Part Four

Part FourThe Nauvoo Period

Chapter 27The Founding of Nauvoo1839–1840Seeking a New HomeIn January, 1839, the threats of the mob, and their violence, became so severe that the Saints at Far West were forced to flee from Missouri. In November, 1838, those members of the Church residing at Adam-ondi-Ahman had been driven from their homes, and General Clark, in his abusive harangue at Far West, told the people they must not think of remaining another season. Should they attempt to put in crops he would extend no mercy, and extermination at his hands would be their doom.The exodus was carried on as rapidly as circumstances would permit. Even in the inclement weather of the winter months the vanguard made their way eastward as far as Quincy, Illinois. Here they were met with a kindly welcome by the citizens of that place. Just where the Saints would locate was an indefinite problem, and the Prophet, still held in prison, could give them very little help. He advised them to locate in some friendly territory between Far West and Kirtland, where they might dwell in peace. It is likely that many of the refugees from Missouri, who started on their eastward journey expected to work their way back to the former settlements of the Saints in Ohio; but the hospitable treatment they received and the suggestions from the people of western Illinois, caused them to stop at Quincy. In fact, they could do little else in their stricken condition, and a kind word and a hand outstretched with relief, were most welcome. In Quincy an organization known as the Democratic Association extended every kindness to the exiles, and proffered to help them in their distress. Several meetings of this society were held, in which other citizens of Quincy took a part, in February and March of 1839. Sympathy was expressed for the “Mormons” and steps were taken to allay the prejudice of the misguided residents of Quincy, who felt an opposition to the Saints. At one of these meetings the “Mormons” were invited to attend, and Sidney Rigdon and others related the persecutions in Missouri, which account fell on sympathetic ears. Through this organization material assistance was given the Saints, and employment for many was provided. The organization voiced its disapproval of the evil treatment accorded the exiles while in Missouri, in the following resolutions:“Resolved, that we regard the rights of conscience as natural and inalienable, and the most sacred guaranteed by the Constitution of our free government.“Resolved, that we regard the acts of all mobs as flagrant violations of law; and those who compose them, individually responsible, both to the laws of God and man, for every depredation committed upon the property, rights, or life of any citizen.“Resolved, that the inhabitants upon the western frontier of the state of Missouri, in their late persecutions of the class of people denominated ‘Mormons,’ have violated the sacred rights of conscience, and every law of justice and humanity.“Resolved, that the governor of Missouri, in refusing protection to this class of people, when pressed upon by a heartless mob, and turning upon them a band of unprincipled militia, with orders encouraging their extermination, has brought a lasting disgrace upon the state over which he presides.”The Saints also were kindly received by Governor Thomas Carlin and United States Senator Richard M. Young, and many other prominent citizens of western Illinois.In a communication to the QuincyArgus, Elder John Taylor expressed the gratitude of the “Mormon” people, and said they felt under peculiar obligations to the citizens of Quincy; but he warned them against imposition on the part of any who may pretend to belong to the community of Latter-day Saints, but who were not —either those who never belonged to the Church, or those who, for cause, had been expelled.While the sympathies of these good people were, without question, given in sincerity, nevertheless there was more or less selfishness connected with their action. It is quite evident, from events to follow, that they expected to obtain some political and business advantages, out of the kindness extended to these destitute and stricken refugees, who sought a haven of peace and rest within the borders of the state. The expulsion from Missouri occurred shortly before one of the most intense presidential elections, and a residence within the State of Illinois for six months gave the citizens a right to vote. The politicians on both sides lost no opportunity to seek the advantage which the “Mormon” vote would bring; and the “Mormons,” too heavily engaged with thoughts of recent persecutions, and hopes of building communities where they could dwell in perfect peace, failed to comprehend the situation in which they were being placed. By siding with one faction, it was bound to alienate the other, and thus cause bitterness of feeling which might not be overcome. In course of time such proved to be the case.Committee to Locate LandsWhile the Saints were gathering at Quincy, committees were appointed to seek out suitable places for permanent settlement. A meeting was held in February, 1839, to consider the proposition of purchasing about twenty thousand acres, at two dollars an acre, between the Des Moines and Missouri Rivers, on what were called half-breed lands. Other sites were also considered from time to time, but no definite action was taken until the arrival of Joseph Smith at Quincy, from his long confinement in Liberty prison. Elder Israel Barlow, on his flight from Missouri, made his way to the northeast and arrived in a destitute condition near the mouth of the Des Moines River. There he was kindly received and related the sad experiences of the Latter-day Saints. He made the acquaintance of Dr. Isaac Galland, who owned considerable property both in Iowa and Illinois, a short distance farther north. Mr. Galland resided at a place called Commerce, in Hancock County, Illinois, about fifty miles up the Mississippi from Quincy and lying on the bank of the river.CommerceMr. Galland in a communication to David W. Rodgers, suggested that the Saints locate in Iowa, which was a territory; for he thought they would be more likely to receive protection from mobs under the jurisdiction of the United States, than they would in a state of the Union, “where murder, rapine and robbery are admirable (!) traits in the character of a demagogue; and where the greatest villains often reach the highest offices.” He also wrote to Governor Robert Lucas of Iowa, who had known the “Mormon” people in Ohio, and who spoke very highly of them as good citizens. However, when the Prophet arrived at Quincy in April, he purchased from Hugh White a farm of one hundred and thirty-five acres, for the sum of five thousand dollars; also another farm from Dr. Isaac Galland lying west of the White purchase, for nine thousand dollars. This property, which was located in the vicinity of Commerce was secured on long time notes. To these farms the destitute Saints commenced to gather, also to the little town of Montrose on the Iowa side of the river.Joseph Smith Moves to CommerceFriday, May 10, 1839, President Joseph Smith took up his residence in a small log house on the bank of the Mississippi, on the White purchase, one mile south of Commerce. The first house built by any of the Saints in that part was raised by Theodore Turley, in June, 1839. When the purchase was made of the White and Galland property, Commerce consisted of one stone house, three frame and two block houses, three of which were log cabins. Between Commerce and David Hibbard’s place on the south front of the river there were four houses, three of which were log cabins, and into one of these the Prophet moved. The place was virtually a wilderness. The land was covered with trees and bushes, and much of it, in the lower parts near the river, was so wet that travel by team was impossible, and on foot, most difficult. Notwithstanding the unhealthful condition, the Prophet felt that by draining the land, and through the blessing of the Lord, the place could be made a pleasant habitation for the Saints, and he decided to build a city there. There was inspiration in this decision, for this was an excellent site for the building of a city, when the unfavorable conditions of the lowlands were removed. The Mississippi makes a half circle around the place, giving three fronts on the river. The ground gradually rises from the river front for a distance of about one mile to the common level of the prairie lands which extend beyond. A more beautiful site could not be imagined.The City of NauvooThe name “Commerce” was soon changed to “The City of Nauvoo.” This word is of Hebrew origin, and “signifies a beautiful situation, or place,” says the Prophet, “carrying with it, also, the idea of rest; and is truly descriptive of the most delightful location. It is situated on the east bank of the Mississippi River, at the head of the Des Moines Rapids, in Hancock County, bounded on the east by an extensive prairie of surpassing beauty, and on the north, west and south, by the Mississippi.” Nauvoo is about one hundred and ninety miles up the river from St. Louis, and nearly the same distance from Chicago, towards the west.Other Sites ChosenOther lands were also purchased, for the gathering of the Saints, all on easy terms. Additional property adjoining that obtained from White and Galland was obtained from David Hibbard, Daniel H. Wells, Hiram Kimball, Horace R. Hotchkiss and others, which later became a portion of the city of Nauvoo. Across the river on the Iowa side, extensive holdings also were obtained. The village of Nashville, in Lee County, with twenty thousand acres adjoining, were purchased; also other lands opposite Nauvoo. Here the Prophet instructed the Saints that a city should be built, to be called Zarahemla. A number of members of the Church had located here when the Saints were driven from Missouri, and it appeared to be a suitable location for a permanent settlement of the people.Stakes of Zion OrganizedAt the general conference held at Commerce, October 5 –7, 1839, two stakes of Zion were organized, one at Commerce, with William Marks as president, and one in Iowa, with John Smith as president. Later a number of other stakes were organized in Quincy, Lima, Columbus and Geneva, Illinois, but they did not continue very long.1The idea seemed to be that the Latter-day Saints should spread out over considerable territory, and form organizations in various parts of the country, but this plan was abandoned, and the Saints scattered abroad were commanded by revelation in January, 1841, to gather to Hancock County, Illinois, and to Lee County, Iowa, and to build up the settlements in these parts occupied by the members of the Church. This was, the presidency wrote, “agreeable to the order of heaven.” Consequently, the Saints began to immigrate to Nauvoo, and the city grew rapidly by such additions. About one year after the location of the site, Nauvoo had a population of over three thousand souls, and six years later, at the time of the great western exodus, about twenty thousand. The stake at Zarahemla was later discontinued, but John Smith remained there to preside over the Saints in Iowa.Miraculous Healing of the SickDue to the unhealthful condition of the place when the people first arrived at Commerce, many were taken sick with malaria fever, and were nigh unto death. Some of the refugees were sheltered only by tents and wagon covers, for there had been little time, and less means, by which houses, even of logs, could be built. On the morning of July 22, 1839, the Prophet arose from his own bed of sickness and being filled with the Spirit of the Lord, he went forth along the river bank healing all who were afflicted. Among the number were Henry G. Sherwood and Benjamin Brown, who appeared in a dying condition. He later crossed over the river to Montrose and healed Brigham Young and a number of other brethren of the twelve, and took them along with him to assist him in this ministry. What took place in Iowa is thus related by Elder Wilford Woodruff:“After healing all the sick upon the bank of the river as far as the stone house, he called upon Elder Kimball and some others to accompany him across the river to visit the sick at Montrose. Many of the Saints were living at the old military barracks. Among the number were several of the twelve. On his arrival, the first house he visited was that occupied by Elder Brigham Young, the president of the quorum of the twelve, who lay sick. Joseph healed him, then he arose and accompanied the Prophet on his visit to others who were in the same condition. They visited Elder W. Woodruff, also Elders Orson Pratt and John Taylor, all of whom were living in Montrose. They also accompanied him. The next place they visited was the home of Elijah Fordham, who was supposed to be about breathing his last. When the company entered the room the Prophet of God walked up to the dying man, and took hold of his right hand and spoke to him; but Brother Fordham was unable to speak, his eyes were set in his head like glass, and he seemed entirely unconscious of all around him. Joseph held his hand and looked into his eyes in silence for a length of time. A change in the countenance of Brother Fordham was soon perceptible to all present. His sight returned, and upon Joseph asking him if he knew him, he, in a low whisper, answered, ‘Yes.’ Joseph asked him if he had faith to be healed. He answered, ‘I fear it is too late; if you had come sooner I think I would have been healed.’ The Prophet said, ‘Do you believe in Jesus Christ?’ He answered in a feeble voice, ‘I do.’ Joseph then stood erect, still holding his hand in silence several moments; then he spoke in a very loud voice, saying: ‘Brother Fordham, I command you in the name of Jesus Christ to arise from this bed and be made whole.’ His voice was like the voice of God, and not of man. It seemed as though the house shook to its very foundations. Brother Fordham arose from his bed and was immediately made whole. His feet were bound in poultices, which he kicked off, then putting on his clothes, he ate a bowl of bread and milk, and followed the Prophet into the street.”In this manner the Prophet and the brethren passed from house to house, healing the sick and recalling them from the mouth of the tomb. It was on this occasion that a man, not a member of the Church, seeing the mighty miracles which were performed, begged the Prophet to go with him and heal two of his children who were very sick. The Prophet could not go, but said he would send some one to heal them. Taking from his pocket a silk handkerchief he handed it to Elder Wilford Woodruff and requested him to go and heal the children. He told Elder Woodruff to wipe the faces of the children with the handkerchief, and they should be healed. This he did and they were healed. “As long as you keep that handkerchief,” said Joseph to Brother Woodruff, as he sent him on his way, “it shall remain a league between you and me.”Incorporation of the City of NauvooNauvoo was incorporated in December, 1840. On the 16th day of that month Governor Thomas Carlin signed the bill. Stephen A. Douglas was secretary of state; and Abraham Lincoln, a member of the legislature, had favored the bill. The boundaries of the city were defined, with ample provision for expansion. The city council was to consist of a mayor, four aldermen and nine councilors. The election was to take place on the first Monday in February, 1841.A Liberal CharterThe charter of the city was one of most liberal powers. It was all—yes, even more—than the Saints, so long harassed by mobs, had hoped to receive. It contained twenty-eight sections and was bounded in its limitations only by the Constitution of the United States and that of the state of Illinois. All the powers “conferred on the city council of the city of Springfield” were granted to the city of Nauvoo. The Mayor and Aldermen were given all the powers of justices of the peace, both in civil and criminal cases, arising under the laws of the state. A municipal court was provided composed of the mayor as chief justice, and the aldermen as associates. This court had power to grant writs of habeas corpus under all cases arising under the ordinances of the city council, and trial by jury was guaranteed before twelve men.The University of NauvooThe city council was authorized to establish and organize the “University of the City of Nauvoo,” for “the teaching of the arts, sciences and learned professions.” This institution was to be under the management of a board of trustees, consisting of a chancellor, registrar and twenty-three regents. These trustees were to be appointed by the city council, and they were empowered with all the “privileges for the advancement of the cause of education which appertain to the trustees of any other college or university of this state.”The Nauvoo LegionAnother provision granted the city council the power to “organize the inhabitants of said city, subject to military duty, into a body of independent military men, to be called the ‘Nauvoo Legion,’ the court martial of which shall be composed of the commissioned officers of said legion, and constitute the law-making department, with full power and authority to make, ordain, establish, and execute all such laws and ordinances as may be considered necessary for the benefit, government, and regulation of said legion; provided said court martial shall pass no law or act, repugnant to, or inconsistent with the Constitution of the United States, or of this State; and provided also that the officers of the legion shall be commissioned by the governor of the State.” This legion was to perform the same amount of military duty as other bodies of the regular militia, and to be subject to the call of the mayor in executing the laws and ordinances of the city, and the governor for public defense.Election of Municipal OfficersOn the day appointed the election was held and John C. Bennett, who had taken a most active part in the securing of the charter, was elected mayor. The aldermen were William Marks, president of the stake, Samuel H. Smith, Newel K. Whitney and Daniel H. Wells, the latter at that time, not a member of the Church. The counselors were, Joseph Smith, Hyrum Smith, Sidney Rigdon, Charles C. Rich, John T. Barnett, Wilson Law, John P. Greene, Don Carlos Smith, and Vinson Knight. The council appointed Henry G. Sherwood, marshall; James Sloan, recorder; Robert B. Thompson, treasurer; James Robinson, assessor; and Austin Cowles, supervisor of streets. When the Nauvoo Legion was organized, Joseph Smith was elected lieutenant general, which position he held until his death.Character of the MayorJohn C. Bennett, the first mayor of Nauvoo, came to that place near the close of the year 1840. He was born in Massachusetts in 1804; practiced medicine in Ohio and later in Illinois. He first heard of the Latter-day Saints during their persecutions in Missouri, and in the summer of 1840 corresponded with the Prophet, expressing great sympathy for the Saints, and disapproval of the evil treatment they had received. At the time of his writing he was quartermaster-general of the state of Illinois, and had previously served as “brigadier general of the Invincible Dragoons,” in the state militia. After coming to Nauvoo he joined the Church and was the most active agent in securing the city charter. He was a man of some ability, with many human weaknesses, and was bombastic and self-important. We must give him credit for sincerity of purpose in joining the Church although, without question, he was seeking worldly fame; but through later immoral conduct he became most bitter in his feelings, and an arch-traitor to the cause. His inaugural address, delivered February 3, 1841, contains many worthy sentiments, but expressed in a spirit of pedantry which spoiled much of the good effect.Freedom for AllThe first act passed by the city council of Nauvoo, was a resolution presented by Joseph Smith thanking the governor, the council of revision and the legislature of the state of Illinois, “for their unparalleled liberality” for the powers which the charter conferred. Later, but among the first ordinances introduced, was one assuring protection to Catholics, Presbyterians, Methodists, Baptists, Latter-day Saints, and all other religious organizations. As the ordinance read, they were to have, “free toleration and equal privileges in this city, and should any person be guilty of ridiculing and abusing, or otherwise deprecating another, in consequence of his religion, or of disturbing or interrupting any religious meeting within the limits of this city, he shall, on conviction before the mayor or municipal court, be considered a disturber of the public peace, and fined in any sum not to exceed five hundred dollars, or imprisonment not exceeding six months.” In various other ways were the liberties and personal rights of the citizens safeguarded against the acts of rowdies, mobbers, and disturbers of the peace.Notes1.Seetable of stakesin appendix.

