SETTLEMENT OF THE SAINTS IN MISSOURI—THEIR ERRORS—REPROOFS AND WARNINGS.
On the 4th of August, 1831, a conference was held among the Colesville saints, at the house of Joshua Lewis, in Kaw Township; and about this time a number of revelations were given in which the Lord made known his will to his servants and gave his reasons for calling them to Missouri. Those reasons were:
1. That the Lord's servants might give to him a witness of their obedience;
2. That they might have the honor of laying the foundation of Zion;
3. That they might bear record in all their travels hereafter, where the city of Zion shall stand;
4. That the testimony of these things might go forth from "the city of the heritage of God."[A]
[Footnote A: Doc. & Cov. Sec. 58:1-13]
The Lord commanded the saints to purchase lands in Jackson County, to the extent of their ability; and for the better accomplishment of this object, Sidney Gilbert was appointed agent for The Church. Having accomplished these things, the elders, except Edward Partridge and a few others whom the Lord appointed to settle permanently in Missouri, were commanded to return to their homes, bearing record by the way of what had been revealed.
The saints and elders who remained in the land of Zion began the work of building up permanent homes. They had arrived too late to raise crops that season, but they cut hay for their cattle, and prepared some ground for cultivation. The fall and winter were occupied in building log cabins; but with all their industry they were not able to provide shelter for all. Through that long, cold winter the saints cheerfully submitted to all kinds of inconveniences, such as several families living in an open, unfinished log room, without windows, and nothing but the frozen ground for a floor. Their food consisted chiefly of beef and a little bread, made of coarse corn meal, manufactured by rubbing the ears of corn on a tin grater. The spirit of peace, union and love, however, was in their midst, and at their prayer meetings, and in their family worship, they were blessed with many seasons of refreshing from the presence of the Lord.
Thus the winter of 1831 passed away.
As soon as the churches scattered abroad learned that the Lord had revealed the place where the city of Zion was to be built, preparations to purchase inheritances absorbed the minds of the faithful; and money was sent to The Church agent from all quarters to buy lands. Edward Partridge had been appointed the bishop in Zion, and it was made his duty to divide unto the saints their inheritances.[B]As early as February, 1831, the Lord had said that those who loved him would remember the poor, and consecrate of their property to sustain them, for inasmuch as they did it to the poor, they did it unto him; and that which was consecrated to the poor, should be imparted to them with a deed and a covenant that could not be broken. Moreover every man was to be made a steward over his own property.[C]
[Footnote B: Doc. & Cov. Sec. 57:7.]
[Footnote C: Doc. & Cov. Sec. 42:29-35.]
This law of consecration and stewardship was as follows: Every man was to consecrate his property to the bishop of The Church without reserve, with a covenant that could not be broken; and then from this consecrated property receive an inheritance from the bishop—sharing equally with his brethren, according to his family and circumstances—this inheritance being deeded[D]to him by the bishop; which inheritance then became his stewardship, upon which he was to improve according to the measure of wisdom he possessed. Every man is to be independent in the management of his stewardship. By every man consecrating his property to the bishop, and then receiving back as his stewardship only sufficient for his support, there was a surplus left in the hands of the bishop to be placed in the Lord's storehouse. Then if in the management of his stewardship a man obtained more than was needful for his support, it, too, was put into the Lord's storehouse, and that, as well as the surplus first named, was to be used in giving inheritances to the poor; and in assisting the brethren in the improvement of their respective stewardships, as should be appointed by the high council of The Church, and the bishop and his counselors.[E]And thus the saints were to be made equal in temporal things as well as in things that are spiritual.[F]
[Footnote D: Doc. & Cov. Sec. 51:4.]
[Footnote E: Doc. & Cov. Sec. 42:33, 53-55.]
[Footnote F: Doc. & Cov. Sec. 78.]
The hearts of the saints in Zion were made glad in the spring of 1832 by a visit from their youthful Prophet and Sidney Rigdon, both of whom had suffered much for the truth's sake, during the winter that had just past, at the hands of a furious mob in Ohio.
At the time the mobbing referred to occurred, the Prophet was living at the house of a Brother John Johnson, Sen., (usually called "Father Johnson" by Joseph and the saints), in the little town of Hiram, Portage County, Ohio, about thirty miles from Kirtland. Before removing to that place, the Prophet's wife had taken two children (twins) to rear, their mother, the wife of a Brother John Murdock, having died when the children were a few days old. Emma Smith received them when they were nine days old, and at the time of the event to be related they were eleven months old.
Nothing of unusual importance had occurred in Hiram since the Prophet's arrival. He had occupied his time in the revision of the Bible that he had been commanded to make, and in holding public meetings in the evenings and on the Sabbath day. Here, too, he received a number of revelations, among them the one called the "Vision,"[G]which describes the different degrees of glory to which men may attain in the future life.
[Footnote G: Doc. & Cov. Sec. 76.]
A number of men, however, had apostatized from the truth and left The Church; among them one Ezra Booth, formerly a Methodist minister. He had been converted on seeing a person healed of an infirmity of many years' standing, and, as is so frequent in such cases, he required a constant succession of miracles to keep him in The Church. "But when," as the Prophet remarks in stating his case, "he actually learned that faith, humility, patience, and tribulation were before blessing, and that God brought low before he exalted; that instead of the Savior's granting him power to smite men and make them believe (as he said he wanted God to do with him), he found he must become all things to all men, that he might peradventure save some; and that, too, by all diligence, by perils, by sea and land, as was the case in the days of Jesus"—when he found this was the course the servants of God must run, he was disappointed and turned away from the faith and The Church. So, too, did one Simonds Rider, and also Eli Johnson, Edward Johnson, and John Johnson, Jr.
