THE MISSOURI PERSECUTIONS.
BY ELDER B. H. ROBERTS.
Author of "Outlines of Ecclesiastical History," "A New Witness for God,"
"The Rise and Fall of Nauvoo," "The Gospel," "Succession
in the Presidency," etc.
SALT LAKE CITY, UTAH:
GEORGE Q. CANNON & SONS CO., PUBLISHERS,
1900.
PREFACE.
My chief purpose in publishing this book, and the one which will immediately follow—"The Rise and Fall of Nauvoo"—is to place in the hands of the youth of the Latter-day Saints a full statement of the persecutions endured by the early members of The Church in this last dispensation, in the States of Missouri and Illinois, that they may be made acquainted with the sacrifices which their fathers have made for the word of God and the testimony of Jesus Christ. And I indulge the hope that by becoming acquainted with the story of the suffering of the early saints, the faith of the Gospel will become all the more dear to the hearts of their immediate posterity and all the youth of Zion for many generations to come.
I think without depreciating at all any other narrative of these events in our Church literature, I may claim that the story of the Missouri Persecutions in these pages is told more thoroughly than in any other of our present publications. This arises from the fact that this book deals with but a brief period in the history of The Church—from 1830 to 1838—and therefore admits of such a consideration of details as could not possibly be given to that period in any general history of The Church. This detailed treatment of the subject, in the opinion of the author, is justified because of the very important events which the treatise covers, and also for the reason that it is a period of our history which has been very much misrepresented, upon which misrepresentations false accusations are made against The Church and its leaders to this day. Those who have thought themselves called upon to oppose, if not to persecute, The Church in later years, frequently attempt to justify their present opposition by insinuating that The Church was driven from Missouri and Illinois for other reasons than adherence to an unpopular religion. The impression is sought to be created that it was for some overt acts against the State or National government, or for some offense against the spirit of American institutions, or because The Church leaders "were determined to be a law unto themselves," in disregard of the rights of others.
It is, in part, to correct these false statements, and guard our youth against the influence of such calumnious insinuations, that I tell this story of the Missouri Persecutions; not that the history in these pages is written for the purpose of glozing over the defects in the character of the early members of The Church, or to claim for them absolute freedom from errors in judgment, or actual sinfulness in conduct. I have not written what may be called "argumentative history," only so far as a statement of the truth may be considered an argument. After these pages are read I feel sure that no one will be able to accuse me of failing to point out the errors of the early members of The Church; indeed, I have been careful to call attention to the complaints which the Lord made against their conduct; the reproofs of his inspired servants; and the repeated warnings sent to them by the Prophet Joseph Smith concerning the results of their conduct if there was not a speedy repentance.
In Appendices will be found accounts of these same persecutions as told by writers of Missouri history. I quote these extracts from the "History of Jackson County," published by the Union Historical Company of Kansas City, Missouri, 1881; the "History of Clay County," published by the National Historical Company, 1885; the "History of Daviess County," by D. L. Kort; the "History of Caldwell County," by Crosby Johnson; and the "History of Missouri," published by the Union Historical Company.
While these alleged histories of the "Mormon War," "Mormons in Jackson County," "Mormon Exodus," etc., etc., are contemptible for their distortion of facts and misrepresentations, the reader by having them at hand will at least have both sides of the story presented to him, and will be able by the means of comparison thus afforded, to judge where the truth of the matter lies; and it will contribute to the making of this book a valuable work of reference to the student of Church history.