The Founding of Nauvoo

1839–1840

In January, 1839, the threats of the mob, and their violence, became so severe that the Saints at Far West were forced to flee from Missouri. In November, 1838, those members of the Church residing at Adam-ondi-Ahman had been driven from their homes, and General Clark, in his abusive harangue at Far West, told the people they must not think of remaining another season. Should they attempt to put in crops he would extend no mercy, and extermination at his hands would be their doom.

The exodus was carried on as rapidly as circumstances would permit. Even in the inclement weather of the winter months the vanguard made their way eastward as far as Quincy, Illinois. Here they were met with a kindly welcome by the citizens of that place. Just where the Saints would locate was an indefinite problem, and the Prophet, still held in prison, could give them very little help. He advised them to locate in some friendly territory between Far West and Kirtland, where they might dwell in peace. It is likely that many of the refugees from Missouri, who started on their eastward journey expected to work their way back to the former settlements of the Saints in Ohio; but the hospitable treatment they received and the suggestions from the people of western Illinois, caused them to stop at Quincy. In fact, they could do little else in their stricken condition, and a kind word and a hand outstretched with relief, were most welcome. In Quincy an organization known as the Democratic Association extended every kindness to the exiles, and proffered to help them in their distress. Several meetings of this society were held, in which other citizens of Quincy took a part, in February and March of 1839. Sympathy was expressed for the “Mormons” and steps were taken to allay the prejudice of the misguided residents of Quincy, who felt an opposition to the Saints. At one of these meetings the “Mormons” were invited to attend, and Sidney Rigdon and others related the persecutions in Missouri, which account fell on sympathetic ears. Through this organization material assistance was given the Saints, and employment for many was provided. The organization voiced its disapproval of the evil treatment accorded the exiles while in Missouri, in the following resolutions:

“Resolved, that we regard the rights of conscience as natural and inalienable, and the most sacred guaranteed by the Constitution of our free government.“Resolved, that we regard the acts of all mobs as flagrant violations of law; and those who compose them, individually responsible, both to the laws of God and man, for every depredation committed upon the property, rights, or life of any citizen.“Resolved, that the inhabitants upon the western frontier of the state of Missouri, in their late persecutions of the class of people denominated ‘Mormons,’ have violated the sacred rights of conscience, and every law of justice and humanity.“Resolved, that the governor of Missouri, in refusing protection to this class of people, when pressed upon by a heartless mob, and turning upon them a band of unprincipled militia, with orders encouraging their extermination, has brought a lasting disgrace upon the state over which he presides.”

“Resolved, that we regard the rights of conscience as natural and inalienable, and the most sacred guaranteed by the Constitution of our free government.

“Resolved, that we regard the acts of all mobs as flagrant violations of law; and those who compose them, individually responsible, both to the laws of God and man, for every depredation committed upon the property, rights, or life of any citizen.

“Resolved, that the inhabitants upon the western frontier of the state of Missouri, in their late persecutions of the class of people denominated ‘Mormons,’ have violated the sacred rights of conscience, and every law of justice and humanity.

“Resolved, that the governor of Missouri, in refusing protection to this class of people, when pressed upon by a heartless mob, and turning upon them a band of unprincipled militia, with orders encouraging their extermination, has brought a lasting disgrace upon the state over which he presides.”

The Saints also were kindly received by Governor Thomas Carlin and United States Senator Richard M. Young, and many other prominent citizens of western Illinois.

In a communication to the QuincyArgus, Elder John Taylor expressed the gratitude of the “Mormon” people, and said they felt under peculiar obligations to the citizens of Quincy; but he warned them against imposition on the part of any who may pretend to belong to the community of Latter-day Saints, but who were not —either those who never belonged to the Church, or those who, for cause, had been expelled.

While the sympathies of these good people were, without question, given in sincerity, nevertheless there was more or less selfishness connected with their action. It is quite evident, from events to follow, that they expected to obtain some political and business advantages, out of the kindness extended to these destitute and stricken refugees, who sought a haven of peace and rest within the borders of the state. The expulsion from Missouri occurred shortly before one of the most intense presidential elections, and a residence within the State of Illinois for six months gave the citizens a right to vote. The politicians on both sides lost no opportunity to seek the advantage which the “Mormon” vote would bring; and the “Mormons,” too heavily engaged with thoughts of recent persecutions, and hopes of building communities where they could dwell in perfect peace, failed to comprehend the situation in which they were being placed. By siding with one faction, it was bound to alienate the other, and thus cause bitterness of feeling which might not be overcome. In course of time such proved to be the case.

While the Saints were gathering at Quincy, committees were appointed to seek out suitable places for permanent settlement. A meeting was held in February, 1839, to consider the proposition of purchasing about twenty thousand acres, at two dollars an acre, between the Des Moines and Missouri Rivers, on what were called half-breed lands. Other sites were also considered from time to time, but no definite action was taken until the arrival of Joseph Smith at Quincy, from his long confinement in Liberty prison. Elder Israel Barlow, on his flight from Missouri, made his way to the northeast and arrived in a destitute condition near the mouth of the Des Moines River. There he was kindly received and related the sad experiences of the Latter-day Saints. He made the acquaintance of Dr. Isaac Galland, who owned considerable property both in Iowa and Illinois, a short distance farther north. Mr. Galland resided at a place called Commerce, in Hancock County, Illinois, about fifty miles up the Mississippi from Quincy and lying on the bank of the river.

