Opening
WILFORD WOODRUFF
FOURTH PRESIDENT OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS
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History of His Life and Labors
AS RECORDED IN HIS DAILY JOURNALS
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"To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne."--Rev. 3:21.
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PREPARED FOR PUBLICATION BY
MATTHIAS F. COWLEY
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Salt Lake City, Utah 1909
TO HIS NUMEROUS AND EVER INCREASING FAMILY, AND TO ALL WHO LOVE THE NAME AND MEMORY OF
PRES. WILFORD WOODRUFF
THIS WORK IS RESPECTFULLY DEDICATED
Preface
That which is perhaps best known about Wilford Woodruff is the fact that he kept throughout his long and eventful life a careful record, not only of his own life, but of the important affairs in the history of the Church. In bringing that journal within the compass of one volume, it has not always been easy to determine what was the most important for the pages of this biography. All his journals, covering thousands of pages, I have read with such discriminating judgment as I could bring to the task. The reader, therefore, need not be reminded that this biography contains only a small part, the most important part it is hoped, of the things he wrote.
He was so careful and painstaking, and so completely devoted to the task of keeping a journal, that his writings have been sought in compiling much of the important data in Church history which has already been given to the world. His work, therefore, is not unknown to those familiar with Church history. Some of his life has been published in the Deseret News, and "Leaves from My Journal" contains important chapters. Magazines and Church publications have in them reminiscences which he has given to the readers of those periodicals at different times.
All missionaries will be interested in the marvelous experiences which he had while working in the spread of the gospel message. Others will read with peculiar interest the recital of events in the travels of the pioneers from the Missouri River to Salt Lake Valley, and others will read with satisfaction the words that fell from the lips of those prophets with whom he was immediately associated--Joseph Smith, Brigham Young, and John Taylor.
The life of Wilford Woodruff was full of marvels. It was a simple life in which he revealed his heart and his purposes freely. The frankness of his expressions, his care for details, and his conscientious regard for the truth made him, perhaps, the best chronicler of events in all the history of the Church. His journal reveals not so much what he himself was thinking about the events concerning which he wrote as what others thought about them. In that respect they reveal wonderfully the spirit of the times in which he lived.
At the close of the year 1895 in writing of his life, he says: "For twenty-one years I was a member of the legislative assembly of the Territory of Utah.
"In 1875 I was appointed historian and general recorder of the Church and held that position until 1889.
"On the completion of the Temple at St. George in 1877, I was appointed its President by Brigham Young.
"Upon the accession of President Taylor, I became President of the Twelve Apostles; and in April 1889, I was sustained at the general conference as President of the Church.
"By my direction the General Church Board of Education was founded in 1888 to direct the Church system of academies, high schools, and colleges, which has resulted in a great perfection of the organization.
"From the beginning of my ministry in 1834 until the close of 1895 I have traveled in all 172,369 miles; held 7,655 meetings; preached 3,526 discourses; organized 51 branches of the Church and 77 preaching places; my journeys cover England, Scotland, Wales, and 23 states and 5 territories of the Union. My life abounds in incidents which to me surely indicate the direct interposition of God whom I firmly believe has guided my every step. On 27 distinct occasions I have been saved from dangers which threatened my life. I am the father of 17 sons and 16 daughters. I have a posterity of 100 grandchildren and 12 great grandchildren." (At the present time, his grandchildren number at least 145, and his great grandchildren, about 60.)
The hand of God was so abundantly manifested in the life of Wilford Woodruff, that those who read this book, it is sincerely believed, will find it both faith-promoting and instructive. The book is given to the world in the sincerest belief that its pages will greatly add a fresh interest to the history of the Church, and reveal the subject of this sketch in such a manner as to make his wonderful labors more highly appreciated by those not intimately acquainted with him.
M. F. COWLEY.
September, 1909.
1. BIRTH AND GENEALOGY, 1807
Chosen Spirit.--Divine Guidance.--Genealogy.--A Miller by Trade.
2. A CHAPTER OF ACCIDENTS
Arms and Legs Broken.--Injury to Breast Bone and Ribs.--Drowned.--Frozen.--Scalded.--Other Escapes.--Life Preserved by a Merciful Providence.
3. A REMARKABLE PREPARATION
"Coming Events."--Wilford Woodruff's Interest in Religion.--Existing Religious Denominations.--Teachings of Scripture.--Father Mason, a Prophet.--Peculiar Process of Preparation.
4. EARLY DAYS, 1816-1833
A Fisherman.--Early Employment.--Noble Reflections.--Lessons in Reading.--Interest in the Bible.--Philo Woodruff's Strange Dream.--Mocking Deity.--Its Effects.--Peace of Mind.--Place of Prayer.--Happy Experiences.--A Baptism.--Reads of Mormons.--Notable Instance of Inspiration.--Removal to New York.--Azmon's Faith.
5. BAPTISM, 1833
Elders Visit Richland, N. Y.--The New Message.--Wilford Woodruff's Testimony.--The Book of Mormon,--Healing Power.--Baptism.--Ordained a Teacher.
6. ZION'S CAMP, 1834
His First Call.--Leaves for Kirtland.--His Neighbors' Warning.--First Meeting with Prophet.--A Remarkable Prophetic Gift.--Zion's Camp.--Zelph.--Escape Mob at Fishing River.--Epidemic of Cholera.--His Residence in Missouri.--Consecrations.
7. MISSION TO SOUTHERN STATES, 1834-1836
A Prayerful Ambition to Preach.--Departure on Mission to Southern States.--Traveling without Purse or Scrip.--Treatment Received from Minister.--Tribulations.--A Remarkable Dream.--Its Fulfillment.--Preaching in Memphis.--Ordained an Elder.--Successful Labors.--Ordained a Seventy.--A Mob Court.--Return to Kirtland.
8. IN KIRTLAND, 1836
Wilford's First Attendance at Meeting in the Temple.--Called to Speak.--Church's Attitude Toward the Use of Liquor.--Wilford in the First Quorum of Seventy.--Receives Temple Endowments.--Troubles in Kirtland.--Greatness of the Prophet Joseph.--Wilford's Marriage.--Receives a Patriarchal Blessing.
9. FIRST MISSION TO FOX ISLANDS, 1837
Troubles at Kirtland.--Mission to Fox Islands.--Evil Spirits Cast Out.--Healing the Sick.--Visits His Home Enroute.--From Connecticut to Maine.--Description of Fox Islands.--Begins Ministry in Vinal Haven.--A Minister Comes to Grief.--Baptisms.--Excitement.--Return to Scarboro.
10. CALLED TO THE APOSTLESHIP, 1838
Again on the Fox Islands.--Opposition Increases.--Manifestation of the Gifts of the Holy Ghost.--Sign of the Prophet Jonas.--Wilford Visits A. P. Rockwood in Prison.--Baptizes His Father and Other Relatives.--Birth of His First Child.--Called To Be One of the Twelve Apostles, and To Take a Foreign Mission.--Assists Fox Islands Saints in Migrating to the West.--Mrs. Woodruff Miraculously Healed.--They Reach Quincy, Illinois.
11. CALL TO GREAT BRITAIN, 1838
Mobocrats Seek To Prevent the Fulfillment of a Revelation Given Through the Prophet Joseph Smith, but Are Disappointed.--Temple Corner-stone at Far West Laid.--Wilford Returns to Illinois.--The Prophet Joseph Liberated from Prison in Missouri.--A Survivor of Haun's Mill Massacre.--Selection of Nauvoo as a Place for the Settlement of the Saints.--A Day of Gods' Power.--Many Sick Are Healed, and a Dying Man Raised to Life.--Incident of Wilford Receiving a Handkerchief from the Prophet Joseph.--Instructed as to What He Shall Preach on His Mission.--Lesson in Humility.--Warning against Treachery.--Wilford Starts on His Mission, Sick and without Money.--Experiences of His Journey to New York.--Sails for Liverpool, England.
12. MISSION IN GREAT BRITAIN, 1840
Wilford's Arrival in England.--Missionary Work Begun.--Casting Out a Devil.--Directed by the Spirit of the Lord to Another Field of Labor.--Meets with the United Brethren.--Many Conversions to the Gospel.--Ministers Hold a Convention To Ask Parliament for Legislation against the Mormons.--First Publication of the Book of Mormon and the Hymn Book in England.--The Millennial Star.--In the British Metropolis.--Unable to Secure a Hall To Preach in, the Elders Hold Street Meetings.--First Baptism in London.--Opposition from Preachers.--Work of God Makes Marvelous Progress.
13. BRITISH MISSION, 1840-'41
Rapid Increase of the Church in Great Britain.--Mysterious Spirit Personage Attempts to Strangle Wilford Woodruff, and Wounds Him Severely.--He Is Relieved and Healed by Three Heavenly Visitors.--First Placard of the Church Posted in London.--Death of Wilford's Daughter.--Difficult Missionary Work in and around London.--Arrival of Lorenzo Snow To Take Charge of the British Mission.--All of the Twelve Called Home.--Attending Various Conferences.--Springing of the Spaulding Story.--Wilford Bids Farewell to the Saints in Fields Where He Had Labored.--General Conference of the British Mission, and Only Occasion of the Twelve Apostles Acting as a Quorum in a Foreign Land.--Wilford's Departure for Home, and Arrival at Nauvoo.--Made a Member of the Nauvoo City Council.
14. REVIEW OF HIS MISSION
Wilford Renders Aid to the Persecuted Saints.--His Care in Recording the Events, also Sermons and Sayings of the Prophet Joseph Smith.--Elder Woodruff's Humility, and Appreciation of the Work of Others.--At a Wesleyan Methodist Missionary Convention.--Letter from His Wife Announcing the Death of Their Daughter.--Revelation Foreshadowing the Troubles of the Saints in the Expulsion from Illinois.
15. IN NAUVOO, 1841
Prophetic Insight.--Teachings of the Prophet.--Baptism for the Dead.--Hyrum Kimball.
16. TROUBLES IN NAUVOO, 1842
Building of the Temple.--Book of Moses.--Words of the Prophet.--Nauvoo Legion.--Business Trip to St. Louis.--Return of Orson Hyde.
17. TEACHINGS OF THE PROPHET JOSEPH, 1843
Change in Governors of Missouri and Illinois.--Prophet's Release. --Discourse on Authority.--Signs in the Heavens.--New Arrivals of Saints.--Death of Lorenzo Barnes.--Discourse on Knowledge.--Great Truths.--Prophet's Knowledge of Men.--Wilford Woodruff's Bond for Temple Funds.--Opposition to Revealed Truth.--Hell Defined.--Prophet Arrested.--His Release.
18. MISSION TO THE EAST, 1843
Address of the Prophet on Constitutional Rights.--Orson Hyde's Call to Russia.--Prophet Explains His Position with Respect to Missouri.--Origin of Nauvoo Legion.--Political Explanation.--Departure of the Twelve for the East.--Brigham Young's Fidelity.--Phrenological Chart by O. S. Fowler.--Return of the Twelve to Nauvoo.--W. W. Sealed to Wife.--Adultery.--Governor of Missouri Again Issues Requisition for Prophet.--Endowments.
19. EARLY DAYS OF 1844
Conduct of the Laws and Marks.--Discourse on Elijah by the Prophet.--The Celestial Law.--Prophet's Candidacy for President of U. S.--Exploring Expedition to California Planned.--Joseph, Mayor of Nauvoo.--Hostility in Carthage.--Mischief-makers in Nauvoo.--The Prophet Talks on Politics.
20. THE MARTYRDOM OF JOSEPH AND HYRUM, 1844
Mission of the Apostles to the East.--A Warning to W. W.--A Sad Parting.--Political News of the Prophet Published.--W. W. Arrives in Boston, June 26.--The Martyrdom.--Its Announcement Reaches W. W. in Portland, Maine.--His Return to Boston.--An Epistle to the Elders and Saints in the World.--W. W. Visits His Old Home.--Return to Nauvoo.--Conditions in That City.
21. THE SUCCESSION, 1844
Sidney Rigdon's Claim to Guardianship.--Rigdon's Spiritual Condition.--Comparison of Sidney Rigdon and Frederick Williams.--Remarks of Brigham Young.--Meeting on Aug. 8, 1844.--Brigham Young Follows Sidney Rigdon in Address to the People.--Members of the Twelve Speak.--Vote on Question of Leadership.
22. SECOND CALL TO GREAT BRITAIN, 1844
The New Leadership.--Second Call to Great Britain.--Warning Against Leading Companies from Nauvoo.--Instructions To Finish the Temple and To Build up the City.--W. W. Visits Emma Smith and Others.--Parting Address to the Saints.
23. IN THE BRITISH MISSION, 1844-45-46
Departure.--Route.--Visits Home of Solomon Mack.--A Peculiar Dream.--On the Ocean.--Copyright of Doctrine and Covenants.--Visit to Scotland.--Lemington.--Troubles in Nauvoo.--Condition of the Mission.--Preparation for His Return.
24. ON THE BANKS OF THE MISSOURI, 1846
Dedication of the Temple in Nauvoo.--The Exodus to Council Bluffs.--Accident to His father.--Reaches Mt. Pisgah.--Meets Brigham Young.--Recruiting of the Mormon Battalion.--Colonel Kane.--Departure of the Battalion.--Organizations at Winter Quarters.--A Conference with the Chiefs of the Leading Indian Tribes.--Explorations.--Remarks by President Young.
25. DEPARTURE OF THE PIONEERS.--APRIL 7, 1847
Arrival of Parley P. Pratt and John Taylor at Winter Quarters.--Organization of the Pioneers.--Manner of Forming Camp.--Horse Feed Enroute.--Pawnee Indians.--A Practical Joke.--Crossing Loup Fork.
26. PIONEER JOURNEY CONTINUED, 1847
Elijah Newman Healed.--Indians Attempt Theft.--Antelopes Killed.--Encounter with Indians.--A Buffalo Hunt.--Meet Traders from Laramie.--A Decision To Keep the North Bank of the Platte.--Immense Herds of Buffaloes.--William Clayton's Mile Gage.--Letter Left for Next Company.--Description of the Rodometer.
27. PIONEERS REACH FORT LARAMIE--JUNE 2, 1847
In the Red Man's Country.--Indian Customs.--Hunting Became Excessive.--Description of the Bluffs.--Guide Board 409 Miles from Winter Quarters.--Chimney Rock.--Brigham Young Rebukes Card Playing and Frivolity.--Fasting and Prayer.--Arrive at Fort Laramie.--Ascending the Plateaux.--Word from the Mormon Battalion.
28. PIONEERS ENTER SALT LAKE VALLEY
Ferrying the Missourians over the River.--Construction of Rafts.--Obtaining Provisions.--Ten Men Left at the Ferry.--Independence Rock.--Devil's Gate.--175 Miles from Fort Laramie.--South Pass.--Meet Major Harris, and Mr. Bridger.--Cross Green River.--Meet Samuel Brannon.--Independence Day.--Meet a Detachment of the Battalion.--Fort Bridger.--Report of the Missouri Company That Perished.--Reach Salt Lake Valley, July 24, 1847.
29. RETURN OF THE PIONEERS TO WINTER QUARTERS, 1847
In Retrospect.--First Crop of Potatoes Planted.--The Beginning of Irrigation.--First Sunday.--Explorations South to Utah Lake.--Choice of Temple Block.--Address by Brigham Young.--Return to Winter Quarters.--Meet the Second Company of Pioneers.--Encounter with the Indians.--Reach Winter Quarters, Oct. 31, 1847.--First Presidency Organized, Dec. 27, 1847.
30. A MISSION TO THE EAST, 1848
In Winter Quarters.--Battle of Nauvoo Commemorated.--Organization of Pottowatamie County.--Bids President Young and Saints Good-by.--Journey from Winter Quarters to Nauvoo.--From Nauvoo to Maine.--A Letter to His Wife.--Healing the Sick.--Discovery of Gold in California.
31. ELDER WOODRUFF'S RETURN FROM THE EAST
Letter to Orson Pratt.--Baptism of His Father-in-law, Ezra Carter.--Labors in New England.--Meets Dr. John M. Bernhisel.--Healing the Sick.--Interview with Col. Kane.--Hears Indian Chief.--Release from His Mission.--Return to the Valleys.--Conditions at the Frontier.--Stampede on the Plains.--Brigham Young Appointed Governor.--Salt Lake Temple Planned.--Salt Lake City Given a Charter.--Visit to the Southern Settlements.--Fourth Celebrated at Black Rock.--Celebrating of Twenty-fourth.--Death of His Step-Mother.--Judge Brocchus Speaks in Conference.--Beautiful Words of Patriarch John Smith.--A Vote To Discontinue Use of Tea and Coffee.
32. THE YEARS, 1852, '53, '54
Discourse of Brigham Young on Sin.--The Descendants of Cain.--Edward Hunter Chosen Presiding Bishop.--Parowan Stake Organized.--David Patten.--Talk on Dancing.--Death of Willard Richards.--Jedediah M. Grant Chosen Counselor to Brigham Young.--Journey South.--Walker, the Indian Chief.--John Smith, Son of Hyrum Smith, Called To Be the Head Patriarch of the Church.--Visit North.--Legislature.--Philosophical Society.
33. EDUCATIONAL EFFORTS
Education Promoted.--Adventurers.--Endowment House.--President Young Speaks of the Resurrection.--Death of Judge Schafer.--Provo.--Work in Educational Societies.--In the Legislature at Fillmore.--Words of Confidence from Kanosh, an Indian Chief.--Some Peculiarities of Wilford Woodruff.--Poisoned.
34. THE REFORMATION, 1856
Hard Times Were Difficult for Some To Endure.--Recording Church History.--Dedication of Historian's Office.--First Hand-cart Company.--The Reformation Inaugurated--Death of Jedediah M. Grant.--Suffering of the Hand-cart Companies.--Heber C. Kimball's Dream.
Chapter 35
CELEBRATION OF 24th, 1857.
Words of Brigham Young.--Talk by the Indian Chief, Aropene.--Assassination of Parley P. Pratt--Return of Thomas B. Marsh to the Church.--Celebration of the Twenty-fourth in Big Cottonwood Canyon.--News of the Army's Approach.
36. WAR TIMES, 1857
Deposit of Church Records in Temple Foundation.--Approach of the Army.--Present of a Team.--John D. Lee.--Visit of Captain Van Vliet.--Lot Smith.--Col. Alexander Writes President Young.--Communication from Governor Cumming to Governor Young.--Miraculous Escapes.--High Price of Salt at Army Headquarters.--Prediction of Calamity to the Nation.--A Poetic Tribute by Eliza R. Snow.
37. ARMY ENTERS SALT LAKE VALLEY, 1858
President and Congress of the U. S. Memorialized.--Words of Brigham Young.--Arrival of Col. Kane.--Governor Cumming Reaches Salt Lake City.--Migration Southward.--Delegates from Nicaragua.--Want Mormons To Move to Central America.--Proclamation from President Buchanan.--Peace Commission.--President of the Deseret Agricultural and Manufacturing Society.--Indian War Threatened.--A Striking Dialogue.--The Mob Element.--Mogo's Deception.--Attacks on President Young.--Greeley Visits Utah.
38. BEGINNING OF THE REBELLION, 1861
Embarks in Sheep Industry.--Adventures of One Gibson.--Lectures to Young Men in Police Court.--Counsel to Missionaries.--Visit to Cache Valley.--Schools Investigated.--Celebration of the 24th.--Prophecies of Civil War.--Little Children in the Resurrection.--Brigham Young on Secession.--Death of Aphek Woodruff.--Governor Dawson.
39. THE YEARS 1862-'63
Killing of Thieves.--John Baptiste, the Grave Digger.--Value of a Daily Journal.--Erection of the Salt Lake Theatre.--State of Deseret.--Foundation Stones of Temple Raised.--Indian Troubles on Bear River.--Visit of the Moquitches to Salt Lake City.--Their Customs.--Attempt To Arrest President Young.--Settlement of Bear Lake Valley.--Mining.
40. THE YEARS, 1864-65
Some Enjoyments.--He Visits a Condemned Man in Prison.--Troubles Made by Gibson on Hawaiian Islands.--Lorenzo Snow's Escape from Watery Grave.--Visit to Bear Lake Valley.--Remark of President Young in Logan.--Ordination to Apostleship of Charles C. Rich, Lorenzo Snow, Erastus Snow, and Franklin D. Richards.--Hot Springs at Midway.--Second Inauguration of President Lincoln.--Treaty with Indians.--Colfax Visits Utah.--Jane Blackhurst.