One other thing I ought to say in justice to myself, both in reference to this book and "The Rise and Fall of Nauvoo." Very much of the matter contained in the two volumes, indeed most of it, was published in a series of twenty-four articles some fifteen years ago, in The Contributor, under the respective titles now used. Since that time very extensive quotations have been made from those articles, sometimes with, but often without, acknowledgement of the authorship; and to such extent has this been the case, that I feel it necessary to make mention of it, that I myself may not be charged with using the matter prepared by others, when in reality I am but using my own. Having called attention to this subject, I feel that it will not be out of place to say something further upon it. The fault, not to say literary crime, of plagiarism is by far too common. Some men who would never think of stealing a man's property, or even of using it without his permission, sometimes do not hesitate in public speech or in written articles or books to take all sorts of liberties with another's writings, quoting without acknowledgement not only sentences and paragraphs, but whole pages, and often page after page. And thus they bedeck themselves, not with "old, odd ends stolen out of Holy Writ," but in borrowed phrases and sentences—the fruits of another's research and thought and genius, if the writer from whom they steal possesses any. It is true that plagiarism is not a crime under the law. A man, if he so elects, may steal both the ideas and the literary construction of another, without fear of fine or imprisonment, but no writer or speaker worthy of respect would be found pilfering the thoughts or expressions of another, any more than a self-respecting, honest man would be found with stolen goods upon his back. Gradually there is being built up in The Church a very considerable and stately literature, historical, doctrinal and poetical; and for one I hope to see it, first of all, of a character that will be in harmony with the great Dispensation of the Gospel which it celebrates, that is, that it be honest.
THE AUTHOR.
CONTENTS.
The Facts in which the Church of Jesus Christ of Latter-day Saints had its Origin.
The Mission to the Lamanites.
In Search of Zion.
The Land and the City.
Settlement of the Saints In Missouri—Their Errors—Reproofs and Warnings.
Storm Clouds.
The Storm Breaks.
Threats of the Mob—Appeal of the Saints.
Again the Storm.
The Passively Good.
A "Bloody Day"
The "Honor" of a Mob.
Scenes on the Banks of the Missouri—Exiled.
Aftermath of the Expulsion.
An "Attempted Vindication" of Law.
The Cause of Expulsion—Future Redemption.
Importuning at the Feet of the Judge—the Governor—the President.
Zion's Camp.
Zelph.
Dissensions in the Camp.
Views Concerning Zion—Mob vs. Storm.
Negotiations.
The Threatened Judgment—If—!
Attempt at Arbitration.
The Pros and Cons of Arbitration Proposition.
An Interim—Blighted Hopes.
Peaceful Exodus from Clay County.
Far West.
The Fall of David Whitmer and Oliver Cowdery.
The Apostasy at Kirtland.
Adam-ondi-Ahman.
The Fourth of July, 1838.
Kirtland Camp.
Gallatin.
Boggs in Action—Defense Construed into Offense.
De Witt.
Millport.
Crooked River.
Exterminating Order of Governor Boggs.
Haun's Mill.
The Betrayal of Far West.
Sad Scenes at Far West.
A Prophet's Rebuke.
"A Strong Point for Treason"
Exodus from Missouri.
Again the Passively Good—Petitions.
The Escape of the Prophet from Missouri.
A Prophecy that did not Fail.
A State's Shame.
"Mormons" in Jackson County, etc.
THE MISSOURI PERSECUTIONS
CHAPTER I.
THE FACTS IN WHICH THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS HAD ITS ORIGIN.
The story of the persecutions endured by the Latter-day Saints in Missouri, one of the sovereign States of the United States of America, properly begins with the advent of a mission to the Lamanites,[A] at Independence, Missouri, in the winter of 1830. But in order that those not acquainted with the history of The Church may understand how there came to be a mission to the Lamanites in 1830, and how there came to be a Church of Jesus Christ of Latter-day Saints to be persecuted, I think it proper to state briefly those facts in which The Church had its origin.
[Footnote A: American Indians]
I know the story has often been told—so often indeed that all novelty in relation to it has long since passed away. But in history there are certain foundation facts that are as essential to the right understanding of some particular phase of history as the employment of the first principles of the science of mathematics is to the solution of some particular problem in algebra; and the historical writer is as much bound to state those foundation facts as the mathematician is to use the first principles of his science in the solution of his problem.
