van Buren became President occurred a great commercial crisis. This was in April, 1837, and was occasioned by a reckless spirit of speculation, which had, for two or three preceding years, been fostered and encouraged by excessive banking, and the consequent expansion of paper currency beyond all the legitimate wants of the country. During the months of March and April of this year the failures in New York City alone amounted to over $100,000,000. The state of affairs became so distressing that petitions were sent to the President from several quarters, and a deputation of merchants and bankers of New York waited upon him in person, and solicited him to defer the immediate collection of duties, for which bonds had been given, and to rescind the treasury orders which had been issued under Jackson's administration, requiring dues to the government to be paid in specie. They also asked that an extra session of Congress should be called to adopt measures of relief. He granted their request so far only as to suspend suits on bonds, which had been given for the collection of duties. In a few days after his response to this deputation was made known in New York, all the banks in that city stopped special payments, and their example was soon followed by nearly all the banks in all the states. In this emergency, Mr. Van Buren was compelled to convene an extra session of Congress, to provide for meeting demands on the treasury with legal currency. He accordingly summoned the Twenty-fifth congress to meet at the capitol on the 4th day of September, 1837. The session lasted five or six weeks. In his message to Congress, Mr. Van Buren assigned as the causes of the unhappy condition of the country, the excessive issues of bank paper; the great fire in New York, in December, 1835; the large investments that had been made in unproductive lands, and other speculative enterprises. To meet the exigencies of the treasury, as well as to provide for the public relief, as far as to them seemed proper, Congress passed an act authorizing the issue of treasury notes to the amount of '10,000,000' "--(History of the United States, by Alexander H. Stephens, p. 460).
4. Of the condition of affairs in Kirtland at this time Eliza R. Snow, in her Biography of her brother, the late President Lorenzo Snow, says: "A spirit of speculation had crept into the hearts of some of the Twelve, and nearly, if not every quorum was more or less infected. Most of the Saints were poor, and now prosperity was dawning upon them--the Temple was completed, and in it they had been recipients of marvelous blessings, and many who had been humble and faithful to the performance of every duty--ready to go and come at every call of the Priesthood, were getting haughty in their spirits, and lifted up in the pride of their hearts. As the Saints drank in the love and spirit of the world, the Spirit of the Lord withdrew from their hearts, and they were filled with pride and hatred toward those who maintained their integrity. They linked themselves together in an opposing party--pretended that they constituted the Church, and claimed that the Temple belonged to them, and even attempted to hold it."
5. Among those who were embittered against the Prophet at this time was Elder Parley P. Pratt, and of this incident in his experience he says: About this time, (summer of 1837) after I had returned from Canada, there were jarrings and discords in the Church at Kirtland, and many fell away and became enemies and apostates. There were also envyings, lyings, strifes and divisions, which caused much trouble and sorrow. By such spirits I was also accused, misrepresented and abused. And at one time, I also was overcome by the same spirit in a great measure, and it seemed as if the very powers of darkness which war against the Saints were let loose upon me. But the Lord knew my faith, my zeal, my integrity of purpose, and He gave me the victory. I went to Brother Joseph Smith in tears, and, with a broken heart and contrite spirit, confessed wherein I had erred in spirit, murmured, or done or said amiss. He frankly forgave me, prayed for me and blessed me. Thus, by experience, I learned more fully to discern and to contrast the two spirits, and to resist the one and cleave to the other. And, being tempted in all points, even as others, I learned how to bear with, and excuse, and succor those who are tempted."--(Autobiography of Parley P. Pratt, pp. 183-4).
In the midst of these troubles there were reputations made as well as some lost. Among those who were developed rather than destroyed by the troubles and temptations of these times was the late President John Taylor. Referring to a visit which Elder Taylor made to Kirtland in the spring of 1837 his Biography states: "At that time there was a bitter spirit of apostasy rife in Kirtland. A number in the quorum of the Twelve were disaffected toward the Prophet, and the Church seemed on the point of disintegration. Among others, Parley P. Pratt was floundering in darkness, and coming to Elder Taylor told him of some things wherein he considered the Prophet Joseph in error. To his remarks Elder Taylor replied: 'I am surprised to hear you speak so, Brother Parley. Before you left Canada you bore a strong testimony to Joseph Smith being a Prophet of God, and to the truth of the work he has inaugurated; and you said you knew these things by revelation, and the gift of the Holy Ghost. You gave to me a strict charge to the effect that though you or an angel from heaven was to declare anything else I was not to believe it. Now Brother Parley, it is not man that I am following, but the Lord. The principles you taught me led me to Him, and I now have the same testimony that you then rejoiced in. If the work was true six months ago, it is true today; if Joseph was then a Prophet, he is now a Prophet.' To the honor of Elder Pratt, be it said, he sought no further to lead Elder Taylor astray; nor did he use much argument in the first place. 'He and many others,' says Elder Taylor, 'were passing under a dark cloud; he soon made all right with the Prophet Joseph, and was restored to full fellowship.' It was about this time that Elder Taylor first came prominently before the Church. The apostates met frequently in the Temple, and on one of those occasions, on a Sunday--the Prophet Joseph was absent--Warren Parrish made a violent attack upon the character of the Prophet, in which he was warmly sustained by many of those present. Towards the close of the meeting, Elder Taylor asked the privilege of speaking. It was granted him. He referred, in opening his remarks, to the ancient Israelites, and to their murmurings against God and Moses, and then asked: 'From whence do we get our intelligence, and knowledge of the laws, ordinances and doctrines of the kingdom of God? Who understood even the first principles of the doctrines of Christ? Who in the Christian world taught them? If we, with our learning and intelligence, could not find out the first principles, which was the case with myself and millions of others, how can we find out the mysteries of the kingdom? It was Joseph Smith, under the Almighty, who developed the first principles, and to him we must look for further instructions. If the spirit which he manifests does not bring blessings, I am very much afraid that the one manifested by those who have spoken, will not be very likely to secure them. The children of Israel, formerly, after seeing the power of God manifested in their midst, fell into rebellion and idolatry, and there is certainly very great danger of our 'doing the same thing.' While the apostates were neither convinced nor silenced by the remarks of Elder Taylor, the faithful Saints were strengthened, and saw in that fearless defender of the Prophet, a champion of innocence and truth. While on his part, in commenting on this circumstance, Elder Taylor remarks: 'I was pained on the one hand to witness the hard feelings and severe expressions of apostates; while on the other, I rejoiced to see the firmness, faith, integrity and joy of the faithful.' "--(Life of John Taylor, pp. 39, 40, 41.)