This by way of introducing the matter, the rest is as related by the Prophet himself:
On the 25th of March, 1832, the twins before mentioned, which had been sick of the measles for some time, caused us to be broke of our rest in taking care of them, especially my wife. In the evening I told her she had better retire to rest with one of the children, and I would watch with the sickest child. In the night she told me I had better lie down on the trundle bed, and I did so, and was soon after awakened by her screamingmurder!when I found myself going out of the door in the hands of about a dozen men, some of whose hands were in my hair, and some hold of my shirt, drawers and limbs. The foot of the trundle bed was towards the door, leaving only room enough for the door to swing. My wife heard a gentle tapping on the windows which she then took no notice of, (but which was unquestionably designed for ascertaining whether we were all asleep), and soon after the mob burst open the door and surrounded the bed in an instant, and as I said, the first thing I knew I was going out of the door in the hands of an infuriated mob. I made a desperate struggle as I was forced out, to extricate myself, but only cleared one leg, with which I made a pass at one man and he fell on the door steps. I was immediately confined again, and they swore by God they would kill me if I did not be still, which quieted me. As they passed around the house with me, the fellow that I kicked came to me and thrust his hand into my face, all covered with blood, (for I hit him on the nose,) and with an exulting hoarse laugh, muttered, "Gee, gee, God damn ye, I'll fix ye."They then seized me by the throat, and held on till I lost my breath. After I came to, as they passed along with me, about thirty rods from the house, I saw Elder Rigdon stretched out on the ground whither they had dragged him by the heels. I supposed he was dead.I began to plead with them, saying, "you will have mercy and spare my life, I hope?" To which they replied,"God damn ye, call on yer God for help,we'll show ye no mercy;" and the people began to show themselves in every direction; one coming from the orchard had a plank, and I expected they would kill me and carry me off on the plank. They then turned to the right and went on about thirty rods further—about sixty rods from the house and thirty from where I saw Elder Rigdon, into the meadow, where they stopped, and one said, "Simonds, Simonds," (meaning, I supposed, Simonds Rider,) "pull up his drawers, pull up his drawers, he will take cold." Another replied, "a'nt ye going to kill 'im, a'nt ye going to kill 'im?" A group of mobbers collected a little way off, and said: "Simonds, Simonds, come here;" and Simonds charged those who had hold of me to keep me from touching the ground (as they had done all the time), lest I should get a spring upon them. They went and held a council, and as I could occasionally overhear a word, I supposed it was to know whether it was best to kill me. They returned after awhile, when I learned they had concluded not to kill me, but pound and scratch me well, tear off my shirt and drawers, and leave me naked. One cried, "Simonds, Simonds,where's the tar bucket?""I don't know," answered one,"where 'tis, Eli's left it."They ran back and fetched the bucket of tar, when one exclaimed,"God damn it, let's us tar up his mouth;"and they tried to force the tar paddle into my mouth; I twisted my head around so that they could not; and they cried out,"God damn ye, hold up yer head and let us give ye some tar."They then tried to force a vial into my mouth and broke it in my teeth. All my clothes were torn off me except my shirt collar; and one man fell on me and scratched my body like a mad cat, and then muttered out:"God damn ye, that's the way the Holy Ghost falls on folks."They then left me and I attempted to rise, but fell again; I pulled the tar away from my lips, so that I could breathe more freely, and after awhile I began to recover, "and raised myself up, when I saw two lights. I made my way towards one of them, and found it was Father Johnson's. When I had come to the door I was naked, and the tar made me look as though I was covered with blood, and when my wife saw me she thought I was all mashed to pieces, and fainted. During the affray abroad, the sisters of the neighborhood had collected at my room. I called for a blanket; they threw me one and shut the door: I wrapped it around me and went in.* * * * * * * *My friends spent the night in scraping and removing the tar, and washing and cleansing my body; so that by morning I was ready to be clothed again. This being Sabbath morning, the people assembled for meeting at the usual hour of worship, and among those came also the mobbers, viz.: Simonds Rider, a Campbellite preacher and leader of the mob; one McClentic, son of a Campbellite minister; and Pelatiah Allen, Esq., who gave the mob a barrel of whiskey to raise their spirits; and many others. With my flesh all scarified and defaced, I preached to the congregation as usual, and in the afternoon of the same day baptized three individuals.
On the 25th of March, 1832, the twins before mentioned, which had been sick of the measles for some time, caused us to be broke of our rest in taking care of them, especially my wife. In the evening I told her she had better retire to rest with one of the children, and I would watch with the sickest child. In the night she told me I had better lie down on the trundle bed, and I did so, and was soon after awakened by her screamingmurder!when I found myself going out of the door in the hands of about a dozen men, some of whose hands were in my hair, and some hold of my shirt, drawers and limbs. The foot of the trundle bed was towards the door, leaving only room enough for the door to swing. My wife heard a gentle tapping on the windows which she then took no notice of, (but which was unquestionably designed for ascertaining whether we were all asleep), and soon after the mob burst open the door and surrounded the bed in an instant, and as I said, the first thing I knew I was going out of the door in the hands of an infuriated mob. I made a desperate struggle as I was forced out, to extricate myself, but only cleared one leg, with which I made a pass at one man and he fell on the door steps. I was immediately confined again, and they swore by God they would kill me if I did not be still, which quieted me. As they passed around the house with me, the fellow that I kicked came to me and thrust his hand into my face, all covered with blood, (for I hit him on the nose,) and with an exulting hoarse laugh, muttered, "Gee, gee, God damn ye, I'll fix ye."
They then seized me by the throat, and held on till I lost my breath. After I came to, as they passed along with me, about thirty rods from the house, I saw Elder Rigdon stretched out on the ground whither they had dragged him by the heels. I supposed he was dead.
I began to plead with them, saying, "you will have mercy and spare my life, I hope?" To which they replied,"God damn ye, call on yer God for help,we'll show ye no mercy;" and the people began to show themselves in every direction; one coming from the orchard had a plank, and I expected they would kill me and carry me off on the plank. They then turned to the right and went on about thirty rods further—about sixty rods from the house and thirty from where I saw Elder Rigdon, into the meadow, where they stopped, and one said, "Simonds, Simonds," (meaning, I supposed, Simonds Rider,) "pull up his drawers, pull up his drawers, he will take cold." Another replied, "a'nt ye going to kill 'im, a'nt ye going to kill 'im?" A group of mobbers collected a little way off, and said: "Simonds, Simonds, come here;" and Simonds charged those who had hold of me to keep me from touching the ground (as they had done all the time), lest I should get a spring upon them. They went and held a council, and as I could occasionally overhear a word, I supposed it was to know whether it was best to kill me. They returned after awhile, when I learned they had concluded not to kill me, but pound and scratch me well, tear off my shirt and drawers, and leave me naked. One cried, "Simonds, Simonds,where's the tar bucket?""I don't know," answered one,"where 'tis, Eli's left it."They ran back and fetched the bucket of tar, when one exclaimed,"God damn it, let's us tar up his mouth;"and they tried to force the tar paddle into my mouth; I twisted my head around so that they could not; and they cried out,"God damn ye, hold up yer head and let us give ye some tar."They then tried to force a vial into my mouth and broke it in my teeth. All my clothes were torn off me except my shirt collar; and one man fell on me and scratched my body like a mad cat, and then muttered out:"God damn ye, that's the way the Holy Ghost falls on folks."
They then left me and I attempted to rise, but fell again; I pulled the tar away from my lips, so that I could breathe more freely, and after awhile I began to recover, "and raised myself up, when I saw two lights. I made my way towards one of them, and found it was Father Johnson's. When I had come to the door I was naked, and the tar made me look as though I was covered with blood, and when my wife saw me she thought I was all mashed to pieces, and fainted. During the affray abroad, the sisters of the neighborhood had collected at my room. I called for a blanket; they threw me one and shut the door: I wrapped it around me and went in.
* * * * * * * *
My friends spent the night in scraping and removing the tar, and washing and cleansing my body; so that by morning I was ready to be clothed again. This being Sabbath morning, the people assembled for meeting at the usual hour of worship, and among those came also the mobbers, viz.: Simonds Rider, a Campbellite preacher and leader of the mob; one McClentic, son of a Campbellite minister; and Pelatiah Allen, Esq., who gave the mob a barrel of whiskey to raise their spirits; and many others. With my flesh all scarified and defaced, I preached to the congregation as usual, and in the afternoon of the same day baptized three individuals.
It was during this visit to Missouri in the spring of 1832, that Joseph was acknowledged by The Church and Priesthood in Zion, "President of the High Priesthood." It was on the occasion of this visit, too, that he sought to so "organize The Church that the brethren might, eventually, be independent of every incumbrance beneath the celestial kingdom, by bonds and covenants of mutual friendship and mutual love."[H]
[Footnote H: History of Joseph Smith. Millennial Star Vol. 14, p. 162.]
In a revelation given July, 1831, W. W. Phelps had been appointed a printer unto The Church in the land of Zion. Accordingly a press and type were purchased, and in June, 1832, the first number of a monthly paper was issued, called theEvening and Morning Star.This was the first periodical published by The Church. According to its prospectus it was to be a messenger of truth; a harbinger of peace and good will; to bring good tidings of great joy to all people, but more especially to the house of Israel scattered abroad, telling them that the day of their redemption was near; to proclaim the ensign to which all nations must come, in order to worship God acceptably; to declare that goodness consists indoinggood, not merely in teaching it; and to show that all men's religion is vain without charity; and as the paper was to be devoted to the great concerns of eternal things, and the gathering of the saints, it would leave politics, broils, the gainsayings of the world, and many other matters for their proper channels.[I]
[Footnote I: Millennial Star Vol. 14:146-8.]