In the present instance, however, though I deem it necessary to tell again such a well known story as the rise of The Church, I shall attempt no embellishment of it; nor shall I deal with the religious condition of the world at the time of the origin of The Church with any view to establish the probability of the story; nor stop to call attention to the reasonableness and strength of it; nor the evidences of its truth, or necessity, although the temptation to do this is always strong whenever the facts of that story are passed before me in review. I shall content myself on this occasion with a mere statement of the facts, such as an annalist might make, without any further consideration of them whatsoever; and this because such a statement will serve my present purpose.
Joseph Smith, the man who, under the direction of God, was the founder of The Church, was born at the little village of Sharon, Windsor County, in the State of Vermont, on the 23rd of December, in the year of our Lord 1805.
When he was ten years of age the Smith family moved from Vermont to the State of New York, settling in Palmyra, Wayne County. Four years later the family moved a few miles south to the town of Manchester, Ontario County.
Here, in the spring of 1820, a great religious revival agitated the community, and Joseph Smith was much affected by it.
In the course of this religious excitement he was much perplexed over the discussion and strifes of the different Christian sects, and often wondered how it was that the Church of Christ could be so divided into contending factions. "I found," he said some years later when writing his recollections of those early days of his religious experience—"I found that there was a great clash in religious sentiment; if I went to one society they referred me to one plan, and another to another—each one pointing to his own particular creed as the summum bonum of perfection. Considering that all could not be right, and that God could not be the author of so much confusion, I determined to investigate the subject more fully, believing that if God had a Church it would not be split up into factions, and that if he taught one society to worship one way and administer in one set of ordinances, he would not teach another principles which were diametrically opposed." [B]
[Footnote B: From a letter to Mr. John Wentworth, written in 1842. Mr. Wentworth at the time was the editor of the Chicago Democrat.]
In the midst of these perplexities Joseph's attention was called to the first chapter of the epistle of James, where it is written: "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and unbraideth not; and it shall be given him."
This instruction the youth determined to follow, and accordingly repaired to a secret place in the woods near his father's house, where he called upon God for wisdom.
While so engaged he was seized upon by some power of darkness which threw him violently to the ground, and it seemed for a time that he was doomed to sudden destruction. It was no imaginary power, but some actual being from the unseen world who thus seized him. His tongue for a time was bound that he could not speak; darkness gathered about him; but, exerting all his powers, he called upon God to deliver him out of the hands of his enemy, and at the very moment he was ready to give up in despair and abandon himself to destruction, he beheld a pillar of light immediately over his head descending towards him. Its brightness was above that of the sun at noonday, and no sooner did it envelop him than he was freed from the enemy who had held him in his power.
When the light rested upon him he beheld within it two personages standing above him in the air, whose brightness and glory defied all description. They exactly resembled each other in form and features. One of them, pointing to the other, said:
"JOSEPH, THIS IS MY BELOVED SON, HEAR HIM."
As soon as the youth gained his self-possession, he asked the personage to whom he was thus introduced, which of all the religious sects was right, that he might join it.
He was answered that none of the sects were right; that their creeds were an abomination to God; that their professors were corrupt; that they drew near to God with their lips but their hearts were far removed from him; that they taught for doctrine the commandments of men; that they had a form of godliness but denied the power thereof; and he was strictly commanded to join none of them: but was informed that at some future time the fullness of the Gospel would be made known to him.[C]
[Footnote C: Letter to Mr. John Wentworth, 1842.
I cannot refrain at this point from calling attention, at least in a foot note, to the importance of this great vision which lies at the very foundation of what the world calls "Mormonism."
At a glance it gives the reason for the existence of the Church of Jesus Christ of Latter-day Saints; and also the reason for the proclamation of the new dispensation of the Gospel it presents to the world.
It makes known the awful fact that the Gospel was not on the earth at that time; that none of the churches were acknowledged of God as his; that divine authority to preach and administer the ordinances of salvation was not among men. Therefore if men were to have the Gospel of Jesus Christ it must be restored from heaven; the Church of Christ must be again established; divine authority must be renewed.
Moreover, this splendid vision dispelled the vagaries that men had conjured up in respect to the person of Deity. Instead of being a personage without body, parts or passions, it revealed the fact that he had both body and parts, that he was in the form of man, or, rather, that man had been made in his image.