41. THE YEARS 1866, '67, '68
New Year's Greetings.--Evil Spirits Rebuked.--Love for Little Ones.--Drawings in His Journal.--Mrs. Godbe's Dream.--Brigham Young's Remarks on the Atonement.--Sept. 5, 1867, Joseph F. Smith Selected as One of the Twelve.--Amasa Lyman Dropped from Twelve.--School of the Prophets.--Move to Provo.--Grasshopper War.--Advent of the Railroad.--Remarkable Prophetic Utterances at Logan.--Visit to Sanpete.--Call to First Presidency of Geo. A. Smith.--Accident to His Son Ashael.--Summary of 1868.
42. THE YEARS, 1869, 70
Co-operative Movement.--Cove Fort.--Pronouncement Against Use of Wine.--Organization of Bear Lake Stake.--Visit of Schuyler Colfax.--The Godbe Movement.--Descendants of Cain.--Utah Central R. R. Completed.--Plural Marriage--Boston Board of Trade Visits Utah.--Sayings of Brigham Young.--The Newman-Pratt Discussion.--Martin Harris Re-baptized.
43. PIONEER LIFE IN RICH COUNTY, 1871
Arrest of President Young and Others.--Experiences in Randolph.--Caught in a Snow-storm.--Reaches Salt Lake City.
44. THE YEARS, 1872-74
Judge McKean.--Journalizing.--Early Church Historians.--Holy Ghost.--Visit to San Francisco.--Funerals of Pitt and Player.--Thomas L. Kane.--Garden of Eden.--Paralysis.--Earl Rosebury.--Fall from a Tree.
45. ST. GEORGE TEMPLE DEDICATED
Visit to Randolph.--Governor Axtell.--Visit of President Grant.--Visit of Dom Pedro, Emperor of Brazil.--Dedication of St. George Temple.--A Grand Birthday Celebration.
46. DEATH OF BRIGHAM YOUNG, AUG. 29, 1877
Death of His Son, Brigham Young Woodruff.--Prophetic Utterances.--Baptisms for the Signers of the Declaration of Independence.--Death of Brigham Young Changes His Plans.--Funeral.--Visit to Logan.--Visit to St. George.--A Vision.--Old Folks' Excursion.--Zion's Board of Trade.
47. EXPERIENCES IN ARIZONA, 1879
In Arizona.--An Epistle to the World.--Birthday Celebrated in St. George.--Travels in Arizona.--Hunt with Pelone, the Apache Chief.--A Visit to the Zunies.--Travels with Lot Smith.--Dream.--Letters.
48. REMARKABLE EXPERIENCES IN ARIZONA, 1880
In a Shepherd's Tent in Arizona.--A Revelation Given Jan. 26, 1880.--Organization of First Presidency.--Call to Apostleship of Francis M. Lyman and John Henry Smith.
49. YEARS OF GREAT AGITATION, 1881, 1882
Leonard Hardy's Birthday Party.--Prophecy Concerning Joseph F. Smith.--Death of Orson Pratt--Visit to St. George.--The Edmunds Law.--Oscar Wilde.--Conditions at St. Johns, Arizona.--Call of President George Teasdale, Heber J. Grant and Seymour B. Young.--Death of Captain William H. Hooper.
50. THE CRUSADE OPENS, 1883-1885
Exemplary Deacons.--Adam-ondi-Ahman.--Visit to Colorado.--The Patriarchal Order of Marriage.--Andrew Burt.--Farm Life.--The Crusade Opens.--The Family Celebration of His Birthday.--Call of John W. Taylor.--Call of Wm. B. Preston.--Land Troubles in Arizona.--Dedication of the Logan Temple.--A Visit to Snake River. Country, Idaho.--Growth of Children After the Resurrection.--Call of John Morgan.--In Exile.--Conference at Fish Lake.
51. ELEVATION TO PRESIDENCY OF THE CHURCH, 1889
Arrest of George Q. Cannon.--Governor Murray's Dismissal.--Death of President Taylor.--President Woodruff Appears in the Tabernacle.--Change in Federal Officers.--April, 1889, Wilford Woodruff Became President of the Church.--Visit to California.--M. W. Merrill, A. H. Lund, and Abraham H. Cannon Called to Apostleship.--Senator Morgan Visits President Woodruff.
52. THE MANIFESTO AND EVENTS OF 1890-'91
The Political Situation.--Visit to California.--The Manifesto.--Its Effects.--Sugar Industry.--Henry M. Stanley.--Deaths of Prominent Men.--Earthquake in Southern Utah.--Address to Irrigation Congress.--Interpretation of Manifesto.--Remarks at Brigham City on the Manifesto.
53. DEDICATION OF THE SALT LAKE TEMPLE, 1892
New Home.--Visit of President Eliot to Salt Lake City.--Completing the Temple.--Amnesty.--Dedication of the Salt Lake Temple.--Visit to the World's Fair, Chicago.--Liberal Party Disbands.
54. ADMINISTRATIVE WORK, 1894
Electric Power Plant in Ogden Canyon.--Saltair,--Death of His Brother, Thompson.--Temple Work for Benjamin Franklin.--An Optimist.--Death of A. O. Smoot of Provo.--Utah Stake Organized.--Trip to Alaska.
55. THE YEARS 1896-'97-'98.--BIRTHDAY CELEBRATION.--HIS DEATH
Admission of Utah into the Union.--The Occasion Celebrated.--Political Struggles.--Birthday of Geo. Q. Cannon Celebrated.--April Conference, 1896.--Pronunciamento Regarding Political Matters.--Death of Apostle Abraham H. Cannon.--The Purity and Nobility of His Character Revealed to Prest. Woodruff.--Change of the Fast Day.--Great Celebration on His 90th Anniversary, 1897.--Visit from Judge Kinney.--Pioneer Jubilee Celebration.--Letter to the King and Queen of Sweden.--Visits the Coast.--His Son Owen Called to the Apostleship.--Attends April Conference, 1898.--Goes to the Coast in August.--His Sickness.--Departs this Life September 2, 1898. CHAPTER 56. Funeral Services.
57. Character Sketch
Appendix A.
Sidney Rigdon.
Appendix B.
Address to the Saints of the British Isles.
Appendix C.
Storm on Lake Michigan.
Appendix D.
Rationality of the Atonement.
Wives of Wilford Woodruff.
Children of Wilford Woodruff.
Index.
{1}
1. BIRTH AND GENEALOGY, 1807
A Chosen Spirit.--Divine Guidance.--Genealogy.--A Miller by Trade.
Wilford Woodruff was the fourth president of the Church of Jesus Christ of Latter-day Saints. He belonged to that class of men of whom the Lord said to Abraham, "These will I make my rulers." Of our primeval childhood that ancient Prophet informs us that the Lord stood among those that were spirits and He saw that they were good. Of these spirits the Lord said to Abraham, "Thou art one of them, thou wert chosen before thou wast born." If the Lord knew Abraham and Jeremiah before they were born in the flesh, He also must have known Wilford Woodruff in the spirit world. The latter's integrity and unbounded devotion to the worship and purposes of his God are not surpassed by any prophet of either ancient or modern times. Like those of ancient times, Wilford Woodruff was undoubtedly foreordained of God to a noble mission in life, and to the great responsibilities which he filled with honor and to the glory of God. To him there was a reality of the spirit world rarely enjoyed by men, he constantly felt the influence of spiritual associations which were above and beyond the ordinary affairs of life. That he had an existence prior to this probation in life, he never doubted. He felt that life was a mission to which he had been called and which in the goodness of God he had been permitted to fill. His own spiritual existence was never overshadowed by temporalities or by constant misgivings that so frequently beset the lives of other men.
Wilford Woodruff looked upon the brotherhood of men as {2} a natural sequence of his assurance that God was the Father of our spirits in a former life. He understood that prayer of the Savior addressing Himself to His Father in heaven. His own spirit was in harmony with the revelations of Christ. In the light of scriptural declarations and of his own spiritual nature, he was simply here in life in the performance of great duties which had been assigned him before the world was. He sincerely believed that in returning again to the God who had given him life he would have to account for his talents and his time. Speaking of the Athenians, Paul said: "God that made the world hath made of one blood all nations of men to dwell on the face of the earth, and hath determined the times before appointed, and the bounds of their habitation."
In the life of Wilford Woodruff there was unfolded day by day the duties and obligations that linked him with the chain of eternal life. When the new revelation of God to men in this dispensation broke in upon him he was happily prepared to enjoy the new light. To be a Latter-day Saint from the outset seemed as natural as to breathe the air of heaven. He marvelled at the purposes of God but did not wonder, and doubt did not obscure from his vision the divine truth of this dispensation while he sojourned in the flesh. The love of God had always abounded in his heart, and the divine message found him eager and willing.
He was not among those who sought divine assurance and spiritual satisfaction in some one creed of the day. The Bible was his highest authority and he believed implicitly in the divinity of its teachings. He was a devoted student of Holy Writ and prayerfully sought the gifts and blessings bestowed upon the Saints of old. He was waiting for precisely that which came to him and he took up the new mission of life with a strenuous desire to serve God and to be a witness that he was the same God yesterday, to-day, and forever.
The story of Wilford Woodruff's life was consistent, faithful and in harmony with scriptural examples. The dealings of God with His children in other dispensations were always before his mind as illustrations and evidences. If the Bible had been the chief consolation of his youth and the best evidence of divine purposes, it became doubly so when he became a Latter-day Saint. Nothing that God had done in former dispensations {3} was too insignificant for his earnest consideration. Henceforth he was to speak in the name of the Lord, and act by the authority of divine command. He loved the memory of the ancient Prophets and strove earnestly to emulate their example. His life, therefore, is marked by spiritual growth and a devotion to God's will that makes it an inspiration to all who knew him or who read the story of his life and teachings. He honored and magnified every office and calling conferred upon him from that of a teacher to the president of the Church. In this high station he laid down his life at the ripe age of ninety-one years.
Wilford Woodruff was born March 1st, 1807 in the town of Farmington, Hartford County, Connecticut. He was the son of Aphek Woodruff. His grandfather was Captain Eldad Woodruff who was the son of Josiah Woodruff. Josiah was the son of Joseph whose father's name was John, the son of Mathew Woodruff. This is as far back as Wilford Woodruff's genealogy has been traced in America. It is claimed that John Woodruff of South Hampton, Long Island, is the first person in American history bearing the name of Woodruff. Whether he is related to Matthew Woodruff, the earliest known ancestor of Wilford in this country, has not been determined. President Woodruff says, that according to the ancient Book of Heraldry, one of his ancestors was Lord Mayor of London in 1579.
His mother's name was Beulah Thompson. The family on his mother's side, for generations lived at Farmington, Connecticut. The Woodruff family name is English and is derived from the occupation of its bearers who in the days of William the Conqueror guarded the woods and forests for the use of noblemen and who were considered among the most honored officers in the land. From Wilford Woodruff's account of his forefathers it appears that they were hardy and long-lived people. He says: "My grandfather, Josiah Woodruff, lived nearly one hundred years. He possessed an iron constitution and performed a great deal of manual work up to the time of his death. His wife's name was Sarah. She bore him nine children: Josiah, Appleton, Eldad, Elisha, Joseph, Rhoda, and Phoebe. There were two of this family whose names are not given. My grandfather, Eldad Woodruff, was the third son of Josiah. He was born in Farmington, Hartford County, Connecticut in 1751. He likewise possessed {4} a strong constitution and it was said of him that for several years he performed more labor than any man in Hartford County. From over exertion and hewing timber he was attacked with rheumatism in his right hip which caused a severe lameness for several years before his death. He married Dinah Woodford by whom he had seven children: Eldad, Elizabeth, Samuel, Titus, Helen, Aphek, and Ozem. My grandfather died in Farmington from spotted fever in 1806 at the age of fifty-five years. My grandmother, Dinah, died in the same place in 1824 from the effects of a cancer in her breast; her sufferings were very great.
"My father, Aphek Woodruff, was born in Farmington, November 11, 1778. He married Beulah Thompson who bore him three sons: Azmon, born Nov. 29th, 1802; Thompson, born December 22nd, 1804; and myself, born March 1st, 1807. My mother died from spotted fever January 11th, 1808 at the age of twenty-eight years, leaving me a babe of fifteen months. My father married a second wife, Azubah Hart. She bore him six children. He was a man of a strong constitution and did a great amount of labor. At eighteen years of age he began work in a flour mill and saw mill and continued at his occupation there for about fifty years. Most of that time he labored eighteen hours a day. He never made any profession of religion until I baptized him into the Church of Jesus Christ on the first day of July, 1838. He was a man of great charity, honesty, and integrity and made himself poor by giving to the poor. He was liberal in accommodating his fellow men by lending money and by becoming surety for his neighbors. He generally said yes to every man who asked a favor at his hands."
"I assisted my father in the Farmington mills until I was twenty years of age and continued in the occupation of a miller until I was thirty-one."
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2. A CHAPTER OF ACCIDENTS
Arms and Legs Broken.--Injury to Breast Bone and Ribs.--Drowned.--Frozen.--Scalded.--Other Escapes.--Life Preserved by a Merciful Providence.
The journal of Wilford Woodruff contains a chapter which he designates as a "chapter of accidents." It is given thus early in his biography as it reveals the purposes of an overruling Providence whose mercies and guiding powers are remarkably manifested throughout a long and arduous career. He himself regarded his escapes from death as an evidence of a destructive power that sought to thwart that special mission in life so wonderfully revealed in the subsequent chapters of this biography. His life throughout discloses a constant struggle against obstacles which he had to overcome. They are manifested in every degree of difficulty, and to less courageous natures many of them would have been insurmountable.
There are in his words which describe the misfortunes that overtook him no traces of envy, discouragement or despair. That others were born to an easier life did not awaken within him a spirit of envy or doubt. To his mind the joys or sorrows of this world were all subordinate to the will of an overruling Providence. While he did not complain, he did not ascribe his difficulties or dangers to fate. He was never so much concerned about the difficulty in surmounting an obstacle as he was about his ability through the goodness of God to do so. "Evidently," he says, "I have been numbered with those who are apparently the marked victims of misfortunes. It has seemed to me at times as though some invisible power were watching my footsteps in search of an opportunity to destroy my life. I, therefore, ascribe my preservation on earth to the watchcare of a merciful Providence, whose hand has been stretched out to rescue me from death when I was in the presence of the most threatening dangers. Some of these dangers from which I so narrowly escaped I shall here briefly describe:
"When three years of age, I fell into a caldron of scalding water and although instantly rescued, I was so badly burned {6} that it was nine months before I was thought to be out of the danger of fatal consequences. My fifth and sixth years were interwoven with many accidents. On a certain day, in company with my elder brothers, I entered the barn, and chose the top of a hay mow for a place of diversion. We had not been there long before I fell from the great beam upon my face on the bare floor. I was severely hurt, but recovered in a short time, and was again at play.
"One Saturday evening, with my brothers Azmon and Thompson, while playing in the chamber of my father's house, contrary to his instructions, I made a misstep and fell to the bottom of the stairs, breaking one of my arms in the fall. So much for disobedience. I suffered intensely, but soon recovered, feeling that whatever I suffered in the future, it would not be for disobedience to parents. The Lord has commanded children to obey their parents; and Paul says, 'This is the first commandment with promise.'
"It was only a short time after this that I narrowly escaped with my life. My father owned a number of horned cattle, among which was a surly bull. One evening I was feeding pumpkins to the cattle, and the bull leaving his own took the pumpkin I had given to a cow which I called mine. I was incensed at the selfishness of this male beast, and promptly picked up the pumpkin he had left, to give it to the cow. No sooner had I got it in my arms than the bull came plunging toward me with great fury. I ran down the hill with all my might, the bull at my heels. My father, seeing the danger I was in, called to me to throw down the pumpkin, but (forgetting to be obedient) I held on, and as the bull was approaching me with the fierceness of a tiger, I made a misstep and fell flat upon the ground. The pumpkin rolled out of my arms, the bull leaped over me, ran his horns into the pumpkin and tore it to pieces. Undoubtedly he would have done the same thing to me if I had not fallen to the ground. This escape, like all others, I attribute to the mercy and goodness of God.
"During the same year, while visiting at my Uncle Eldad Woodruff's, I fell from a porch across some timber, and broke my other arm.
"Not many months passed by before I was called to endure {7} a still greater misfortune. My father owned a saw mill in addition to his flour mill, and one morning, in company with several other boys, I went into the saw mill and got upon the headlock of the carriage to ride, not anticipating any danger; but before I was aware of it my leg was caught between the headlock and the fender post and broken in two. I was taken to the house, and lay nine hours before my bones were replaced. That time was spent in severe pain; but being young, my bones soon knitted together, and in a few weeks I was upon my feet as usual, attending to the sports of youth. During this confinement my brother Thompson was my companion. He was suffering from typhus fever.
"Shortly after this, upon a dark night, I was kicked in the abdomen by an ox; but being too close to the animal to receive the full force of the blow, I was more frightened than hurt.
"It was not long before I made my first effort at loading hay. I was very young, but thought I had loaded it all right. When on the way to the barn, the wheel of the wagon struck a rock, and off went the hay. I fell to the ground with the load on top of me; this was soon removed, and aside from a little smothering I was unhurt.
"When eight years of age, I accompanied my father, with several others in a one-horse wagon, about three miles from home, to attend to some work. On the way the horse became frightened, ran down a hill, and turned over the wagon, with us in it. We were in danger, but were again saved by the hand of Providence. None of us were injured.
"One day I climbed an elm tree to procure some bark; while about fifteen feet from the ground, the limb upon which I stood, being dry, broke, and I fell to the ground upon my back. The accident apparently knocked the breath out of my body. A cousin ran to the house and told my parents that I was dead, but before my friends reached me I revived, rose to my feet, and met them on the way.
"When twelve years old I was nearly drowned in Farmington River. I sank in thirty feet of water, and was miraculously saved by a young man named Bacon. The restoration to life caused me great suffering.
"At thirteen years of age, while passing through Farmington {8} meadows, in the depths of winter, in a blinding snowstorm, I became so chilled and overcome with cold that I could not travel. I crawled into the hollow of a large apple tree. A man in the distance saw me, and, realizing the danger I was in, hastened to where I was. Before he arrived at the spot I had fallen asleep, and was almost unconscious. He had much difficulty in arousing me to a sense of my critical condition, and promptly had me conveyed to my father's house, where, through a kind Providence, my life was again preserved.
"At fourteen years of age I split my left instep open with an ax which went almost through my foot. I suffered intensely from this injury, and my foot was nine months in getting well.
"When fifteen years old I was bitten in the hand by a mad dog in the last stages of hydrophobia. However, he did not draw blood, and through the mercy and power of God I was again preserved from an awful death.
"At the age of seventeen I met with an accident which caused me much suffering, and came nearly ending my life. I was riding a very ill-tempered horse, which, while going down a very steep, rocky hill, suddenly leaped from the road and ran down the steepest part of the hill, going at full speed amid the thickest of the rocks. At the same time, he commenced kicking, and was about to land me over his head among the rocks, but I lodged on the top of his head, and grabbed each of his ears with my hands, expecting every moment to be dashed to pieces against the rocks. While in this position, sitting astride the horse's neck, with neither bridle nor other means of guiding him except his ears, he plunged down the hill among the rocks with great fury, until he struck a rock nearly breast high, which threw him to the earth. I went over his head, landing squarely upon my feet almost one rod in front of the horse. Alighting upon my feet was probably the means of saving my life; for if I had struck the ground upon any other part of my body, it would probably have killed me instantly. As it was, one of my legs was broken in two places, and both my ankles put out of place in a shocking manner. The horse almost rolled over me in his struggles to get up. My uncle saw me, and came to my assistance. I was carried to his house in an armchair. I lay from 2 o'clock {9} in the afternoon until 10 o'clock at night without medical aid and in great pain, when my father arrived with Dr. Swift, of Farmington. The doctor set my bones, boxed up my limbs, and that night conveyed me eight miles in his carriage to my father's house. I had good attention, and although my sufferings were great, in eight weeks I was out upon my crutches, and was soon restored to a sound condition.
"In 1827, while managing a flour mill for Aunt Wheeler, in Avon, Conn., I was standing upon one of the wheels, clearing away the ice. A man, not knowing I was in that position, hoisted the gate and turned upon the wheel a full head of water. The wheel started at once, my foot slipped, and I was plunged head foremost over the rim of the wheel into about three feet of water. My weight had drawn my legs out of the wheel, or I would have been drawn under a shaft and crushed to death.