So rapidly did the saints gather to Zion during this summer that theStarfor November reported eight hundred and thirty souls in the new settlements. The Lord had blessed them both with food and with raiment, and there was plenty in Zion. A feeling of insubordination, however, existed among the brethren of the priesthood. Seven high priests had been appointed to preside over the affairs of The Church in Zion, viz., Oliver Cowdery, W. W. Phelps, John Whitmer, Sidney Gilbert, Edward Partridge, Isaac Morley and John Corrill. These brethren, with the common consent of the several branches comprising The Church in Missouri, were to appoint elders to preside over the respective branches, and attend to all the affairs of The Church in that land. But a number of those high priests and elders who went up to Zion, ignored the authority of the seven who were placed there to preside, and began setting some of the branches in order without being appointed to do so; and it resulted in some confusion. Others who went there sought to obtain inheritances in some other way than according to the laws of consecration and stewardship; and these things, together with jealousies, covetousness, light-mindedness, unbelief, and general neglect to keep the commandments of God, enkindled the displeasure of the Almighty against Zion and her inhabitants.
This state of affairs coming to the knowledge of the Prophet Joseph, through his correspondence with the leading elders in Zion, he wrote a letter to the saints in Missouri, severely reproving them for their neglect to keep the commandments of God; and as the communication is full of prophecy of those calamities which eventually befell the Church, I quote it entire:
KIRTLAND, January 11, 1833.Brother Wm. W. Phelps:I send you the Olive Leaf which we have plucked from the tree of Paradise, the Lord's message of peace to us; for though our brethren in Zion indulge in feelings towards us which are not according to the requirements of the new covenant, yet we have the satisfaction of knowing that the Lord approves of us and has accepted us, and established his name in Kirtland for the salvation of the nations; for the Lord will have a place from which his word will go forth, in these last days, in purity, for if Zion will not purify herself, so as to be approved of in all things, in his sight, he will seek another people; for his work will go on until Israel is gathered, and they who will not hear his voice must expect to feel his wrath. Let me say unto you, seek to purify yourselves, and also the inhabitants of Zion, lest the Lord's anger be kindled to fierceness. Repent, repent, is the voice of God to Zion; and strange as it may appear, yet it is true, mankind will persist in self-justification until all their iniquity is exposed, and their character past being redeemed, and that which is treasured up in their hearts be exposed to the gaze of mankind. I say to you (and what I say to you, I say to all), hear the warning voice of God, lest Zion fall, and the Lord swear in his wrath, "The inhabitants of Zion shall not enter into my rest."The brethren in Kirtland pray for you unceasingly, for, knowing the terrors of the Lord, they greatly fear for you. You will see that the Lord commanded us, in Kirtland, to build a house of God, and establish a school for the prophets; this is the word of the Lord to us, and we must, yea, the Lord helping us, we will obey; as on conditions of our obedience he has promised us great things; yea, even a visit from the heavens to honor us with his own presence. We greatly fear before the Lord lest we should fail of this great honor, which our Master proposes to confer upon us; we are seeking for humility and great faith lest we be ashamed in his presence. Our hearts are greatly grieved at the spirit which is breathed both in your letter and that of Brother G——'s; the very spirit which is wasting the strength of Zion like a pestilence; and if it is not detected and driven from you, it will ripen Zion for the threatened judgments of God. Remember, God sees the secret springs of human action, and knows the hearts of all living.Brother, suffer us to speak plainly, for God has respect for the feelings of his saints, and he will not suffer them to be tantalized with impunity. Tell Brother G——that low insinuations God hates; but he rejoices in an honest heart, and knows better who is guilty than he does. We send him this warning voice, and let him fear greatly for himself, lest a worse thing overtake him; all we can say by way of conclusion is, if the fountain of our tears is not dried up, we will still weep for Zion. This from your brother who trembles for Zion, and for the wrath of heaven which awaits her if she repent not.JOSEPH SMITH, JUN.P. S.—I am not in the habit of crying peace, when there is no peace, and, knowing the threatened judgments of God, I say, Woe unto them that are at ease in Zion; fearfulness will speedily lay hold of the hypocrite. I did not expect that you had lost the commandments, but thought from your letters you had neglected to read them, otherwise you would not have written as you did.It is in vain to try to hide a bad spirit from the eyes of those who are spiritual, for it will show itself in speaking and in writing, as well as in all our other conduct. It is also needless to make great pretensions when the heart is not right; the Lord will expose it to the view of his faithful saints. We wish you to render theStaras interesting as possible, by setting forth the rise, progress and faith of our Church, as well as the doctrine; for if you do not render it more interesting than at present, it will fall, and The Church suffer a great loss thereby.J. S.
KIRTLAND, January 11, 1833.
Brother Wm. W. Phelps:
I send you the Olive Leaf which we have plucked from the tree of Paradise, the Lord's message of peace to us; for though our brethren in Zion indulge in feelings towards us which are not according to the requirements of the new covenant, yet we have the satisfaction of knowing that the Lord approves of us and has accepted us, and established his name in Kirtland for the salvation of the nations; for the Lord will have a place from which his word will go forth, in these last days, in purity, for if Zion will not purify herself, so as to be approved of in all things, in his sight, he will seek another people; for his work will go on until Israel is gathered, and they who will not hear his voice must expect to feel his wrath. Let me say unto you, seek to purify yourselves, and also the inhabitants of Zion, lest the Lord's anger be kindled to fierceness. Repent, repent, is the voice of God to Zion; and strange as it may appear, yet it is true, mankind will persist in self-justification until all their iniquity is exposed, and their character past being redeemed, and that which is treasured up in their hearts be exposed to the gaze of mankind. I say to you (and what I say to you, I say to all), hear the warning voice of God, lest Zion fall, and the Lord swear in his wrath, "The inhabitants of Zion shall not enter into my rest."
The brethren in Kirtland pray for you unceasingly, for, knowing the terrors of the Lord, they greatly fear for you. You will see that the Lord commanded us, in Kirtland, to build a house of God, and establish a school for the prophets; this is the word of the Lord to us, and we must, yea, the Lord helping us, we will obey; as on conditions of our obedience he has promised us great things; yea, even a visit from the heavens to honor us with his own presence. We greatly fear before the Lord lest we should fail of this great honor, which our Master proposes to confer upon us; we are seeking for humility and great faith lest we be ashamed in his presence. Our hearts are greatly grieved at the spirit which is breathed both in your letter and that of Brother G——'s; the very spirit which is wasting the strength of Zion like a pestilence; and if it is not detected and driven from you, it will ripen Zion for the threatened judgments of God. Remember, God sees the secret springs of human action, and knows the hearts of all living.
Brother, suffer us to speak plainly, for God has respect for the feelings of his saints, and he will not suffer them to be tantalized with impunity. Tell Brother G——that low insinuations God hates; but he rejoices in an honest heart, and knows better who is guilty than he does. We send him this warning voice, and let him fear greatly for himself, lest a worse thing overtake him; all we can say by way of conclusion is, if the fountain of our tears is not dried up, we will still weep for Zion. This from your brother who trembles for Zion, and for the wrath of heaven which awaits her if she repent not.
JOSEPH SMITH, JUN.
P. S.—I am not in the habit of crying peace, when there is no peace, and, knowing the threatened judgments of God, I say, Woe unto them that are at ease in Zion; fearfulness will speedily lay hold of the hypocrite. I did not expect that you had lost the commandments, but thought from your letters you had neglected to read them, otherwise you would not have written as you did.