The vision clearly proves that the Father and Son are distinct persons, and not one person as the Christian world believes. The oneness of the Godhead, so frequently spoken of in scripture, must therefore relate to oneness of sentiment and agreement in purpose—to likeness.
The great revelation swept away the rubbish of human dogma, tradition and speculation that had accumulated in all the ages since Messiah's personal ministry on earth, by announcing that God did not acknowledge any of the sects of Christendom as his Church, nor their creeds as his gospel. Indeed, the Lord himself declared that they taught for doctrine the commandments of men. Thus the ground was cleared for the planting of the truth.
The vision showed how mistaken the Christian world was in claiming that all revelation had ceased—that God would no more reveal himself to man.
The vision created a witness for God on the earth: a man lived who could say to some purpose that God lived and that Jesus was the Christ, for he had seen and talked with them. Thus was laid anew the foundation for faith in God.—Roberts.]
This heavenly visitation Joseph Smith related to many of his acquaintances, including some sectarian ministers, who generally disbelieved his story and ridiculed him for telling it; all said inspired dreams and revelations from God were no more to be expected.
After an interval of three years Joseph Smith again received a heavenly visitant. On the 21st of September, 1823, after having retired to his chamber, he betook himself to prayer, seeking to know his standing before the Lord. While so engaged his room began to be filled with beautiful light, in the midst of which he beheld a personage who announced himself to be Moroni, one of the ancient prophets of the western hemisphere, now raised from the dead, and made an angel of God. He said he was sent from the Divine Presence to reveal the existence of an ancient record engraven upon plates of gold, giving an account of the origin of the American Indians; of God's hand-dealings with their forefathers; of the rise and fall of their civilization; of the ministry of the Lord Jesus Christ among them after his resurrection from the dead and of the establishment of the Christian religion and the Church of God in their midst.
Joseph Smith was also informed that this record was concealed in a hill not far distant; and that with it would be found a Urim and Thummim,[D] consisting of two stones fastened in silver bows attached to a breast-plate, by means of which the record could be translated through the power of God. The Prophet then beheld in a vision the hill where the plates were hidden.
[Footnote D: Those who would be informed concerning the Urim and Thummim and its use among the ancients, should consult the following scriptures: Ex. 28:30; Lev. 8:8; Deut. 33:8; Ezra 2:63; Neh. 7:65; Num. 17:21; I Sam. 28:6.]
When this vision was passed the angel quoted a number of ancient prophecies relating to the gathering of Israel in the last days, and the judgments of God upon the wicked, all of which he declared would soon be fulfilled.[E] The angel visited him three times during that same night, repeating to him each time the message he first announced.
[Footnote E: The passages quoted are as follows: Malachi, part of chapter 3. (most likely the first part); Malachi, chapter 4; Isaiah 11; Acts 3:22, 23; Joel 2:28-32.]
The next day Moroni again appeared to him when he was crossing a field, and announced to him once more the message of the night before, and instructed the youth to make a confidant of his father, Joseph Smith, Sen., and make known to him the visitations he had received and the things revealed, which the youth promptly and gladly did, and from that hour received consolation and encouragement from his father.
The same day, namely, 22nd of September, 1823, Joseph Smith went to the place where the record was deposited—called by Moroni, Cumorah—and there in a rude stone box, the crowning cover of which he could see above the surface of the hillside, he found the record, together with the Urim and Thummim.
Moroni appeared to him again while he was viewing the sacred treasure, and forbade him taking the plates from their place of concealment, as the time had not yet come for him to take possession of them. He was required to meet the angel at that place in one year from that time, and from year to year, until the time should come for the record to be given to him for translation.
These annual visits at Cumorah continued until the 22nd of September, 1827, when the plates were committed to his keeping with instructions to translate them. He received a strict commandment to show them to no man, except such as God would appoint to see them, and bear witness of their existence and the truth of what they contained; nor was he to have any other object in view in obtaining and translating the record than the glory of God and the establishment of his Church in the earth.