"In 1831, while in charge of a flour mill at Collinsville, Conn., I was standing upon one of the arms inside of a breast-wheel twenty feet in diameter, clearing off the ice. A full head of water was turned on suddenly. The wheel started instantly. I dropped my ax and leaped about twenty feet to the bottom of the wheel. As I struck the bottom, I rolled out against a rugged stone, with only two feet of clearance between the stone and the wheel. The latter caught me and rolled me out into the water below, where I found myself, much frightened, but thankful to Providence that no bones were broken.
"The day that I was baptized into the Church of Jesus Christ of Latter-day Saints--December 31, 1833--my horse, with newly calked shoes, kicked the hat off my head. If he had struck two inches lower, doubtless he would have killed me instantly. Ten minutes later, while driving the same horse and another hitched to a sled with loose boards on the bottom and no box, the boards slipped forward under the pole and struck the ground. This at once threw the boards up endwise, and pitched me forward between the horses. I held on the lines; the horses, frightened, ran down the hill, dragging me under the sled behind them. The road, however, was smooth, and I escaped without injury.
"In 1834, while traveling in Zion's Camp to Missouri, a rifle was discharged accidentally. The ball passed through three {10} tents with a dozen men in each, and lodged in the axletree of a wagon, without injury to anyone; it passed within a few inches of my breast. Many others escaped quite as providentially as I did.
"A few months later a musket, heavily loaded with buckshot, and pointed directly at my breast, was snapped accidentally; but it missed fire, and again the Lord preserved my life.
"In April, 1839, in Rochester, Ills., I was riding upon the running-gear of a wagon. I sat upon the front axletree. The bolt came out of the coupling-pole, separating the wheels, the front from the rear; and my weight upon the front bolster and tongue turned the coupling-pole over on the horses' backs, turned the stakes upside down, which shut me between the bolster and tongue, but in such a manner that my head and shoulders dragged upon the ground. The horses took fright and ran into an open prairie. They dragged me for about half a mile, and notwithstanding my awkward position I managed to guide them so as to run them into the corner of a high worm-fence, where we landed in a pile together. I was considerable bruised, but escaped without any broken bones, and after one day's rest was able to attend to my labors again.
"On the 15th day of October, 1846, while with the Camp of Israel building up Winter Quarters, on the west side of the Missouri River (then Indian country,) I passed through one of the most painful and serious misfortunes of my life. I took my ax and went two and a half miles upon the bluff to cut some shingle timber to cover my cabin. I was accompanied by two men. While felling the third tree, I stepped back of it some eight feet, where I thought I was entirely out of danger. There was, however, a crook in the tree, which, when the tree fell, struck a knoll and caused the tree to bound endwise back of the stump. As it bounded backwards, the butt end of the tree hit me in the breast, and knocked me back and above the ground several feet, against a standing oak. The falling tree followed me in its bounds and severely crushed me against the standing tree. I fell to the ground, alighting upon my feet. My left thigh and hip were badly bruised, also my left arm; my breastbone and three ribs on my left side were broken. I was bruised about my lungs, vitals and left side in a serious manner. After the accident {11} I sat upon a log while Mr. John Garrison went a quarter of a mile and got my horse. Notwithstanding I was so badly hurt, I had to mount my horse and ride two and a half miles over an exceedingly rough road. On account of severe pain I had to dismount twice on my way home. My breast and vitals were so badly injured that at each step of the horse pain went through me like an arrow. I continued on horseback until I arrived at Turkey Creek, on the north side of Winter Quarters. I was then exhausted, and was taken off the horse and carried in a chair to my wagon. I was met in the street by Presidents Brigham Young. Heber C. Kimball, Willard Richards, and others, who assisted in carrying me to the wagon. Before placing me upon my bed they laid hands upon me, and in the name of the Lord rebuked the pain and distress, and said that I should live, and not die. I was then laid upon my bed in the wagon, as my cabin was not yet done. As the apostles prophesied upon my head, so it came to pass; I did not die. I employed no physician, but was administered to by the elders of Israel, and nursed by my wife. I lay upon my bed, unable to move until my breast-bone began to knit together on the ninth day. In about twenty days I began to walk, and in thirty days from the time I was hurt. I returned to my laborious employment.
"I have not now a lame limb about me, notwithstanding it all. I have been able to endure the hardest kind of manual labor, exposures, hardships, and journeys. I have walked forty, fifty, and, on one occasion, sixty miles in a single day. The only inconvenience I am now conscious of is that if I overwork, or take a severe cold, I feel it more sensibly in my breast and left side than I did before my last injury. I have given considerable space in recounting the foregoing peculiar circumstances which I have experienced in life. A summary of what is here given may be briefly stated thus: I have broken both legs, one of them in two places; both arms, both ankles, my breastbone, and three ribs; I have been scalded, frozen, and drowned; I have been in two water wheels while turning under a full head; I have passed through a score of other hairbreadth escapes. The repeated deliverances from all these remarkable dangers I ascribe to the mercies of my Heavenly Father. In recalling them to mind I always feel impressed to render the gratitude of my heart, with {12} thanksgiving and joy, to the Lord. I pray that the remainder of my days may pass in His service, in the building up of His kingdom."
When one stops to reflect upon the character of the accidents and the manner of escape, he is impressed by the thought that they came along as part of the remarkable incidents of his life. They are marvels to be sure, but the whole life of Wilford Woodruff is a marvel. He was on the spot when the danger arrived. He never seems to have been disconcerted by it. He was so serene in his faith that he always had an assurance that all would end well, and he, consequently, is never found in a complainly mood, even when undergoing the severest pain. His patience, therefore, was a powerful factor in bringing to his life a large measure of confidence in the ultimate goodness of an overruling Providence.
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3. A REMARKABLE PREPARATION
"Coming Events."--Wilford Woodruff's Interest in Religion.--Existing Religious Denominations.--Teachings of Scripture.--Father Mason, a Prophet.--Peculiar Process of Preparation.
Wilford Woodruff belonged to a group of men whose advent into the world characterized the first two decades of the nineteenth century. Though in their own day, humble and obscure and held in contempt by mankind generally, their importance and the work accomplished by them grow in significance to the Latter-day Saints who are and have been for the past half century the greatest history makers in the world. Such men as Joseph Smith, Brigham Young, John Taylor, Wilford Woodruff, Lorenzo Snow, and Joseph F. Smith, whose administration of the affairs of the Church of Jesus Christ of Latter-day Saints has given them a prominent place in the world as well as in the Church, grow in historical magnitude as time goes on. Their respective administrations constitute distinguished landmarks in the history of a great people.
There has been a mysterious something about North America, and indeed of the whole American continent, that has made it not only inviting to discoverers and adventurers, but an asylum to those who sought enlarged religious freedom and the development of institutions in harmony with the ideals of progressive religious thought. What has been more remarkable to the welfare of this nation than the character of the men, who, standing upon foreign shores looked forward to it as a land of grand opportunities, were the men, the early patriots who gave to its government the highest wisdom of the age, and to social institution a broad foundation upon which all classes could securely rest their hopes, their ambitions, and their religious convictions.
The institutions of our country have nevertheless grown as time went on, and little by little conditions derogatory to the well-being and happiness of the people have given way to higher and better standards of life. The opposition to slavery and its downfall enlarged the conceptions of individual liberty and of {14} human rights. The traditions of ages have given way before the progress of modern enlightenment, and the country has afforded better opportunities for progressive and changing institutions than any other nation of the civilized world. The whole drift of American history has been in the direction of religious enlightenment and political freedom. True, such enlightenment and freedom have met with stubborn resistance and have cost the best blood of the nation. The United States has been a country peculiarly marked for the greatest human endeavor. It has not, however, reached the acme of its possibilities nor has its work, however progressive, reached a finished state. If the lessons of the past in American history are important in any one respect, more than another, it is in the great truth that it is to be the standard bearer, and the first in religion and government.
In religion the nation is brought face to face daily more and more with the great religious problem known to the civilized world as Mormonism. The men who were instrumentalities of that new religion grow in importance as it makes its way in religious and theological history. The lives therefore of such men as Wilford Woodruff not only have a distinct place in the lives and thoughts of their religious associates, but will also have an important position in the future history and development of religious thought.
How such men as Wilford Woodruff came upon the stage at the particular time in the history of the Church, and what external influences brought them into its folds are matter of peculiar interest to every student of Church history. What he himself thought of the new movement and how he was prepared to receive it is given here and there throughout his private journals in a manner to make the story of his life one of the most interesting in all the annals of the Church.
He says: "At an early age my mind began to be exercised upon religious subjects, but I never made a profession of religion until 1830 when I was twenty-three years of age. I did not then join any church for the reason that I could not find a body of people, denomination, or church that had for its doctrine, faith, and practices those principles, ordinances, and gifts which constituted the gospel of Jesus Christ as taught by Him and His apostles. Neither did I find anywhere the manifestations of the {15} Holy Ghost with its attendant gifts and graces. When I conversed with the ministers of the various denominations or sects, they would always tell me that prophets, apostles, revelations, healing, etc., were given to establish Jesus Christ and His doctrine, but that they have ever since been done away with because no longer needed in the Church and Kingdom of God. Such a declaration I never could and never would believe. I did believe, however, that revelation, the gifts and graces, and the faith once delivered to the Saints--a faith which they have enjoyed in all ages when God has had an acknowledged people on the earth--could be done away with only through the disobedience and unbelief of the children of men. I believed every gift, office, and blessing to be just as necessary now to constitute the true Church of Christ and Kingdom of God as in any age of the world.
"This belief was firmly fixed upon my mind for two reasons: first, from the study of the Bible I found that the principle of cause and effect was the same in all ages, and that the divine promises made were to all generations. At the same time, I found no changes in the gospel in the days of Christ and the apostles, or that there would be any change in the plan of salvation in the last days. I learned also from the Scriptures that many of the ancient prophets, that Christ and His apostles foresaw by inspiration and revelation that the Gentile nations would apostatize and turn away from the true faith and from the Church and Kingdom of God as the Jews had anciently done; that there would be a falling away from the apostolic faith, from its doctrines and ordinances; that other systems would arise; that when these false systems should reach their fullness, the God of heaven would set up His Kingdom; that an angel would restore the gospel; and that it should be preached in all the world for a witness before the Savior should come to reign. I further believed that the gospel had been taken from the Jews and given to the Gentiles; that the Gentiles had, as foretold by the prophets, fallen into apostasy; and that in the last days Israel should be restored and the promises concerning that people should be fulfilled. All these things I learned from the Scriptures and they made a lasting impression upon my mind.
"The second reason for my peculiar belief in such principles, {16} teachings, and doctrines was that in the days of my youth I was taught by an aged man named Robert Mason, who lived in Sainsbury, Connecticut. By many he was called a prophet; to my knowledge, many of his prophecies have been fulfilled. The sick were healed by him through the laying on of hands in the name of Jesus Christ, and devils were cast out. His son was a raving maniac. After praying and fasting for him nine days, he arose on the ninth day and commanded in the name of Jesus Christ the devil to come out of him. The devil obeyed and the boy was made whole from that very hour. This man instilled these principles into my mind as well as into the mind of my oldest brother Azmon.
"Father Mason did not claim that he had any authority to officiate in the ordinances of the gospel, nor did he believe that such authority existed on the earth. He did believe, however, that it was the privilege of any man who had faith in God to fast and pray for the healing of the sick by the laying on of hands. He believed it his right and the right of every honest-hearted man or woman to receive light and knowledge, visions, and revelations by the prayer of faith. He told me that the day was near when the Lord would establish His Church and Kingdom upon the earth with all its ancient gifts and blessings. He said that such a work would commence upon the earth before he died, but that he would not live to partake of its blessings. He said that I should live to do so, and that I should become a conspicuous actor in that kingdom.
"The last time I ever saw him he related to me the following vision which he had in his field in open day: 'I was carried away in a vision and found myself in the midst of a vast orchard of fruit trees. I became hungry and wandered through this vast orchard searching for fruit to eat, but I found none. While I stood in amazement finding no fruit in the midst of so many trees, they began to fall to the ground as if torn up by a whirlwind. They continued to fall until there was not a tree standing in the whole orchard. I immediately saw thereafter shoots springing up from the roots and forming themselves into young and beautiful trees. These budded, blossomed, and brought forth fruit which ripened and was the most beautiful to look upon of anything my eyes had ever beheld. I stretched forth {17} my hand and plucked some of the fruit. I gazed upon it with delight; but when I was about to eat of it, the vision closed and I did not taste the fruit.'
"'At the close of the vision I bowed down in humble prayer and asked the Lord to show me the meaning of the vision. Then the voice of the Lord came to me saying: "Son of man, thou hast sought me diligently to know the truth concerning my Church and Kingdom among men. This is to show you that my Church is not organized among men in the generation to which you belong; but in the days of your children the Church and Kingdom of God shall be made manifest with all the gifts and the blessings enjoyed by the Saints in past ages. You shall live to be made acquainted with it, but shall not partake of its blessings before you depart this life. You will be blest of the Lord after death because you have followed the dictation of my Spirit in this life."'
"When Father Mason had finished relating the vision and its interpretation, he said, calling me by my Christian name: 'Wilford, I shall never partake of this fruit in the flesh, but you will and you will become a conspicuous actor in the new kingdom.' He then turned and left me. These were the last words he ever spoke to me upon the earth. To me this was a very striking circumstance. I had passed many days during a period of twenty years with this old Father Mason. He had never mentioned this vision to me before. On this occasion he said he felt impelled by the Spirit of the Lord to relate it to me.
"The vision was given to him about the year 1800. He related it to me in 1830, the spring in which the Church was organized. Three years later when I was baptized into the Church of Jesus Christ of Latter-day Saints, almost the first person I thought of was this prophet, Robert Mason. Upon my arrival in Missouri with Zion's Camp, I wrote him a long letter in which I informed him that I had found the true gospel with all its blessings; that the authority of the Church of Christ had been restored to the earth as he had told me it would be; that I had received the ordinances of baptism and the laying on of hands; that I knew for myself that God had established through Joseph Smith, the Prophet, the Church of Christ upon the earth.
"He received my letter with great joy and had it read over {18} to him many times. He handled it as he had handled the fruit in the vision. He was very aged and soon died without having the privilege of receiving the ordinances of the gospel at the hands of an elder of the Church.
"The first opportunity I had after the truth of baptism for the dead was revealed, I went forth and was baptized for him in the temple font at Nauvoo. He was a good man, a true prophet; for his prophecies have been fulfilled. There was so much reason in the teachings of this man, and such harmony between them and the prophecies and teachings of Christ and of the apostles and prophets of old, that I believed in them with all my heart.
"I had given myself up to the reading of the Scriptures and to earnest prayer before God day and night as far as I could years before I heard the fullness of the gospel preached by a Latter-day Saint. I had pleaded with the Lord many hours in the forest, among the rocks, and in the fields, and in the mill--often at midnight for light and truth and for His Spirit to guide me in the way of salvation. My prayers were answered and many things were revealed to me. My mind was open to the truth so much so that I was fully satisfied that I should live to see the true Church of Christ established upon the earth and to see a people raised up who would keep the commandments of the Lord."
This beautiful and inspiring story of Robert Mason reads very much like that of Simeon of old, who, having received a divine response to his steadfast supplications, exclaimed: "Lord, now lettest thy servant depart in peace, according to thy word; for mine eyes have seen thy salvation."
In reading the history of the Church, one is constantly impressed by the striking comparisons between the events recorded in Holy Writ and those which have been forerunners as well as accompaniments of the Church of Christ in this dispensation. The Spirit of God makes these analogies impressive, and they in turn confirm the faith of those who have received a testimony of the divine mission of Joseph Smith and of the purposes of God to be fulfilled by the Church in these last days. No wonder Wilford Woodruff's mind was open to the truth. No wonder that doubt or misgiving never beclouded his mind {19} from the day that the new light broke in upon his understanding to the day of his death. His life is one of the most beautiful examples of a childlike faith that has ever been given to the world. The story of it is both faith-promoting and instructive. It reads like the stories of Holy Writ.
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4. EARLY DAYS, 1816-1833
A Fisherman.--Early Employment.--Noble Reflections.--Lessons in Reading.--Interest in the Bible.--Philo Woodruff's Strange Dream.--Mocking Deity.--Its Effects.--Peace of Mind.--Place of Prayer.--Happy Experiences.--A Baptism.--Reads of Mormons.--Notable Instance of Inspiration.--Removal to New York.--Azmon's Faith.
Much of the early life of Wilford Woodruff was passed in Farmington, Connecticut. He was a boy of great vitality and given to the sports incident to the community and the times in which he lived. He early developed a marked aptitude for fishing. In the stream which fed his father's mill there were spotted trout in abundance. These he learned to catch with great dexterity; and his brother, being likewise an adept with the hook, the two achieved the reputation of being the most successful fishermen in the village. The sports of fishing and hunting which he practiced in early boyhood were enjoyed by him throughout his entire life.
One is reminded in the story of his life that there were apostles of old who cast their nets for fish in the sea of Galilee. Like them, he too became a fisher of men. He was equally prompt in responding to the Master's call and equally ardent in promulgating the new word of life he was authorized to publish. We are not told how many converts were the result of their missionary efforts, but it is quite within the bounds of truth to declare that no apostle of the last dispensation succeeded better than Wilford Woodruff in planting the message of the new dispensation in the hearts of his fellow-men.
He attended the village district school in his early boyhood, a school located about two miles from his father's home. "In those days," he writes, "parents did not feel the importance of urging upon their children the advantages of education as they urge them today. In those times they felt that matters of education were wholly confined to the ideas and methods of the school teacher." Wilford was an industrious boy. His mind was filled with lofty thoughts, and his education as time went on took on a religious character. He was by nature a devoted son and {21} observed carefully the divine command which enjoined obedience to his parents.
Aphek Woodruff, father of Wilford, was a generous-hearted man. He rarely refused to grant a favor even when it seemed probable that the favor might prove a loss to him. The father by his industry and frugality had acquired a respectable competency for those days. His property, however, soon dwindled away when those for whom he became security left him to meet their obligations. His possessions consisted of a large farm well stocked with cattle, a flour mill, a saw mill, and a carding machine. These had cost years of toil and self-denial. Their loss to him saved his honor, but subjected his family to the hardships which the changed financial conditions brought about. These experiences of his father had much to do in the formation of his son's character, for the latter avoided debts and was scrupulously careful to make his word good in every business undertaking.
When Wilford was eight years of age, a strong religious revival took place in the town of Farmington. It was conducted chiefly by the Baptist Church; the elders of that Church, Brocket and Quishman, preached in his father's home. They baptized his stepmother and several other relatives. His brothers, Azmon and Thompson, made some profession of religion. Wilford attended meetings, prayed, and tried to feel as others felt, but all to no purpose. Whatever of enthusiasm worked upon his feelings in the excitement of the meetings soon passed away and left his soul unfed by the bread of life. The next elder brother, Thompson, was in a similar condition. His eldest brother, Azmon, continued his interest and devotion until several years later when he embraced the fulness of the gospel.
His father, having sold his property at Northington, moved back to Farmington where he was employed to run the flour mill owned by Cowles, Deming & Camp. This employment he continued for twenty-eight years. Up to the year 1816 Wilford remained with his father. He attended school in Farmington until he was fourteen years of age.
On the first of May, 1821, he went to live with Col. George Cowles with whom he remained two years. While there he attended school in the winter and worked upon a farm during the {22} summer months. It was while living with Mr. Cowles that Wilford again witnessed a religious revival which was conducted by the Presbyterians, who were at that time the only sect in Farmington. Of this second revival he writes: "I attended the meetings, inquiry, Sunday schools, and prayer meetings. I tried to get religion by effort and prayer, but my efforts created darkness instead of light and I was not happy in the attempt. They wanted us to give our hearts to God without telling us what to do or explaining any principle in a comprehensive manner. There were many young people at that time of my age who made a profession of religion. I did not wish to make a mockery of sacred things by professing light when I had received none, so I kept aloof from all professions."
At this time the Woodruff family was undergoing a severe struggle for a livelihood. Young Wilford lived out, first with one and then with another, working hard during the summer and fall and attending school in the winter. In the year 1823 while making his abode with Mr. Andrew Mills he underwent his first attack of homesickness. "Mr. Mills was a proud and austere man," he writes, "I had never before lived at a place where I did not feel free and sociable, and there was no conversation between us except to ask or answer a question. I ate and slept very little there for two weeks. Relief, however, came to me when I started to school and made the acquaintance of my fellow students. My homesickness left me and never came back.
"I returned home in 1825, soon after which my father made a contract with Mr. Horace Todd that I should work one year with him." The year, however, did not pass before the boy split his instep with an ax. This ended his service there, but his brother Thompson took the place there and worked the year out. "Thus we kept our contract." Wilford was crippled for nine months. At the end of that time he left home on horse back in search of work. Again misfortune overtook him. He was thrown from his horse and compelled to return home where he remained for some time. There was always a welcome in his home, because of the love and respect every member of the family entertained for him.