It is in vain to try to hide a bad spirit from the eyes of those who are spiritual, for it will show itself in speaking and in writing, as well as in all our other conduct. It is also needless to make great pretensions when the heart is not right; the Lord will expose it to the view of his faithful saints. We wish you to render theStaras interesting as possible, by setting forth the rise, progress and faith of our Church, as well as the doctrine; for if you do not render it more interesting than at present, it will fall, and The Church suffer a great loss thereby.
J. S.
A council of high priests at Kirtland also appointed Hyrum Smith and Orson Hyde to write a letter of reproof and warning, in which they cried, "Repent! repent! or Zion must suffer, for the scourge and judgment must come upon her." The whole of this communication, however, is likewise so full of prophetic warning to the saints in Zion that I consider it too important to be omitted, and hence give itin extenso:
KIRTLAND MILLS, GEAUGA COUNTY, OHIO,January 14, 1833.From a conference of twelve High Priests, to the Bishop, his Council, and the inhabitants of Zion:Orson Hyde and Hyrum Smith being appointed by the said conference to write this epistle in obedience to the commandment, given the 22nd and 23rd of September last which says: "But verily I say unto all those to whom the kingdom has been given, from you it must be preached unto them that shall repent of their former evil works, for they are to be upbraided for their evil hearts of unbelief; and your brethren in Zion, for their rebellion against you at the time I sent you."Brother Joseph, and certain others, have written to you on this all-important subject, but you have never been apprized of these things by the united voice of a conference of those high priests that were present at the time this commandment was given.We, therefore, Orson and Hyrum—the committee appointed by said conference to write this epistle—having received the prayers of said conference, that we might be enabled to write the mind and will of God upon this subject, now take up our pen to address you in the name of the conference, relying upon the arm of the great Head of The Church.In the commandment alluded to, the children of Zion were all, yea, even every one, under condemnation, and were to remain in that state until they repented and remembered the new covenant, even the Book of Mormon, and the former commandments, which the Lord had given them, not only to say but to do them, and bring forth fruit meet for the Father's Kingdom; otherwise there remaineth a scourge and a judgment to be poured out upon the children of Zion; for "shall the children of the kingdom pollute the holy land? I say unto you, nay!"The answers received from those letters which have been sent to you upon this subject, have failed to bring to us that satisfactory confession and acknowledgment, which the spirit of our Master requires. We, therefore, feeling a deep interest for Zion, and knowing the judgments of God that will come upon her except she repent, resort to these last and most effectual means in our power to bring her to a sense of her standing before the Most High.At the time Joseph, Sidney and Newel left Zion, all matters of hardness and misunderstanding were settled and buried (as they supposed), and you gave them the hand of fellowship; but afterwards you brought up all these things again, in a censorious spirit, accusing Brother Joseph in rather an indirect way of seeking after monarchial power and authority. This came to us in Brother Carroll's letter of July 2nd. We are sensible that this is not the thing Brother Joseph is seeking after, but to magnify the high office and calling whereunto he has been called and appointed by the command of God, and the united voice of this Church. It might not be amiss for you to call to mind the circumstances of the Nephites, and the children of Israel rising up against their prophets, and accusing them of seeking after kingly power, etc., and see what befell them, and take warning before it is too late.Brother Gilbert's letter of December 10th has been received and read attentively, and the low, dark, and blind insinuations which were in it were not received by us as from the fountain of light, though his claims and pretensions to holiness were great. We are not unwilling to be chastened or rebuked for our faults, but we want to receive it in language that we can understand, as Nathan said to David, "Thou art the man." We are aware that Brother G——is doing much and has a multitude of business on hand, but let him purge out all the old leaven, and do his business in the spirit of the Lord, and then the Lord will bless him, otherwise the frown of the Lord will remain upon him. There is manifestly an uneasiness in Brother Gilbert, and a fearfulness that God will not provide for his saints in these last days, and these fears lead him on to covetousness. This ought not to be, but let him do just as the Lord has commanded him, and then the Lord will open his coffers, and his wants will be liberally supplied. But if this uneasy, covetous disposition be cherished by him, the Lord will bring him to poverty, shame and disgrace.Brother Phelps' letter of December 15th, is also received, and carefully read, and it betrays a lightness of spirit that ill becomes a man placed in the important and responsible station that he is placed in. If you have fat beef and potatoes, eat them in singleness of heart and boast not yourselves in these things. Think not, brethren, that we make a man an offender for a word; this is not the case; but we want to see a spirit in Zion, by which the Lord will build it up; that is the plain, solemn, and pure spirit in Christ. Brother Phelps requested in his last letter that Brother Joseph should come to Zion; but we say that Brother Joseph will not settle in Zion until she repent and purify herself and abide by the new covenant, and remember the commandments that have been given her, to do them as well as to say them.You may think it strange that we manifest no cheerfulness of heart upon the reception of your letter; you may think that our minds are prejudiced so much that we can see no good that comes from you, but rest assured, brethren, that this is not the case.We have the best of feelings, and feelings of the greatest anxiety for the welfare of Zion; we feel more like weeping over Zion than rejoicing over her, for we know that the judgments of God hang over her, and will fall upon her except she repent, and purify herself before the Lord, and put away from her every foul spirit. We now say to Zion, this once, in the name of the Lord, Repent! repent! awake, awake, put on thy beautiful garments, before you are made to feel the chastening rod of him whose anger is kindled against you. Let not Satan tempt you to think we want to make you bow to us, to domineer over you, for God knows this is not the case; our eyes are watered with tears, and our hearts are poured out to God in prayer for you, that he will spare you, and turn away his anger from you.There are many things in the last letters of Brothers G——and P——that are good, and we esteem them much. The idea of having "certain ones appointed to regulate Zion, and traveling elders have nothing to do with this part of the matter," is something we highly approbate, and you will doubtless know before this reaches you, why William E. McLellin opposed you in this move. We fear there was something in Brother Gilbert when he returned to this place from New York last fall, in relation to his brother William, that was not right. For Brother Gilbert was asked two or three times about his brother William, but gave evasive answers, and at the same time he knew that William was in Cleveland; but the Lord has taken him. We merely mention this that all may take warning to work in the light, for God will bring every secret thing to light.We now close our epistle by saying unto you, the Lord has commanded us to purify ourselves, to wash our hands and our feet, that he may testify to his Father and our Father, to his God and our God, that we are clean from the blood of this generation; and before we could wash our hands and our feet we were constrained to write this letter. Therefore, with the feelings of inexpressible anxiety for your welfare, we say again, Repent, repent, or Zion must suffer, for the scourge and judgment must come upon her.Let the bishop read this to the elders that they may warn the members of the scourge that is coming, except they repent. Tell them to read the Book of Mormon and obey it; read the commandments that are printed and obey them: yea, humble yourselves under the mighty hand of God that peradventure he may turn away his anger from you. Tell them that they have not come up to Zion to sit down in idleness, neglecting the things of God, but they are to be diligent and faithful in obeying the new covenant.There is one clause in Brother Joseph's letter which you may not understand; that is this, "If the people of Zion did not repent, the Lord would seek another place and another people." Zion is the place where the temple will be built, and the people gathered, but all people upon that holy land being under condemnation, the Lord will cut them off, if they repent not, and bring another race upon it that will serve him. The Lord will seek another place to bring forth and prepare his word to go forth to the nations, and as we said before, so we say again, Brother Joseph will not settle in Zion, except she repent and serve God, and obey the new covenant. With this explanation the conference sanctions Brother Joseph's letter.Brethren, the conference meets again this evening to hear this letter read, and if it meets their minds, we are all agreed to kneel down before the Lord, and cry unto him with all our hearts, that this epistle, and Brother Joseph's, and the revelations also, may have their desired effect, and accomplish the thing whereunto they are sent, and that they may stimulate you to cleanse Zion, that she mourn not. Therefore, when you get this, know ye that a conference of twelve high priests have cried unto the Lord for you, and are still crying, saying, Spare thy people, O Lord, and give not thy heritage to reproach. We now feel that our garments are clean from you and all men, when we have washed our feet and hands according to the commandment.We have written plain at this time, but we believe not harsh. Plainness is what the Lord requires, and we should not feel ourselves clear, unless we had done so: and if the things we have told you be not attended to, you will not long have occasion to say, or to think rather, that we may be wrong in what we have stated. Your unworthy brethren are determined to pray unto the Lord for Zion, as long as we can shed the sympathetic tear, or feel any spirit to supplicate a throne of grace in her behalf.The school of the prophets will commence, if the Lord will, in two or three days. It is a general time of health with us. The cause of God seems to be rapidly advancing in the eastern country; the gifts are beginning to break forth so as to astonish the world, and even believers marvel at the power and goodness of God. Thanks be rendered to his holy name for what he is doing. We are your unworthy brethren in the Lord, and may the Lord help us all to do his will, that we may at last be saved in his kingdom.ORSON HYDE. HYRUM SMITH.N. B.—We stated that Brother Gilbert knew that William was in Cleveland last fall when he was in Kirtland. We wrote this upon the strength of hearsay: but William being left at St. Louis, strengthened our supposition that such was the fact. We stated further, representing this matter, or this item, than the testimony will warrant us. With this exception the conference sanctions this letter.