Mr. Galland in a communication to David W. Rodgers, suggested that the Saints locate in Iowa, which was a territory; for he thought they would be more likely to receive protection from mobs under the jurisdiction of the United States, than they would in a state of the Union, “where murder, rapine and robbery are admirable (!) traits in the character of a demagogue; and where the greatest villains often reach the highest offices.” He also wrote to Governor Robert Lucas of Iowa, who had known the “Mormon” people in Ohio, and who spoke very highly of them as good citizens. However, when the Prophet arrived at Quincy in April, he purchased from Hugh White a farm of one hundred and thirty-five acres, for the sum of five thousand dollars; also another farm from Dr. Isaac Galland lying west of the White purchase, for nine thousand dollars. This property, which was located in the vicinity of Commerce was secured on long time notes. To these farms the destitute Saints commenced to gather, also to the little town of Montrose on the Iowa side of the river.

Friday, May 10, 1839, President Joseph Smith took up his residence in a small log house on the bank of the Mississippi, on the White purchase, one mile south of Commerce. The first house built by any of the Saints in that part was raised by Theodore Turley, in June, 1839. When the purchase was made of the White and Galland property, Commerce consisted of one stone house, three frame and two block houses, three of which were log cabins. Between Commerce and David Hibbard’s place on the south front of the river there were four houses, three of which were log cabins, and into one of these the Prophet moved. The place was virtually a wilderness. The land was covered with trees and bushes, and much of it, in the lower parts near the river, was so wet that travel by team was impossible, and on foot, most difficult. Notwithstanding the unhealthful condition, the Prophet felt that by draining the land, and through the blessing of the Lord, the place could be made a pleasant habitation for the Saints, and he decided to build a city there. There was inspiration in this decision, for this was an excellent site for the building of a city, when the unfavorable conditions of the lowlands were removed. The Mississippi makes a half circle around the place, giving three fronts on the river. The ground gradually rises from the river front for a distance of about one mile to the common level of the prairie lands which extend beyond. A more beautiful site could not be imagined.

The name “Commerce” was soon changed to “The City of Nauvoo.” This word is of Hebrew origin, and “signifies a beautiful situation, or place,” says the Prophet, “carrying with it, also, the idea of rest; and is truly descriptive of the most delightful location. It is situated on the east bank of the Mississippi River, at the head of the Des Moines Rapids, in Hancock County, bounded on the east by an extensive prairie of surpassing beauty, and on the north, west and south, by the Mississippi.” Nauvoo is about one hundred and ninety miles up the river from St. Louis, and nearly the same distance from Chicago, towards the west.

Other lands were also purchased, for the gathering of the Saints, all on easy terms. Additional property adjoining that obtained from White and Galland was obtained from David Hibbard, Daniel H. Wells, Hiram Kimball, Horace R. Hotchkiss and others, which later became a portion of the city of Nauvoo. Across the river on the Iowa side, extensive holdings also were obtained. The village of Nashville, in Lee County, with twenty thousand acres adjoining, were purchased; also other lands opposite Nauvoo. Here the Prophet instructed the Saints that a city should be built, to be called Zarahemla. A number of members of the Church had located here when the Saints were driven from Missouri, and it appeared to be a suitable location for a permanent settlement of the people.

At the general conference held at Commerce, October 5 –7, 1839, two stakes of Zion were organized, one at Commerce, with William Marks as president, and one in Iowa, with John Smith as president. Later a number of other stakes were organized in Quincy, Lima, Columbus and Geneva, Illinois, but they did not continue very long.1The idea seemed to be that the Latter-day Saints should spread out over considerable territory, and form organizations in various parts of the country, but this plan was abandoned, and the Saints scattered abroad were commanded by revelation in January, 1841, to gather to Hancock County, Illinois, and to Lee County, Iowa, and to build up the settlements in these parts occupied by the members of the Church. This was, the presidency wrote, “agreeable to the order of heaven.” Consequently, the Saints began to immigrate to Nauvoo, and the city grew rapidly by such additions. About one year after the location of the site, Nauvoo had a population of over three thousand souls, and six years later, at the time of the great western exodus, about twenty thousand. The stake at Zarahemla was later discontinued, but John Smith remained there to preside over the Saints in Iowa.

Due to the unhealthful condition of the place when the people first arrived at Commerce, many were taken sick with malaria fever, and were nigh unto death. Some of the refugees were sheltered only by tents and wagon covers, for there had been little time, and less means, by which houses, even of logs, could be built. On the morning of July 22, 1839, the Prophet arose from his own bed of sickness and being filled with the Spirit of the Lord, he went forth along the river bank healing all who were afflicted. Among the number were Henry G. Sherwood and Benjamin Brown, who appeared in a dying condition. He later crossed over the river to Montrose and healed Brigham Young and a number of other brethren of the twelve, and took them along with him to assist him in this ministry. What took place in Iowa is thus related by Elder Wilford Woodruff:

“After healing all the sick upon the bank of the river as far as the stone house, he called upon Elder Kimball and some others to accompany him across the river to visit the sick at Montrose. Many of the Saints were living at the old military barracks. Among the number were several of the twelve. On his arrival, the first house he visited was that occupied by Elder Brigham Young, the president of the quorum of the twelve, who lay sick. Joseph healed him, then he arose and accompanied the Prophet on his visit to others who were in the same condition. They visited Elder W. Woodruff, also Elders Orson Pratt and John Taylor, all of whom were living in Montrose. They also accompanied him. The next place they visited was the home of Elijah Fordham, who was supposed to be about breathing his last. When the company entered the room the Prophet of God walked up to the dying man, and took hold of his right hand and spoke to him; but Brother Fordham was unable to speak, his eyes were set in his head like glass, and he seemed entirely unconscious of all around him. Joseph held his hand and looked into his eyes in silence for a length of time. A change in the countenance of Brother Fordham was soon perceptible to all present. His sight returned, and upon Joseph asking him if he knew him, he, in a low whisper, answered, ‘Yes.’ Joseph asked him if he had faith to be healed. He answered, ‘I fear it is too late; if you had come sooner I think I would have been healed.’ The Prophet said, ‘Do you believe in Jesus Christ?’ He answered in a feeble voice, ‘I do.’ Joseph then stood erect, still holding his hand in silence several moments; then he spoke in a very loud voice, saying: ‘Brother Fordham, I command you in the name of Jesus Christ to arise from this bed and be made whole.’ His voice was like the voice of God, and not of man. It seemed as though the house shook to its very foundations. Brother Fordham arose from his bed and was immediately made whole. His feet were bound in poultices, which he kicked off, then putting on his clothes, he ate a bowl of bread and milk, and followed the Prophet into the street.”

“After healing all the sick upon the bank of the river as far as the stone house, he called upon Elder Kimball and some others to accompany him across the river to visit the sick at Montrose. Many of the Saints were living at the old military barracks. Among the number were several of the twelve. On his arrival, the first house he visited was that occupied by Elder Brigham Young, the president of the quorum of the twelve, who lay sick. Joseph healed him, then he arose and accompanied the Prophet on his visit to others who were in the same condition. They visited Elder W. Woodruff, also Elders Orson Pratt and John Taylor, all of whom were living in Montrose. They also accompanied him. The next place they visited was the home of Elijah Fordham, who was supposed to be about breathing his last. When the company entered the room the Prophet of God walked up to the dying man, and took hold of his right hand and spoke to him; but Brother Fordham was unable to speak, his eyes were set in his head like glass, and he seemed entirely unconscious of all around him. Joseph held his hand and looked into his eyes in silence for a length of time. A change in the countenance of Brother Fordham was soon perceptible to all present. His sight returned, and upon Joseph asking him if he knew him, he, in a low whisper, answered, ‘Yes.’ Joseph asked him if he had faith to be healed. He answered, ‘I fear it is too late; if you had come sooner I think I would have been healed.’ The Prophet said, ‘Do you believe in Jesus Christ?’ He answered in a feeble voice, ‘I do.’ Joseph then stood erect, still holding his hand in silence several moments; then he spoke in a very loud voice, saying: ‘Brother Fordham, I command you in the name of Jesus Christ to arise from this bed and be made whole.’ His voice was like the voice of God, and not of man. It seemed as though the house shook to its very foundations. Brother Fordham arose from his bed and was immediately made whole. His feet were bound in poultices, which he kicked off, then putting on his clothes, he ate a bowl of bread and milk, and followed the Prophet into the street.”

In this manner the Prophet and the brethren passed from house to house, healing the sick and recalling them from the mouth of the tomb. It was on this occasion that a man, not a member of the Church, seeing the mighty miracles which were performed, begged the Prophet to go with him and heal two of his children who were very sick. The Prophet could not go, but said he would send some one to heal them. Taking from his pocket a silk handkerchief he handed it to Elder Wilford Woodruff and requested him to go and heal the children. He told Elder Woodruff to wipe the faces of the children with the handkerchief, and they should be healed. This he did and they were healed. “As long as you keep that handkerchief,” said Joseph to Brother Woodruff, as he sent him on his way, “it shall remain a league between you and me.”

Nauvoo was incorporated in December, 1840. On the 16th day of that month Governor Thomas Carlin signed the bill. Stephen A. Douglas was secretary of state; and Abraham Lincoln, a member of the legislature, had favored the bill. The boundaries of the city were defined, with ample provision for expansion. The city council was to consist of a mayor, four aldermen and nine councilors. The election was to take place on the first Monday in February, 1841.

The charter of the city was one of most liberal powers. It was all—yes, even more—than the Saints, so long harassed by mobs, had hoped to receive. It contained twenty-eight sections and was bounded in its limitations only by the Constitution of the United States and that of the state of Illinois. All the powers “conferred on the city council of the city of Springfield” were granted to the city of Nauvoo. The Mayor and Aldermen were given all the powers of justices of the peace, both in civil and criminal cases, arising under the laws of the state. A municipal court was provided composed of the mayor as chief justice, and the aldermen as associates. This court had power to grant writs of habeas corpus under all cases arising under the ordinances of the city council, and trial by jury was guaranteed before twelve men.

The city council was authorized to establish and organize the “University of the City of Nauvoo,” for “the teaching of the arts, sciences and learned professions.” This institution was to be under the management of a board of trustees, consisting of a chancellor, registrar and twenty-three regents. These trustees were to be appointed by the city council, and they were empowered with all the “privileges for the advancement of the cause of education which appertain to the trustees of any other college or university of this state.”

Another provision granted the city council the power to “organize the inhabitants of said city, subject to military duty, into a body of independent military men, to be called the ‘Nauvoo Legion,’ the court martial of which shall be composed of the commissioned officers of said legion, and constitute the law-making department, with full power and authority to make, ordain, establish, and execute all such laws and ordinances as may be considered necessary for the benefit, government, and regulation of said legion; provided said court martial shall pass no law or act, repugnant to, or inconsistent with the Constitution of the United States, or of this State; and provided also that the officers of the legion shall be commissioned by the governor of the State.” This legion was to perform the same amount of military duty as other bodies of the regular militia, and to be subject to the call of the mayor in executing the laws and ordinances of the city, and the governor for public defense.