Part of the time up to April, 1827, he remained at home, {23} and part of the time he was engaged in working for other people. At that time he was twenty years of age and left his home never to return except as a visitor. He first went to live with his Aunt Helen Wheeler. He took her flour mill at East Avon on shares and worked it for three years. During that time he established himself in the trade of a miller.
Notwithstanding his youth at the time of leaving home, his soul was full of deep and serious thoughts. They were ennobling in their character and safeguarded the young man along the slippery paths of youth. Here are some of the reflections of those days: "This is an important period of my life. As I leave my father's home to enter upon the stage of life to act for myself, to be my own counselor, and to form my own character in the broad open world, my mind is filled with serious reflections. I am full of anxiety--an anxiety which is painful to me. Should I outlive my parents, how long will it be before I shall follow them to the grave? It will be said of them: 'They have gone the way of all flesh and their children will follow them into the same eternal world.' My age is an important period in the life of every man; for, generally speaking, at this period of life man forms much of his character for time and eternity. How cautious I ought to be in passing this landmark along the road of my early existence! I feel that I need care, prudence, circumspection, and wisdom to guide my footsteps in the path which leads to honor and eternal life."
Later on, referring to this same period of life, he says: "I reflected further upon the days of my youth which were gone, and upon the fleetness of time that had flown like an arrow to return no more. I reasoned thus: while walking through a rapid stream, we cannot tread twice in the same water, neither can we twice spend the same time. Then how ought we to prize the golden moments and measure time by our talents to the honor and glory of God and for the salvation of our souls; so that when the Lord comes, He may receive His own with usury.
"In trying to comprehend the fleetness of time, I have asked myself these questions. Where is the old world? Where are the millions of the earth's inhabitants, including my own ancestors? And where are the days of my youth? They are gone--all {24} gone into the boundless ocean of eternity where I shall soon find myself."
This remarkable state of his mind at that youthful period of life is so unusual in young men of that age that it is quite reasonable to suppose that he was undergoing a mental struggle on questions of right and wrong. It was not simply with him a question of good and bad; has conscience told him what his conduct ought to be in the presence of temptation. What he wanted to know, what he was yearning to learn was some positive rule of life that would govern and guide him in the formation of correct religious doctrines.
In those times it was thought no evil to indulge in card playing and pastimes of a similar character. He occasionally took a hand in these games, but soon withdrew from such recreation, since he believed card playing to be a vice. His journal shows that he understood the dangers that arise from the so-called respectability of companionship when such companions are thoughtless, indifferent, and self-indulgent. "The religious influence of such men," he writes, "where it is bad is most to be dreaded. The vulgar and dissipated will not have much influence over the man who intends to maintain a fair standing in society. On the other hand, the respectable man may lead him step by step into such evils that bring upon him, before he is aware of it, sorrow, disgrace, misery, and shame.
"If I was ever led to stake anything at the card table, I had the providential good fortune to lose. There was thus cut off the natural encouragement to engage in such a vice. In all these recreations there was a spirit working within me which drew my attention to inner thoughts of a nobler sort until I lost all desire for cards and the ball room and for the company of those who enjoyed that kind of pleasure. So much was this the case, that I felt like a speckled bird in the midst of my companions. Indeed, I learned by experience and by the workings of the spirit of the Lord within my own soul that the transitory pleasures of human life do not in any way constitute true and lasting happiness."
Before launching out in business for himself, he says: "I had not acquired much taste for reading. Having at my disposal each day several leisure hours, I felt impressed that I must not {25} squander time in idleness. I did not care for novel reading. I believed it to be useless. Nor had I much taste for history, having read but little of it. One day while reading a school book, I came across these remarkable words: 'He that will spend his life in that manner which is most exaltant will find that custom will render it most delightsome.'"
These words made a strong impression upon his mind. He at once began to read history. At first he read too much at a time to remember, to digest, and to profit by it. After a judicious regulation of this mental pastime, he read carefully histories of the United States, England, Scotland, Greece, and Rome. He read Rollin's Ancient History, Josephus, and other books. They became to him a delight, and from them he gained much that was helpful.
"By perusing history," he writes, "we hold converse with men of judgment, wisdom, and knowledge. I finally took up the Bible as a study of history and I never found any history equally interesting until later on I read the Book of Mormon. While reading these books we converse, as it were, with the Lord and with His holy prophets and apostles. In studying the Word of the Lord we learn truths which cannot be acquired from any other source. Those books which contain the revelations of heaven are of far more interest than books containing merely the opinions, theories, and doctrines of men."
During his further stay with his Aunt Helen, he encountered other religious revivals without any benefit to him further than to emphasize his convictions that the gospel in its purity was not among the people at that time and place.
At that time he was called upon to mourn the demise of his beloved brother, Philo. A few months prior to his death, Philo dreamed that an angel from heaven was going through the streets of the town with a roll containing a list of those who should die during the year in that town. The angel approached Philo and unfolded to him the roll, at the same time he informed him that on November 27th there would be a funeral at his father's house. Philo recorded the dream in his journal. On the very day named by the angel his own funeral occurred at his father's home. The fulfillment of this strange dream made a lasting impression on Wilford's mind.
{26} The year following, another very remarkable circumstance occurred which was equally impressive to his thoughtful and spiritual mind. He writes: "I was called to sit up for the night with the remains of a young man named Henry Miller. He had been very wicked and profane. The day before his death, he attended a celebration of the nation's birthday, July 4th. The boy's father, who was a religious, God-fearing man, reproved the son for his profanity and wickedness. Shortly after this, he and his father were on the way to the field to get some hay when there suddenly arose a heavy shower accompanied by thunder and lightning. Henry made sport of the roaring elements and mocked God in the thunder. The next moment, while standing by his father's side, he was struck by a thunderbolt from heaven. I attended his funeral. The circumstances of his death made a lasting impression on me."
Like many, for whom there is in store a remarkable religious future, Wilford was called to suffer financial reverses that he might learn how uncertain are the goods of this world and that he might feel the full force of that divine fiat: "Cursed is he that trusteth in riches; cursed is he that trusteth in man, or maketh flesh his arm." He had earned considerable money while running the flour mill for his Aunt Helen, but lost much of it by lending it to an unprincipled man, and by helping others who were unable to repay him. These peculiar experiences, temporal and spiritual, fortunes and misfortunes, accidents and trials among people away from his own home filled his soul with grave reflections and brought him to take a stand relative to his own future course in life. He was high-minded, had no vices or bad habits, and his standard of purity and excellence was so high that he never indulged in light-mindedness or in trifling recreations. To him they were grievous sins in the sight of God; and he believed with the Prophet Joseph that they should be eschewed. He was constantly striving for a higher plane upon which he might firmly plant his feet.
"I was twenty-three years of age; and in reflecting upon the past, I became sincerely convinced that there was no real peace of mind or true happiness except in the service of God and in doing those things which would meet His approval. As far as my imagination would enable me, I brought before my mind all the {27} honor, glory, and happiness of the whole world. I thought of the gold and the wealth of the rich, of the glory, grandeur, and power of kings, presidents, princes, and rulers. I thought of the military renown of Alexander, Napoleon, and other great generals. I cast my mind over the innumerable paths through which the giddy world travels in search of pleasure and happiness. In summing up the whole matter in the vision of my mind, I had to exclaim with Solomon: 'All is vanity of vanities sayeth the preacher.'
"I could see that within a few years all would end alike in the grave. I was convinced that no man could enjoy true happiness and obtain that which would feed the immortal soul, except God was his friend and Jesus Christ his advocate. I was convinced that man became their friend by doing the will of the Father, and by keeping His commandments. I made a firm resolution that from then I would seek the Lord to know His will, to keep His commandments, and to follow the dictates of His Holy Spirit. Upon this ground I was determined to stand and to spend my future life in the maintenance of these convictions." It will be here easily seen that determination which led him through all the subsequent years of his life to do whatever he did for the glory of God.
In May, 1830, he was employed to run a flour mill for Mr. Samuel Collins of Collinsville, Connecticut. At first he went to board with about thirty young men. These being of a worldly turn of mind, he did not enjoy their influence and therefore took up his residence in the family of Mr. Dudley D. Sackett.
About this time, under the influence of a religious revival, his brother Asahel made profession of religion and seemed very devoted. Wilford became specially anxious to know the will of the Lord. "I prayed night and day, and the Lord blest me with much of His spirit. These began to be the happiest days of my life. I felt that the sun, moon, and stars; the mountains, hills, and valleys; and that all creation were united in the praise of the Lord."
"My work in the mill was very light and I passed much of my time in reading, in meditation, and in prayer. I read the Bible and it was like a new book to me. I received much light in perusing its sacred pages. If I was cast down, tried, or {28} tempted, I found in it relief in connection with the Spirit of God. The religious reformation continued in Farmington and a number of my relatives were actively engaged in the service of the Lord according to the best light they had. Among them were my Uncle Ozem Woodruff and his wife Hannah. They were good people and I was much attached to them, having lived with them a good deal in my early life. I enjoyed their society very much.
"A short distance from the mill was a beautiful island upon the top of which was a level field covered with flowers. The island was surrounded by a rapid current of water dashing over the rocks. The banks of the current were thickly studded by tall, waving pines. I chose this pleasant retreat on the top of the island as my place of prayer and supplication. I retired to it many times, both by day and by night and offered up my soul in prayer to the Lord. I never shall forget the happy hours I spent alone in mediation and prayer upon that solitary island. When sitting there alone, there would come to my mind the words of Robert Pollock:
'In the wide desert where the view was large, Pleasant were many scenes, but most to me The solitude of vast extent untouched by hand Whose nature sowed herself and reaped her crop; Whose garments were the clouds; whose minstrels, brooks; Whose lamps, the moon and stars; whose organ choir, The voice of many waters; whose banquets, The falling leaves; whose heroes, storms; whose warriors, Mighty winds; whose lovers, flowers; Whose orators, the thunderbolt of God; Whose palaces, the everlasting hills; Whose ceilings, Heaven's unfathomable blue; And from whose rocky turrets battled high Prospects immense spread out on all sides in air, Lost now between the welkin and the main, Now walked with hills that slept above the storm.'
"The Lord blest me with joy and happiness such as I had never before enjoyed, doubtless because I was living up to the best light I had. I had no apostle or prophet to teach me the right way; so I had to do the best I could. In my zeal to promote {29} good, I got up prayer meetings in our village and prayed for light and knowledge. It was my desire to receive the ordinances of the gospel, as I could plainly see by reading the Bible that baptism by immersion was a sacred ordinance. In my eagerness, yet being ignorant of the holy priesthood and of the true authority to officiate in the ordinances of eternal life, I requested the Baptist minister to baptize me. At first he refused because I told him I would not join his church as it did not harmonize with the apostolic church which our Savior established. Finally after several conversations, he baptized me on the 5th of May, 1831. He also baptized my brother Asahel. This was the first and only gospel ordinance I sought for until I joined the Church of Jesus Christ of Latter-day Saints."
Wilford continued with Mr. Collins for less than a year, but left him with the best feelings. The latter told Wilford that he would always be welcome at his home, and that as an honorable young man, worthy of trust, he would cheerfully give him any recommendations he desired.
Wilford held himself aloof from membership in any of the churches. He visited their meetings and conversed with their ministers. He wanted to know why there were no more apostles and prophets. He was told that they were done away with, because they were no longer needed. Such a statement only intensified his disbelief in sectarian churches.
On one occasion, after praying most earnestly to know about the people of the Lord, if any such there were on earth, he says: "The Spirit of the Lord said unto me: 'Go to my Word and I will there show thee my will and answer thy prayer.' I opened the Bible promiscuously, praying the Lord to direct me to that portion of his Word which would answer my prayer. I opened to the 56th Chapter of Isaiah. I was satisfied it was in response to my prayer. I felt that the salvation of God was about to be revealed and His righteousness come forth. I was also satisfied that I should live to see the people of God gathered. From this time on until the gospel found me I was contented and felt that I should trouble myself no more about the churches and the ministers. In our zeal my brother Azmon and I adopted the worship of the Lord on Saturday instead of Sunday. I felt that a change from the seventh to the first day of the week was likely {30} a perversion made by man without authority from heaven."
It was while staying with Mr. Cowles in the spring of 1832 that he saw for the first time an account of the "Mormons." These were described in a newspaper article as a new sect claiming to have new revelations and to be built upon the foundation of prophets and apostles the same as the ancient Saints. The editor of the newspaper ridiculed the Mormons, but Wilford was favorably impressed. From that time on he desired to see these new people; for if they enjoyed the gifts which were bestowed upon the ancient Saints, they were the very people for whom he was seeking.
Soon after this he made a settlement with Mr. Cowles and arranged his affairs with a view of moving to western New York. Of the circumstances leading up to this change in his life, he writes: "The spirit that was upon me day and night said, 'Go to Rhode Island.' My mind was greatly exercised over the matter for I could not comprehend what it meant. I went to live with my brother Azmon until our departure for New York. After saluting him, I said: 'I wonder what the Lord wants of me in Rhode Island! The spirit of the Lord has rested upon me for two weeks and said, "Go to Rhode Island."' In about an hour after this my brother Asahel arrived on a visit. After shaking hands with him, almost the first words he spoke were: 'I wonder what the Lord wants of me in Rhode Island! The spirit of the Lord has been upon me for two or three weeks and has told me to go to Rhode Island.' This caused us to marvel exceedingly. We had not seen each other for several months. My brother Azmon thought that as we were ready to go to New York, we better not go to Rhode Island. To this we consented with great reluctance. I felt sure it was our duty to go there, although at that time it was a mystery."
Later on when the gospel came to them in New York, Wilford learned that if they had gone to Rhode Island they would have met Elders Orson Hyde and Samuel H. Smith and would have thus received the gospel at an earlier date than they did by at least one year. Had they gone to Rhode Island and received the gospel there, they would have undoubtedly gone direct to Kirtland, Ohio. As it was, they stopped in New York where they purchased a farm.
{31} This incident furnished an illustration of the safety of obeying the spirit of the Lord, even when the reason at the time is not apparent. The example of Adam is a further illustration of that same beautiful truth. "Adam, why dost thou offer sacrifice?" asked the angel. "I know not," was the reply, "save that God has commanded me." Such illustrations show the folly of basing one's conduct wholly upon experience, or upon the powers of human understanding. There are other lamps to guide our feet than that of experience or the wisdom of man. The incident is a striking illustration also of the untruth of that sometime infidel dogma which says: "We doubt all things in order to prove all things." It is better to hold with inspired men: "We believe all things from God in order to know all things."
Wilford Woodruff and his brother Azmon bade their father good-bye. With $800, and a tin trunk each, they journeyed to Richland, Oswego County, New York. There they purchased a farm of 140 acres and a good dwelling house at a cost of $1,800. They paid the amount they had with them, the balance at a subsequent date.
During their residence in Richland, the cholera made its appearance in the United States. Azmon was seized by the dread malady. Of this circumstance and the faith of his brother, Wilford writes: "Azmon was a very peculiar person from his childhood. He was very strict in reading the Bible and in attending to his prayers. He enjoyed much of the spirit of the Lord and had considerable light. I was greatly edified by his teachings and conversations. When he was sick, he did not employ a physician, but trusted in the Lord absolutely. In the fall of 1833 he had a very severe attack of the cholera. His wife and I laid our hands upon his head agreeable to his request and prayed for him. We asked the Lord to rebuke the disease and commanded it to depart from him. From that hour the cholera was checked. He was immediately healed. The next morning he was able to arise from his bed and walk. Such was his faith. He had passed through many ordeals of sickness and was always healed by the power of God and without medical aid."
This recital brings us to the winter of 1833 when the full blaze of the gospel light was about to shine in splendor upon the soul of Wilford Woodruff.
{32}
5. BAPTISM, 1833
Elders Visit Richland, N. Y.--The New Message.--Wilford Woodruff's Testimony.--The Book of Mormon.--Healing Power.--Baptism.--Ordained a Teacher.
The movement westward when Wilford Woodruff located in Richland, New York was in full accord with the restless energy and ambitious purposes of a new and active generation. The movement called for the best talent and most ardent workers of those times. In Richland this young man gave his old time zeal to a new found occupation. What lay at hand to do he did with all his might. The duties and occupations of his life were with him never temporary, never makeshifts, and he never waited for something to turn up. Nor did the frequent interruptions in his occupations all through life ever give to him an unsteady aim, or a waning enthusiasm. When he plowed in the earth, he saw God's will in the furrows. There was divine harmony in the click of the mill, and the song of heaven in the warblings of the birds. He "settled down" in Richland with the fervent expectation that, God willing, it should be to him a permanent home.
In the midst of the busy life he had taken up in his new home, there came to him a message of joy, a warning voice, to whose accents his soul had long been attuned. In the winter of 1833, and on the 29th day of December, there came to his home two humble elders of the Church of Jesus Christ of Latter-day Saints. They were Zera Pulsipher and Elijah Cheney. At the time of their appearance, he and his brother Azmon were away from the house engaged in their daily labors; but Azmon's wife knew very well the frame of mind, both of her husband and his brother Wilford. Their hopes and expectations had been the subject of conversation in their humble home. She therefore received the elders kindly and gave them to understand that her husband and his brother would be anxious to hear them preach.
According to the custom of the Mormon elders then, as now, a meeting was appointed at the schoolhouse and notices were circulated throughout the village. The story of this new experience is told by Wilford Woodruff in a simple and beautiful manner: {33} "Upon my arrival home my sister-in-law informed me of the meeting. I immediately turned out my horses and started for the schoolhouse without waiting for supper. On my way I prayed most sincerely that the Lord would give me His spirit, and that if these men were the servants of God I might know it, and that my heart might be prepared to receive the divine message they had to deliver.
"When I reached the place of meeting, I found the house already packed. My brother Azmon was there before I arrived. He was equally eager to hear what these men had to say. I crowded my way through the assembly and seated myself upon one of the writing desks where I could see and hear everything that took place.
"Elder Pulsipher opened with prayer. He knelt down and asked the Lord in the name of Jesus Christ for what he wanted. His manner of prayer and the influence which went with it impressed me greatly. The spirit of the Lord rested upon me and bore witness that he was a servant of God. After singing, he preached to the people for an hour and a half. The spirit of God rested mightily upon him and he bore a strong testimony of the divine authenticity of the Book of Mormon and of the mission of the Prophet Joseph Smith. I believed all that he said. The spirit bore witness of its truth. Elder Cheney then arose and added his testimony to the truth of the words of Elder Pulsipher.
"Liberty was then given by the elders to any one in the congregation to arise and speak for or against what they had heard as they might choose. Almost instantly I found myself upon my feet. The spirit of the Lord urged me to bear testimony to the truth of the message delivered by these elders. I exhorted my neighbors and friends not to oppose these men; for they were the true servants of God. They had preached to us that night the pure gospel of Jesus Christ. When I sat down, my brother Azmon arose and bore a similar testimony. He was followed by several others."
No more beautiful illustration of the manner in which this new message found its way into the homes of thousands of people could be given than that taken from the quotations herein given. The power of an elder's testimony has borne down upon {34} the souls of men and women until like the Saints of old they have exclaimed: "Men and brethren, what shall we do." The spirit of this meeting was not only convincing, but controlling in its power. No man arose to say nay. If there were present in that meeting a spirit of dissent, opposition, or hatred, it was quelled and silenced by the power of God manifested in the testimonies of those humble men.
The Woodruff brothers were aroused to a spirit of investigation. They were full of hope and of grand expectations. They wanted to harmonize the new message with the word of God as pronounced in Holy Writ. They had rested heretofore their faith upon its teachings. In all matters religious, it had been their supreme guide. They were anxious to know more, and therefore took the elders with them to their home and sat up late that night conversing upon the principles of the gospel.
Wilford began at once to read the Book of Mormon. "As I did so," he writes, "the spirit bore witness that the record which it contained was true. I opened my eyes to see, my ears to hear, and my heart to understand. I also opened my doors to entertain the servants of God." He at once became a living witness to the truth of the promise made in that book that whoso should read it with a prayerful heart should have a witness of its truth, and whoso should receive the record and not condemn it because of the imperfections which might appear in its language should know greater things to come. The spirit of that book brought divine harmony to his soul so wonderfully attuned to the spirit and language of the Bible.