KIRTLAND MILLS, GEAUGA COUNTY, OHIO,
January 14, 1833.
From a conference of twelve High Priests, to the Bishop, his Council, and the inhabitants of Zion:
Orson Hyde and Hyrum Smith being appointed by the said conference to write this epistle in obedience to the commandment, given the 22nd and 23rd of September last which says: "But verily I say unto all those to whom the kingdom has been given, from you it must be preached unto them that shall repent of their former evil works, for they are to be upbraided for their evil hearts of unbelief; and your brethren in Zion, for their rebellion against you at the time I sent you."
Brother Joseph, and certain others, have written to you on this all-important subject, but you have never been apprized of these things by the united voice of a conference of those high priests that were present at the time this commandment was given.
We, therefore, Orson and Hyrum—the committee appointed by said conference to write this epistle—having received the prayers of said conference, that we might be enabled to write the mind and will of God upon this subject, now take up our pen to address you in the name of the conference, relying upon the arm of the great Head of The Church.
In the commandment alluded to, the children of Zion were all, yea, even every one, under condemnation, and were to remain in that state until they repented and remembered the new covenant, even the Book of Mormon, and the former commandments, which the Lord had given them, not only to say but to do them, and bring forth fruit meet for the Father's Kingdom; otherwise there remaineth a scourge and a judgment to be poured out upon the children of Zion; for "shall the children of the kingdom pollute the holy land? I say unto you, nay!"
The answers received from those letters which have been sent to you upon this subject, have failed to bring to us that satisfactory confession and acknowledgment, which the spirit of our Master requires. We, therefore, feeling a deep interest for Zion, and knowing the judgments of God that will come upon her except she repent, resort to these last and most effectual means in our power to bring her to a sense of her standing before the Most High.
At the time Joseph, Sidney and Newel left Zion, all matters of hardness and misunderstanding were settled and buried (as they supposed), and you gave them the hand of fellowship; but afterwards you brought up all these things again, in a censorious spirit, accusing Brother Joseph in rather an indirect way of seeking after monarchial power and authority. This came to us in Brother Carroll's letter of July 2nd. We are sensible that this is not the thing Brother Joseph is seeking after, but to magnify the high office and calling whereunto he has been called and appointed by the command of God, and the united voice of this Church. It might not be amiss for you to call to mind the circumstances of the Nephites, and the children of Israel rising up against their prophets, and accusing them of seeking after kingly power, etc., and see what befell them, and take warning before it is too late.
Brother Gilbert's letter of December 10th has been received and read attentively, and the low, dark, and blind insinuations which were in it were not received by us as from the fountain of light, though his claims and pretensions to holiness were great. We are not unwilling to be chastened or rebuked for our faults, but we want to receive it in language that we can understand, as Nathan said to David, "Thou art the man." We are aware that Brother G——is doing much and has a multitude of business on hand, but let him purge out all the old leaven, and do his business in the spirit of the Lord, and then the Lord will bless him, otherwise the frown of the Lord will remain upon him. There is manifestly an uneasiness in Brother Gilbert, and a fearfulness that God will not provide for his saints in these last days, and these fears lead him on to covetousness. This ought not to be, but let him do just as the Lord has commanded him, and then the Lord will open his coffers, and his wants will be liberally supplied. But if this uneasy, covetous disposition be cherished by him, the Lord will bring him to poverty, shame and disgrace.
Brother Phelps' letter of December 15th, is also received, and carefully read, and it betrays a lightness of spirit that ill becomes a man placed in the important and responsible station that he is placed in. If you have fat beef and potatoes, eat them in singleness of heart and boast not yourselves in these things. Think not, brethren, that we make a man an offender for a word; this is not the case; but we want to see a spirit in Zion, by which the Lord will build it up; that is the plain, solemn, and pure spirit in Christ. Brother Phelps requested in his last letter that Brother Joseph should come to Zion; but we say that Brother Joseph will not settle in Zion until she repent and purify herself and abide by the new covenant, and remember the commandments that have been given her, to do them as well as to say them.
You may think it strange that we manifest no cheerfulness of heart upon the reception of your letter; you may think that our minds are prejudiced so much that we can see no good that comes from you, but rest assured, brethren, that this is not the case.
We have the best of feelings, and feelings of the greatest anxiety for the welfare of Zion; we feel more like weeping over Zion than rejoicing over her, for we know that the judgments of God hang over her, and will fall upon her except she repent, and purify herself before the Lord, and put away from her every foul spirit. We now say to Zion, this once, in the name of the Lord, Repent! repent! awake, awake, put on thy beautiful garments, before you are made to feel the chastening rod of him whose anger is kindled against you. Let not Satan tempt you to think we want to make you bow to us, to domineer over you, for God knows this is not the case; our eyes are watered with tears, and our hearts are poured out to God in prayer for you, that he will spare you, and turn away his anger from you.
There are many things in the last letters of Brothers G——and P——that are good, and we esteem them much. The idea of having "certain ones appointed to regulate Zion, and traveling elders have nothing to do with this part of the matter," is something we highly approbate, and you will doubtless know before this reaches you, why William E. McLellin opposed you in this move. We fear there was something in Brother Gilbert when he returned to this place from New York last fall, in relation to his brother William, that was not right. For Brother Gilbert was asked two or three times about his brother William, but gave evasive answers, and at the same time he knew that William was in Cleveland; but the Lord has taken him. We merely mention this that all may take warning to work in the light, for God will bring every secret thing to light.
We now close our epistle by saying unto you, the Lord has commanded us to purify ourselves, to wash our hands and our feet, that he may testify to his Father and our Father, to his God and our God, that we are clean from the blood of this generation; and before we could wash our hands and our feet we were constrained to write this letter. Therefore, with the feelings of inexpressible anxiety for your welfare, we say again, Repent, repent, or Zion must suffer, for the scourge and judgment must come upon her.