6. Of this call of Heber C. Kimball to the Presidency of the British mission his biographer (Bishop O. F. Whitney, his grandson) gives the following account:
"On Sunday, the 4th day of June, 1837," says Heber C. Kimball, "the Prophet Joseph came to me, while I was seated in front of the stand, above the sacrament table, on the Melchisedek side of the Temple, in Kirtland, and whispering to me, said, 'Brother Heber, the Spirit of the Lord has whispered to me: Let my servant Heber go to England and proclaim my Gospel, and open the door of salvation to that nation.'" The thought was overpowering. He had been surprised at his call to the Apostleship; now he was overwhelmed. Like Jeremiah he staggered under the weight of his own weakness, exclaiming in self-humiliation: "O, Lord, I am a man of stammering tongue, and altogether unfit for such a work; how can I go to preach in that land, which is so famed throughout Christendom for learning, knowledge and piety; the nursery of religion; and to a people whose intelligence is proverbial! Feeling my weakness to go upon such an errand. I asked the Prophet if Brother Brigham might go with me. He replied that he wanted Brother Brigham to stay with him, for he had something else for him to do. The idea of such a mission was almost more than I could bear up under. I was almost ready to sink under the burden which was placed upon me. However, all these considerations did not deter me from the path of duty; the moment I understood the will of my heavenly Father, I felt a determination to go at all hazards, believing that He would support me by His almighty power, and endow me with every qualification that I needed; and although my family was dear to me, and I should have to leave them almost destitute, I felt that the cause of truth, the Gospel of Christ, outweighed every other consideration."--(Life of Heber C. Kimball, by O. F. Whitney, pp. 116, 117).
7. The British mission was really an outgrowth of the work in Canada. "Several of the Saints in Canada," says Parley P. Pratt, in speaking of his labors there in the early spring of 1837, "were English, who had friends in England. Letters had been sent to them with information of the rise of the Church, and of its principles. Several of the Canadian Elders felt a desire to go on a mission to their friends in that country. At length, Joseph Fielding, Isaac Russell, John Goodson and John Snider, of the Canadian Elders, were selected for a mission to England. Elders Heber C. Kimball and Orson Hyde, of the Quorum of the Twelve, were selected to go at the head of the mission, and Elder Willard Richards was appointed to accompany them."--(Autobiography of Parley P. Pratt, p. 183.)
8. Joseph Fielding was born in Honeydon, Bradfordshire, England, and was the son of John and Rachel Fielding. He emigrated from England and located in Upper Canada, near Toronto, in 1832. Together with his two sisters, Mary and Rachel, he received the Gospel under the ministry of Elder Parley P. Pratt in May, 1832, and soon after was ordained a Priest and joined the mission to England as recorded in the text of the history above.
9. Concerning the place and time of the birth of John Goodson nothing can be learned. He was, however, among those whom Elder Parley P. Pratt converted in Upper Canada during his memorable mission in that land.
10. Isaac Russell was born April 13, 1807, in Windy Hall, Cumberland County, England. His father's name was William Russell, and Isaac was the youngest of thirteen children. The family emigrated to America about 1817, settling in Upper Canada. In June, 1829, he married Mary Walton and made his home in Toronto, where he received the Gospel under the ministry of Elder Parley P. Pratt. He was ordained an Elder and engaged in missionary work in Upper Canada until he joined the British mission under the leadership of Elder Heber C. Kimball, as stated in the text.
11. John Snyder was born in New Brunswick, Nova Scotia, November 11, 1800. He removed with his father's family to Upper Canada, near Toronto. His father died while John was yet a youth, but under the influence of his mother, a woman of strong character and upright life, young Snyder grew to manhood with strong religious sentiments. In 1833, he joined, with the late President John Taylor, an association of students of the Scriptures who were seeking for a profounder knowledge of the truth. It was to this association that Elder Parley P. Pratt was directed in 1836 and to whom he so frequently preached the Gospel that quite a number of them united with the Church, John Snyder among them. Soon after John Snyder was ordained to the Priesthood and joined the British mission as stated in the text.