With the assistance of a man of the name of Martin Harris, and another of the name of Oliver Cowdery, the latter acting as his scribe, Joseph translated the record in about two years and a half, and published it at Palmyra, New York, early in the spring of 1830.
The stone box in which the record had been preserved, and the record itself, is thus described by Joseph Smith:
Convenient to the village of Manchester, Ontario County, New York, stands a hill of considerable size, and the most elevated of any in the neighborhood. On the west side of this hill, not far from the top, under a stone of considerable size, lay the plates, deposited in a stone box. This stone was thick and rounding in the middle on the upper side, and thinner towards the edges, so that the middle part of it was visible above the ground, but the edge all round was covered with earth. Having removed the earth, and obtained a lever, which I got fixed under the edge of the stone, and with a little exertion raised it up, I looked in, and there indeed did I behold the plates, the Urim and Thummim and the breast-plate, as stated by the messenger. The box in which they lay was formed by laying stones together in some kind of cement. In the bottom of the box were laid two stones crossways of the box, and on these stones lay the plates, and the other things with them.[F]
[Footnote F: Millennial Star, Supplement to Vol. 14, p.6.]
These records were engraven on plates which had the appearance of gold; each plate was six inches wide and eight inches long, and not quite so thick as common tin. They were filled with engravings, in Egyptian characters, and bound together in a volume as the leaves of a book, with three rings running through the whole. The volume was something near six inches in thickness, a part of which was sealed. The characters on the unsealed part were small, and beautifully engraved. The whole book exhibited many signs of antiquity in its construction and much skill in the art of engraving.[G]
[Footnote G: Letter to Mr. Wentworth.]
The following is a summary of this interesting record as given by the Prophet in his letter to Mr. Wentworth:
In this important and interesting book the history of ancient America is unfolded, from its first settlement by a colony that came from the Tower of Babel, at the confusion of languages, to the beginning of the fifth century of the Christian era. We are informed by these records that America in ancient times had been inhabited by two distinct races of people. The first was called Jaredites and came directly from the Tower of Babel. The second race came directly from the city of Jerusalem, about six hundred years before Christ. They were principally Israelites, of the descendants of Joseph. The Jaredites were destroyed about the time that the Israelites came from Jerusalem, who succeeded them in the inheritance of the country. The principal nation of the second race fell in battle towards the close of the fourth century (A.D.) The remnant are the Indians that now inhabit this country. This book also tells us that our Savior made his appearance upon this continent after his resurrection; that he planted the gospel here in all its fullness, and richness, and power, and blessing; that they had apostles, prophets, pastors, teachers and evangelists; the same order, the same priesthood, the same ordinances, gifts, powers and blessings, as were enjoyed on the eastern continent; that the people were cut off in consequence of their transgressions; that the last of their prophets who existed among them were commanded to write an abridgment of their prophecies, history, etc., and to hide it up in the earth, and that it should come forth and be united with the Bible for the accomplishment of the purposes of God in the last days.
The Book of Mormon was not brought forth without serious opposition. The commandment not to show the plates to anyone except those whom God should appoint to be witnesses of their existence and their truth, necessarily enjoined secrecy upon Joseph Smith, and involved more or less of mystery in his movements; and yet it became necessary for some to know of his having the records, or else how could he obtain the necessary assistance to translate them? These prohibitions upon the Prophet and the necessary secrecy they involved, gave rise to a perfect flood of misrepresentations and slanders; enemies pursued him at every turn; the vilest calumnies were circulated both with respect to himself and his family; they were charged with the grossest ignorance, superstition, idleness, and all things that go to the making of vicious and low characters; and yet it is evident from the testimony of those who personally knew them, that the Smiths, while poor, were nevertheless people of upright lives, kind neighbors, and good citizens. This is not said for the purpose of claiming for Joseph Smith exemption from many boyish follies, and the common weaknesses of humanity—the existence of these weaknesses, in fact, he himself freely admits and deplores; and as much has been made of his own admissions on that head, I think it proper that what he has said upon the subject should be given in full, and hence I republish here a letter of his to Oliver Cowdery which the Prophet wrote upon hearing that Cowdery, in 1834, was about to publish a series of letters on the subject of "Early Scenes in the Church." Following is the letter:
Oliver Cowdery:
DEAR BROTHER: Having learned from the first number of the Messenger and Advocate, that you were not only about to "give a history of the rise and progress of the Church of the Latter-day Saints," but that said history would necessarily embrace my life and character, I have been induced to give you the time and place of my birth; as I have learned that many of the opposers of those principles which I have held forth to the world, profess a personal acquaintance with me, though when in my presence, represent me to be another person in age, education, and stature, from what I am.