On the day appointed the election was held and John C. Bennett, who had taken a most active part in the securing of the charter, was elected mayor. The aldermen were William Marks, president of the stake, Samuel H. Smith, Newel K. Whitney and Daniel H. Wells, the latter at that time, not a member of the Church. The counselors were, Joseph Smith, Hyrum Smith, Sidney Rigdon, Charles C. Rich, John T. Barnett, Wilson Law, John P. Greene, Don Carlos Smith, and Vinson Knight. The council appointed Henry G. Sherwood, marshall; James Sloan, recorder; Robert B. Thompson, treasurer; James Robinson, assessor; and Austin Cowles, supervisor of streets. When the Nauvoo Legion was organized, Joseph Smith was elected lieutenant general, which position he held until his death.

John C. Bennett, the first mayor of Nauvoo, came to that place near the close of the year 1840. He was born in Massachusetts in 1804; practiced medicine in Ohio and later in Illinois. He first heard of the Latter-day Saints during their persecutions in Missouri, and in the summer of 1840 corresponded with the Prophet, expressing great sympathy for the Saints, and disapproval of the evil treatment they had received. At the time of his writing he was quartermaster-general of the state of Illinois, and had previously served as “brigadier general of the Invincible Dragoons,” in the state militia. After coming to Nauvoo he joined the Church and was the most active agent in securing the city charter. He was a man of some ability, with many human weaknesses, and was bombastic and self-important. We must give him credit for sincerity of purpose in joining the Church although, without question, he was seeking worldly fame; but through later immoral conduct he became most bitter in his feelings, and an arch-traitor to the cause. His inaugural address, delivered February 3, 1841, contains many worthy sentiments, but expressed in a spirit of pedantry which spoiled much of the good effect.

The first act passed by the city council of Nauvoo, was a resolution presented by Joseph Smith thanking the governor, the council of revision and the legislature of the state of Illinois, “for their unparalleled liberality” for the powers which the charter conferred. Later, but among the first ordinances introduced, was one assuring protection to Catholics, Presbyterians, Methodists, Baptists, Latter-day Saints, and all other religious organizations. As the ordinance read, they were to have, “free toleration and equal privileges in this city, and should any person be guilty of ridiculing and abusing, or otherwise deprecating another, in consequence of his religion, or of disturbing or interrupting any religious meeting within the limits of this city, he shall, on conviction before the mayor or municipal court, be considered a disturber of the public peace, and fined in any sum not to exceed five hundred dollars, or imprisonment not exceeding six months.” In various other ways were the liberties and personal rights of the citizens safeguarded against the acts of rowdies, mobbers, and disturbers of the peace.

1.Seetable of stakesin appendix.