Those were days of grand opportunities for a soul that had been so long in a state of hunger and thirst after righteousness. The new message brought to him a new enthusiasm. On the 30th of the month, Wilford and the elders called upon Noah Holton, a preacher of the Freewill Baptist denomination, whose daughter was very ill. After listening to the elders for some time, Mr. Holton made a solemn covenant to go forward and be baptized if the Lord would heal his daughter. The elders laid their hands upon her and she was healed by the power of God.
It was not a time for delay. These brothers had long waited for the message which had now brought the glorious tidings of a divine call. They would not delay obedience to those ordinances {35} which opened the door to the enjoyment of greater light. They asked for baptism at the hands of the elders. On December 31st, the last day of the year, 1833, there assembled at the water's edge about 11 o'clock in the morning a large number of people who witnessed the baptism of Wilford Woodruff by Zera Pulsipher. There were baptized at the same time his brother Azmon, also two young ladies who had been healed the day before. Of this circumstance he writes in his journal: "The snow was about three feet deep, the day was cold, and the water was mixed with ice and snow, yet I did not feel the cold."
There was a public meeting held that night by candle-light and a large congregation assembled; but unlike the meeting that was first held, there was a spirit of opposition. After explaining to the people the ordinance of the laying on of hands, the elders confirmed Wilford and his companions members of the Church by the laying on of hands for the gift of the Holy Ghost. Speaking of this meeting he says: "There was a good deal of darkness in the room; but when the congregation dispersed, the people took away with them that darkness. The Holy Ghost fell upon us and we had a time of great rejoicing. The next day, January 1st, 1834, my brother Azmon reproached Noah Holton for his tardiness in receiving the gospel after he had made a covenant to obey it on condition that his daughter be healed. Holton received the warning and was baptized."
The story of Wilford Woodruff's conversion was simply a continuation of the life carefully prepared to receive the new message, and to embrace in all sincerity the truth which it contained. What a similarity of experience is found in the lives of Joseph Smith, Brigham Young, Heber C. Kimball, John Taylor, and indeed thousands of Latter-day Saints! It was the same spirit of inquiry, the same profound and heartfelt desire to know the whole truth of God's existence and His divine purpose respecting the children of men. The truth is, the new spirit of a coming dispensation was upon them. Their hearts were strongly inclined to worship. They were eager to know how they should worship; for they saw in the religious contentions of those days a spirit strange to the teachings of the Bible. They were in very truth, "Sheep who knew the shepherd's voice and a stranger they would not follow."
{36} There is something beautiful in the ambitions of Wilford Woodruff throughout a long life of great service. He was ambitious to know the will of God and to be worthy of Divine approbation. If he could only be an active worker in the Church of Christ; if the Lord would only receive him into Divine service, his ambitions would be realized.
On January 25th, 1834, Elder Pulsipher organized the Saints in Richland into a branch of the Church. He ordained Wilford Woodruff to the office of a teacher and gave him a written license which embodied the certificate of his baptism and his ordination. "I felt," he writes, "that I could truly exclaim with the prophet of God, 'I had rather be a door-keeper in the house of my God than to dwell in the tents of wickedness.' The fulness of the everlasting gospel had come at last. It filled my heart with great joy. It laid the foundation of a greater and more glorious work than I ever expected to see in this life. I pray God in the name of Jesus Christ to guide my future life, that I may live to His honor and glory, and be a blessing to my fellowmen, and in the end be saved in His celestial kingdom, even so, Amen."
{37}
6. ZION'S CAMP, 1834
His First Call.--Leaves for Kirtland.--His Neighbors' Warning.--First Meeting with Prophet.--A Remarkable Prophetic Gift.--Zion's Camp.--Zelph.--Escape Mob at Fishing River.--Epidemic of Cholera.--His Residence in Missouri.--Consecrations.
Perhaps no man in the Church ever felt more profoundly the truth of the words, "God moves in a mysterious way His wonders to perform," than Wilford Woodruff. He was so intensely spiritual, so completely devoted to the service of God, that all through his life the miraculous manifestations of God's purposes were abundantly given. He had never based his faith upon miracles, they merely confirmed what he believed with all his heart and supported his ideas of the teachings of Holy Writ.
Confirming the divine power which attended his baptism, the words of the Prophet Joseph contained in George Q. Cannon's history are here given: "In view of all that has since occurred, it is a remarkable fact that the Prophet recorded in his journal of the 31st of December, 1833, the fact that 'Wilford Woodruff was baptized at Richland, Oswego County, New York, by Zera Pulsipher,' and this was before the Prophet and the future apostle and president had ever met in the flesh. This is not the only mention of Wilford Woodruff in Joseph's diary prior to their meeting. In one place the Prophet notices that Wilford had been ordained a teacher. It was the 25th day of April, 1834, when Wilford Woodruff visited the Prophet at Kirtland, and from that time on until Joseph's death they were intimately associated. It was clear that Joseph felt the staunch worthiness of his young brother, and in relying upon him, the Prophet was leaning upon no weak or broken reed; for Wilford Woodruff had then and has ever since shown the fidelity of a Saint, and the integrity and prophetic power of an apostle of Jesus Christ. He was one of the most faithful of all the men who were gathered near to the Prophet's person, to share his trials and his confidences. Wilford Woodruff never made any attempt to cultivate showy qualities, and yet he was always marked among his fellows; his characteristic humility and unswerving honesty being sufficient to attract {38} the attention of all who have known him. His is another of the names to be recorded with that of Joseph, and it is worthy to stand side by side with the names of Brigham Young and John Taylor, for he was as loyal to them as he and they were to Joseph, the first prophet of this dispensation."
From the outset, the subject of this biography became a most ardent worker in the cause he had espoused. He was ordained a teacher and found immediate opportunity to give expression to his intense desire to declare his belief in the purposes of his Maker. He and the Brother Holton herein mentioned, shortly after their baptism, walked sixty-five miles to Fabius to hold a meeting.
Events of far-reaching importance were rapidly closing in upon him. On the 1st of April, Elders Parley P. Pratt and Harry Brown arrived at Richland. They were there on an important mission. They were in search of young and able-bodied men in the eastern branches of the Church--young men whose services were needed in Zion's Camp, and organization which at that time was being effected for the purpose of assisting in the redemption of Zion, and of carrying supplies to the suffering Saints who had been expelled by mob violence from their homes in Jackson County, Missouri.
This was the first time Wilford Woodruff had met Parley P. Pratt, to whose instructions he listened with great interest and attention, and says he was greatly edified by what he had to say. Elder Pratt informed him that it was his duty to prepare himself to go up to the land of Zion. He accordingly settled up his business affairs, and bade good-bye to his brother and kinsfolk in Richland.
On April 11th Wilford took Harry Brown and Warren Ingles in his wagon and started with them for Kirtland, Ohio. On the way he met for the first time Elders Orson Pratt and John Murdock. They all arrived in Kirtland April 25th, 1834. Before he left Richland, many of his friends and neighbors warned him not to go, and declared that if he did go, he would be killed. He replied that the Lord had commanded him, and that he would go; that he had no fears of any evil consequences as long as he obeyed the Lord.
He gives an account of his first meeting with the Prophet {39} as follows: "Here for the first time in my life I met and had an interview with our beloved Prophet Joseph Smith, the man whom God had chosen to bring forth His revelations in these last days. My first introduction was not of a kind to satisfy the preconceived notions of the sectarian mind as to what a prophet ought to be, and how he should appear. It might have shocked the faith of some men. I found him and his brother Hyrum out shooting at a mark with a brace of pistols. When they stopped shooting, I was introduced to Brother Joseph, and he shook hands with me most heartily. He invited me to make his habitation my home while I tarried in Kirtland. This invitation I most eagerly accepted, and was greatly edified and blest during my stay with him. He asked me to help him tan a wolfskin which he said he wished to use upon the seat of his wagon on the way to Missouri. I pulled off my coat, stretched the skin across the back of a chair, and soon had it tanned--although I had to smile at my first experience with the Prophet.
"That night we had a most enjoyable and profitable time in his home. In conversation, he smote his hand upon his breast and said, 'I would to God I could unbosom my feelings in the house of my friends.' He said in relation to Zion's Camp, 'Brethren, don't be discouraged about our not having means. The Lord will provide, and He will put it into the heart of somebody to send me some money.' The very next day he received a letter from Sister Vose, containing one hundred and fifty dollars. When he opened the letter and took out the money, he held it up and exclaimed: 'See here, did I not tell you the Lord would send me some money to help us on our journey? Here it is.' I felt satisfied that Joseph was a Prophet of God in very deed."
Prior to his departure with Zion's Camp, Wilford Woodruff became acquainted with many leading men and private members of the Church, some of whom were destined to be his co-laborers throughout subsequent years of his life. Besides the Prophet, the patriarch and their families, he became acquainted with Brigham Young, Orson Hyde, Milton Holmes, Sidney Rigdon, and many others whose names occur in the early history of the Church.
"I passed one Sabbath in Kirtland," he writes, "and heard many of the elders speak. I rejoiced before God because of the light and knowledge which were manifested to me during that {40} day. The first day of May, 1834, was appointed for the Camp of Zion to start from Kirtland. Only a few of those composing the Camp were ready.
"The Prophet asked those who were ready, to go as far as New Portage and there await the arrival of those who would follow later. I left in company with about twenty men with baggage wagons. At night we pitched our tents. Climbing to the top of the hill, I looked down upon the Camp of Israel. There I knelt upon the ground and prayed. I rejoiced and praised the Lord that I had lived to see some of the tents of Israel pitched, and a company gathered by the commandment of God to go up and help to redeem Zion.
"We remained at New Portage until the 6th when we were joined by the Prophet and eighty-five more men. The day before their arrival, while passing through the village of Middlebury, the people tried to count them, but the Lord multiplied them in the eyes of those people so that those who counted them said there were four hundred.
"On the 7th, the Prophet Joseph organized the Camp which consisted of about one hundred and thirty men. The day following we continued our journey. We pitched our tents at night and had prayers night and morning. The Prophet gave us our instructions every day. We were nearly all young men brought together from all parts of the country, and were therefore strangers to each other. We soon became acquainted and had a happy time in each others association. It was a great school for us to be led by a Prophet of God a thousand miles through cities, towns, villages, and through the wilderness. When persons stood up to count us, they could not tell how many we numbered. Some said five hundred, others, a thousand. Many were astonished as we passed through their towns. One lady ran to the door, pushed her spectacles to the top of her head, raised her hands and exclaimed: 'What under heavens has broken loose.' She stood in that position the last I saw of her.
"During our travels we visited many mounds thrown up by the ancient inhabitants, the Nephites and Lamanites. This morning, June 3rd, we went on to a high mound near the river. From the summit we could overlook the tops of the trees as far as we could see. The scenery was truly beautiful. On the summit of {41} the mound were stones which presented the appearance of three altars, they having been erected, one above the other, according to the ancient order of things. Human bones were seen upon the ground. Brother Joseph requested us to dig into the mound; we did so; and in about one foot we came to the skeleton of a man, almost entire, with an arrow sticking in his backbone. Elder Milton Holmes picked it out, and brought it into the Camp, with one of the leg bones, which had been broken. I brought the thigh bone to Missouri. I desired to bury it in the Temple Block in Jackson County; but not having this privilege, I buried it in Clay County, Missouri, near the house owned by Col. Arthur and occupied by Lyman Wight."
The arrowhead referred to is now in the possession of President Joseph F. Smith, Salt Lake City, Utah.
"Brother Joseph," continues Wilford, "feeling anxious to learn something of this man, asked the Lord, and received an open vision. The man's name was Zelph. He was a white Lamanite, the curse having been removed because of his righteousness. He was a great warrior, and fought for the Nephites under the direction of the Prophet Onandagus. The latter had charge of the Nephite armies from the Eastern sea to the Rocky Mountains. Although the Book of Mormon does not mention Onandagus, he was a great warrior, leader, general, and prophet. Zelph had his thigh bone broken by a stone thrown from a sling, but was killed by the arrow found sticking in his backbone. There was a great slaughter at that time. The bodies were heaped upon the earth, and buried in the mound, which is nearly three hundred feet in height.
"The Lord delivered Israel in the days of Moses by dividing the Red Sea, so they went over dry shod. When their enemies tried to do the same, the water closed upon the latter and they were drowned. The Lord delivered Zion's Camp from their enemies on the 19th of June, 1834, by piling up the waters in Fishing River forty feet in one night, so our enemies could not cross. He also sent a great hailstorm, which broke them up and sent them seeking for shelter. James Campbell, who had threatened the life of the Prophet and his brethren, was drowned, with six others, the same night, after his threat. His body was washed down the stream, and was eaten by eagles and turkey-buzzards."
{42} The people of Richmond, Missouri, declared the Camp should not pass through that city; but on the morning of the 19th, before the people were up, the brethren passed through unmolested. "We intended to enter Clay County that day, but the Lord knew best what was for our good," says Wilford, "and so began to hinder our progress. One wheel broke down, another ran off, and one thing after another hindered us so that we had to camp between two forks of Fishing River. Five armed men soon rode up, and told us that large companies of men from Jackson and Clay Counties, and other parts, would be upon us before morning, and were sworn to encompass our destruction.
"Shortly after these five men left us, a small cloud arose, and spread with great rapidity, until the whole heavens gathered blackness, and a mighty storm burst forth with fury upon our enemies. If the Camp had not been hindered, they would have crossed into Clay County, and would have been at the mercy of the mob. Thus the Lord, in a marvelous manner, preserved the lives of His servants. Colonel Sconce, who came into the Camp the next day, with several leading men, said that surely Jehovah fought the battles of Joseph and his followers."
The Prophet addressed the visitors at some length, and recounted the wrongs heaped upon the Saints in Missouri. His address touched the hearts of the visitors, bringing tears to their eyes. They promised to do all they could to allay the prejudice of the people. It appears from Wilford Woodruff's journal that they kept their word, and rode through the country endeavoring to allay the excitement.
"Previous to this event," says Wilford, "Elders Hyrum Smith and Lyman Wight had joined the Camp with a company of volunteers from Michigan. The Camp now consisted of two hundred and five men and twenty-five baggage wagons. Lyman Wight was made commander-in-chief. Joseph appointed twenty men to be his body-guard; Hyrum Smith was captain, and George A. Smith armor-bearer.
"The Camp of Zion arrived at Brother Burk's, in Clay County, Missouri on the 24th of June, 1834. We pitched our tents on his premises. He told some of the brethren of my company that he had a spare room which some of us might occupy if we would clean it. Our company accepted the offer; and, fearing {43} that some other company would get it first, we left all other business and went to work, cleaned out the room, and immediately spread down our blankets, so as to hold a right to the room. It was but a short time afterwards that our brethren who were attacked by cholera were brought in and laid upon our beds. None of us ever used those blankets again, for they were buried with the dead; so we gained nothing but experience by our selfishness, and we lost our bedding.
"When the cholera broke out in Camp, Joseph attempted to rebuke it, but was shown by the Lord that when He sends a judgment man must not attempt to stay it. (Joseph returned to me the sword which I had given him, and it still remains in my family as a relic of that expedition.) Those who died in Zion's Camp were A. S. Gilbert, John S. Carter, Eber Wilcox, Seth Hitchcock, Erastus Rudd, Alfred Frisk, Edward Jones, Noah Johnson, Jesse B. Lawson, Robert McCord, Eliel Strong, Jesse Smith, Betsey Parrish, and Warren Ingles.
"The Prophet called the brethren together at Lyman Wight's and told them the cholera had been sent in fulfillment of his prediction. Nearly all had suffered from it, and fourteen had died. Joseph said that if we would now humble ourselves, the cholera would be stayed. We covenanted with uplifted hands to keep the commandments of God, and the cholera was stayed from that hour; not another case appeared among the Saints.
"The journey of Zion's Camp to Missouri was necessarily one of trial and hardship. Several of the brethren murmured, and found fault. Joseph prophesied that a scourge would come upon the Camp, and it came in the form of cholera, thirteen of the brethren being stricken in death. During the journey, when brethren would have killed the serpents which at times came into the tents and coiled up near the beds, the Prophet taught his brethren the beautiful principle that men themselves must become harmless before they can expect the brute creation to be so. When man shall lose his own vicious disposition and cease to destroy the inferior animals, the lion and the lamb may dwell together, and the suckling child play with the serpent in safety."
In all the trials incident to the journey, Wilford Woodruff never murmured. He was a staunch supporter of the Prophet Joseph in all the latter's counsels and desires, and was so wrapt {44} in the spirit of his calling and labor that it is doubtful if a thought of trial or hardship ever entered his mind. This was characteristic of his entire life. He never undertook a labor assigned him by the Lord and wished he had not undertaken it. When he put his hand to the plough, he never turned back.
After the disbanding of Zion's Camp a great trial came to him. He was a devoted lover of his parents, brothers, and sisters, and had a deep interest in their salvation. Since he left New York, his brother Azmon had become disaffected, and wrote a long letter finding fault with the proceedings of the Church, endeavoring to turn Wilford from his course. The effect upon Wilford, however, was a deep sorrow for his brother, and a stronger determination on his own part to live the life of a Latter-day Saint. He answered his brother's letter, explained the fallacy of the latter's arguments and complaints, warned him against opposing the Church, exhorted him to repent, and bore a solemn and unswerving testimony to the divinity of the calling and the upright, honorable course of life of the Prophet Joseph Smith.
The Prophet advised all the young men with Zion's Camp who had no families to stay in Missouri, and not return to Kirtland. "Not having any family," says Wilford, "I stopped with Lyman Wight, as did also Milton Holmes and Heman Hyde. We spent the summer together, laboring hard, cutting wheat, quarrying rock, making brick, or at anything else we could find to do. The Prophet organized the Saints in Zion, with a presidency of three, and a high council. On the 17th of July, 1834, he met the authorities of the Church at Lyman Wight's, where he gave us many glorious instructions, he being clothed with the power of God. He ordained the presidency and the twelve high councilors. All present voted, with uplifted hands, to sustain the Prophet and the authorities of Zion. We had a glorious time. This was the last meeting I ever attended with the Prophet Joseph Smith in the State of Missouri."
Wilford Woodruff continued to attend faithfully to all of his religious duties. Illustrative of his zeal and earnestness is his action relative to what property he possessed. Notwithstanding the Saints had been dispossessed of their homes in their central city of Zion, where they had endeavored to carry out the principle of consecration, and were now in a broken and scattered {45} condition, Wilford desired to comply with every law relative to Zion. On December 31, 1834, he consecrated to the Lord all his earthly possessions. "Believing it to be the duty of the Latter-day Saints," he writes, "to consecrate and dedicate all their property, with themselves, unto God in order to become lawful heirs to the celestial Kingdom of God, I therefore, with this view, consecrated all I had (though but little) before Edward Partridge, the Presiding Bishop of the Church, in Clay County, Missouri, in this form: 'Be it known that I, Wilford Woodruff, do freely covenant with my God, that I freely consecrate and dedicate myself, together with all my properties and effects, unto the Lord, for the purpose of assisting in the building up of His Kingdom and His Zion upon the earth, that I may keep His law. I lay all before the Bishop of His Church, that I may be a lawful heir to the celestial Kingdom of God.'"
The whole life of Wilford Woodruff shows that he would have been willing to do the same thing at any time, for the same purpose, even though his possessions could have been counted by the millions. He was whole-souled, and wholly given up to the service of his God and the welfare of His people.
{46}
7. MISSION TO SOUTHERN STATES, 1834-1836
A Prayerful Ambition to Preach.--Departure on Mission to Southern States.--Traveling without Purse or Scrip.--Treatment Received from Minister.--Tribulations.--A remarkable Dream.--Its Fulfillment.--Preaching in Memphis.--Ordained an Elder.--Successful Labors.--Ordained a Seventy.--A Mob Court.--Return to Kirtland.
After Wilford Woodruff received the gospel, he felt an intense desire to deliver in turn the same message that had brought him such joy, such assurance, such satisfaction in the service of the Master. The message that came to him was the most glorious event of his life, and it is quite natural that he should wish to be a messenger of the same divine truth to others. The talents with which he had been endowed by his Maker awakened within him those hopes, aspirations, and ambitions that were in harmony with those gifts which were peculiar to the man. His talents made him pre-eminently a messenger of salvation to the world. It is no wonder that he was prompted by a heartfelt desire to bestow upon others that which had come with such joy and with such abundance to him.