I was born (according to the record of the same, kept by my parents) in the town of Sharon, Windsor County, Vermont, on the 23rd of December, 1805.
At the age of ten my father's family removed to Palmyra, New York, where, and in the vicinity of which, I lived, or made it my place of residence, until I was twenty-one; the latter part in the town of Manchester.
During this time, as is common to most or all youths, I fell into many vices and follies; but as my accusers are and have been forward to accuse me of being guilty of gross and outrageous violations of the peace and good order of the community, I take the occasion to remark that, though as I have said above, "as is common to most, or all, youths, I fell into many vices and follies," I have not, neither can it be sustained, in truth, been guilty of wronging or injuring any man or society of men; and those imperfections to which I allude, and for which I have often had occasion to lament, were a light, and too often, vain mind, exhibiting a foolish and trifling conversation.
This being all, and the worst, that my accusers can substantiate against my moral character, I wish to add that it is not without a deep feeling of regret that I am thus called upon in answer to my own conscience, to fulfill a duty I owe to myself, as well as to the cause of truth, in making this public confession of my former uncircumspect walk, and trifling conversation and more particularly, as I often acted in violation of those holy precepts which I knew came from God. But as the "Articles and Covenants" of this Church are plain upon this particular point, I do not deem it important to proceed further. I only add, that I do not, nor never have, pretended to be any other than a man "subject to passion," and liable, without the assisting grace of the Savior, to deviate from that perfect path in which all men are commanded to walk.
By giving the above a place in your valuable paper, you will confer a lasting favor upon myself, as an individual, and, as I humbly hope, subserve the cause of righteousness.
I am, with feelings of esteem, your fellow-laborer in the Gospel of our Lord,
JOSEPH SMITH.
It is clear from this letter that Joseph Smith, while acknowledging his imperfections, does not accuse himself of any dark crimes of a nature to disqualify him for his subsequently exalted station or the great work to which he was called. He goes no further than to confess to lightness and vanity of mind, resulting in "a foolish and trifling conversation;" but even that, on account of his quick conscience and innocent life, occasioned him much remorse.
While the Book of Mormon was in process of translation, namely, in May, 1829, the question of baptism came up between Joseph Smith and Oliver Cowdery. They repaired to the woods to inquire of the Lord concerning it, when an angel from heaven appeared to them and announced himself to be John the Baptist, of the New Testament, now raised from the dead, and sent to them by the Apostles Peter, James and John, under whose direction he acted, to confer upon them the Aaronic Priesthood.[H] He placed his hands upon their heads and said:
[Footnote H: Elsewhere the writer has said concerning this event: "When the work reached that stage of development that men could be taught repentance, and receive baptism for the remission of sins, who so qualified or who with more propriety could be sent to deliver the keys of the priesthood that is especially appointed to cry repentance and administer baptism, than the teacher of repentance and the Baptist?"—New Witness for God, p. 221.]
Upon you, my fellow servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministration of angels and of the gospel of repentance, and of baptism for the remission of sins, and this shall never be taken from the earth until the sons of Levi do offer again an offering unto the Lord in righteousness.
They were then commanded to each baptize the other, which they did, and thus baptism for the remission of sins, under divine authority, was again commenced on earth. This ordination received under the hands of the angel gave them the right and power to preach the gospel, call men to repentance, and baptize them for a remission of their sins. This they began to do and in a short time quite a number had been baptized.