{496}
Chapter XXXV
Financial Conditions in Various Nations--Progress of the British Mission--Conferences at Far West and Kirtland.
The following is an extract from a letter to the brethren in Kirtland, written at--
Far West, Missouri, July 7, 1837.
Monday, the 3rd of July, was a great and glorious day in Far West, more than fifteen hundred Saints assembled at this place, and at half-past eight in the morning, after prayer, singing, and an address, they proceeded to break the ground for the Lord's House. The day was beautiful; the Spirit of the Lord was with us. An excavation for this great edifice, one hundred and ten feet long by eighty feet broad was nearly finished. Tuesday, the 4th, we had a large meeting, and several of the Missourians were baptized; our meetings, held in the open prairie, were larger than they were in Kirtland, when I was there. We have more or less to bless, confirm, and baptize, every Sabbath. This same day, our school section was sold at auction, and although entirely a prairie, it brought, on a year's credit, from $3.50 to $10.20 per acre, making our first school fund five thousand and seventy dollars. Land cannot be had around town now much less than ten dollars per acre.
Our numbers increase daily, and notwithstanding the season has been cold and backward no one has lacked a meal or went hungry. Provisions have risen in price, but not as high as accounts say they were abroad. Public notice has been given by the mob in Daviess county, north of us, for the Mormons to leave that county by the first of August and go into Caldwell: our enemies will not slumber till Satan knows how vain is his plotting. Our town gains some, we have about one hundred buildings, eight of which are stores. If the brethren abroad are wise and will come on with means and help enter the land and populate the county and build the Lord's House, we shall soon have one of the most {497} precious spots on the globe; God grant that it may be so. Of late we receive little news from you, and we think much of that is exaggerated.
As ever,
W. W. Phelps.
N. B.--Please say in your Messenger and Advocate "A postoffice has been established at Far West, Caldwell county, Missouri."
The same day (July 7th), the Garrick passed the banks of Newfoundland.
[Sidenote: The Prophet Resigns his Office in the "Safety Society."]
Some time previous to this I resigned my office in the "Kirtland Safety Society," disposed of my interest therein, and withdrew from the institution; being fully aware, after so long an experiment, that no institution of the kind, established upon just and righteous principles for a blessing not only to the Church but the whole nation, would be suffered to continue its operations in such an age of darkness, speculation and wickedness. Almost all banks throughout the country, one after the other, have suspended specie payment, and gold and silver have risen in value in direct ratio with the depreciation of paper currency. The great pressure of the money market is felt in England as well as America, and bread stuffs are everywhere high. The season has been cool, wet and backward.
[Sidenote: Status of Various Nations.]
Mexico, unwilling to acknowledge the independence of Texas, considers her inhabitants as rebellious subjects. Spain is divided against herself, wasting her blood and treasure in her own destruction. Portugal is rapidly exhausting her resources in princely luxuries. Poland has lost her rank among the nations to gratify the ambition of Nicholas, the Russian autocrat. The government of Buenos Ayres has declared war against Peru, and nearly all the republics of South America are mingled in the strife, while the Indians continue their depredations on the inhabitants of Florida. Trouble and distress are the grand topics of conversation amongst politicians, merchants, mechanics and demagogues; and crimes, misdemeanors, and casualties, occupy a large space in the public journals.
{498} Sunday, July 16.--Elder Hyde preached on the quarterdeck of the Garrick concerning the prophecies; the cabin passengers listened with attention, and were particularly affected during prayer, also a little child belonging to some of the steerage passengers, that was sick until it was considered hopeless, was healed by the power of God, President Kimball laying his hands upon it secretly.
On the 18th the Garrick entered St. George's Channel, in sight of Cape Clear.
On Thursday morning, July 20th, the Garrick anchored in the River Mersey, opposite Liverpool, and while the cable chains were yet rattling the merchant ship South America, which left New York at the same time with the Garrick, under a bet, it is said, of $10,000, as to which would be in Liverpool first, came alongside, having kept in sight daily during the voyage but never getting ahead of the Garrick; and in all the different stages from Kirtland to Liverpool, no vessel was permitted to go past the mission.
[Sidenote: The Landing.]
While the passengers were going on board a steamer Elders Kimball, Hyde, Richards, and Goodson jumped into a small boat and were rowed toward shore. When within leaping distance Elder Kimball sprang from the boat as if impelled by some superior power and alighted on the steps of the dock, followed instantly by Elders Hyde and Richards, all three of whom had not one farthing on earth at their command, while Elder Woodson, having a heavy purse of silver in his hand, waited until the vessel touched shore.
[Sidenote: "Truth will Prevail"; Kindness of Rev. James Fielding.]