He wanted to go on a mission, but felt that he should be called, and yet he sincerely believed that the Lord would prompt those whose duty it was to bestow upon him such an honor, such a privilege. He retired to the woods in prayer. There upon his knees in humility and childlike simplicity, he told the Lord his wishes and his hopes. He asked Him, if it was within His holy will, that the way might be opened for him to preach the gospel in the world. "Before I arose from my knees," he says, "the spirit of the Lord rested upon me and bore witness that my prayer was heard and should be answered upon my head. I arose very happy and walked through thick woods about forty rods into an open road. As I entered the roadway, I met Judge Elias Higbee. Brother Hibgee was a high priest and a very faithful man, one of the noblest men of God in the last days. I had associated with him daily, but never mentioned to him my desire to preach the gospel. To my surprise, as soon as I approached {47} him he said: 'Brother Wilford, the spirit of the Lord tells me that you should be ordained to go and preach the gospel.'"
A few days later, on the 5th of November, 1834, by vote of the branch of the Church at Adam-ondi-Ahman, Wilford Woodruff was ordained a priest by Simeon Carter who also ordained Stephen Winchester and Heman Hyde at the same meeting. He received his license and by appointment of Bishop Partridge was assigned to Arkansas and Tennessee. In eight days he left to perform his mission, to be one of the very foremost in introducing the gospel into the Southern States--a section of the Union where, since then, so many thousands have received the gospel and have been gathered to Zion. His faith had been great. The spirit of the Lord rested upon him and his prayers were promptly answered.
His stay in Missouri after his arrival there with Zion's Camp was not of long duration. The Saints had been driven from Jackson County and were busily occupied in building up new communities in other counties. He was then a young man without a family, and though actively engaged in every kind of work peculiar to the conditions of those times, he was free for almost any kind of service that might be required of him. The spirit of the man, however, was that of the missionary; and the spirit was so strong within him that he found satisfaction only when the opportunity came to give expression to his fellow-men of the testimony which had brought such consolation to his own life.
"The law of God to us in those days," says Wilford in his journal, "was to go without purse or scrip. Our journey lay through Jackson County, from which the Saints had just been driven, and it was dangerous for a Mormon to be found in that part of the state. We put some Books of Mormon and some clothing into our valises, strapped these on our backs, and started on foot. We crossed the ferry into Jackson County, and went through it. In some instances the Lord preserved us, as it were by miracle, from the mob. We dared not go to houses and get food, so we picked and ate raw corn, slept on the ground, and did any way we could until we got out of the county.
"We dared not preach while in that county, and we did little preaching in the state of Missouri. The first time I attempted to preach was on Sunday, in a tavern, in the early part of {48} December, 1834. It was snowing at the time, and the room was full of people. As I commenced to speak, the landlord opened the door, and the snow blew on the people; when I inquired the object of having the door opened in a snowstorm, he informed me he wanted some light on the subject. I found that it was the custom of the country. How much good I did in that sermon I never knew, and probably never shall know until I meet that congregation in judgment.
"In the southern part of Missouri and the northern part of Arkansas, in 1834, there were very few inhabitants. We visited a place called Harmony Mission, on the Osage River, one of the most crooked rivers in the West. This mission was kept by a Presbyterian minister and his family. We arrived there on Sunday night at sunset. We had walked all day without anything to eat, and were very hungry and tired. Neither the minister nor his wife would give us anything to eat, or let us stay over night, because we were Mormons, and the only chance we had was to go twelve miles farther down the river, to an Osage Indian trading post kept by a Frenchman named Jereu; and the wicked priest who would not give us a piece of bread lied to us about the road, and sent us across the swamp, where we wallowed knee-deep in mud and water till ten o'clock at night, in trying to follow the crooked river. We then left the swamp and put out into the prairie, to lie in the grass for the night.
"When we got out of the swamp, we heard an Indian drumming on a tin pail and singing. It was very dark, but we traveled toward the noise, and when we drew near the Indian camp quite a number of large Indian dogs came out to meet us. They smelled us, but did not bark or bite. Soon we were surrounded by Osage Indians, and were kindly received by Mr. Jereu and his wife who was an Indian. She gave us an excellent supper and a good bed, which we were thankful for after the fatigue of the day.
"As I laid my head upon my pillow, I felt to thank God from the bottom of my heart for the exchange from the barbarous treatment of a civilized Presbyterian priest to the humane, kind, and generous treatment of the savage Osage Indians. May God reward them both according to their deserts!
"We arose in the morning, after a good night's rest. I was somewhat lame, from wading in the swamp the night before. {49} We had a good breakfast. Mr. Jereu sent an Indian to see us across the river, and informed us that it was sixty miles to the nearest settlement of either white or red men.
"We were too bashful to ask for anything to take with us to eat; so we crossed the river and started on our day's journey of sixty miles without a morsel of food of any kind. We started about sunrise and crossed a thirty-mile prairie, apparently as level as a house floor, without shrub or water. We arrived at timber about two o'clock in the afternoon.
"As we approached the timber, a large black bear came out towards us. We were not afraid of him, for we were on the Lord's business, and had not mocked God's prophets as did the forty-two wicked children who said to Elisha, 'Go up thou bald head,' for which they were torn by bears. When the bear got within eight rods of us he sat on his haunches, looked at us a moment, and ran away; and we went on our way rejoicing.
"We had to travel in the night, which was cloudy and very dark, so we had great difficulty to keep the road. Soon a large drove of wolves gathered around, and followed us. They came very close, and at times it seemed as though they would eat us up. We had materials for striking a light, and at ten o'clock, not knowing where we were, and the wolves becoming so bold, we thought it wisdom to make a fire; so we stopped and gathered a lot of oak limbs that lay on the ground, and lit them, and as our fire began to burn the wolves left us.
"As we were about to lay down on the ground--for we had no blankets--we heard a dog bark. My companion said it was a wolf; I said it was a dog; but soon we heard a cowbell. Then we each took a firebrand, went about a quarter of a mile, and found the house, which was sixty miles from where we started that morning. It was an old log cabin, about twelve feet square, with no door, but an old blanket was hung up in the door-way. There was no furniture except one bedstead, upon which lay a woman, several children, and several small dogs.
"A man lay on the bare floor with his feet to the fireplace, and all were asleep. I went in and spoke to the man, but did not wake him. I stepped up to him, and laid my hand on his shoulder. The moment he felt the weight of my hand he jumped to his feet and ran around the room as though he were {50} frightened; but he was quieted when we informed him we were friends. The cause of his fright was that he had shot a panther a few nights before, and he thought its mate had jumped upon him. He asked us what we wanted; we told him we wished to stop with him all night, and would like something to eat. He informed us we might lie on the floor as he did, but that he had not a mouthful for us to eat, as he had to depend on his gun to get breakfast for his family in the morning. So we lay on the bare floor, and slept through a long, rainy night, which was pretty hard after walking sixty miles without anything to eat. That was the hardest day's work of my life. The man's name was Williams. He was in the mob in Jackson County; and after the Saints were driven out, he, with many others, went south.
"We got up in the morning and walked in the rain twelve miles to the house of a man named Bemon, who was also one of the mob from Jackson County. The family were about to sit down to breakfast as we came in. In those days it was the custom of the Missourians to ask you to eat even though they were hostile to you; so he asked us to take breakfast, and we were very glad of the invitation. He knew we were Mormons; and as soon as we began to eat, he began to swear about the Mormons. He had a large platter of bacon and eggs, and plenty of bread on the table, and his swearing did not hinder our eating, for the harder he swore the harder we ate, until we got our stomachs full; then we arose from the table, took our hats, and thanked him for our breakfast. The last we heard of him he was still swearing. I trust the Lord will reward him for our breakfast.
"In the early days of the Church, it was a great treat to an elder in his travels through the country to find a Mormon; it was so with us. We were hardly in Arkansas when we heard of a family named Akeman. They were in Jackson County in the persecutions. Some of the sons had been tied up there and whipped on their bare backs, with hickory switches, by the mob. We heard of their living on Petit Jean River, in the Arkansas Territory, and we went a long way to visit them.
"Recently there had been heavy rains, and a creek that we had to cross was swollen to a rapid stream of eight rods in width. There was no person living nearer than two miles from the crossing, and no boat. The people living at the last house {51} on the road, some three miles from the crossing said we would have to tarry till the water fell before we could cross. Feeling to trust in God, we did not stop. Just as we arrived at the rolling flood, a negro, on a powerful horse, entered the stream on the opposite side and rode through it. On making our wants known to him, he took us, one at a time, behind him and carried us safely over, and we went on our way rejoicing.
"We arrived that night within five miles of Mr. Akeman's, and were kindly entertained by a stranger. During the night I had the following dream: I thought an angel came to us, and told us we were commanded of the Lord to follow a certain straight path, which was pointed out to us, let it lead us wherever it might. After we had walked in it awhile we came to the door of a house, which was in the line of a high wall running north and south, so that we could not go around. I opened the door and saw the room was filled with large serpents, and I shuddered at the sight. My companion said he would not go into the room for fear of the serpents. I told him I would try to go through the room though they killed me, for the Lord commanded it. As I stepped into the room the serpents coiled themselves up, and raised their heads some two feet from the floor, to spring at me. There was one much larger than the rest, in the center of the room, which raised his head nearly as high as mine and made a spring at me. At that instant I felt as though nothing but the power of God could save me, and I stood still. Just before the serpent reached me he dropped dead at my feet; all the rest dropped dead, swelled up, turned black, bust open, took fire and were consumed before my eyes, and we went through the room unharmed, thanking God for our deliverance.
"I awoke in the morning and pondered upon the dream. We took breakfast, and started on our journey on Sunday morning to visit Mr. Akeman. I related to my companion my dream, and told him we should see something strange. We had great anticipations of meeting Mr. Akeman, supposing him to be a member of the Church. When we arrived at his house, he received us very coldly, and we soon found that he had apostatized. He brought railing accusations against the Book of Mormon and the authorities of the Church.
"Word was sent through all the settlements on the river for {52} twenty miles that two Mormon preachers were in the place. A mob was soon raised, and warning sent to us to leave immediately or we would be tarred and feathered, ridden on a rail, and hanged. I soon saw who the serpents were. My companion wanted to leave; I told him, no. I would stay and see my dream fulfilled.
"There was an old gentleman and lady named Hubbel, who had read the Book of Mormon and believed. Father Hubbel came to see us, and invited us to make our home with him while we stayed in the place. We did so, and labored for him some three weeks with our axes, clearing land, while we were waiting to see the salvation of God.
"February 14th, 1835, was an important day to me. In company with Brother Brown, I took my axe went into the woods to help Brother Hubbel clear some land. We chopped till 3 o'clock in the afternoon. The spirit of the Lord came upon me like a rushing of mighty wind. The voice of the spirit said, 'Go up again and visit Mr. Akeman and again bear testimony to him of the truth of the Book of Mormon and of the work of God.' I marveled at this and told Brother Brown what the spirit said to me. He replied that I might go if I wished to do so, but that he would not go. I carried my ax to the house and walked up to Mr. Akeman's about one and a half miles through a pleasant grove. While on my way I reflected upon this strange operation of the spirit within me. I was in a deep, gloomy frame of mind and thought. As I approached the house I saw the door open and Mr. Akeman walking the floor. I felt particularly impressed to ask if he was well. He said he never felt better in health. I told him I had come to bear testimony again to him of the truth of the Book of Mormon and of the work of God and of the danger of opposing that work. He was soon filled with wrath and indignation and he opposed me in the strongest terms and raged against the leaders of the Church. My mouth was more closed up than ever before. I felt that the house was filled with devils and with an awful darkness. I felt horrible. I did not understand why the Lord should send me into the midst of such spirits to bear testimony of his work. I felt very strange. My tongue seemed glued to my mouth. I could not {53} speak. I arose to my feet to leave the house. I felt as though the floor moved under my feet and when I stepped upon the ground I felt as though I was surrounded by evil spirits. I had a desire to flee as Lot did when he went out of Sodom, without looking behind me. Mr. Akeman followed me out of the door and kept within about four rods of me. Neither of us spoke a word. I knew he was following, but when he was about four rods from the house, the strange feeling left me. When Mr. Akeman reached the place where my feelings so instantly changed, he fell dead at my feet as though he had been struck with a thunderbolt from heaven. I heard him fall to the earth, but I did not look behind me. His daughter stood in the doorway and saw him fall. She fainted and fell at about the same time. Neither of them spoke a word that I could hear. I continued to walk down to Mr. Hubbel's as fast as I could, meditating all the while upon the strange dealings of God with me. I still did not know that Mr. Akeman was dead. I arrived at Mr. Hubbel's just at dark in a peculiar state of mind. Supper was ready. We all sat down to the table. The blessing was asked, and I took up my knife and fork and began to eat, when I heard a horse coming up on the full ran. I dropped my knife and fork and listened. A man rode up to our door and cried out: 'Mr. Akeman is dead. I want you to go there immediately.' In a moment my eyes were opened, so that I understood the whole matter. I felt satisfied with the dealings of God with me in calling me to go and warn him. As soon as his daughter, who fell to the ground about the same time, came to her senses, she ran to her nearest brother and gave the alarm.
"We walked up to Mr. Akeman's house as soon as we could. When we arrived there, we found all his sons in the house around his body wailing in an awful manner. He was naturally a large man, but his body was swollen to a great extent. It appeared as though his skin were ready to burst open. He was black as an African. We at once went to work and made a large box in which to put him. I continued to think of my dream, which I had had some time before the events here related took place.
"His family, as well as ourselves, felt it was the judgment of God upon him. I preached his funeral sermon. Many of the {54} mob died suddenly. We stayed about two weeks after Akeman's death and preached, baptized Mr. Hubbel and his wife, and then continued on our journey.
"We concluded to go down the Arkansas River and cross into Tennessee. We could not get passage on the boat, because of the low water; so we went on the bank of the river and cut down a sound cottonwood tree, three feet through, and cut off a twelve foot length from the butt end; in two days we dug out a canoe. We made a pair of oars and a rudder, and on the 11th day of March, 1835, we launched our canoe, and commenced our voyage down the Arkansas River, without provisions.
"The first day we sailed twenty-five miles, and stopped at night with a poor family who lived on the bank of the river. These kind folks gave us supper and breakfast, and, in the morning, gave us johnny-cake and a piece of pork to take with us on our journey. We traveled about fifty miles that day, and at night stopped at an old tavern, in a village called Cadron, which was deserted because it was believed to be haunted by evil spirits. We made a fire in the tavern, roasted a piece of our pork, ate our supper, said our prayers, went into a chamber, lay down on the bare floor, and were soon asleep. I dreamed I was at my father's house in a good feather bed, and I had a good night's rest. When I awoke the bed vanished, and I found myself on the bare floor and well rested, not having been troubled with evil spirits or anything else.
"We thanked the Lord for His goodness to us, ate the remainder of our provisions, and continued our journey down the river to Little Rock, the capital of Arkansas, which then consisted of only a few cabins. After visiting the place, we crossed the river and tied up our canoe, which had carried us safely one hundred and fifty miles. We then took the old military road leading from Little Rock to Memphis, Tennessee. This road lay through swamps, and was covered with mud and water most of the way for one hundred and seventy miles. We walked forty miles in a day, through mud and water knee-deep.
"On the 24th of March, after traveling some ten miles through mud, I was made lame with a sharp pain in my knee, and sat down on a log. My companion, who was anxious to get to his home in Kirtland, left me sitting in an alligator swamp. {55} I did not see him again for two years. I knelt down in the mud and prayed, and the Lord healed me and I went on my way rejoicing.
"On the 27th of March I arrived at Memphis, weary and hungry. I went to the best tavern in the place, kept by Mr. Josiah Jackson. I told him I was a stranger and had no money, and asked him if he would keep me over night. He inquired what my business was, and I told him I was a preacher of the gospel. He laughed and said that I did not look much like a preacher. I did not blame him, as most of the preachers he ever had been acquainted with rode on fine horses or in fine carriages, dressed in broadcloth, had large salaries, and would likely see this whole world sink to perdition before they would wade through one hundred and seventy miles of mud to save the people.
"The landlord wanted a little fun, so said he would keep me if I would preach. He wanted to see if I could preach. I must confess that by this time I became a little mischievous, and pleaded with him not to set me preaching. The more I pleaded to be excused the more determined Mr. Jackson was that I should preach. He took my valise, and the landlady got me a good supper. I sat down in a large hall to eat. Before I got through, the room began to be filled by some of the rich and fashionable people of Memphis, dressed in their broadcloth and silk, while my appearance was such as you can imagine, after traveling through the mud as I had done. When I had finished eating, the table was carried out of the room over the heads of the people. I was placed in the corner of the room, with a stand having a Bible, hymn book, and candle on it, hemmed in by a dozen men, with the landlord in the center.
"There were present some five hundreds persons, who had come together, not to hear a gospel sermon, but to have some fun. I read a hymn, and asked them to sing. Not a soul would sing a word. I told them I had not the gift of singing; but with the help of the Lord, I would both pray and preach. I knelt down to pray, and the men around me dropped on their knees. I prayed to the Lord to give me His spirit and to show me the hearts of the people. I promised the Lord, in my prayer, that I would deliver to that congregation whatever He would give to me. I arose and spoke one hour and a half, and it was one of {56} the best sermons of my life. The lives of the congregation were open to the vision of my mind, and I told them of their wicked deeds and the reward they would obtain. The men who surrounded me dropped their heads. Three minutes after I closed, I was the only person in the room.
"Soon I was shown to a bed, in a room adjoining a large one in which were assembled many of the men whom I had been preaching to. I could hear their conversation. One man said he would like to know how that Mormon boy knew of their past lives. In a little while they got to disputing about some doctrinal point. One suggested calling me to decide the point. The landlord said, 'No; we have had enough for once.' In the morning, I had a good breakfast. The landlord said if I came that way again to stop at his house, and stay as long as I might choose.
"After leaving Memphis, I traveled through the country to Benton County, and preached on the way, as I had opportunity. I stopped one night with a Squire Hardman, an Episcopalian. Most of the night was spent by the family in music and dancing. In the morning, at the breakfast table, Mr. Hardman asked me if we believed in music and dancing. I told him we did not really consider them essential to salvation. He said he did, and therefore should not join our Church.
"On the 4th of April, 1835, I had the happy privilege of meeting Elder Warren Parrish at the house of Brother Frye. He had been preaching in that part of Tennessee, in company with David W. Patten, and had baptized a number of persons and organized several small branches. Brother Patten had returned home, and Brother Parrish was laboring alone. I joined him in the ministry, and we labored together three months and nineteen days, when he was called to Kirtland. During the time we were together, we traveled through several counties in Tennessee for the distance of seven hundred and sixty miles, and preached the gospel daily, as we had opportunity. We baptized some twenty persons.
"By the counsel of the Prophet Joseph Smith and Oliver Cowdery, Elder Parrish ordained me an elder, and left me to take charge of the branches that had been raised up in that neighborhood. As soon as I was left alone I extended my circuit {57} and labors. For a season I had large congregations; many seemed to believe, and I baptized a number.
"On the 15th of August I had an appointment at the house of Brother Taylor, the step-father of Abraham O. Smoot. I had to cross Bloody River, which I had to swim, in consequence of heavy rains. While crossing, my horse became entangled in a tree-top, and almost drowned; but I succeeded in getting him loose. We swam to the shore separately. He reached the shore first, and waited till I came out. I got into the saddle, went on my way in good spirits, and had a good meeting.
"On the 20th of October I baptized three Campbellites, one of whom was a deacon. I then rode twelve miles to Mr. Green wood's, who was eighty years old, and had been a soldier under General Washington. His wife, who was ninety-three years old, I found quite smart, and busy carding wool. I preached at their house and baptized both of them.
"On the following day I preached at the house of Benjamin L. Clapp, and baptized seven Campbellites and one Baptist. On the 16th of November, I preached at Brother Camp's, and baptized three. On the day following, it being Sunday, I preached again at Brother Clapp's, and baptized five.
"At the close of the meeting I mounted my horse to ride to Clark's River, in company with Seth Utley, four other brethren, and two sisters. The distance was twenty miles. We came to a stream which was so swollen by rains that we could not cross without swimming our horses. To swim would not be safe for the women, so we went up the stream to find a ford. In the attempt we were overtaken by a severe storm of wind and rain, lost our way in the darkness, and wandered through creeks and mud. But the Lord does not forsake His Saints in any of their troubles. While we were in the woods suffering under the blast of the storm, groping like the blind for the wall, a bright light suddenly shone around us, and revealed to us our dangerous situation on the edge of a gulf. The light continued with us until we found the road; we then went on our way rejoicing, though the darkness returned and the rain continued. We reached Brother Henry Thomas' in safety about nine o'clock at night, having been five hours in the storm, and forded streams many times. None of us felt to complain, but were thankful to {58} God for His preserving care. On the following day I preached at Damon Creek, and organized a branch called Damon Creek Branch, and ordained Daniel Thomas a teacher.