Chapter 28Foreign Missionary Labors1839–1841The Foreign Mission of the TwelveOn the 26th day of April, 1839, a majority of the apostles took their leave of the Saints at Far West—then a hostile land—to go forth and declare the everlasting Gospel “over the great waters” as they had been commanded. The families of these brave men had been recently and ruthlessly banished from their homes, and were on their journey seeking shelter and a friendly habitation. It required the greatest courage and the highest quality of faith for men to go forth across the ocean to a foreign country to preach the Gospel without purse or scrip, leaving their families in poverty, homeless, destitute, and ill. Yet this was the test to which these brethren were put at this time. They did not fail, but manfully and nobly took up their cross and started on their missions. Other brethren, of the seventies, just as faithful, accompanied them on their journey to the foreign field.No sooner was the main body of the Saints located in Iowa and Illinois, out of the reach of mobs, than most of the members of the council of the twelve started on their way to the British Isles. On the 2nd day of July, 1839, the presidency met with the apostles, and some others who were to accompany them, and gave them instructions pertaining to their labors. On this occasion many important items on doctrine, the Priesthood, and the deportment of missionaries in the field, were discussed. In the course of his instructions President Joseph Smith taught them to beware of self-sufficiency, and to observe charity and wisdom and to exercise the principle of mercy; for if we forgive our brother, or even an enemy, before he repent or ask forgiveness, our heavenly Father will be equally merciful unto us. He further instructed them that they were not sent out to be taught, but to teach, and to be honest, open and frank, in all intercourse with mankind. He closed his instructions with the following words:“I will give you one of the keys of the mysteries of the kingdom. It is an eternal principle, that has existed with God from all eternity: That man who rises up to condemn others, finding fault with the Church, saying they are out of the way, while he himself is righteous, then know assuredly, that that man is in the high road to apostasy and if he does not repent will apostatize, as God lives. The principle is as correct as the one that Jesus put forth in saying that he who seeketh a sign is an adulterous person; and that principle is eternal, undeviating, and firm as the pillars of heaven; for whenever you see a man seeking after a sign, you may set it down that he is an adulterous man.”Items on PriesthoodAbout this time he also instructed the brethren on various matters of Priesthood, from which the following excerpts are taken:“The Priesthood was first given to Adam; he obtained the First Presidency, and held the keys of it from generation to generation. He obtained it in the creation, before the world was formed.  . . . He is Michael the Archangel, spoken of in the scriptures. Then to Noah, who is Gabriel; he stands next in authority to Adam in the Priesthood; he was called of God to this office, and was the father of all living in his day, and to him was given the dominion. These men held keys first on earth, and then in heaven.“The Priesthood is an everlasting principle, and existed with God from eternity, and will to eternity, without beginning of days or end of years. The keys have to be brought from heaven whenever the Gospel is sent. When they are revealed from heaven, it is by Adam’s authority.“Daniel in his seventh chapter speaks of the Ancient of Days; he means the oldest man, our father, Adam, Michael; he will call his children together and hold a council with them to prepare them for the coming of the Son of Man. He (Adam) is the father of the human family, and presides over the spirits of all men and all that have had the keys must stand before him in this grand council. This may take place before some of us leave this stage of action. The Son of Man stands before him, and there is given him glory and dominion. Adam delivers up his stewardship to Christ, that which was delivered to him as holding the keys of the universe, but retains his standing as head of the human family. . . .“The keys were first given to him and by him to others. He will have to give an account of his stewardship, and they to him.“The Priesthood is everlasting. The Savior, Moses, and Elias, gave the keys to Peter, James and John, on the mount, when they were transfigured before him. . . .“Christ is the Great High Priest, Adam next.”1Epistle of the TwelveAfter receiving their charge from the First Presidency, before their departure for their fields of labor, the members of the council of the twelve, wrote an epistle to the elders of the Church, the churches scattered abroad, and all the Saints, giving them instruction: and encouragement in their afflictions. To the Saints they said:“We wish to stimulate all the brethren to faithfulness; you have been, tried, you are now being tried; and those trials, if you are not watchful, will corrode the minds, and produce unpleasant feelings; but recollect that now is the time of trial; soon the victory will be ours. Now may be a day of lamentation—then will be a day of rejoicing. Now may be a day of sorrow—but by and by we shall see the Lord; our sorrow will be turned into joy, and our joy no man taketh from us.”To the elders they said:“God has called you to an important office. He has laid upon you an onerous duty. He has called you to an holy calling, even to be the priests of the Most High God, messengers to the nations of the earth; and upon your diligence, your perseverance and faithfulness, the soundness of the doctrines which you preach, the moral precepts that you advance and practice, and upon the sound principles that you inculcate, while you hold that Priesthood, hang the destinies of the human family. You are the men that God has called to spread forth his kingdom. He has committed the care of souls to your charge, and when you received this Priesthood, you became the legates of heaven; and the Great God demands it of you, that you should be faithful; and inasmuch as you are not, you will not be chosen; but it will be said unto you, ‘Stand by and let a more honorable man than thou art take thy place and receive thy crown.’”The Missionaries DepartAt a meeting held in Commerce, Sunday, July 7, 1839, Elders Brigham Young, John Taylor, John E. Page, Wilford Woodruff and Orson Hyde, made their farewell remarks before their departure on their foreign mission. The following day Elders Taylor and Woodruff took up their journey toward their field of labor. Sunday, July 28, Elder Parley P. Pratt, who had arrived in Commerce on the 10th from his long confinement in Missouri prisons, made his farewell talk; so also did his brother Orson, who had assisted Parley in his escape. August 29, Elders Parley P. Pratt, Orson Pratt and Hiram Clark left Commerce on their missionary journey, and they were followed September 18, by President Brigham Young and Elder Heber C. Kimball. Elders George A. Smith, Reuben Hedlock and Theodore Turley, left three days later. William Smith, of the council of the twelve, failed to go. Willard Richards, not yet ordained an apostle, was in England where he had remained since the opening of the mission. Elders Orson Hyde and John E. Page were shortly afterwards set apart for a mission to Palestine to dedicate the land for the return of the Jews, and there was one vacancy in the council caused by the death of David W. Patten, which was not filled until April, 1841, when Lyman Wight was chosen.Circumstances under which these brethren departed were extremely distressing, as may be well imagined. Elder Heber C. Kimball thus reports the departure of President Brigham Young and himself on their missionary journey:“September 14, President Brigham Young left his home at Montrose to start on the mission to England. He was so sick that he was unable to go to the Mississippi, a distance of thirty rods, without assistance. After he had crossed the river he rode behind Israel Barlow on his horse to my house, where he continued sick until the 18th. He left his wife sick with a babe only three weeks old, and all his other children were sick and unable to wait upon each other. Not one soul of them was able to go to the well for a pail of water, and they were without a second suit to their backs, for the mob in Missouri had taken nearly all he had. On the 17th Sister Mary Ann Young got a boy to carry her up in his wagon to my house, that she might nurse and comfort Brother Brigham to the hour of starting.“September 18, Charles Hubbard sent his boy with a wagon and a span of horses to my house; our trunks were put into the wagon by some brethren; I went to my bed and shook hands with my wife who was then shaking with a chill, having two children lying sick by her side; I embraced her and my children, and bade them farewell. My only well child was little Heber P., and it was with difficulty he could carry a couple of quarts of water at a time, to assist in quenching their thirst.“It was with difficulty we got into the wagon, and started down the hill about ten rods; it appeared to me as though my very inmost parts would melt within me at leaving my family in such a condition, as it were almost in the arms of death. I felt as though I could not endure it. I asked the teamster to stop, and said to Brother Brigham, ‘This is pretty tough, isn’t it; let’s rise up and give them a cheer.’ We arose, and swinging our hats three times over our heads, shouted: ‘Hurrah, Hurrah for Israel.’ Vilate, hearing the noise, arose from her bed and came to the door. She had a smile on her face. Vilate and Mary Ann Young cried out to us: ‘Goodby, God bless you.’ We returned the compliment, and then told the driver to go ahead. After this I felt a spirit of joy and gratitude, having had the satisfaction of seeing my wife standing upon her feet, instead of leaving her in bed, knowing well that I should not see them again for two or three years” (“Life of Heber C. Kimball,”p. 275).The conditions of some of the other brethren were little better. Elders George A. Smith and companions upset their wagons in the soft ground before they got out of sight of the village of Commerce, and Elders Smith and Turley were so weak they could not get up, and Brother Hedlock had to lift them into the wagon again. Soon after, as they were on their way, some gentlemen passing them asked who had been robbing the burying ground; so miserable did they appear.2After passing through many hardships, traveling without purse or scrip, the Lord coming to their assistance many times in a miraculous way, these brethren finally reached their destination. Elders John Taylor, Wilford Woodruff and Theodore Turley arrived in Liverpool, January 11, 1840, and were followed by President Brigham Young, Heber C. Kimball, Parley P. Pratt, Orson Pratt, George A. Smith and Reuben Hedlock, who arrived April 6, after a stormy passage of twenty-eight days. At the time of sailing, President Young and Elder Kimball were still in poor health, and Elder George A. Smith was suffering extremely with ague. It was impossible for the brethren journeying on this mission to go together in a body, and inadvisable. Due to sickness they were detained many days, yet they pursued their course as rapidly as circumstances would permit. As President Young and party left the New York harbor, the shore resounded by the voices of the assembled Saints who had come to bid them farewell on their journey. They unitedly sang: “The Gallant Ship is under Way,” composed by Elder William W. Phelps.Ordination of Willard RichardsThe first council meeting of the apostles on foreign soil was held in Preston, England, April 14, 1840, at the house of Elder Willard Richards, who on this occasion was ordained to the apostleship by President Brigham Young, and under the hands of all the brethren of the council who were present. Other business was transacted and the brethren assigned to fields of labor. On this occasion Brigham Young was also unanimously sustained by the brethren of the twelve as the president of that council. There were present: President Brigham Young, Heber C. Kimball, Parley P. Pratt, Orson Pratt, John Taylor, Wilford Woodruff, George A. Smith and Willard Richards.The Millennial StarA general conference of all the Saints in the British Isles was held in Preston the following day, April 15, 1840, at which there were present, or represented, the following: elders, 36; priests, 45; teachers, 36: deacons, 11; members, 1686, all contained in 34 branches which had been raised up since the opening of that mission by Elder Kimball and companions in 1837. At this conference it was decided to publish a hymn book, and a monthly periodical under the direction and superintendency of the twelve, for the benefit and information of the members of the Church. The next day, in a council meeting of the apostles, Parley P. Pratt was chosen to edit the monthly periodical which was to be called“The Latter-day Saints’ Millennial Star,”which soon made its appearance and has been issued continuously ever since. The committee selected to prepare for printing a book of hymns was Brigham Young, Parley P. Pratt and John Taylor.British Copyright of the Book of MormonIt was also decided, agreeable to the counsel of the First Presidency previously obtained, that copyright of the Book of Mormon and of the Doctrine and Covenants be secured in England; and that editions of these books be printed. The first number of theMillennial Starwas issued in Manchester, in pamphlet form of twenty-four pages, Wednesday, May 27, 1840. Later the place of publication was transferred to Liverpool, which became the headquarters for most of the publications of the Church, until comparatively recent years.The First Patriarch in EnglandUnder the labors of the twelve and their missionary companions, branches of the Church had sprung up in various parts of England, and the population of the Church was now growing rapidly. At another council meeting of the twelve, held April 16, 1840, it was decided that a patriarch be ordained, and the honor fell to the lot of Elder Peter Melling, a most worthy man, who was ordained in Preston the following day. Early in 1841, John Albiston was also ordained to this sacred calling.Individual Labors of the TwelveElders John Taylor, Wilford Woodruff and-Theodore Turley, the first of the missionaries to arrive in England, met in a special council Friday, January 17, 1840, with Joseph Fielding and Willard Richards of the presidency of the British Mission, and decided on their fields of labor. It was agreed that Elders Taylor and Fielding should go to Liverpool; Elder Hiram Clark, to Manchester, with Elder William Clayton; and Brother Richards to labor where the Spirit should direct. In Liverpool Elders Taylor and Fielding raised up a branch of about thirty members before the arrival from America of the other brethren of the twelve. This number rapidly increased and at the beginning of the year 1841, numbered more than two hundred souls. In March, 1842, the headquarters of the mission were transferred to Liverpool.In HerefordshireIn the Potteries of Staffordshire, Elders Woodruff and Turley found a fruitful field. Elder Woodruff labored in Burslem, Hanley, Stoke, Lane End and the Potteries from the 22nd of January, 1840, to the 2nd of March, preaching every night in the week, and two or three times on the Sabbath day, and the people flocked to hear his words and many were baptized. While preaching on the Sabbath, March 1, which was the anniversary of his birth, the Lord manifested to him that he was to leave that part of the country and go to the south. Acting on the impression from the Spirit, he left on the 3rd of March and continued his journey to the farming communities of Herefordshire and stopped at the home of Mr. John Benbow, at Castle Frome, Ledbury. Mr. Benbow was a wealthy farmer, cultivating some three hundred acres of land. Elder Woodruff presented himself to this gentleman as a missionary from America and an elder of the Church of Jesus Christ of Latter-day Saints, who had been sent to preach the Gospel to him and his household and all the inhabitants of the land. Mr. Benbow rejoiced in the statements of Elder Woodruff, and informed him that there were in that place six hundred persons and more, who had broken off from the Methodists and had taken the name of “United Brethren.” They had forty-five preachers and a number of meeting houses that were duly licensed according to the law of the land. They were searching for light and truth. Losing no time, on the morning of the 5th, Brother Woodruff stated he would like to begin his labors by preaching to the people. There was a large hall in the mansion of Mr. Benbow, which was available for that purpose, and the people were invited to come and hear the new message, from the new world across the sea. The people of the neighborhood deserted their ministers and came to hear this strange preacher, who, in the course of a short time, baptized over six hundred persons in that place. At the meeting held on March 8, a constable, sent through complaint of the parish rector, came to arrest him for “preaching to the people.” Elder Woodruff said he had a license to preach as well as the rector, and if the constable would take a chair and sit beside him until the close of the meeting he would be at his service. He then launched forth on a discourse treating the first principles of the Gospel, and at the close of the meeting opened the door for baptism, and several came forward to be baptized; among the number were four preachers and the constable, who said, “Mr. Woodruff, I would like to be baptized.” The constable went to the rector and told him that if he wanted Mr. Woodruff arrested, he must go himself and serve the writ, for he had heard him preach the only true Gospel sermon he had ever heard. The rector then sent two clerks of the Church of England as spies, and they were both baptized. The ministers and rectors of the Church of England then sent a petition to the Archbishop of Canterbury, to request Parliament to pass a law prohibiting the “Mormons” from preaching in the British nation, stating that they had baptized fifteen hundred persons, many of whom were members of the Church of England. But the Archbishop, knowing well that the laws of England permitted religious freedom, replied that the petitioners, if they had the worth of souls at heart as much as they valued ground where hares, foxes and hounds ran, they would not lose so many of their flock.The other brethren also met with remarkable success. The field was ripe, ready for the harvest, and thousands of the house of Israel were soon gathered into the fold. At a conference of the Church in the British Isles held in October, 1840, there was reported a Church membership of about 4,000 souls, and in the meantime a number had emigrated to the United States.The First Emigration to the United StatesIn June, 1840, a company of forty Saints sailed in the shipBritanniafrom Liverpool for New York, being the first Saints to leave England for Zion.The Mission to PalestineAt the general conference of the Church held in Nauvoo, Hancock County, April 6–8, 1840, Elder Orson Hyde, who had not departed for England with the other apostles, was appointed to take a mission to Palestine to dedicate there the land for the gathering of the Jews. Elder John E. Page, who had also tarried at home, was called to accompany him. While addressing the congregation on the 6th, Elder Hyde remarked that it had been prophesied, some years before, that he had a great work to perform among the Jews; and that he had recently been moved by the Spirit of the Lord to visit that people, and gather all the information he could find respecting their movements, hopes and aspirations, and communicate them to the Church. He expressed the desire to visit the Jews in New York, London and Amsterdam, on his way to the field of his appointment. It was moved and carried that he proceed at once on his mission and that Elder John E. Page be given proper credentials and accompany him. On the 15th of April, Elder Hyde left Nauvoo for Jerusalem. Working his way across the country to New York, he sailed, after some delays, for Liverpool, on his way to Palestine, Saturday, February 13, 1841. He traveled alone, as Elder John E. Page had failed to make the journey.Other Missionary AppointmentsOther missionary appointments to foreign fields were made in these early days. In July, 1840, William Barrett, a boy seventeen years of age, was ordained an elder by Elders George A. Smith and Alfred Cordon, in Hanley, Staffordshire, England, and set apart to take a mission to Australia, to be the first missionary to that country. In August, following, Elder William Donaldson, of the British army, having been assigned to the field in India, was also blessed and set apart to labor for the Church in that land. The following year, at the conference of the Church, Elder Harrison Sagers was called to go to Jamaica; Elder Joseph Ball, to South America; Elder Simeon Carter to Germany; and Elder Arza Adams to Canada, where the Gospel had previously been preached.The Return of the ApostlesOn the 20th day of April, 1841, President Brigham Young and Elders Heber C. Kimball, Orson Pratt, John Taylor, Wilford Woodruff, George A. Smith and Willard Richards, with a company of Saints left Liverpool on the shipRochester, for New York. Parley P. Pratt continued in England to edit theMillennial Starand preside over the mission. After a period of one month upon the water they arrived safely in New York, and continuing their journey arrived in Nauvoo, July 1, 1841. Some eighteen or twenty months before, these brethren had left Nauvoo, poverty-stricken, afflicted and sorrowful of heart. Now they returned rejoicing and with gladness of heart, bearing the fruit of their labors. They started on their way without money, and returned with none. Yet, during their labors abroad, they had published an edition of five thousand copies of the Book of Mormon; and an edition of three thousand copies of the Hymn Book; over fifty thousand tracts and pamphlets; had established a permanent magazine, theMillennial Star; organized an emigration agency for the gathering of the Saints to Zion, and had been instrumental in the hands of the Lord in bringing thousands of the children of the House of Israel to a knowledge of the everlasting Gospel. Truly it was a marvelous work, worthy of all commendation.The Prophet’s CommentsCommenting on the labors of these members of the council of the apostles, the Prophet said:“All the quorum of the Twelve Apostles who were expected here this season, with the exception of Elders Willard Richards and Wilford Woodruff, have arrived. We have listened to the accounts which they give of their success, and the prosperity of the work of the Lord in Great Britain with pleasure. They certainly have been the instruments in the hands of God of accomplishing much, and must have the satisfaction of knowing that they have done their duty. Perhaps no men ever undertook such an important mission under such peculiarly distressing and unpropitious circumstances. Most of them when they left this place, nearly two years ago, were worn down with sickness and disease, or were taken sick on the road. Several of their families were also afflicted and needed their aid and support. But, knowing that they had been called by the God of Heaven to preach the Gospel to other nations, they conferred not with flesh and blood, but obedient to the heavenly mandate, without purse or scrip, they commenced a journey of five thousand miles entirely dependent on the providence of that God who had called them to such a holy calling. While journeying to the seaboard they were brought into many trying circumstances; after a short recovery from severe sickness, they would be taken with a relapse, and have to stop among strangers, without money and without friends. Their lives were several times despaired of, and they have taken each other by the hand, expecting it would be the last time they should behold one another in the flesh. However, notwithstanding their afflictions and trials, the Lord always interposed in their behalf, and did not suffer them to sink in the arms of death. Some way or other was made for their escape— friends rose up when they most needed them and relieved their necessities; and thus they were enabled to pursue their journey and rejoice in the Holy One of Israel. They truly ‘went forth weeping, bearing precious seed,’ but have returned with rejoicing, bearing their sheaves with them” (Documentary History of the Church, vol. 4: 390).Notes1.Documentary History of the Church, vol. 3:385 –8.2.Another incident worthy to relate is the following statement by Elder Wilford Woodruff:“Inasmuch as the devil had been thwarted in a measure by the twelve going to Far West and returning without harm, it seemed as though the destroyer was determined to make some other attempt upon us to hinder us from performing our missions; for as soon as any one of the apostles began to prepare for starting he was smitten with chills and fever, or sickness of some kind. . .  .“On the 25th of July, I was attacked with chills and fever, for the first time in my life; this I had every other day, and whenever attacked I was laid prostrate. My wife, Phoebe, was also taken down with the chills and fever, as were quite a number of the twelve. . . .“Although feeble, I walked to the banks of the Mississippi River; there President Young took me in a canoe and paddled me across the river. When we landed, I lay down on a side of sole leather, by the post office, to rest. Brother Joseph, the Prophet of God, came along and looked at me. ‘Well, Brother Woodruff,’ said he, ‘you have started upon your mission.’ ‘Yes,’ said I, ‘but I feel and look more like a subject for the dissecting room than a missionary.’ Joseph replied: ‘What did you say that for? Get up, and go along; all will be right with you. . . .“Soon a brother came along with a wagon, and took us (Elders Taylor and Woodruff) in. As we were driving through the place, we came to Parley P. Pratt, who was stripped to his shirt and pants, with his head and feet bare. He was hewing a log, preparatory to building a cabin. He said: ‘Brother Woodruff, I have no money, but I have an empty purse, which I will give you.’ He brought it to me, and I thanked him for it. We went a few rods further and met Brother Heber C. Kimball, in the same condition, also hewing a log to build a cabin. He said: ‘As Parley has given you a purse, I have got a dollar I will give you to put in it.’ He gave me both a dollar and a blessing” (Wilford Woodruff—His Life and Labors, p. 108).