On the brethren went to Preston, about thirty miles from Liverpool, and as they alighted from the coach a large flag was unfurled nearly over their heads, with this inscription, in letters of gold, "Truth will Prevail," it being election day for members of Parliament. King William the Fourth had recently died and Queen Victoria was about to organize her cabinet. Taking lodgings in Wilford street, some of {499} the Elders had an interview that evening with the Rev. James Fielding, brother of Joseph Fielding, who had a chapel in that place, where all the seven brethren went to hear him preach on Sunday, 23rd. After his sermon in the morning Mr. Fielding gave notice to his congregation that there were present some ministers from America, and they would occupy his pulpit in the afternoon. This unexpected offer was unsolicited but joyfully received, and in the afternoon President Kimball gave a brief relation of the history of the Church from the commencement, followed by Elder Hyde, who bore testimony to the same; thus was the key turned and the door of salvation opened to the inhabitants of England. At the close of the meeting Mr. Fielding offered his pulpit for the evening, when Elder Goodson preached and Brother Fielding bore testimony.
The same day that the Gospel was first preached in England I received the following
Revelation given at Kirtland, Ohio, July, 23rd, 1837. The word of the Lord unto Thomas B. Marsh, concerning the Twelve Apostles of the Lamb. [1]
1. Verily thus saith the Lord unto you, my servant Thomas, I have heard thy prayers, and thine alms have come up as a memorial before me, in behalf of those thy brethren who were chosen to bear testimony of my name, and to send it abroad among all nations, kindreds, tongues, and people, and ordained through the instrumentality of my servants.
2. Verily I say unto you, there have been some few things in thine heart and with thee with which I, the Lord, was not well pleased;
3. Nevertheless, inasmuch as thou hast abased thyself thou shalt be exalted, therefore all thy sins are forgiven thee.
4. Let thy heart be of good cheer before my face, and thou shalt bear record of my name, not only unto the Gentiles but also unto the Jews; and thou shalt send forth my word unto the ends of the earth.
5. Contend thou therefore morning by morning, and day after day let thy warning voice go forth, and when the night cometh, let not the inhabitants of the earth slumber because of thy speech.
6. Let thy habitation be known in Zion, and remove not thy house {500} for I, the Lord, have a great work for thee to do, in publishing my name among the children of men;
7. Therefore gird up thy loins for the work. Let thy feet be shod, also, for thou art chosen, and thy path lieth among the mountains, and among many nations;
8. And by thy word many high ones shall be brought low, and by thy word many low ones shall be exalted.
9. Thy voice shall be a rebuke unto the transgressor, and at thy rebuke let the tongue of the slanderer cease its perverseness.
10. Be thou humble, and the Lord thy God shall lead thee by the hand, and give thee answer to thy prayers.
11. I know thy heart, and have heard thy prayers concerning thy brethren. Be not partial toward them in love above many others; but let thy love be for them as for thyself, and let thy love abound unto all men, and unto all who love my name.
12. And pray for thy brethren of the Twelve. Admonish them sharply for my name's sake, and let them be admonished for all their sins, and be ye faithful before me unto my name.
13. And after their temptations and much tribulation, behold, I, the Lord, will feel after them, and if they harden not their hearts, and stiffen not their necks against me, they shall be converted and I will heal them.
14. Now, I say unto you, and what I say unto you I say unto all the Twelve, Arise and gird up your loins, take up your cross, follow me, and feed my sheep.
15. Exalt not yourselves; rebel not against my servant Joseph, for verily I say unto you, I am with him, and my hand shall be over him; and the keys which I have given unto him, and also to youward, shall not be taken from him till I come.
16. Verily I say unto you my servant Thomas, thou art the man whom I have chosen to hold the keys of my kingdom (as pertaining to the Twelve) abroad among all nations,
17. That thou mayest be my servant to unlock the door of the kingdom in all places where my servant Joseph, and my servant Sidney, and my servant Hyrum cannot come;
18. For on them have I laid the burden of all the churches for a little season;
19. Wherefore whithersoever they shall send you, go ye, and I will be with you; and in whatsoever place ye shall proclaim my name, an effectual door shall be opened unto you that they may receive my word;
20. Whosoever receiveth my word receiveth me, and whosoever receiveth me receiveth those (the First Presidency) whom I have sent, whom I have made counselors for my name's sake unto you.
{501} 21. And again, I say unto you, that whomsoever ye shall send in my name, by the voice of your brethren the Twelve, duly recommended and authorized by you, shall have power to open the door of my kingdom unto any nation, whithersoever ye shall send them,
22. Inasmuch as they shall humble themselves before me, and abide in my word, and harken to the voice of my Spirit.
23. Verily, verily I say unto you, darkness covereth the earth, and gross darkness the minds of the people, and all flesh has become corrupt before my face.
24. Behold, vengeance cometh speedily upon the inhabitants of the earth, a day of wrath, a day of burning, a day of desolation, of weeping, of mourning, and of lamentation, and as a whirlwind it shall come upon all the face of the earth, saith the Lord.
25. And upon my house shall it begin, and from my house shall it go forth, saith the Lord.
26. First among those among you, saith the Lord, who have professed to know my name, and have not known me, and have blasphemed against me in the midst of my house, saith the Lord.
27. Therefore see to it that you trouble not yourselves concerning the affairs of my Church in this place, saith the Lord;
28. But purify your hearts before me, and then go ye into all the world, and preach my Gospel unto every creature who has not received it,
29. And he that believeth and is baptized shall be saved, and he that believeth not and is not baptized, shall be damned.
30. For unto you (the Twelve) and those (the First Presidency) who are appointed with you, to be your counselors and your leaders, is the power of this Priesthood given, for the last days and for the last time, in the which is the dispensation of the fullness of times.