Let the bishop read this to the elders that they may warn the members of the scourge that is coming, except they repent. Tell them to read the Book of Mormon and obey it; read the commandments that are printed and obey them: yea, humble yourselves under the mighty hand of God that peradventure he may turn away his anger from you. Tell them that they have not come up to Zion to sit down in idleness, neglecting the things of God, but they are to be diligent and faithful in obeying the new covenant.
There is one clause in Brother Joseph's letter which you may not understand; that is this, "If the people of Zion did not repent, the Lord would seek another place and another people." Zion is the place where the temple will be built, and the people gathered, but all people upon that holy land being under condemnation, the Lord will cut them off, if they repent not, and bring another race upon it that will serve him. The Lord will seek another place to bring forth and prepare his word to go forth to the nations, and as we said before, so we say again, Brother Joseph will not settle in Zion, except she repent and serve God, and obey the new covenant. With this explanation the conference sanctions Brother Joseph's letter.
Brethren, the conference meets again this evening to hear this letter read, and if it meets their minds, we are all agreed to kneel down before the Lord, and cry unto him with all our hearts, that this epistle, and Brother Joseph's, and the revelations also, may have their desired effect, and accomplish the thing whereunto they are sent, and that they may stimulate you to cleanse Zion, that she mourn not. Therefore, when you get this, know ye that a conference of twelve high priests have cried unto the Lord for you, and are still crying, saying, Spare thy people, O Lord, and give not thy heritage to reproach. We now feel that our garments are clean from you and all men, when we have washed our feet and hands according to the commandment.
We have written plain at this time, but we believe not harsh. Plainness is what the Lord requires, and we should not feel ourselves clear, unless we had done so: and if the things we have told you be not attended to, you will not long have occasion to say, or to think rather, that we may be wrong in what we have stated. Your unworthy brethren are determined to pray unto the Lord for Zion, as long as we can shed the sympathetic tear, or feel any spirit to supplicate a throne of grace in her behalf.
The school of the prophets will commence, if the Lord will, in two or three days. It is a general time of health with us. The cause of God seems to be rapidly advancing in the eastern country; the gifts are beginning to break forth so as to astonish the world, and even believers marvel at the power and goodness of God. Thanks be rendered to his holy name for what he is doing. We are your unworthy brethren in the Lord, and may the Lord help us all to do his will, that we may at last be saved in his kingdom.
ORSON HYDE. HYRUM SMITH.
N. B.—We stated that Brother Gilbert knew that William was in Cleveland last fall when he was in Kirtland. We wrote this upon the strength of hearsay: but William being left at St. Louis, strengthened our supposition that such was the fact. We stated further, representing this matter, or this item, than the testimony will warrant us. With this exception the conference sanctions this letter.
These words of reproof and warning had the effect of awakening in the hearts of the saints the spirit of repentance. A solemn assembly was called at which a sincere and humble repentance was manifested. A general epistle to The Church authorities in Kirtland, bearing date of 26th of February, 1833, was adopted at a conference of the saints in Zion, expressing their repentance, and desires to keep the commandments of God in the future. This was satisfactory to the brethren in Kirtland; and the Lord said in a revelation given the 8th of March, that the brethren in Zion"began"to repent; and that the angels rejoiced over them. Still there were many things with which the Lord was not well pleased, and he said that he would contend with Zion, and plead with her strong ones, and chasten her until she overcame.[J]
[Footnote J: Doc. & Cov. Sec. 90:32-36.]
STORM CLOUDS.
The spring of 1833 opened early in western Missouri. The streams, which had been so long locked up in ice, broke loose under the genial rays of the returning sun, and rushed madly on to swell the majestic current of the Missouri. The winter snows early melted before the balmy breath of spring, and grass and flowers in rich profusion and of varied hue clothed the great rolling prairies of the west in their loveliest attire. The forests along the water courses put forth their tender buds, and the birds that had migrated to the south in the autumn, to escape the severity of the winter, joyfully returned to build their nests in the same old woods, and make the wilderness glad with their sweet songs. All nature rejoiced, and the saints who had gathered to that land to build up Zion rejoiced with her. They had repented of the sins which had called forth the reproofs of the servants of God: and although there were some persons among them with whom the Lord was not well pleased, yet they had received assurances from God that the angels rejoiced over them.
Under these auspicious circumstances eighty officials and a large number of the members of The Church met for the service of God, and to be instructed in the things of eternal life, at the Ferry on Big Blue, a small forest-lined stream a few miles west of Independence. Their conversation and discourses ranged over immense periods of time; extending back to that time when the morning stars sang together, and the sons of God shouted for joy in anticipation of the blessings that would follow the creation of this earth.[A]They spoke of the cruel persecutions endured by the disciples of Jesus in former ages, little dreaming that the time was at hand when they, too, would be required to endure like trials for the truth's sake—for the word of God and the testimony of Jesus. Their minds were absorbed in contemplating the future glory of Zion; their souls were filled with joy unspeakable—filled with that spirit which ages before caused men and angels to unite in singing, "Peace on earth; good will to man." This occurred on the 6th of April, and was the first attempt of The Church to celebrate the anniversary of her birthday. Only three years before, in the house of Peter Whitmer The Church had been organized; and now the saints in Missouri were exclaiming, How The Church has grown! How much has been accomplished! The Gospel had been preached in nearly all the states of the Union: thousands had hailed the message with delight, and numerous branches of The Church had been established. The place of the city of Zion had been revealed, and nearly a thousand of the saints gathered there. A printing establishment had been founded, and the precious truths from heaven were being published to the world; and all this had been accomplished in the face of poverty and bitter opposition.
[Footnote A: Job 38:3-7.]
During the summer of 1833, a school for the elders was organized in Zion, presided over by Elder Parley P. Pratt, who labored with all the zeal of an apostle in teaching them the things of God. They held their meetings in the shady groves—in "God's first temples," and their instructor frequently walked several miles bare-footed to meet with them. How strange it seems to record the above as occurring in this age! It appears to be quite out of joint with the times, and smacks rather of that age in which John the Baptist preached the gospel in the wilderness of Judea, clothed with camel's hair, and a girdle of skin about his loins; and whose food was locusts and wild honey. Some day, however, when a parallel shall be drawn between the introduction of the gospel in this dispensation, and that in which John figured, it will appear that the men who have been chosen of the Lord in this age to perform his work, possess the same simplicity of character as those whom he chose in Judea, nineteen hundred years ago—the same guileless honesty of purpose; the same child-like confidence in God, and the same unwavering fidelity to their Master's cause; as willing to undergo privations, hunger and cold, and toil and nakedness; as willing to endure the scorn and hatred of the world; as willing to suffer bonds and even death.
The migration of the saints to Missouri in the early summer of 1833, exceeded that of the previous season; but they were settling among a people who possessed characteristics with which, from the nature of things, they were bound to be at variance. The "old settlers" of Jackson County were principally from the mountainous portions of the Southern States. They had settled along the water-courses, in the forests which lined their banks, instead of out on the broad and fertile prairies, which only required fencing to prepare them for cultivation. It was the work of years to clear a few acres of the timber lands, and prepare them for cultivation, but with these small fields the "old settlers" were content. They had no disposition to beautify their homes, or even make them convenient or comfortable. They lived in their log cabins without windows, and very frequently without floors other than the ground; and the dingy, smoked log walls were unadorned by pictures or other ornaments. They were uneducated; those who could read or write being the exception and not the rule; and they had an utter contempt for the refinements of life. It is needless to add that they were narrowminded, ferocious, and jealous of those who sought to obtain better homes, and who aspired to something better in life than had yet entered into the hearts of these people.