Foreign Missionary Labors

1839–1841

On the 26th day of April, 1839, a majority of the apostles took their leave of the Saints at Far West—then a hostile land—to go forth and declare the everlasting Gospel “over the great waters” as they had been commanded. The families of these brave men had been recently and ruthlessly banished from their homes, and were on their journey seeking shelter and a friendly habitation. It required the greatest courage and the highest quality of faith for men to go forth across the ocean to a foreign country to preach the Gospel without purse or scrip, leaving their families in poverty, homeless, destitute, and ill. Yet this was the test to which these brethren were put at this time. They did not fail, but manfully and nobly took up their cross and started on their missions. Other brethren, of the seventies, just as faithful, accompanied them on their journey to the foreign field.

No sooner was the main body of the Saints located in Iowa and Illinois, out of the reach of mobs, than most of the members of the council of the twelve started on their way to the British Isles. On the 2nd day of July, 1839, the presidency met with the apostles, and some others who were to accompany them, and gave them instructions pertaining to their labors. On this occasion many important items on doctrine, the Priesthood, and the deportment of missionaries in the field, were discussed. In the course of his instructions President Joseph Smith taught them to beware of self-sufficiency, and to observe charity and wisdom and to exercise the principle of mercy; for if we forgive our brother, or even an enemy, before he repent or ask forgiveness, our heavenly Father will be equally merciful unto us. He further instructed them that they were not sent out to be taught, but to teach, and to be honest, open and frank, in all intercourse with mankind. He closed his instructions with the following words:

“I will give you one of the keys of the mysteries of the kingdom. It is an eternal principle, that has existed with God from all eternity: That man who rises up to condemn others, finding fault with the Church, saying they are out of the way, while he himself is righteous, then know assuredly, that that man is in the high road to apostasy and if he does not repent will apostatize, as God lives. The principle is as correct as the one that Jesus put forth in saying that he who seeketh a sign is an adulterous person; and that principle is eternal, undeviating, and firm as the pillars of heaven; for whenever you see a man seeking after a sign, you may set it down that he is an adulterous man.”

“I will give you one of the keys of the mysteries of the kingdom. It is an eternal principle, that has existed with God from all eternity: That man who rises up to condemn others, finding fault with the Church, saying they are out of the way, while he himself is righteous, then know assuredly, that that man is in the high road to apostasy and if he does not repent will apostatize, as God lives. The principle is as correct as the one that Jesus put forth in saying that he who seeketh a sign is an adulterous person; and that principle is eternal, undeviating, and firm as the pillars of heaven; for whenever you see a man seeking after a sign, you may set it down that he is an adulterous man.”

About this time he also instructed the brethren on various matters of Priesthood, from which the following excerpts are taken:

“The Priesthood was first given to Adam; he obtained the First Presidency, and held the keys of it from generation to generation. He obtained it in the creation, before the world was formed.  . . . He is Michael the Archangel, spoken of in the scriptures. Then to Noah, who is Gabriel; he stands next in authority to Adam in the Priesthood; he was called of God to this office, and was the father of all living in his day, and to him was given the dominion. These men held keys first on earth, and then in heaven.“The Priesthood is an everlasting principle, and existed with God from eternity, and will to eternity, without beginning of days or end of years. The keys have to be brought from heaven whenever the Gospel is sent. When they are revealed from heaven, it is by Adam’s authority.“Daniel in his seventh chapter speaks of the Ancient of Days; he means the oldest man, our father, Adam, Michael; he will call his children together and hold a council with them to prepare them for the coming of the Son of Man. He (Adam) is the father of the human family, and presides over the spirits of all men and all that have had the keys must stand before him in this grand council. This may take place before some of us leave this stage of action. The Son of Man stands before him, and there is given him glory and dominion. Adam delivers up his stewardship to Christ, that which was delivered to him as holding the keys of the universe, but retains his standing as head of the human family. . . .“The keys were first given to him and by him to others. He will have to give an account of his stewardship, and they to him.“The Priesthood is everlasting. The Savior, Moses, and Elias, gave the keys to Peter, James and John, on the mount, when they were transfigured before him. . . .“Christ is the Great High Priest, Adam next.”1

“The Priesthood was first given to Adam; he obtained the First Presidency, and held the keys of it from generation to generation. He obtained it in the creation, before the world was formed.  . . . He is Michael the Archangel, spoken of in the scriptures. Then to Noah, who is Gabriel; he stands next in authority to Adam in the Priesthood; he was called of God to this office, and was the father of all living in his day, and to him was given the dominion. These men held keys first on earth, and then in heaven.

“The Priesthood is an everlasting principle, and existed with God from eternity, and will to eternity, without beginning of days or end of years. The keys have to be brought from heaven whenever the Gospel is sent. When they are revealed from heaven, it is by Adam’s authority.

“Daniel in his seventh chapter speaks of the Ancient of Days; he means the oldest man, our father, Adam, Michael; he will call his children together and hold a council with them to prepare them for the coming of the Son of Man. He (Adam) is the father of the human family, and presides over the spirits of all men and all that have had the keys must stand before him in this grand council. This may take place before some of us leave this stage of action. The Son of Man stands before him, and there is given him glory and dominion. Adam delivers up his stewardship to Christ, that which was delivered to him as holding the keys of the universe, but retains his standing as head of the human family. . . .

“The keys were first given to him and by him to others. He will have to give an account of his stewardship, and they to him.

“The Priesthood is everlasting. The Savior, Moses, and Elias, gave the keys to Peter, James and John, on the mount, when they were transfigured before him. . . .

“Christ is the Great High Priest, Adam next.”1

After receiving their charge from the First Presidency, before their departure for their fields of labor, the members of the council of the twelve, wrote an epistle to the elders of the Church, the churches scattered abroad, and all the Saints, giving them instruction: and encouragement in their afflictions. To the Saints they said:

“We wish to stimulate all the brethren to faithfulness; you have been, tried, you are now being tried; and those trials, if you are not watchful, will corrode the minds, and produce unpleasant feelings; but recollect that now is the time of trial; soon the victory will be ours. Now may be a day of lamentation—then will be a day of rejoicing. Now may be a day of sorrow—but by and by we shall see the Lord; our sorrow will be turned into joy, and our joy no man taketh from us.”

“We wish to stimulate all the brethren to faithfulness; you have been, tried, you are now being tried; and those trials, if you are not watchful, will corrode the minds, and produce unpleasant feelings; but recollect that now is the time of trial; soon the victory will be ours. Now may be a day of lamentation—then will be a day of rejoicing. Now may be a day of sorrow—but by and by we shall see the Lord; our sorrow will be turned into joy, and our joy no man taketh from us.”

To the elders they said:

“God has called you to an important office. He has laid upon you an onerous duty. He has called you to an holy calling, even to be the priests of the Most High God, messengers to the nations of the earth; and upon your diligence, your perseverance and faithfulness, the soundness of the doctrines which you preach, the moral precepts that you advance and practice, and upon the sound principles that you inculcate, while you hold that Priesthood, hang the destinies of the human family. You are the men that God has called to spread forth his kingdom. He has committed the care of souls to your charge, and when you received this Priesthood, you became the legates of heaven; and the Great God demands it of you, that you should be faithful; and inasmuch as you are not, you will not be chosen; but it will be said unto you, ‘Stand by and let a more honorable man than thou art take thy place and receive thy crown.’”

“God has called you to an important office. He has laid upon you an onerous duty. He has called you to an holy calling, even to be the priests of the Most High God, messengers to the nations of the earth; and upon your diligence, your perseverance and faithfulness, the soundness of the doctrines which you preach, the moral precepts that you advance and practice, and upon the sound principles that you inculcate, while you hold that Priesthood, hang the destinies of the human family. You are the men that God has called to spread forth his kingdom. He has committed the care of souls to your charge, and when you received this Priesthood, you became the legates of heaven; and the Great God demands it of you, that you should be faithful; and inasmuch as you are not, you will not be chosen; but it will be said unto you, ‘Stand by and let a more honorable man than thou art take thy place and receive thy crown.’”

At a meeting held in Commerce, Sunday, July 7, 1839, Elders Brigham Young, John Taylor, John E. Page, Wilford Woodruff and Orson Hyde, made their farewell remarks before their departure on their foreign mission. The following day Elders Taylor and Woodruff took up their journey toward their field of labor. Sunday, July 28, Elder Parley P. Pratt, who had arrived in Commerce on the 10th from his long confinement in Missouri prisons, made his farewell talk; so also did his brother Orson, who had assisted Parley in his escape. August 29, Elders Parley P. Pratt, Orson Pratt and Hiram Clark left Commerce on their missionary journey, and they were followed September 18, by President Brigham Young and Elder Heber C. Kimball. Elders George A. Smith, Reuben Hedlock and Theodore Turley, left three days later. William Smith, of the council of the twelve, failed to go. Willard Richards, not yet ordained an apostle, was in England where he had remained since the opening of the mission. Elders Orson Hyde and John E. Page were shortly afterwards set apart for a mission to Palestine to dedicate the land for the return of the Jews, and there was one vacancy in the council caused by the death of David W. Patten, which was not filled until April, 1841, when Lyman Wight was chosen.