31. Which power you hold in connection with all those who have received a dispensation at any time from the beginning of the creation;
32. For verily I say unto you, the keys of the dispensation which ye have received have come down from the fathers, and last of all being sent down from heaven unto you.
33. Verily I say unto you, behold, how great is your calling. Cleanse your hearts and your garments, lest the blood of this generation be required at your hands.
34. Be faithful until I come, for I come quickly, and my reward is with me to recompense every man according as his work shall be. I am Alpha and Omega. Amen.
[Sidenote: Baptism of Albert P. Rockwood.]
Albert P. Rockwood, [2] of Holliston, Massachusetts, {502} having heard of the Saints, through Elders Young and Richards, came to Kirtland to investigate, and was baptized on the 25th of July, by President Brigham Young.
[Sidenote: Progress of the British Mission.]
Wednesday, 26.--Elder Hyde preached in the evening in Mr. Fielding's chapel, and Elder Richards bore testimony. Much feeling was manifested by the congregation, and many were convinced of the truth; but Mr. Fielding, fearing for the loss of his society, more than the displeasure of heaven, closed his doors against the brethren from that time, and opposed the work with all his power. Invitations were given to the Elders to preach in private houses in different parts of Preston, which opportunities were improved daily, after the close of the factories.
[Sidenote: Vexatious Law Suits at Painesville.]
Thursday, 27.--I started from Kirtland in company with Elders Rigdon and Marsh for the purpose of visiting the Saints in Canada. Brother Rockwood on his return home, Elder Brigham Young on a mission to the eastern cities, started with us. When we arrived at Painsville we were detained all day by malicious and vexatious law suits. About sun-set I got into my carriage to return home to Kirtland; at this moment the sheriff sprang into the carriage, seized my lines, and served another writ on me, which was sworn out by a man who had a few weeks previously brought a new fashioned cooking stove to Kirtland, and prevailed on me to put it up in my kitchen, saying it would give credit to his stove, wishing to have it tested by our people; and now he thought would be a good time to get pay for it. I gave my watch to the officer for security and we all returned home.
[Sidenote: Second Start for Canada.]
The following day I remained at home until evening, when we set out again in Brother S. B. Stoddard's wagon to Ashtabula, a distance of thirty miles and arrived there a little after daybreak and stayed till afternoon and enjoyed ourselves very much in walking {503} on the beach and bathing in the beautiful, clear water of the lake. At four p. m. we took a deck passage on board the steamer for Buffalo. At night we all lay down to rest on the upper deck of the boat, and for pillows some took their boots, others their valises, and had a comfortable night's repose. We arrived at Buffalo the next morning in safety. Here we separated from Brothers Brigham Young and Albert P. Rockwood, they going to the Eastern States; and myself, Brothers Sidney Rigdon and Thomas B. Marsh started for Toronto, Upper Canada.
[Sidenote: The British Mission--Attacked by Evil Spirits.]
About daybreak Sunday, July 30th, Elder Isaac Russell, who had been appointed to preach on the Obelisk in Preston market-place that day, and who slept in the second story of their lodgings in Wilford street, went up to the third loft where Elders Hyde and Kimball were sleeping, and called upon them to pray for him, that he might be delivered from the evil spirits that were tormenting him to such a degree that he felt he could not live long unless he obtained relief. They immediately arose and laid hands on him and prayed that the Lord would have mercy on His servant and rebuke the devil. While thus engaged Elder Kimball was struck with great force by some invisible power and fell senseless on the floor; and the first thing Elder Kimball recollected was being supported by Elders Hyde and Russell beseeching the throne of grace in his behalf. They then laid him on the bed but his agony was so great he could not endure it, and arose, fell on his knees and prayed; then he arose and sat upon the bed while the brethren distinctly saw the evil spirits, who foamed and gnashed upon them with their teeth, by legions for the space of some minutes; Elder Richards was present the latter part of the time. About ten o'clock in the morning the brethren repaired to the river Ribble, according to previous appointment, and, in the midst of a large collection of people, baptized nine individuals, one of {504} whom was George D. Watt, the first man baptized in England in this dispensation.
[Sidenote: Spread of the Work in England.]
On Monday, the 31st of July, the Elders held a council and appointed Elders Goodson and Richards a mission to Bedford, and Elders Russell and Snyder to Alton, Cumberland county, continuing in prayer until morning, August 1st, when they took their departure for their several stations.
[Sidenote: Affairs at Far West.]
The same day (August 1st) a general meeting of the Presidency, High Council, Bishop, and counselors and the Saints assembled at Far West. The High Council elected Thomas Grover a High Councilor in place of Jesse Hitchcock; and George Morey in place of Peter Whitmer, Jun., deceased; and Titus Billings was elected Bishop's counselor in place of John Corrill. Voted unanimously by the whole assembly that in the absence of the Presidency, Councilors, Bishop and counselors at Kirtland, the Elders in Missouri had no authority [to act as a Council for the Church], consequently their acts in that capacity during that space of time are considered null and void; and that every president of High Priests and Elders be ordained by some higher authority; and the president of any quorum having counselors may ordain them himself.
[Sidenote: Opening of the Work in Bedford.]
Elders Goodson and Richards arrived in Bedford on the 2nd and were joyfully received by the Rev. Timothy R. Matthews, to whom they had letters of introduction from his brother-in-law, Joseph Fielding, and were invited to preach in his chapel in the evening to his congregation.