There was another element in western Missouri which did not tend to the improvement of its society. Western Missouri at the time of which I write, and as before remarked, was the frontier of the United States, and therefore a place of refuge for those who had outraged the laws of society elsewhere. Here they were near the boundary line of the United States, and if pursued by the officers of the law, in a few hours they could cross the line out of their reach, as the officers could not operate outside of their own nation. These outcasts helped to give a more desperate complexion to the already reckless population of western Missouri.
The Saints could not join the Missourians in their way of life—in Sabbath-breaking, profanity, horse-racing, idleness, drunkenness, and debauchery. They had been commanded to keep the Sabbath day holy, to keep themselves unspotted from the sins of the world. The fact of people having so little in common with each other was of itself calculated to beget a coldness and suspicion, which would soon ripen into dislike. The saints, too, had come, for the most part, from the Northern and New England States, and the hatred that existed at that time between the people of the slave-holding and free states, was manifested toward the saints by their "southern" neighbors. Moreover, the old settlers were dear lovers of office, and the honors and emoluments growing out of it; and they greatly feared that the rapidly increasing saints would soon outnumber them, and that the offices would be wrested from them. Political jealousy is always cruel and unscrupulous; and is not slow to find excuses for destroying the object of its hatred. To the politician as well as to the lover,
"Trifles light as air,Are to the jealous confirmations strongAs proofs of Holy Writ."
"Trifles light as air,Are to the jealous confirmations strongAs proofs of Holy Writ."
And where these "trifles" do not exist, we shall see in the progress of our narrative that sectarian meanness and political jealousy do not hesitate to manufacture them.
As early as the spring of 1832 there began to appear signs of an approaching storm. In the deadly hours of the night the houses of some of the saints were stoned, the windows broken, and the inmates disturbed. In the fall of the same year a large quantity of hay in the stack belonging to the saints was burned, houses shot into, and the people insulted with abusive language. In the month of April, 1833, the old settlers to the number of some three hundred met at Independence, to consult upon a plan for the destruction, or immediate removal, of the "Mormons" from Jackson County. They were unable, however, to unite on any plan, and the mob becoming the worse for liquor, the affair broke up in a "Missouri row."
The secret of their failure in accomplishing anything was this: A few of the brethren, learning that such a meeting was being held, met for secret prayer, and petitioned the Father to frustrate the plans of this ungodly mob, who were seeking their destruction. The Lord, in view of the fact, doubtless, that this people were partially repenting of the evils for which they had been reproved, in his mercy heard their prayers, and thwarted the designs of their enemies. But the angry clouds of the threatened persecution had been merely drifted aside, not driven from the horizon; and in a few months they assumed a more threatening aspect than on their first appearance.
The sectarian priests inhabiting Jackson and the surrounding counties were earnestly engaged in fanning the flames of prejudice, already burning in the public mind. The Rev. Finis Ewing, the head and front of the Cumberland Presbyterian church, published this statement: "The 'Mormons' are the common enemies of mankind and ought to be destroyed."
The Rev. Pixley, who had been sent out by the Missionary Society to Christianize the savages of the west, spent his time in going from house to house, seeking to destroy The Church by spreading slanderous falsehoods, to incite the people to acts of violence against the saints.
Early in July, a document was in circulation known as the "Secret Constitution," setting forth the alleged grievances of the mob, and binding all who signed it to assist in "removing the 'Mormons.'" The document set forth the following: The signers believed an important crisis was at hand in their civil society, because a pretended religious sect—the "Mormons"—had settled in their midst. The civil law did not afford them a sufficient guarantee against the threatening evils, and therefore they had determined to rid themselves of the "Mormons," "peaceably if they could, forcibly if they must;" and for the better accomplishment of this object, they had organized themselves into a company—pledging to each other their "bodily powers, their lives, fortunes, and sacred honors!"
The saints are represented as being the very dregs of that society from which they came; and also as being poor, "idle, lazy, and vicious." They are accused of claiming to receive direct revelation from God; to heal the sick by the laying on of hands; to speak in unknown tongues by inspiration; and, in short, "to perform all the wonder-working miracles wrought by the inspired apostles and prophets of God;" all of which, the document claims, "is derogatory of God and religion, and subversive of human reason."
The signers of this document also accuse the saints of sowing dissensions and inspiring seditions among their slaves. They further charge that the "Mormons" had invited "free people of color" to settle in Jackson County; and state that the introduction of such a caste among their slaves, would instigate them to rebel against their masters, and to bloodshed.
The "Mormons" are also charged with having openly declared that God had given them the land of Jackson County; and that sooner or later they would possess it as an inheritance. The document then concludes by saying that if after timely warning, and receiving an adequate compensation for what property they could not take with them, the saints shall refuse to leave the county, such means as might be necessary to remove them were to be employed; and calls a meeting of the signers to convene at the court-house in Independence on the twentieth of July, to consult on subsequent movements.[B]
[Footnote B: The document of which the foregoing is a summary was published in the December number (1833) of the Evening and Morning Star.]
It may not be amiss here to notice the charges made against the saints:
The statement made by the mob that the "civil law did not afford them a sufficient guarantee against the threatening evils" of which they complained, is good evidence that the saints, although they may have fallen far short of coming up to the full requirements of the high moral and spiritual laws of the gospel of Jesus Christ, had violated none of the laws of man—it is an acknowledgement that they lived above that law.
As to the saints being the dregs of the society from which they came—it is untrue; they had a respectable standing in the society from which they came, and that society was far in advance in civilization and enlightenment of the people of western Missouri. This is an old and oft repeated charge against the early members of The Church—this charge that they were of the "dregs of the society from which they came," and I repeat again that it is not true. I know the usual method of defense is to concede the charge, and then quote the well-known and, I may add also, the well-worn passage from Paul's writings, where, in speaking of the early Christians, he says: "For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world, * * * the weak things of the world, * * * and base things of the world, and things which are despised, * * * and things which are not, to bring to nought things that are: that no flesh should glory in his presence."[C]But however complete such an answer may have been in the days of Paul with reference to the Christians of the first century; and however satisfying it may be now in some particulars as to the character of the early membership of The Church, so far as the charge, that the early members thereof were of the "dregs of that society from which they came," is concerned, there is a better course to pursue, a more direct and perfect answer, a more complete argument; and that better course, that more complete answer, is to denyin totothe charge. I do deny it. It is not true. Nobler men and women than those who first embraced the gospel of the Son of God in this last dispensation are not to be found; nobler spirits were not on earth. It counts for nothing that in the main they were poor in this world's goods. It is of little moment that they were not famous for learning in the schools of men. I care nothing about their not being regarded as constituting "polite society," having neither the leisure nor the means to cultivate the special graces supposed to go to the making of "polished" gentlemen and ladies. But honesty of heart, purity of motive, nobility of soul, righteousness of life, devotion to God—all characteristics and all attributes which go to the making of a people worthy in the sight of God, may exist quite apart from all that man considers essential to entitle certain of their fellow-men to be considered as forming "good society;" and these attributes the early members of The Church possessed. The Smiths, the Whitmers, the Cowderys, the Johnsons, the Pages, the Corrills, the Knights, the Partridges, the Pratts, the Morleys, the Rigdons, the Whitneys, the Gilberts, the Allens; and a little later, the Youngs, the Snows, the Kimballs, the Taylors, the Richardses—and a host of others whose names do not appear so prominently in the very early history of The Church, were a class of people of whom both The Church and God might well be proud. So far removed were they from being the dregs of society that they were the very choicest part of it; respected and honored because possessed of those cardinal virtues which always command respect, however fallen the material fortunes, or humble the station or calling of those who possess them. Nor is this general statement concerning the respectability of the early members of The Church to be weakened because some of them were unhappily overcome of the world, the flesh and the devil. It is not to be supposed that all who start in the way of salvation will be equal to the task of persevering to the end. The inherent weakness of human nature forbids us to hope for that. The innate weakness of many of the saints was made apparent. The gospel is calculated to do that. "If men come unto me I will show them their weakness,"[D]is the word of the Lord in the Book of Mormon, and indeed it is self-evident that if men are to be perfected—and that is the mission of the gospel—then it is necessary that their defects be pointed out to them; for the first step in reformation is to learn in what particular direction reformation is needed. All that can be said, then, against some of the early saints of this dispensation is that they manifested some of the sinfulness common to humanity, and much of that weakness which is the heritage of the sons of Adam; and some of them—many of them if you will—were not quite equal to the great task of overcoming that sinful nature, that human frailty. Meantime, their future is in the hands of God, and he alone will judge them. To the world we may say: "Who art thou that judgeth another man's servants? To his own master he standeth or falleth. Yea, he shall be holden up; for God is able to make him stand."[E]
[Footnote C: I Cor. chap. I.]