"On the 19th of December I again preached at the house of Brother Clapp, and baptized five persons; one was a Campbellite preacher. On the following day I preached at the house of Brother Henry Thomas, when a mob of about fifty persons collected, headed by a Baptist preacher, who, after asking one question, advised the mob not to lay hands on any man on account of his principles. The advice was good and well taken. At the close of the meeting I baptized three persons, one seventy-eight years old.
"This brings the year 1835 to a close--the first year of my mission--during which time I had traveled three thousand two hundred and forty-eight miles, held one hundred and seventy meetings, baptized forty-three persons--three of whom were Campbellite preachers--assisted Elder Parrish to baptize twenty more, confirmed thirty-five, organized three branches, ordained two teachers and one deacon, procured thirty subscribers for the Messenger and Advocate, one hundred and seventy-three signers to the petition to the governor of Missouri for redress of wrongs done the Saints in Jackson County, had three mobs rise against me--but was not harmed--wrote eighteen letters, received ten, and, finally, closed the labors of the year 1835 by eating johnny cake, butter and honey, at Brother A. O. Smoot's.
"I spent the fore part of January, 1836, (the weather being very cold), at the house of A. O. Smoot, in Kentucky, studying Kirkham's English Grammar. I continued to travel and preach in Kentucky and Tennessee and baptized all that would believe my testimony. On the 26th of February we held a conference at the house of Brother Lewis Clapp (father of B. L. Clapp). There were represented one hundred and three members in that mission. I ordained A. O. Smoot and Benjamin Boyston elders, and Daniel Thomas and Benjamin L. Clapp priests. I also ordained one teacher and two deacons.
"After conference I took Brothers Smoot and Clapp with me to preach. The former traveled with me constantly till the 21st of April, when we had the privilege of meeting with Elder David W. Patten, who had come direct from Kirtland, and who {59} had been ordained one of the Twelve Apostles. It was a happy meeting. He gave us an account of the endowments at Kirtland, the glorious blessings received, the ministration of angels, the organization of the Twelve Apostles and seventies, and informed me that I was appointed a member of the second quorum of seventy. All this was glorious news to me, and caused my heart to rejoice. On the 27th of May we were joined by Elder Warren Parrish, direct from Kirtland. We had a happy time together.
"On the 28th, we held a conference at Brother Seth Utley's, where were represented all the branches of the Church in the South. On the 31st of May I was ordained a member of the second quorum of seventy, under the hands of David W. Patten and Warren Parrish. At the close of the conference we separated for a short time. Elders Patten and Parrish labored in Tennessee, Brother Smoot and myself in Kentucky. On the 9th of June we all met at Damon Creek Branch, where Brother Patten baptized two. One was Father Henry Thomas, who had been a revolutionary war soldier under General Washington, and was father of Daniel and Henry Thomas.
"A warrant was issued, on the oath of a priest, against D. W. Patten, W. Parrish and myself. We were accused in the warrant of the great 'crime' of testifying that Christ would come in this generation, and that we promised the Holy Ghost to those whom we baptized. Brothers Patten and Parrish were taken on the 19th of June. I, being in another county, escaped arrest. The brethren were put under two thousand dollars bonds to appear at court. Albert Petty and Seth Utley were their bondsmen. They were tried on the 22nd of June. They pleaded their own cause. Although men came forward and testified that they did receive the Holy Ghost after they were baptized, the brethren were condemned; but finally were released by paying the expenses of the mob court.
"One peculiar circumstance was connected with this trial by a mob court, which was armed to the teeth. When the trial was through, the people were not willing to permit more than one to speak. Warren Parrish had said a few words, and they were not willing to let David Patten say anything; but he, feeling the injustice of the court, and being filled with the power of {60} God, arose to his feet and delivered a speech of about twenty minutes, holding them spell-bound while he told them of their wickedness and of the abominations they were guilty of, also of the curse of God that awaited them, if they did not repent, and for taking up two harmless, inoffensive men for preaching the gospel of Christ. When he had got through his speech the judge said, 'You must be armed with secret weapons, or you would not talk in this fearless manner to an armed court.' Brother Patten replied, 'I have weapons that you know not of, and they are given me of God, for He gives me all the power I have.' The judge seemed willing to get rid of them upon almost any terms, and offered to dismiss them if their friends would pay the costs, which the brethren present freely offered to do.
"When the two were released, they mounted their horses and rode a mile to Seth Utley's; but as soon as they had left, the court became ashamed that they had been let go so easily, and the whole mob mounted their horses to follow them to Utley's. One of the Saints, seeing the state of affairs, went on before the mob to notify the brethren, so that they had time to ride into the woods near by. They traveled along about three miles to Brother Albert Petty's, and went to bed. The night was dark, and they fell asleep, but Brother Patten was warned in a dream to get up and flee, as the mob soon would be there. They both arose, saddled their animals, and rode into the adjoining county. The house they had just left was soon surrounded by the mob, but the brethren escaped through the mercy of God.
"I was invited to hold a meeting at a Baptist meetinghouse; this was on the 27th of June. On my arrival I met a large congregation, but, on commencing services, Parson Browning ordered the meeting to be closed. I told the people I had come ten miles to preach the gospel to them, and was willing to stand in a cart, on a pile of wood, on a fence, or any other place they would appoint, to have that privilege. One man said he owned the fence and land in front of the meetinghouse, and we might use both, for he did not believe Mormonism would hurt either. So the congregation crossed the road, took down the fence and made seats of it, and I preached to them one hour and a half. At the close, Mr. Randolph Alexander bore testimony to the truth of what had been said. He invited me home with him, bought {61} a Book of Mormon and was baptized, and I organized a branch in that place.
"On the 18th of July, Brother A. O. Smoot and I arrived at a ferry on the Tennessee River, and, as the ferryman was not at home, the woman kindly gave us permission to use the ferryboat. We led our horses on board, and took the oars to row across the river. Brother Smoot never had used an oar, and I had not done so for some years, so we made awkward work of it. Soon he broke one oar, and I let another fall overboard, which left us only one broken oar to get to shore with. We narrowly escaped running into a steamboat. We struck shore half a mile below the landing place, tied up the boat, jumped on the bank with our horses, and went on our way with blistered hands, thankful to get off so well.
"On Sunday, the 31st of July, A. O. Smoot and I preached at Mr. David Crider's, Weakley County, Tennessee. After the meeting, Mr. Crider was baptized. A mob gathered and threatened us, and poisoned our horses, so that the one I rode, belonging to Samuel West, died a few days after. This horse had carried me thousands of miles while preaching the gospel.
"I continued to travel with Brothers Smoot, Patten, and Parrish in Tennessee and Kentucky, and we baptized all who would receive our testimony. On the 2nd day of December we held a general conference at Damon Creek Branch. Elder Thomas B. Marsh, President of the Twelve Apostles, presided. All the branches in Tennessee and Kentucky were represented. Brothers Randolph Alexander, Benjamin L. Clapp, and Johnson F. Lane were ordained elders, and Lindsay Bradey was ordained to the lesser priesthood. I assisted President Marsh to obtain fifteen hundred dollars from the Southern brethren to enter land in Missouri for the Church. The brethren made me a present of fifty dollars, which I sent by President Marsh to enter forty acres of land for me. Elder Smoot and I were released from the Southern mission, with permission to go to Kirtland."
During his mission, Wilford Woodruff organized a company of Saints, and went with them a short distance, starting them on the way to Zion--a portion of the work of gathering in which he did so much subsequently, both in the United States and Great Britain. Most of his travels for over two years had been on {62} foot. Since leaving Richland, New York, he had journeyed over six thousand miles. Under his administration the sick were healed, mobacrats were destroyed by the power of God, light from heaven had been sent in the darkness of the night to lead him from a lost condition in the forest and to save him from being dashed to pieces over a rocky precipice, other miracles were wrought, and Wilford Woodruff, in his early youth and manhood, had become in a marked degree a choice witness for God and for the divine mission of Joseph Smith, the Prophet.
Let it be remembered, too, that to enjoy all this power it was not necessary to be an apostle, a patriarch, a high priest, or a seventy. For the greater part of his mission, Wilford Woodruff was only a priest after the order of Aaron. Like John the Baptist, he magnified his calling; his soul was in the work; he loved his fellowbeings, and yearned for their salvation. His whole experience is a striking lesson worthy of being learned, and an example to be followed profitably by all the young men and elders of Israel. More than once, thousands of the Saints have heard Wilford Woodruff say in assemblies of worship that in all his life he never had enjoyed more of the spirit and power of God than when he was a priest doing missionary work in the Southern States.
His first mission being completed, he approached the city of the Saints--Kirtland--whence he had departed over two years previously. "The Temple of the Lord," says he, "came in sight--first in importance to our vision. I truly rejoiced when the House of the Lord rose into view as we drew near to this Stake of Zion. It was the first time I had seen the Temple of God--the first Temple built in this generation. After my long absence, I rejoiced greatly to strike hands with the Prophet Joseph, and with many others engaged in rolling on the mighty work of the Lord in the last days.
"Two years and a half had elapsed," he writes further, "since I left Kirtland with my brethren in poverty to go up to visit our brethren in tribulation in Zion. The Saints at Kirtland were then poor, despised, and looked upon by the pomp of Babylon with disdain, and people watched with eager eyes to behold them sink into forgetfulness. But what a change has come! Now I behold a cheerfulness beaming from every countenance, {63} and the scenes around indicate prosperity. The noise of the ax and the hammer, the stir of their bank and market, and especially the presence of the House of God, speak in language loud as thunder that the Saints will have a city in spite of all the false prophets of Baal, and in spite of even earth and hell combined, because God is with them, and His Temple stands in honor of His Kingdom, while Babylon begins to wonder and soon will perish."
{64}
8. IN KIRTLAND, 1836
Wilford's First Attendance at Meeting in the Temple.--Called to Speak.--Church's Attitude Toward the Use of Liquor.--Wilford in the First Quorum of Seventy.--Receives Temple Endowments.--Troubles in Kirtland.--Greatness of the Prophet Joseph.--Wilford's Marriage.--Receives a Patriarchal Blessing.
The missionary experiences of Wilford Woodruff in the Southern States gave to him a firmness and a comprehension that came from the testimony of the spirit of God. From the day he joined the Church, he was in active service. He was not among those who required special training and who needed the constant guidance of the leaders to keep them within the bounds of the Church. His first experience was in Zion's Camp. He remained a short time in Missouri and then set out upon his mission. His life was therefore governed by the workings of the spirit within him. That spirit was his guide--the rock upon which his faith and understanding were established. His return, therefore, to Kirtland did not subject him to the temptations of evil, nor to the rebukes of the Prophet. He knew that he was about his Father's business and was not swerved by the sophistries of men, or the speculative spirit of those times.
When he entered the city, he beheld, to his great joy, the Temple of the Lord. It contained for him grand opportunities. Its ordinances which he so fervently revered gave comfort and consolation to his life. On Sunday the 27th, 1836, he attended his first public meeting in the Temple. He had visited the building previously and viewed with pleasure its sacred apartments. On the forenoon of that day in company with Elders Warren Parrish and A. O. Smoot, he listened with pleasure to the words of Elder S. Carter, and to an impressive discourse from the Prophet Joseph.
In the afternoon of the same day, Elders Woodruff and A. O. Smoot were invited to address the congregation. Elder Woodruff first opened by prayer and then turned at random to a page in the Bible. To his surprise, he opened to the 56th chapter of Isaiah, the same chapter he had turned to on the night of his {65} eventful prayer in Connecticut. Here the memories of that night flashed upon his mind, and he told the incidents thereof with impressive force and inspiration upon the congregation. The people were greatly interested. Those who knew the voice of the good shepherd recognized in him a man truly born of the spirit of God, a fit companion of prophets and apostles.
On the 1st of December, 1836, he attended for the first time in his life a meeting called for the purpose of giving certain persons their patriarchal blessings. Father Joseph Smith was the patriarch of the Church in those days. This new experience brought to him new evidences that the God of the Bible, the God of the patriarchs of old,--Abraham, Isaac, and Jacob,--was truly the God of the new dispensation whose spirit and purposes were kindred to those in ancient times when the patriarchs of old blest the people.
The spiritual manifestations of those times in Kirtland brought with them heartfelt desires to observe every rule of correct living. That spirit was not at all in harmony with the use of intoxicating liquors; and whatever became an obstacle to the spirit of worship must be removed if the worship were to be enjoyed. It was important that the use of liquor should be discontinued, and Elder Woodruff records in his journal that on the 4th day of December, that year, Sidney Rigdon called for a vote of the people on the discontinuance of the use of liquor in the Church both in sickness and in health. An exception to the rule was made in the case of the washing of the bodies; and under proper regulations, wine might be used for the Sacrament. The vote was unanimous.
On the 11th of December, the Prophet sharply rebuked the Kirtland Saints for their sins and backsliding. He warned them to repent, lest judgment should come upon them as it had come upon the Saints in Jackson County, Missouri. Those were trying times. They were days of separation when it became necessary to separate the unworthy from those who were of the household of faith. Kirtland was not to be the abiding place of the Saints. They must give up their possessions and their love for the city they had striven so hard to adorn. Many had placed themselves in opposition to a divine purpose whose wisdom they could not comprehend. That opposition invited the {66} presence of the evil one who both tempted and beguiled them. Wilford Woodruff, however, was among those who could say then, as he ever after kept himself in a condition to say, "Thy will, not mine be done."
Before the close of 1836, there came to Elder Woodruff one of those choice blessings which he esteemed so highly. He was advanced in the priesthood to a place in the first quorum of seventies. His faithful friend and missionary companion, A. O. Smoot, was likewise ordained to the office of a seventy. This ordination of his friend was in fulfillment of a prophesy which he had pronounced upon the head of Elder Smoot on the 30th day of June, that year, while they were together in Tennessee. The call of Wilford Woodruff to take his place in the first quorum of seventy took place on the 3rd day of January, 1837, though he had been ordained to his new calling in the priesthood on the 20th of the preceeding December. His love for missionary service made this calling one of special honor to him. To be a witness for Jesus Christ to the nations was his soul's delight. The manner in which he honored that calling is known to all who are at all familiar with the early history of the Church.
The early part of April, 1837, Wilford Woodruff devoted himself to the meetings which were held in the Temple during those days. Those who were absent from Kirtland in the spring of 1836, and had not therefore the privilege of receiving their endowments at that time were granted the opportunity to do so in the following spring. This was another blessing that he received with feelings of gratitude and praise to his Maker. The influence of the Temple ordinances is, perhaps, the most potent of any influence in the Church in the establishment of union, in the perpetuity of brotherly love, and in the preservation of a God-like purity. It is not too much to say that one, upon whom the spirit of these ordinances has fastened itself, never escapes in his conscience the sacred obligations they impose upon him.
Referring to the administration of the Temple ordinances on that occasion, he writes in his journal: "The Prophet Joseph arose and addressed the congregation for the space of three hours. He was clothed with the power, spirit, and image of God. He presented many things of great importance to the elders of Israel. O, that the record could be written as with an iron pen, of the {67} light, principles, and virtue that came from the mouth and heart of the Prophet Joseph, whose soul, like that of Enoch, seemed as wide as eternity! That day strikingly demonstrated that he was, indeed, a prophet of God raised up for the deliverance of Israel. He presented to us a plan of the city of Kirtland which was given him by vision. The future will prove that the visions of Joseph concerning Jackson County and concerning the various stakes of Zion will be fulfilled in the time appointed of the Lord. After his remarks, the Sacrament was administered and all were made glad at the table of the Lord in association with apostles, prophets, patriarchs, evangelists, and teachers. In the evening a meeting was held in which many took part by speaking in tongues, giving the interpretations thereof, prophesying, etc.,--a veritable feast of Pentecost."
Temple work in Kirtland in the early part of 1837 afforded him that spiritual satisfaction which was so helpful in those subsequent years of his life when he was employed in missionary service and upon the plains as a pioneer. He also learned during those days in Kirtland that the more remarkable the spiritual manifestations, the greater the opposition of the evil one. He was present at the Sunday services in the Temple, April 9th, when Heber C. Kimball, Orson Pratt, and Sidney Rigdon laid before the Saints the condition of the Church respecting temporal affairs.
A financial panic was on throughout the United States. Its depressing influence was severely felt in Kirtland. Before it reached that place, however, many of the leading brethren had given their time and talent to speculation and were absorbed in schemes detrimental to their religious standing, and quite contrary to the counsel of the Prophet. Speculations brought on jealousies and hatreds, and those evil attributes manifested themselves toward Joseph who sought so diligently to suppress them. Prominent men--men who had shown the highest degree of loyalty to the Prophet became disaffected. Their financial speculations brought on a spirit of self-sufficiency, and that spirit made them wise in their own conceit. The affairs of the Church were put to the test of "wisdom"--wisdom as they understood it. Such wisdom, however, was undermining their integrity to the Church. The meek and humble maintained their fidelity and brought encouragement {68} and solace to the Prophet, and the noble men who stood with him in the hours of financial distress.
On one occasion he met Wilford Woodruff, and after scrutinizing him very closely as though he were reading his inmost thoughts, said: "Brother Woodruff, I am glad to see you. I hardly know when I meet those who have been my brethren in the Lord, who of them are my friends. They have become so scarce." Elder Woodruff felt throughout all the subsequent years of his life a supreme satisfaction over the loyalty he had manifested in those trying times to the Prophet of God. Elder Woodruff was so faithful in the discharge of his duties, so humble in his demeanor, so sincere and devoted that he was rewarded by a discerning spirit which kept him in the path of safety when some of his brethren were struggling in the meshes of misgivings and doubt.
The correctness of Wilford Woodruff's attitude in those days was manifested in his ability to see in the Prophet the same spiritual power that had been manifested to him on former occasions. Of a meeting held on April 19th, when the Prophet spoke, he writes: "He seemed a fountain of knowledge from whose mouth streams of eternal wisdom flowed. As he stood before the people, he showed clearly that the authority of God was upon him. When speaking of those who professed to be his friends and the friends of humanity, but who had turned against the people and opposed the prosperity of Kirtland, he declared the Lord would deal severely with them. Joseph uttered the feelings of his soul in pain, while reviewing the poverty and afflictions of his people, and while finding false brethren whose course brought peril upon the Saints. Joseph is a father to Ephraim and to all Israel in these last days; and he mourned because of unbelief and treachery among many who had embraced the gospel. He feared lest few in Kirtland should remain worthy to receive an inheritance."
"There is not so great a man as Joseph standing in this generation," he wrote later on. "The Gentiles look upon him, and he is like a bed of gold concealed from human view. They know not his principle, his spirit, his wisdom, his virtue, his philanthropy, of his calling. His mind, like Enoch's, expands as eternity, and God alone can comprehend his soul."
Misfortune and affliction so often unsettle men's minds and {69} move them from their moorings that they are prone to doubt the goodness of God and His protecting care over them. The highest type of saintly life and divine loyalty among men, alike in affliction and prosperity, was Job. Job was one of those beautiful characters in Old Testament history that appealed strongly to the mind and heart of Wilford Woodruff. His reference to Job in public discourses shows how deeply that worthy character of Holy Writ had influenced his life.
At the time herein mentioned, Wilford had reached his 30th year. He now felt that it was his duty to assume the responsibility of husband and father. He was, no doubt, strongly actuated in this feeling by an inspiration which the new-found message brought to his soul. On the 13th day of April, 1837, he received in wedlock Miss Phoebe Whitmore Carter, an estimable young lady from the state of Maine. She was the daughter of Ezra Carter of Scarboro. With other members of her father's household, she had been baptized some time previously by Elder John F. Boynton. Like her husband, she belonged to that sturdy New England race that gave strength and force to the new movement. They had been acquainted only about two months when they joined hands in holy wedlock. The ceremony was performed by President Frederick G. Williams. The Prophet Joseph had intended to marry them, but owing to severe persecution, he was compelled to be absent from home.
She had already received her patriarchal blessing from Father Joseph Smith on November 10, 1836. It contained many glorious promises which, so far as they related to this life, have been fulfilled. Some were fulfilled in a remarkable manner.
On the 15th of April, two days subsequent to their marriage, Elder Woodruff likewise received his patriarchal blessing. These blessings gave hope and courage to the new life which they were hereafter to experience together. Such a blessing brought joys and assurances greatly in excess of those which came from wedding tours. They therefore began life together in faith and in perfect reliance upon the goodness of God. Elder Woodruff's blessing contained the promise that he should bring all of his relatives into the Church. The fulfillment of that promise was realized in a remarkable manner, and was one of those evidences which gave him support and comfort throughout all the subsequent years of life.