[Sidenote: First Confirmation in England.]
Friday, 4.--Elder Kimball baptized Jennetta Richards [3] at Preston, daughter of the Rev. John Richards, of Walkerfold, Chaidgley, fifteen miles from Preston, and confirmed her at the water side. This was the first confirmation in England. Sister Richards returned home the day following, Saturday, 5th, and {505} persuaded her father to write to Elder Kimball to come and preach in his chapel.
[Sidenote: Affairs in Far West--Building the Lord's House.]
The same day, August 5th, the Presidency, High Council and all the authorities of the Church in Missouri, assembled in council at Far West, and unanimously resolved to go on moderately and build a house unto the name of the Lord in Far West, as they had means, and appointed Edward Partridge treasurer, to receive all the donations and subscriptions for the erection of the House of the Lord; Isaac Morley to be his secretary. Also voted that the committee, viz., Jacob Whitmer, Elisha H. Groves, and George M. Hinkle stand [as the building committee of the Lord's House at Far West] [4] until President David Whitmer goes to and returns from Kirtland; also, that the building committee of the House of the Lord have no store connected with building the house, but that every firm or individual that embarks in that business have, own, and claim such property as their own private individual property and stewardship.
[Sidenote: Goodson's Violation of Instructions.]
The Elders at Bedford continued to lecture in the basement of Mr. Matthews' chapel from evening to evening, with the most flattering prospects until this evening, when Elder Goodson, contrary to the most positive instructions of President Kimball, and without advising with any one, read publicly the vision from the Doctrine and Covenants, which turned the current of feeling generally, and nearly closed the door in all that region. Mr. Matthews wished the meetings to be removed from his house, but continued to attend the meetings occasionally and investigated the subject to considerable extent.
[Sidenote: The Elders' Journal.]
In the August number of the Messenger and Advocate was published a prospectus for a new paper, to be published at Kirtland, Ohio, called the Elders' Journal of the Church of Latter-day Saints, to commence in October, edited by Joseph Smith, Jun.
{506} [Sidenote: Confirmations at Preston.]
Elders Kimball and Hyde and Brother Fielding having continued their labors in Preston, Elder Hyde preached to a great multitude in the market place Sunday, the 6th of August, opposed by one Reverend gentleman who was quickly confounded by the spirit of truth; and in the evening they met at the house of Sister Ann Dawson and confirmed between forty and fifty who had been baptized, most of whom had been members of Mr. James Fielding's church, so mightily grew the word, this being only the third Sabbath of the brethren in Preston. Mr. Fielding persecuted and called the Elders "thieves, sheep stealers," etc., acknowledging them good judges, having "stolen all the best of his flock." Sister Dawson (a widow) kindly received the Elders into her house and lodged them, which was a great blessing to the brethren, as they were quite destitute, most of the people extremely poor, and lodgings scarce; while they went from house to house as invited, to procure their daily meals.
[Sideote: The Work in Walkerfold.]
Elder Kimball, having received a letter from Mr. John Richards, inviting him to preach in his chapel, repaired to Walkerfold, where he was most hospitably received, and the day following preached three times in Mr. Richards' pulpit.
[Sidenote: Baptisms at Bedford.]
Elders Goodson and Richards baptized five at Bedford, among whom, and the first, was Mrs. Ann Braddock, a widow, who was obliged to support her family by her industry, yet she received the Elders and lodged them.
[Sidenote: The Failure of Mr. Matthews.]
Timothy R. Matthews, having investigated the work, acknowledged the truth, and having previously borne testimony of the same to his church in public, and urged them to go forward, agreed with Elders Goodson and Richards to meet them on the bank of the river Ouse one hour before sunset and be baptized. The hour and the Elders arrived, but Mr. Matthews was not there, he had gone out into the country to preach.
{507} Elder Kimball preached on Monday and Wednesday evenings in Mr. Richards' chapel at Walkerfold, and on Thursday baptized six individuals. Mr. Matthews baptized himself in the river, and then went to baptizing his people, denouncing the Elders as false teachers and the doctrines of the Latter-day Saints as having come from hell, while he went to preaching the same doctrine, baptizing all, even infants, and laid on hands for confirmation.
Charles C. Rich Made President of High Priests in Missouri.
Tuesday, 15.--The quorum of High Priests organized at Far West, Missouri, this day. Charles C. Rich [5] was ordained President of the High Priests' quorum in Missouri; and Henry Green president of the Elders in Caldwell county, August 20th.
[Sidenote: Opening in the Fox Islands.]
The same day Elders Wilford W. Woodruff and Jonathan H. Hale landed at Vinalhaven, on North Fox Island, [6] and commenced preaching.
In the August number of the Messenger and Advocate I published the following
Caution.
To the brethren and friends of the Church of the Latter-day Saints: I am disposed to say a word relative to the bills of the "Kirtland Safety Society Bank." I hereby warn them to beware of speculators, renegades, and gamblers, who are duping the unwary and unsuspecting, by palming upon them those bills, which are of no worth here. I discountenance and disapprove of any and all such practices. I know {508} them to be detrimental to the best interests of society, as well as to the principles of religion.