Circumstances under which these brethren departed were extremely distressing, as may be well imagined. Elder Heber C. Kimball thus reports the departure of President Brigham Young and himself on their missionary journey:

“September 14, President Brigham Young left his home at Montrose to start on the mission to England. He was so sick that he was unable to go to the Mississippi, a distance of thirty rods, without assistance. After he had crossed the river he rode behind Israel Barlow on his horse to my house, where he continued sick until the 18th. He left his wife sick with a babe only three weeks old, and all his other children were sick and unable to wait upon each other. Not one soul of them was able to go to the well for a pail of water, and they were without a second suit to their backs, for the mob in Missouri had taken nearly all he had. On the 17th Sister Mary Ann Young got a boy to carry her up in his wagon to my house, that she might nurse and comfort Brother Brigham to the hour of starting.“September 18, Charles Hubbard sent his boy with a wagon and a span of horses to my house; our trunks were put into the wagon by some brethren; I went to my bed and shook hands with my wife who was then shaking with a chill, having two children lying sick by her side; I embraced her and my children, and bade them farewell. My only well child was little Heber P., and it was with difficulty he could carry a couple of quarts of water at a time, to assist in quenching their thirst.“It was with difficulty we got into the wagon, and started down the hill about ten rods; it appeared to me as though my very inmost parts would melt within me at leaving my family in such a condition, as it were almost in the arms of death. I felt as though I could not endure it. I asked the teamster to stop, and said to Brother Brigham, ‘This is pretty tough, isn’t it; let’s rise up and give them a cheer.’ We arose, and swinging our hats three times over our heads, shouted: ‘Hurrah, Hurrah for Israel.’ Vilate, hearing the noise, arose from her bed and came to the door. She had a smile on her face. Vilate and Mary Ann Young cried out to us: ‘Goodby, God bless you.’ We returned the compliment, and then told the driver to go ahead. After this I felt a spirit of joy and gratitude, having had the satisfaction of seeing my wife standing upon her feet, instead of leaving her in bed, knowing well that I should not see them again for two or three years” (“Life of Heber C. Kimball,”p. 275).

“September 14, President Brigham Young left his home at Montrose to start on the mission to England. He was so sick that he was unable to go to the Mississippi, a distance of thirty rods, without assistance. After he had crossed the river he rode behind Israel Barlow on his horse to my house, where he continued sick until the 18th. He left his wife sick with a babe only three weeks old, and all his other children were sick and unable to wait upon each other. Not one soul of them was able to go to the well for a pail of water, and they were without a second suit to their backs, for the mob in Missouri had taken nearly all he had. On the 17th Sister Mary Ann Young got a boy to carry her up in his wagon to my house, that she might nurse and comfort Brother Brigham to the hour of starting.

“September 18, Charles Hubbard sent his boy with a wagon and a span of horses to my house; our trunks were put into the wagon by some brethren; I went to my bed and shook hands with my wife who was then shaking with a chill, having two children lying sick by her side; I embraced her and my children, and bade them farewell. My only well child was little Heber P., and it was with difficulty he could carry a couple of quarts of water at a time, to assist in quenching their thirst.

“It was with difficulty we got into the wagon, and started down the hill about ten rods; it appeared to me as though my very inmost parts would melt within me at leaving my family in such a condition, as it were almost in the arms of death. I felt as though I could not endure it. I asked the teamster to stop, and said to Brother Brigham, ‘This is pretty tough, isn’t it; let’s rise up and give them a cheer.’ We arose, and swinging our hats three times over our heads, shouted: ‘Hurrah, Hurrah for Israel.’ Vilate, hearing the noise, arose from her bed and came to the door. She had a smile on her face. Vilate and Mary Ann Young cried out to us: ‘Goodby, God bless you.’ We returned the compliment, and then told the driver to go ahead. After this I felt a spirit of joy and gratitude, having had the satisfaction of seeing my wife standing upon her feet, instead of leaving her in bed, knowing well that I should not see them again for two or three years” (“Life of Heber C. Kimball,”p. 275).

The conditions of some of the other brethren were little better. Elders George A. Smith and companions upset their wagons in the soft ground before they got out of sight of the village of Commerce, and Elders Smith and Turley were so weak they could not get up, and Brother Hedlock had to lift them into the wagon again. Soon after, as they were on their way, some gentlemen passing them asked who had been robbing the burying ground; so miserable did they appear.2After passing through many hardships, traveling without purse or scrip, the Lord coming to their assistance many times in a miraculous way, these brethren finally reached their destination. Elders John Taylor, Wilford Woodruff and Theodore Turley arrived in Liverpool, January 11, 1840, and were followed by President Brigham Young, Heber C. Kimball, Parley P. Pratt, Orson Pratt, George A. Smith and Reuben Hedlock, who arrived April 6, after a stormy passage of twenty-eight days. At the time of sailing, President Young and Elder Kimball were still in poor health, and Elder George A. Smith was suffering extremely with ague. It was impossible for the brethren journeying on this mission to go together in a body, and inadvisable. Due to sickness they were detained many days, yet they pursued their course as rapidly as circumstances would permit. As President Young and party left the New York harbor, the shore resounded by the voices of the assembled Saints who had come to bid them farewell on their journey. They unitedly sang: “The Gallant Ship is under Way,” composed by Elder William W. Phelps.

The first council meeting of the apostles on foreign soil was held in Preston, England, April 14, 1840, at the house of Elder Willard Richards, who on this occasion was ordained to the apostleship by President Brigham Young, and under the hands of all the brethren of the council who were present. Other business was transacted and the brethren assigned to fields of labor. On this occasion Brigham Young was also unanimously sustained by the brethren of the twelve as the president of that council. There were present: President Brigham Young, Heber C. Kimball, Parley P. Pratt, Orson Pratt, John Taylor, Wilford Woodruff, George A. Smith and Willard Richards.

A general conference of all the Saints in the British Isles was held in Preston the following day, April 15, 1840, at which there were present, or represented, the following: elders, 36; priests, 45; teachers, 36: deacons, 11; members, 1686, all contained in 34 branches which had been raised up since the opening of that mission by Elder Kimball and companions in 1837. At this conference it was decided to publish a hymn book, and a monthly periodical under the direction and superintendency of the twelve, for the benefit and information of the members of the Church. The next day, in a council meeting of the apostles, Parley P. Pratt was chosen to edit the monthly periodical which was to be called“The Latter-day Saints’ Millennial Star,”which soon made its appearance and has been issued continuously ever since. The committee selected to prepare for printing a book of hymns was Brigham Young, Parley P. Pratt and John Taylor.

It was also decided, agreeable to the counsel of the First Presidency previously obtained, that copyright of the Book of Mormon and of the Doctrine and Covenants be secured in England; and that editions of these books be printed. The first number of theMillennial Starwas issued in Manchester, in pamphlet form of twenty-four pages, Wednesday, May 27, 1840. Later the place of publication was transferred to Liverpool, which became the headquarters for most of the publications of the Church, until comparatively recent years.

Under the labors of the twelve and their missionary companions, branches of the Church had sprung up in various parts of England, and the population of the Church was now growing rapidly. At another council meeting of the twelve, held April 16, 1840, it was decided that a patriarch be ordained, and the honor fell to the lot of Elder Peter Melling, a most worthy man, who was ordained in Preston the following day. Early in 1841, John Albiston was also ordained to this sacred calling.

Elders John Taylor, Wilford Woodruff and-Theodore Turley, the first of the missionaries to arrive in England, met in a special council Friday, January 17, 1840, with Joseph Fielding and Willard Richards of the presidency of the British Mission, and decided on their fields of labor. It was agreed that Elders Taylor and Fielding should go to Liverpool; Elder Hiram Clark, to Manchester, with Elder William Clayton; and Brother Richards to labor where the Spirit should direct. In Liverpool Elders Taylor and Fielding raised up a branch of about thirty members before the arrival from America of the other brethren of the twelve. This number rapidly increased and at the beginning of the year 1841, numbered more than two hundred souls. In March, 1842, the headquarters of the mission were transferred to Liverpool.

In the Potteries of Staffordshire, Elders Woodruff and Turley found a fruitful field. Elder Woodruff labored in Burslem, Hanley, Stoke, Lane End and the Potteries from the 22nd of January, 1840, to the 2nd of March, preaching every night in the week, and two or three times on the Sabbath day, and the people flocked to hear his words and many were baptized. While preaching on the Sabbath, March 1, which was the anniversary of his birth, the Lord manifested to him that he was to leave that part of the country and go to the south. Acting on the impression from the Spirit, he left on the 3rd of March and continued his journey to the farming communities of Herefordshire and stopped at the home of Mr. John Benbow, at Castle Frome, Ledbury. Mr. Benbow was a wealthy farmer, cultivating some three hundred acres of land. Elder Woodruff presented himself to this gentleman as a missionary from America and an elder of the Church of Jesus Christ of Latter-day Saints, who had been sent to preach the Gospel to him and his household and all the inhabitants of the land. Mr. Benbow rejoiced in the statements of Elder Woodruff, and informed him that there were in that place six hundred persons and more, who had broken off from the Methodists and had taken the name of “United Brethren.” They had forty-five preachers and a number of meeting houses that were duly licensed according to the law of the land. They were searching for light and truth. Losing no time, on the morning of the 5th, Brother Woodruff stated he would like to begin his labors by preaching to the people. There was a large hall in the mansion of Mr. Benbow, which was available for that purpose, and the people were invited to come and hear the new message, from the new world across the sea. The people of the neighborhood deserted their ministers and came to hear this strange preacher, who, in the course of a short time, baptized over six hundred persons in that place. At the meeting held on March 8, a constable, sent through complaint of the parish rector, came to arrest him for “preaching to the people.” Elder Woodruff said he had a license to preach as well as the rector, and if the constable would take a chair and sit beside him until the close of the meeting he would be at his service. He then launched forth on a discourse treating the first principles of the Gospel, and at the close of the meeting opened the door for baptism, and several came forward to be baptized; among the number were four preachers and the constable, who said, “Mr. Woodruff, I would like to be baptized.” The constable went to the rector and told him that if he wanted Mr. Woodruff arrested, he must go himself and serve the writ, for he had heard him preach the only true Gospel sermon he had ever heard. The rector then sent two clerks of the Church of England as spies, and they were both baptized. The ministers and rectors of the Church of England then sent a petition to the Archbishop of Canterbury, to request Parliament to pass a law prohibiting the “Mormons” from preaching in the British nation, stating that they had baptized fifteen hundred persons, many of whom were members of the Church of England. But the Archbishop, knowing well that the laws of England permitted religious freedom, replied that the petitioners, if they had the worth of souls at heart as much as they valued ground where hares, foxes and hounds ran, they would not lose so many of their flock.

The other brethren also met with remarkable success. The field was ripe, ready for the harvest, and thousands of the house of Israel were soon gathered into the fold. At a conference of the Church in the British Isles held in October, 1840, there was reported a Church membership of about 4,000 souls, and in the meantime a number had emigrated to the United States.

In June, 1840, a company of forty Saints sailed in the shipBritanniafrom Liverpool for New York, being the first Saints to leave England for Zion.