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9. FIRST MISSION TO FOX ISLANDS, 1837
Troubles at Kirtland.--Mission to Fox Islands.--Evil Spirits Cast Out.--Healing the Sick.--Visits his Home Enroute.--From Connecticut to Maine.--Description of Fox Islands.--Begins Ministry in Vinal Haven.--A Minister Comes to Grief.--Baptisms.--Excitement.--Return to Scarboro.
The condition of affairs in Kirtland during the winter of 1836-7 was not at all to the liking of Elder Woodruff. To his mind there was no place in the Church for contentions, misgivings, and opposition. The work was of God--that was enough. There were the properly appointed authorities. Upon them the responsibilities of the kingdom had been placed. He was not therefore concerned about what others thought was a lack of wisdom in them. He was not avaricious; and financial reverses, to his mind, could never thwart the purposes of God; and he was not troubled about how much of this world's goods came to his possession. A glorious message had been given to the earth, and he wanted every one to know its value to the human family and to understand the blessings of salvation to those who yielded obedience.
Wilford Woodruff always felt out of place in the midst of contention. He shunned it, and never cared for the association of those who were given to fault-finding, criticisms, and personal griefs. He never saw the necessity for them. It was never hard for him to agree with his brethren. He was never unreasonable in his demands, never had private ends to foster, and never hesitated when there was something important to be done. He was loyal to the Prophet, true to his brethren; and as he was now a seventy, he wanted to magnify his office by service in the missionary field.
He felt impressed that he wanted to take a mission to Fox Islands, off the coast of Maine, although he was not at all familiar with the locality nor with the conditions there. To his impressions of the spirit of God, he found a hearty response in the minds of the apostles.
"Feeling," he said, "that it was my duty to start at once upon {71} this mission, I did not tarry at home one year after having taken a wife as the law of Moses allowed. On the contrary, I started just one month and one day after that important event. I left my wife with a Sister Hale with whom she expected to stay for a season. I left Kirtland in good spirits, in company with Elder Jonathan Hale, and walked twelve miles to Fairport, where we were joined by Elder Milton Holmes. There we went aboard the steamer Sandusky, made our way to Buffalo, and proceeded thence to Syracuse by way of the Erie Canal. We then walked to Richland, Oswego County, New York, where I met my two brothers whom I had not seen for several years." The elder of these brothers had become, through trial and temptation, indifferent to the Church. This was a source of deep sorrow to Wilford, who warned him against opposing the truth, and faithfully instructed him in his duty to the gospel which he had embraced.
From Richland they proceeded to Sackett's Harbor, thence across Lake Ontario by steamer, Oneida, to Kingston, Upper Canada, and along the canal to Jones' Falls, whence they walked to a place called Bastard, Leeds County. There they found a branch of the Church presided over by John E. Page and James Blakesly. "We accompanied them to their place of meeting," said Elder Woodruff, "and attended a conference, at which three hundred members of the Church were present. Thirty-two persons presented themselves for ordination. I was asked to officiate in company with Elder William Draper. We ordained seven elders, nine priests, eleven teachers, and five deacons.
"We addressed the people several times during this conference, and at its close were called to administer to a woman who was possessed of a devil. At times she was dumb and greatly afflicted with the evil spirits that dwelt in her. She believed in Jesus, and in us as His servants, and wished us to administer to her. Four of us laid our hands upon her head, and in the name of Jesus Christ commanded the devil to depart from her. The evil spirits left immediately, and the woman arose with great joy and gave thanks and praise unto God; for, according to her faith, she was made whole from that hour. A child that was sick was also healed by the laying on of hands, according to the word of God.
{72} "We walked thirty miles to visit another branch of the Saints at Leeds, where we met with John Gordon and a John Snider. There we held a meeting, and bore testimony to the people. A Sister Carns came to us and asked that the ordinance for the healing of the sick be performed for two of her children who were afflicted. One was a nursing babe which was lying at the point of death. I took it in my arms and presented it before the elders, who laid their hands upon it, and it was made whole immediately. I handed it back to the mother entirely healed. We afterwards laid hands upon the other, and it was also healed. It was done by the power of God, in the name of Jesus Christ, and the parents praised God for His goodness."
From Leeds they went to Schenectady, New York. On this journey they were accompanied by Elders Isaac Russell, John Goodson, and John Snider. In New York they expected to join Apostles Heber C. Kimball and Orson Hyde who were soon to leave on a mission to England. Elder Russell seemed to be troubled constantly by evil spirits. They were also troublesome to him while in England, where Apostles Hyde and Kimball had a severe contest with them, when administering to him.
After separating from the three brethren named, Elder Woodruff and his companions went by rail to Albany, and walked from there to Canaan, Connecticut, where they found a branch of the Church. Here they met Jesse and Julian Moses and Francis K. Benedict. They held a two day's meeting at Canaan, and Elder Woodruff ordained Julian Moses and Francis K. Benedict to the office of an elder.
At Colebrook, Elder Woodruff visited his half-sister, Eunice Woodruff, who taught school there. "I spent five hours," he wrote, "watching her in the performance of her school duties. Five years before, when I last beheld Eunice at our father's house, she was a child of only twelve years; but now I beheld her an instructor of the youth. As I looked upon her, my heart was filled with admiration for those accomplishments in her which adorn the female sex. Her spirit was blithe, and her step, as she moved among her pupils, showed the energy of youth. She handed me a bundle of letters from her brother Asahel. The teachings and instructions contained in those letters, if followed by the youth, would lead them past a thousand snares. As I read, I {73} smiled and wept, and prayed in my heart, 'O God, protect my brothers, my sisters, my wife, and my parents.'" Wilford's affection for his family and relatives was strong and beautiful.
From Colebrook he proceeded to Avon. "There I visited," he wrote, "many of my former neighbors, and my relatives, also the grave of my mother, Beulah Woodruff, who died June 11th, 1808, when she was twenty-six years of age. The following verse was upon her tombstone:
'A pleasing form, a generous heart, A good companion, just without art; Just in her dealings, faithful to her friend, Beloved through life, lamented in the end.'
"At the close of the day I walked six miles to Farmington, where my father, Aphek Woodruff, was living, and I had the happy privilege of once more meeting him and my stepmother, whom I had not seen for seven years. They greeted me with great kindness. It was a happy meeting. After visiting with my father for a day or two, I returned to Avon, where most of my relatives lived, and held meetings with them. On the 12th of June, 1837, I baptized my uncle, Ozem Woodruff, his wife, Hannah, and their son, John, and we rejoiced together; for this was in fulfillment of a dream I had in 1818, when I was eleven years of age.
"On the 15th of July I had an appointment to preach at the house of my uncle, Adna Hart. While there I had the happy privilege of meeting with my wife Phoebe W. Woodruff, who had come from Kirtland to meet me and accompany me to her father's home in Scarboro, Maine. Those who had assembled to hear me preach were relatives, neighbors, and former friends. After meeting, we returned to Farmington, to my father's home, where I spent the night with my father, stepmother, sister, and wife. Elder Hale was also with us.
"On the 19th of July, Elder Hale left us to go to his friends in New Rowley, Massachusetts. The same evening I held a meeting in the Methodist meetinghouse in the town of Farmington. I had a large congregation of citizens with whom I {74} had been acquainted from my youth. My parents, wife, and sister attended the meeting. The congregation seemed satisfied with the doctrines I taught, and requested me to hold another meeting; but I felt anxious to continue my journey, and on the 20th of July I parted from father, stepmother, and sister, and, with my wife, took stage for Hartford.
"On my arrival there, not having money to pay fare for both of us, I paid my wife's fare to Rowley, Massachusetts, where there was a branch of the Church presided over by Brother Nathaniel Holmes, father of Jonathan and Milton Holmes. I journeyed on foot. The first day I walked fifty-two miles, the second day forty-eight, and the third day thirty-six miles, arriving at Rowley at 2 o'clock, having made the one hundred and thirty-six miles in a little over two and a half days. On the second day, when within a mile or two of my stopping place, I felt so weary and worn-out that every step was made with painful effort. Just then a gentleman came dashing along in his carriage. As he came up I prayed to the Lord that he would invite me to ride. Instead of doing this, he went by with great speed until about ten rods ahead, when his horse, without being spoken to, or reined up, and for some cause unknown to the driver, came to a sudden stop. It appeared as if a barrier, unseen by others, stood in his way. Instantly the gentleman turned and asked me to ride. The invitation I accepted gladly, and we sped on our way.
"I spent eight days at New Rowley, holding meeting and visiting with the Saints, including the Holmes family, and left there on the 1st of August. On the 8th of August, in company with my wife and Elder Hale, I visited my wife's father, Ezra Carter, and his family in Scarboro, Maine, it being the first time I had ever seen any of her relatives.
"We were received very kindly. My wife had been absent from her father's home about one year. I remained eight days with Father Carter, and household, and one day I went out to sea with Fabian and Ezra Carter, my brothers-in-law, in a boat to fish with hooks. We caught two hundred and fifty cod, haddock, and hake, and we saw four whales, two at a time. It was the first time I had ever seen the kind of animal which is said to have swallowed Jonah.
{75} "On the 18th of August, 1837, I parted with my wife and her father's household, leaving her with them, and, in company with Jonathan H. Hale, started upon the mission that I had in view when I left Kirtland. We walked ten miles to Portland, and took passage on the steamboat, Bangor, which carried us to Owl's Head where we went on board a sloop which landed us on North Fox Island at 2 o'clock a. m. on August 20th.
"The town of Vinal Haven includes both North and South Fox Islands, in latitude 44 north longitude 69 10' west. The population numbered, at the time of my visit, about eighteen hundred. The inhabitants were intelligent and industrious, and hospitable to strangers. They got most of their living and wealth by fishing. The town fitted out over one hundred licensed sailing vessels, besides smaller craft.
"North Fox Island is nine miles long by two miles in width, and has a population of eight hundred. They have a postoffice, one store, a Baptist church and a meetinghouse, four schoolhouses, and a tide grist-mill. The land is rather poor, yet there are some good farms. The products are wheat, barley, oats, potatoes, and grass. The principal timber consists of fir, spruce, hemlock, and birch. Raspberries and gooseberries grow in great abundance, and some upland cranberries are raised. The principal stock are sheep.
"South Fox Island comes as near being without definite form as any spot on earth I ever saw. It would be difficult for any person to describe it. It is about ten miles in length by five in width, and is a mass of rocks, formed into shelves, hills, and valleys, and cut up into necks and points to make room for the coves and harbors that run into the island. The population is one thousand. The inhabitants get their living entirely by fishing. There is no chance for farming upon the island. There are a few garden patches which are cultivated at great expense. Some few sheep are raised there. Many of the inhabitants fish in the vicinity of Newfoundland, and bring their fish home, where they cure them on flakes and prepare them for the market. They supply the market with great quantities of cod, mackerel, and boxed herring. Upon this island there are two stores, three tide mills, six schoolhouses, and a small branch of the Methodist church presided over by a priest. What timber there is upon this {76} island, such as pine, fir, spruce, hemlock, and birch, and likewise whortleberries, raspberries, and gooseberries, grow mostly out of the cracks in the rocks.
"Great quantities of fish in almost endless variety inhabit the coves and harbors around the islands. The whale, blackfish, shark, ground-shark, pilot-fish, horse-mackerel, sturgeon, salmon, halibut, cod, polleck, tom-cod, hake, haddock, mackerel, shad-bass, alewife, herring, pohagen, dolphin, whiting, frost-fish, flounders, smelt, skate, shrimp, skid, cusk, blueback, scallop, dog-fish, mutton-fish, lumpfish, squid, five-fingers, monkfish, horse-fish, sun-fish, sword-fish, thrasher, cat-fish, scuppog, tootog, eye-fish, cunner, ling, also the eel, lobster, clam, mussel, periwinkle, porpoise, seal, etc., are found.
"I have given a brief description of Vinal Haven. It was quite dark when we landed, without a farthing of money. We made our way over the rocks and through the cedars the best we could until we found a house. We rapped at the door. A woman put her head out of the window and asked who we were and what was wanted. I told her we were two strangers, and wanted a bed to lie down upon till morning. She let us in and gave us a bed. We slept until quite late, it being Sunday morning.
"When we came out and took breakfast it was nearly noon. I asked her what she charged for our accomodation. She replied that we were welcome. I then asked her if there were any minister or church on the island. She informed us that there was a Baptist minister, named Newton, who had a congregation and a meetinghouse about five miles from there.
"We thanked her for her kindness, walked to the meetinghouse, and stepped inside the doorway. We stood there until a deacon came to the door. I asked him to tell the minister in the pulpit that there were two servants of God at the door, and that they had a message to give to the people and wished the privilege of delivering it. He sent for us to come to the pulpit, so we walked through the congregation with our valises and took a seat by the side of the minister, who was about to speak as we came to the door. He arose and delivered his discourse to the people, occupying about half an hour. When he closed he asked me what my wish was. I told him we wished to speak to the people at any hour that would suit his or their convenience; so he gave notice {77} that there were two strangers present who would speak to the people at 5 o'clock that evening.
"We were quite a source of wonderment to the people, as they had no idea who we were. Mr. Newton asked us home to tea with him, and we gladly accepted the invitation. When we arrived at his house, I opened my valise and took out the Bible, Book of Mormon, Doctrine and Covenants, laid them upon the table, and took my seat. Mr. Newton took up the books and looked at them, but said nothing. I then inquired if there were any schoolhouses upon the island, and if so, whether they were free to preach in. He answered that there were four, numbered respectively from one to four, and that they were free. Mr. Newton and family accompanied us to the meeting-house, where we met a large congregation, none of whom knew who we were or anything about our profession, except the minister.
"Elder Hale and I went to the stand, and I arose with peculiar feelings and addressed the congregation for one hour, taking for my text Galatians 1:8, 9. This was the first time that I, or any other elder of the Church of Jesus Christ of Latter-day Saints, had (to my knowledge) attempted to preach the fulness of the gospel and the Book of Mormon to the inhabitants of any island of the sea. I had much liberty in speaking, and informed the people that the Lord had raised up a prophet and organized His Church as in the days of Christ and the ancient apostles, with prophets, apostles, and the gifts as anciently, and that he had brought forth the Book of Mormon. At the close of my remarks Elder Hale bore testimony. I gave liberty for any one to speak who might wish to do so. As no one responded, I announced that we would hold meetings the next four evenings at the schoolhouses, beginning at No. 1.
"During the first thirteen days of our sojourn upon the island, we preached seventeen discourses, being invited by the people to tarry with them. I left a copy of the Doctrine and Covenants with Mr. Newton for his perusal. He read it, and the spirit of God bore testimony to him of its truth. He pondered over it for days, and walked his room until midnight trying to decide whether to receive or reject it. He and his family attended about a dozen of my first meetings, and then he made up his mind, contrary to the dictation of the spirit of God to him, to reject the {78} testimony and come out against me. However, we commenced baptizing his flock. The first two we baptized were a sea-captain, by the name of Justin Eames, and his wife. Brother Jonathan H. Hale went down into the sea on the 3rd of September, and baptized them; these were the first baptisms performed by proper authority upon any of the islands of the sea (to my knowledge) in this dispensation.
"Before we left Kirtland some of the leading apostates there had tried to discourage Brother Hale about going on his mission, telling him he never would baptize anyone, and had better remain at home. When Captain Eames offered himself for baptism, I asked Brother Hale to baptize him, and prove those men to be false prophets, which he did. On the following Sabbath I baptized Justin Eames' brother, Ebenezer Eames, another sea-captain, and a young lady.
"Mr. Newton, the Baptist minister, now commenced a war against us, and sent to the South Island for a Mr. Douglass, a Methodist minister, with whom he had been at variance for years, to come over and help him put down 'Mormonism.' Mr. Douglass came over and they got together as many people as they could, and held a conference. He railed against Joseph, the Prophet, and the Book of Mormon, and taking that book in his hand, with outstretched arm, declared that he feared none of the judgments of God that would come upon him for rejecting it as the word of God. (I never heard what his sentiments upon this subject were at the end of his term of fourteen years' imprisonment in the Thomaston penitentiary, for an outrage upon his daughter. The judgment was given upon the testimony of his wife and daughter).
"I was present and heard Mr. Douglass' speech upon this occasion, and took minutes of it. When he closed I arose and informed the people that I would meet them the next Sunday in the meeting-house and answer Mr. Douglass; and I wished him, as well as the people, to be present. I informed the people that Mr. Douglass had made many false statements against Joseph Smith and the Latter-day Saints, with whom he had no acquaintance; and he had misquoted much Scripture, all of which I would correct.
"We continued to baptize the people on North Island until {79} we baptized every person who owned an interest in the Baptist meeting-house. I then followed Mr. Douglas home to South Island, and preached the gospel to the members of his church, and baptized nearly all of them.
"The excitement became great on both islands, and on Sunday, the 17th of September, I met a large assembly from both islands, and took up the same subject that Mr. Douglass had dwelt upon in his remarks against the Book of Mormon and our principles. I spoke two and a half hours, and answered every objection against the Book of Mormon, Joseph Smith, or our principles. I had good attention, and the people seemed satisfied. At the close of the meeting Elder Hale administered the ordinance of baptism.
"Mr. Newton, in order to save his cause, went to the mainland, brought over several ministers, and held a protracted meeting. They hoped by this to stop the work of God, but all to no avail; for all the people would attend our meetings and receive the word of God, and we continued to baptize. We visited the homes of most of the inhabitants.
"Upon one occasion, while standing upon Mr. Carver's farm, on the east end of North Island, we counted fifty-five islands in that region, most of which were not inhabited. We also saw twenty ships under sail at the same time. We did not lack for food while upon the island, for if we did not wish to trouble our friends for a dinner, we had only to borrow a spade or a hoe and a kettle, and go to the beach and dig a peck of clams. These, when boiled, make a delicious meal, of which we often availed ourselves.
"One day Elder Hale and I ascended to the top of a high granite rock on South Island for prayer and supplication. We sat down under the shade of a pine tree which grew out of a fissure in the rocks, and Elder Hale read the sixteenth chapter of Jeremiah, where mention is made of the hunters and fishers that God would send in the last days to gather Israel. We were, indeed, upon an island of the sea, standing upon a rock where we could survey the gallant ships, and also the islands which were as full of rocks, ledges, and caves as any part of the earth. And what had brought us here? To search out the blood of Ephraim, the honest and meek of the earth, and gather them from these {80} islands, rocks, holes, and caves of the earth unto Zion. We prayed, and rejoiced together. The spirit of God rested upon us. We spoke of Christ and the ancient prophets and apostles in Jerusalem; of Nephi, Alma, Mormon, Moroni, in America; of Joseph, Hyrum, Oliver, and the apostles in our own day; and we rejoiced that we were upon the islands of the sea searching out the blood of Israel. While filled with these meditations and with the spirit of God, we fell upon our knees and gave thanks to the God of heaven, and felt to pray for all Israel. After spending most of the day in praise and thanksgiving, we descended to the settlement and held a meeting with the people.
"On the 6th of September we called upon Captain Benjamin Coombs, and visited his flakes, where he had one thousand quintals of codfish drying for the market. They had been caught mostly in the neighborhood of Newfoundland. While we were passing Carvey's Wharf, our attention was called to a large school of mackerel playing by the side of the warf. Several men were pitching them out with hooks. We also caught what we wanted and went on our way.
"We continued to labor, to preach, and to baptize. We organized a branch of the Church upon each island. Finally, on the 2nd of October, we parted with the Saints on North Island to return to Scarboro for a short time. We walked from Thomaston to Bath, a distance of forty-six miles in one day, and at the latter place attended a Baptist convention. I also preached there in the evening to a large congregation, and the people gave good attention and wished to learn more about our doctrines. On the following day we walked thirty-six miles to Portland, and the next day to Scarboro. There I again met my wife and her father's family.
"The time had come for me to give the parting hand to Brother Jonathan H. Hale. During the season we traveled over two thousand miles together, united in heart and spirit. He felt it his duty to return to his family in Kirtland, but duty called me to return to my field of labor upon the islands. On the 9th of October I accompanied Brother Hale one mile on his journey. We retired to a grove and knelt down and prayed together, and had a good time; after commending each other to God, we parted, he to return to Kirtland, and I to the Fox Islands.
{81} "I spent fourteen days visiting the Saints and friends, and holding meetings among them. On the 28th of October I took leave of Father Carter and family, and, in company with my wife, rode to Portland, to the home of my brother-in-law, Ezra Carter. A severe storm arose, so we could not go to sea until November 1st, when we took steamer to Owl's Head, carriage to Thomaston, and sloop to Fox Islands."
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