[Signed]
Joseph Smith, Jun.
[Sidenote: The Alston Branch.]
In this month Elder Isaac Russell succeeded in establishing a small branch in Alston, England.
[Sidenote: The Prophet's Work in Canada.]
At this time I was engaged in visiting the churches in Canada, preaching, baptizing, blessing the Saints and strengthening the branches.
I returned to Kirtland about the last of August and wrote the following letter, which I sent by the hand of Thomas B. Marsh:
Kirtland, Geauga County, Ohio,
September 4, 1837.
Joseph Smith, Jun., President of the Church of Christ of the Latter-day Saints in all the world, to John Corrill and the whole Church in Zion, sendeth greeting.
Blessed be the God and Father of our Lord Jesus Christ who has blessed you with many blessings in Christ, and who has delivered you many times from the hands of your enemies, and planted you many times in a heavenly or holy place. My respects and love to you all, and my blessings upon all the faithful and true hearted in the New and Everlasting Covenant. Forasmuch as I have desired for a long time to see your faces and converse with you and instruct you in those things which have been revealed to me pertaining to the kingdom of God in the last days, I now write unto you offering as an apology my being bound with cords of affliction by the workers of iniquity, and also by the labors of the Church, endeavoring in all things to do the will of God for the salvation of the Church, both in temporal as well as spiritual things.
Brethren, we have waded through affliction and sorrow thus far for the will of God, that language is inadequate to describe. Pray ye therefore with more earnestness for our redemption. You have undoubtedly been informed by letter and otherwise of our difficulties in Kirtland, which are now about being settled; and that you may have a knowledge of the same, I inclose you the following minutes of the committee of the whole Church in Kirtland, the authorities, etc., referring you to my brother Hyrum and Brother Thomas B. Marsh for further {509} particulars; also that you may know how to proceed to set in order and regulate the affairs of the Church in Zion whenever they become disorganized.
Minutes of a Conference Assembled in Committee of the whole Church at Kirtland on Sunday, the 3rd of September, 1837.
At nine o'clock in the morning George W. Robinson was called upon to take minutes of the conference. Sidney Rigdon then presented Joseph Smith, Jun., to the Church to know if they still looked upon and would still receive and uphold him as the President of the whole Church, and the vote was unanimous in the affirmative.
President Smith then presented Sidney Rigdon and Frederick G. Williams as his counselors, and to constitute with himself the three first Presidents of the Church. Voted unanimously in the affirmative, except for Frederick G. Williams, which was not carried unanimously.
President Smith then introduced Oliver Cowdery, Joseph Smith, Sen., Hyrum Smith, and John Smith for assistant counselors. These last four, together with the first three, are to be considered the heads of the Church. Carried unanimously.
Voted, that Newel K. Whitney hold his office as Bishop and continue to act as such in Kirtland, and that Reynolds Cahoon and Vinson Knight continue to act as counselors to the Bishop.
The Twelve Apostles were then presented one by one, when Thomas B. Marsh, David W. Patten, Brigham Young, Heber C. Kimball, Orson Hyde, Parley P. Pratt, Orson Pratt, William Smith, and William E. M'Lellin were received unanimously in their Apostleship, Luke S. Johnson, Lyman E. Johnson, and John F. Boynton were rejected and disfellowshiped, though privileged with confessing and making satisfaction.
Elder Boynton (who was the only one of the three present at the time) arose and endeavored to confess, justifying himself in his former conduct by reason of the failure of the bank.
His conduct was strongly protested against by Elder Brigham Young in a plain and energetic manner, stating various reasons why he could not receive him into fellowship until a hearty repentance and confession were manifested.
Elder Young was followed by Elder Marsh, who acquiesced in testimony and resolutions.
President Rigdon then addressed the assembly, showing the cause of the difficulty with Elders Boynton and Johnson in leaving their calling to attend to other occupations.
Elder Boynton again rose and still attributed his difficulties to the failure of the bank, stating that he understood the bank was instituted by {510} the will of God, and he had been told that it should never fail, let men do what they would.
President Smith then arose and stated that if this had been declared no one had authority from him for so doing, for he had always said that unless the institution was conducted on righteous principles it would not stand.
A vote was then taken to know if the congregation was satisfied with Elder Boynton's confession; carried in the negative.
Conference adjourned for one hour.
Conference reassembled at two o'clock in the afternoon; opened by reading, singing, and prayer.
The President then arose and said he would call upon the Church to know if they were satisfied with their High Council, and should proceed to name them individually.
John Johnson, Joseph Coe, Joseph C. Kingsbury, and Martin Harris were objected to, also John P. Greene, but his case went over until he should be present.
Noah Packard, Jared Carter, Samuel H. Smith, were sustained.
Oliver Granger, Henry G. Sherwood, William Marks, Mayhew Hillman, Harlow Redfield, Asahel Smith, Phinehas Richards, and David Dort, were chosen to fill the places of those objected to, (and Thomas Grover having moved west) John Smith, chosen one of the presidents of the Church, all having belonged to the High Council.
The President then called upon the congregation to know if the recently appointed presidents of the Seventies should stand in their calling.
Voted that John Gaylord, James Forster, Salmon Gee, Daniel S. Miles, Joseph Young, Josiah Butterfield, and Levi W. Hancock, should retain their offices as presidents of Seventies; John Gould was objected to.