At the general conference of the Church held in Nauvoo, Hancock County, April 6–8, 1840, Elder Orson Hyde, who had not departed for England with the other apostles, was appointed to take a mission to Palestine to dedicate there the land for the gathering of the Jews. Elder John E. Page, who had also tarried at home, was called to accompany him. While addressing the congregation on the 6th, Elder Hyde remarked that it had been prophesied, some years before, that he had a great work to perform among the Jews; and that he had recently been moved by the Spirit of the Lord to visit that people, and gather all the information he could find respecting their movements, hopes and aspirations, and communicate them to the Church. He expressed the desire to visit the Jews in New York, London and Amsterdam, on his way to the field of his appointment. It was moved and carried that he proceed at once on his mission and that Elder John E. Page be given proper credentials and accompany him. On the 15th of April, Elder Hyde left Nauvoo for Jerusalem. Working his way across the country to New York, he sailed, after some delays, for Liverpool, on his way to Palestine, Saturday, February 13, 1841. He traveled alone, as Elder John E. Page had failed to make the journey.

Other missionary appointments to foreign fields were made in these early days. In July, 1840, William Barrett, a boy seventeen years of age, was ordained an elder by Elders George A. Smith and Alfred Cordon, in Hanley, Staffordshire, England, and set apart to take a mission to Australia, to be the first missionary to that country. In August, following, Elder William Donaldson, of the British army, having been assigned to the field in India, was also blessed and set apart to labor for the Church in that land. The following year, at the conference of the Church, Elder Harrison Sagers was called to go to Jamaica; Elder Joseph Ball, to South America; Elder Simeon Carter to Germany; and Elder Arza Adams to Canada, where the Gospel had previously been preached.

On the 20th day of April, 1841, President Brigham Young and Elders Heber C. Kimball, Orson Pratt, John Taylor, Wilford Woodruff, George A. Smith and Willard Richards, with a company of Saints left Liverpool on the shipRochester, for New York. Parley P. Pratt continued in England to edit theMillennial Starand preside over the mission. After a period of one month upon the water they arrived safely in New York, and continuing their journey arrived in Nauvoo, July 1, 1841. Some eighteen or twenty months before, these brethren had left Nauvoo, poverty-stricken, afflicted and sorrowful of heart. Now they returned rejoicing and with gladness of heart, bearing the fruit of their labors. They started on their way without money, and returned with none. Yet, during their labors abroad, they had published an edition of five thousand copies of the Book of Mormon; and an edition of three thousand copies of the Hymn Book; over fifty thousand tracts and pamphlets; had established a permanent magazine, theMillennial Star; organized an emigration agency for the gathering of the Saints to Zion, and had been instrumental in the hands of the Lord in bringing thousands of the children of the House of Israel to a knowledge of the everlasting Gospel. Truly it was a marvelous work, worthy of all commendation.

Commenting on the labors of these members of the council of the apostles, the Prophet said:

“All the quorum of the Twelve Apostles who were expected here this season, with the exception of Elders Willard Richards and Wilford Woodruff, have arrived. We have listened to the accounts which they give of their success, and the prosperity of the work of the Lord in Great Britain with pleasure. They certainly have been the instruments in the hands of God of accomplishing much, and must have the satisfaction of knowing that they have done their duty. Perhaps no men ever undertook such an important mission under such peculiarly distressing and unpropitious circumstances. Most of them when they left this place, nearly two years ago, were worn down with sickness and disease, or were taken sick on the road. Several of their families were also afflicted and needed their aid and support. But, knowing that they had been called by the God of Heaven to preach the Gospel to other nations, they conferred not with flesh and blood, but obedient to the heavenly mandate, without purse or scrip, they commenced a journey of five thousand miles entirely dependent on the providence of that God who had called them to such a holy calling. While journeying to the seaboard they were brought into many trying circumstances; after a short recovery from severe sickness, they would be taken with a relapse, and have to stop among strangers, without money and without friends. Their lives were several times despaired of, and they have taken each other by the hand, expecting it would be the last time they should behold one another in the flesh. However, notwithstanding their afflictions and trials, the Lord always interposed in their behalf, and did not suffer them to sink in the arms of death. Some way or other was made for their escape— friends rose up when they most needed them and relieved their necessities; and thus they were enabled to pursue their journey and rejoice in the Holy One of Israel. They truly ‘went forth weeping, bearing precious seed,’ but have returned with rejoicing, bearing their sheaves with them” (Documentary History of the Church, vol. 4: 390).

“All the quorum of the Twelve Apostles who were expected here this season, with the exception of Elders Willard Richards and Wilford Woodruff, have arrived. We have listened to the accounts which they give of their success, and the prosperity of the work of the Lord in Great Britain with pleasure. They certainly have been the instruments in the hands of God of accomplishing much, and must have the satisfaction of knowing that they have done their duty. Perhaps no men ever undertook such an important mission under such peculiarly distressing and unpropitious circumstances. Most of them when they left this place, nearly two years ago, were worn down with sickness and disease, or were taken sick on the road. Several of their families were also afflicted and needed their aid and support. But, knowing that they had been called by the God of Heaven to preach the Gospel to other nations, they conferred not with flesh and blood, but obedient to the heavenly mandate, without purse or scrip, they commenced a journey of five thousand miles entirely dependent on the providence of that God who had called them to such a holy calling. While journeying to the seaboard they were brought into many trying circumstances; after a short recovery from severe sickness, they would be taken with a relapse, and have to stop among strangers, without money and without friends. Their lives were several times despaired of, and they have taken each other by the hand, expecting it would be the last time they should behold one another in the flesh. However, notwithstanding their afflictions and trials, the Lord always interposed in their behalf, and did not suffer them to sink in the arms of death. Some way or other was made for their escape— friends rose up when they most needed them and relieved their necessities; and thus they were enabled to pursue their journey and rejoice in the Holy One of Israel. They truly ‘went forth weeping, bearing precious seed,’ but have returned with rejoicing, bearing their sheaves with them” (Documentary History of the Church, vol. 4: 390).

1.Documentary History of the Church, vol. 3:385 –8.

2.Another incident worthy to relate is the following statement by Elder Wilford Woodruff:“Inasmuch as the devil had been thwarted in a measure by the twelve going to Far West and returning without harm, it seemed as though the destroyer was determined to make some other attempt upon us to hinder us from performing our missions; for as soon as any one of the apostles began to prepare for starting he was smitten with chills and fever, or sickness of some kind. . .  .“On the 25th of July, I was attacked with chills and fever, for the first time in my life; this I had every other day, and whenever attacked I was laid prostrate. My wife, Phoebe, was also taken down with the chills and fever, as were quite a number of the twelve. . . .“Although feeble, I walked to the banks of the Mississippi River; there President Young took me in a canoe and paddled me across the river. When we landed, I lay down on a side of sole leather, by the post office, to rest. Brother Joseph, the Prophet of God, came along and looked at me. ‘Well, Brother Woodruff,’ said he, ‘you have started upon your mission.’ ‘Yes,’ said I, ‘but I feel and look more like a subject for the dissecting room than a missionary.’ Joseph replied: ‘What did you say that for? Get up, and go along; all will be right with you. . . .“Soon a brother came along with a wagon, and took us (Elders Taylor and Woodruff) in. As we were driving through the place, we came to Parley P. Pratt, who was stripped to his shirt and pants, with his head and feet bare. He was hewing a log, preparatory to building a cabin. He said: ‘Brother Woodruff, I have no money, but I have an empty purse, which I will give you.’ He brought it to me, and I thanked him for it. We went a few rods further and met Brother Heber C. Kimball, in the same condition, also hewing a log to build a cabin. He said: ‘As Parley has given you a purse, I have got a dollar I will give you to put in it.’ He gave me both a dollar and a blessing” (Wilford Woodruff—His Life and Labors, p. 108).

2.Another incident worthy to relate is the following statement by Elder Wilford Woodruff:

“Inasmuch as the devil had been thwarted in a measure by the twelve going to Far West and returning without harm, it seemed as though the destroyer was determined to make some other attempt upon us to hinder us from performing our missions; for as soon as any one of the apostles began to prepare for starting he was smitten with chills and fever, or sickness of some kind. . .  .

“Inasmuch as the devil had been thwarted in a measure by the twelve going to Far West and returning without harm, it seemed as though the destroyer was determined to make some other attempt upon us to hinder us from performing our missions; for as soon as any one of the apostles began to prepare for starting he was smitten with chills and fever, or sickness of some kind. . .  .

“On the 25th of July, I was attacked with chills and fever, for the first time in my life; this I had every other day, and whenever attacked I was laid prostrate. My wife, Phoebe, was also taken down with the chills and fever, as were quite a number of the twelve. . . .

“On the 25th of July, I was attacked with chills and fever, for the first time in my life; this I had every other day, and whenever attacked I was laid prostrate. My wife, Phoebe, was also taken down with the chills and fever, as were quite a number of the twelve. . . .

“Although feeble, I walked to the banks of the Mississippi River; there President Young took me in a canoe and paddled me across the river. When we landed, I lay down on a side of sole leather, by the post office, to rest. Brother Joseph, the Prophet of God, came along and looked at me. ‘Well, Brother Woodruff,’ said he, ‘you have started upon your mission.’ ‘Yes,’ said I, ‘but I feel and look more like a subject for the dissecting room than a missionary.’ Joseph replied: ‘What did you say that for? Get up, and go along; all will be right with you. . . .

“Although feeble, I walked to the banks of the Mississippi River; there President Young took me in a canoe and paddled me across the river. When we landed, I lay down on a side of sole leather, by the post office, to rest. Brother Joseph, the Prophet of God, came along and looked at me. ‘Well, Brother Woodruff,’ said he, ‘you have started upon your mission.’ ‘Yes,’ said I, ‘but I feel and look more like a subject for the dissecting room than a missionary.’ Joseph replied: ‘What did you say that for? Get up, and go along; all will be right with you. . . .

“Soon a brother came along with a wagon, and took us (Elders Taylor and Woodruff) in. As we were driving through the place, we came to Parley P. Pratt, who was stripped to his shirt and pants, with his head and feet bare. He was hewing a log, preparatory to building a cabin. He said: ‘Brother Woodruff, I have no money, but I have an empty purse, which I will give you.’ He brought it to me, and I thanked him for it. We went a few rods further and met Brother Heber C. Kimball, in the same condition, also hewing a log to build a cabin. He said: ‘As Parley has given you a purse, I have got a dollar I will give you to put in it.’ He gave me both a dollar and a blessing” (Wilford Woodruff—His Life and Labors, p. 108).

“Soon a brother came along with a wagon, and took us (Elders Taylor and Woodruff) in. As we were driving through the place, we came to Parley P. Pratt, who was stripped to his shirt and pants, with his head and feet bare. He was hewing a log, preparatory to building a cabin. He said: ‘Brother Woodruff, I have no money, but I have an empty purse, which I will give you.’ He brought it to me, and I thanked him for it. We went a few rods further and met Brother Heber C. Kimball, in the same condition, also hewing a log to build a cabin. He said: ‘As Parley has given you a purse, I have got a dollar I will give you to put in it.’ He gave me both a dollar and a blessing” (Wilford Woodruff—His Life and Labors, p. 108).

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