[Footnote D: Ether 12:27.]
[Footnote E: Rom. 14:4.]
The charge of idleness comes with a bad grace from the slave-holders of Missouri. Especially so since the charge is made against people chiefly from New England; who, whatever other faults they may possess, can never be truthfully charged with idleness. In addition to the saints who settled in Missouri having been trained from childhood to habits of industry in their former homes, they had received an express command from God to labor, and the idler was not to eat the bread nor wear the garment of the laborer,[F]and unless the idler repented, he was to be cast out of The Church.[G]
[Foonote F: Doc. & Cov. Sec. 42:42.]
[Footnote G: Ibid, Sec. 75:28.]
The saints in Missouri, it is true, claimed to receive revelations from God through the Prophet Joseph Smith; and they also enjoyed the gifts of tongues, and of healing the sick through the anointing with oil and the prayer of faith, in fulfillment of the promises of the Lord;[H]but how all this can be "derogatory of God and true religion," when these blessings of revelation and the enjoyment of the spiritual gifts enumerated are the same as those that were possessed by the primitive Christians, which they were encouraged to "desire,"[I]and have ever been regarded as a crowning glory of the early Church; or how they could be "subversive of human reason," can only be comprehended by a Missouri mob, seeking a vain excuse for the destruction of an unoffending people.
[Footnote H: St. James 5:14, 15.]
[Footnote I: 1 Cor. 14:1.]
The charge of sowing dissensions and inspiring seditions among the slaves, and inviting free people of color to settle in Jackson County, has no foundation in truth. The July number of theEvening and Morning Star,for 1833, contains an article on "Free People of Color," and publishes the laws of Missouri relating to that class of people. "Free people of color" were negroes or mulattoes who were set free through the kindness of their masters, or who, by working extra hours, for which they were sometimes allowed pay, were able at last to purchase their liberty. Concerning such people the Missouri laws provided that: If any negro or mulatto come into the State of Missouri, without a certificate from a court of record in some one of the United States, evidencing that he was a citizen of such State, on complaint before any justice of the peace, such negro or mulatto could be commanded by the justice to leave the State; and if the colored person so ordered did not leave the State within thirty days, on complaint of any citizen, such person could be again brought before the justice who might commit him to the common jail of the county, until the convening of the circuit court, when it became the duty of the judge of the circuit court to inquire into the cause of commitment; and if it was found that the negro or mulatto had remained in the State contrary to the provisions of this statute, the court was authorized to sentence such person to receive ten lashes on his or her bare back, and then order him or her to depart from the State; if the person so treated should still refuse to go, then the same proceedings were to be repeated, and punishment inflicted as often as was necessary until such person departed.
And further: If any person brought into the State of Missouri a free negro or mulatto, without the aforesaid certificate of citizenship, for every such negro or mulatto the person offending was liable to a forfeit of five hundred dollars; to be recovered by action of debt in the name of the State. The editor of theStarcommenting upon this law said:
Slaves are real estate in this and other states, and wisdom would dictate great care among the branches of The Church of Christ on this subject. So long as we have no special rule in The Church, as to people of color, let prudence guide; and while they, as well as we, are in the hands of a merciful God, we say: shun every appearance of evil.
Slaves are real estate in this and other states, and wisdom would dictate great care among the branches of The Church of Christ on this subject. So long as we have no special rule in The Church, as to people of color, let prudence guide; and while they, as well as we, are in the hands of a merciful God, we say: shun every appearance of evil.
Publishing this law, and the above comment, was construed, by the old settlers, to be an invitation to free people of color to settle in Jackson County! Whereupon an extra was published to the July number of theStaron the sixteenth of the month, which said:
The intention in publishing the article, "Free People of Color," was not only to stop free people of color from emigrating to Missouri, but to prevent them from being admitted as members of The Church.[J]* * * * To be short, we are opposed to having free people of color admitted into the State.
The intention in publishing the article, "Free People of Color," was not only to stop free people of color from emigrating to Missouri, but to prevent them from being admitted as members of The Church.[J]* * * * To be short, we are opposed to having free people of color admitted into the State.
[Footnote J: In making the statement that it was the intention of theStararticle not only to stop "free people of color" emigrating to Missouri, but also to "prevent them from being admitted as members of The Church," the editor of theStargoes too far; if not in his second article, explaining the scope and meaning of the first, then in the first article; for he had no business to seek to prevent "free people of color" from being admitted members of The Church. And in forming a judgment of this matter the reader must remember that it is the statement of the editor of theStar,and by no means represents the policy of The Church. As a matter of fact there were very few if any "free people of color" in The Church at that time. The "fears" of the Missourians on that head were sheer fabrications of evil-disposed minds.]
But in the face of all this the mob still claimed that the article was merely published to give directions and cautions to be observed by colored brethren, to enable them upon their arrival in Missouri, to "claim and exercise the rights of citizenship." "Contemporaneous with the appearance of this article"—the above article in theStar—continued the charge published in theWestern Monitor—"was the expectation among the brethren, that a considerable number of this degraded caste were only waiting this information before they should set out on their journey."[K]And this base falsehood was used to inflame the minds of the old settlers against the saints.
[Footnote K: Western Monitor for the 2nd of August, 1833.]
That the saints may have said the Lord would yet give them the land of Missouri for their inheritance, is doubtless true; but that they were to obtain it in any other than a legal way never entered their minds. They had been commanded of the Lord to purchase[L]the land for an inheritance. Besides, the elders stationed in Zion about this time, addressed an epistle to the churches abroad, in which they alluded to the gathering of ancient Israel, and pointing out the difference in their circumstances and those by which the saints now were surrounded. Ancient Israel had been compelled to obtain the lands of their inheritance by the sword. "But," the address adds, "to suppose that we can come up here, and take possession of this land by the shedding of blood, would be setting at naught the law of the glorious gospel and also the word of our Great Redeemer: and to suppose that we can take possession of this country without making regular purchases of the same, according to the laws of our nation, would be reproaching this great republic, in which most of us were born, and under whose auspices we all have protection."[M]Nothing then can be clearer than that while the saints may have said that Missouri would eventually be the land of their inheritance, they were expecting to obtain it in a perfectly legitimate manner—by purchase.
[Footnote L: Doc. & Cov. Sec. 57:3, 5.]
[Footnote M: Evening and Morning Star, July, 1833.]
I have been particular in examining the charges made against the saints by their enemies in Jackson County, in order that my readers may know that wherein the things charged were not in and of themselves innocent, and no cause for offense whatever, they were utterly without foundation in truth.