The President then arose and made some remarks concerning the former presidents of the Seventies, the calling and authority of their Priesthood, etc.
Voted that the old presidents of the Seventies [who were High Priests] be referred to the quorum of High Priests; and also, that if any members of the quorum of the Seventies should be dissatisfied and would not submit to the present order and receive these last presidents, the latter should have power to demand their licenses, and the former should no longer be considered members of the Church.
Conference closed by prayer by the President.
Joseph Smith, Jun., President,
George W. Robinson, Clerk.
{511} Announcement concerning Oliver Cowdery.
DEAR BRETHREN--Oliver Cowdery has been in transgression, but as he is now chosen as one of the presidents or counselors, I trust that he will yet humble himself and magnify his calling, but if he should not, the Church will soon be under the necessity of raising their hands against him; therefore pray for him.
David Whitmer, Leonard Rich, and others have been in transgression, but we hope that they may be humble and ere long make satisfaction to the Church, otherwise they cannot retain their standing; therefore we say unto you, beware of all disaffected characters, for they come not to build up, but to destroy and scatter abroad. Though we or an angel from heaven preach any other Gospel, or introduce an order of things other than those things which ye have received, and are authorized to receive from the First Presidency, let him be accursed.
May God Almighty bless you all and keep you unto the coming and kingdom of our Lord and Savior Jesus Christ.
Yours in the bond of the New Covenant,
Joseph Smith, Jun.
I received the following:
Revelation given at Kirtland, Ohio, September 4, 1837, making known the transgression of John Whitmer and William W. Phelps.
Verily thus saith the Lord unto you my servant Joseph--my servants John Whitmer and William W. Phelps have done those things which are not pleasing in my sight, therefore if they repent not they shall be removed out of their places. Amen.
September 9.--The High Council of Kirtland met in the Lord's House and organized by electing Jared Carter, president, and Phinehas Richards, clerk. The members elected on the 3rd were ordained and drew for their numbers, and the whole were arranged as follows: John P. Greene, No. 1; Asahel Smith, No. 2; Samuel H. Smith, 3; Mayhew Hillman, 4; William Marks, 5; Noah Packard, 6; Oliver Granger, 7; David Dort, 8; Jared Carter, 9; Phinehas Richards, 10; Henry G. Sherwood, 11; and Harlow Redfield, 12.
The High Council of Kirtland withdrew the hand of fellowship from Uriah and Lydia Ann Hawkins for unlawful matrimony, deceiving, and unchristianlike conduct.
{512} Minutes of a Meeting in the Kirtland Temple.
Sunday, September 10th, 2 o'clock, afternoon, in an assembly of the Church in the Lord's House, Kirtland, President Rigdon read the rules and regulations of the House of the Lord, as passed by the different quorums on the 18th of January, 1836, when the Church voted to receive the same, and be governed by them.
The minutes of the High Council of the 9th instant were read, after which those of the Twelve who were disfellowshiped the previous Sabbath had opportunity to speak; and Luke S. Johnson, Lyman E. Johnson, and John F. Boynton made their confessions and were received into fellowship by vote of the Church, also to retain their apostleship.
President Smith read a letter from Elder Thomas B. Marsh to the Church, stating that before he started from Missouri he had received satisfaction from these Elders. Elder Young also stated the same.
High Councilor John P. Greene made some confessions to the Church, stating wherein he had been wrong for a short time past; and the Church voted that he be received into fellowship and retain his office.
President Rigdon made some observations on the business transacted last Sabbath, reproving some for the conjectures they had respecting President Smith and himself conniving together to remove certain individuals from office, etc., or at least to use their influence to do so. This he informed them was a mistake, for not one word had passed between them on the subject, neither had he a premeditated thought upon the subject.
President Smith then corrected some mistakes of certain individuals which had been circulated by them concerning what he had said on the last Sabbath.
The Lord's Supper was administered by Elders Luke S. and Lyman E. Johnson, and John F. Boynton.
George W. Robinson, Clerk.
When a lying spirit is abroad it is difficult for truth to be understood.
Footnotes
1. Doctrine and covenants, sec. 112.
2. Albert P. Rockwood was born June 5, 1805, in Holliston, Middlesex county, Massachusetts.
3. Jennetta Richards was born August 21, 1817, in Lancashire, England, and was the daughter of John and Ellen Richards.
4. See page 481.
5. Charles C. Rich was born August 21, 1809, in Campbell county, Kentucky; and was the son of Joseph Rich and Nancy O. Neal. He was baptized by Ira M. Hinckley in Tazewell county, Illinois, on the first of April, 1832, and later was ordained an Elder by Zebedee Coltrin. He removed with his father to Far West, Missouri, in 1836. February 11, 1837, he married Sarah D. Pea.
6. Fox Islands are off the south coast of Maine, directly east of Rockland. The principal town is Vinalhaven. The population of the islands at the time of Elder Woodruff's first visit is given at eighteen hundred, and the following is his description of the people and islands: "The inhabitants are generally wealthy, intelligent, industrious, generous and hospitable to strangers. North Island is nine miles long and two wide, population eight hundred; South Island is ten miles long and five wide, population one thousand." Elder Woodruff met with great success in his labors in this island and soon had a flourishing branch organized.
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