Soon after this first ordination, namely, some time in the month of June, 1829, Joseph Smith and Oliver Cowdery were again visited by angels. The ancient Apostles Peter, James and John came to them on the banks of the Susquehanna River, between Harmony, Susquehanna County, and Colesville, Broome County, and conferred upon them the holy Apostleship, the keys of the higher or Melchisedek Priesthood, which gave them power not only to preach the gospel and administer baptism, but to lay on hands for the Holy Ghost, together with right to all the offices in The Church. This Priesthood gave them power to organize The Church, set in order the affairs thereof in all the world, and preside over it as God's representatives.
The authority of God thus restored to earth, the way was prepared for the organization of The Church. Still the young men to whom had been entrusted these great powers waited further direction from the Lord, and did not proceed with so great an undertaking until he commanded them.
At length the commandment came, and the 6th day of April, 1830, was appointed as the day on which to effect the organization of The Church. A number of the people who had been baptized met with Joseph Smith and Oliver Cowdery, on the day appointed, at the house of Peter Whitmer, Sen., in Fayette, Seneca County, New York, to effect that organization. The meeting was opened by solemn prayer, after which, according to previous instructions from the Lord, the Prophet Joseph called upon the brethren present to know if they would accept himself and Oliver Cowdery as their teachers in religion, and if they were willing that they should proceed to organize The Church according to the commandment of the Lord. To this the converts to the faith consented by unanimous vote. Joseph then ordained Oliver an Elder of the Church of Jesus Christ; after which Oliver ordained Joseph an Elder of said Church. The sacrament was administered, and those who had been previously baptized were confirmed members of The Church, and received the Holy Ghost by the laying on of hands. Some enjoyed the gift of prophecy, and all rejoiced exceedingly.
While The Church was yet assembled a revelation was received from the Lord, directing that a record be kept, and that in it Joseph Smith be called a Seer, a Translator, a Prophet, and an Apostle of Jesus Christ, an Elder of The Church; and The Church was commanded to give heed to all his words and commandments which he should receive from the Lord, accepting his word as the word of God in all patience and faith. On condition of their doing this, the Lord promised them that the gates of hell should not prevail against The Church; but on the contrary he would disperse the powers of darkness before them, and shake the very heavens for their good.
In addition to the ordination of Joseph and Oliver to be Elders in The Church, as stated above, other brethren were called and ordained to different offices in the Priesthood as the Spirit directed. "And after a happy time," says the Prophet, "spent in witnessing and feeling for ourselves the power and blessings of the Holy Ghost, through the grace of God bestowed upon us, we dismissed with the pleasing knowledge that we were now individually, members of, and acknowledged of God, The Church of Jesus Christ, organized in accordance with commandments and revelations given by him to ourselves in the last days, as well as according to the order of The Church as recorded in the New Testament."
On Sunday, the 11th of April, the public ministry of The Church may be said to have begun. Oliver Cowdery on that day preached the first public discourse of the new dispensation then opening. Of the nature of the discourse we know little or nothing. The meeting was held by previous appointment at the house of Mr. Peter Whitmer, in Fayette, and was largely attended by people of the neighborhood, and the preaching was certainly successful, as upon the same day, and doubtless as a result of the explanations, teachings, doctrines and spirit of the discourse, a number came forward for baptism, and a few days later a number more—thirteen in all. And so the work grew and prospered.
Fayette, in Seneca County, New York, and Colesville, Broome County, in the same State, were the centers of activity for The Church in those early days. In both places meetings were occasionally held, and baptisms were frequent, in the clear, beautiful waters of Seneca Lake. What historical associations will yet gather about these localities! Fayette! Seneca Lake! I venture to predict that these places will in the ages to come be as famous as Capernaum and Lake Gennesaret. The latter were the scenes of Christ's early ministry. The former the scenes of Joseph Smiths. The latter were identified with the Dispensation of the Meridian of Time. The former with the Dispensation of the Fullness of Times. Capernaum and Gennesaret are associated with memories of the Christ, with Simon Peter, with John, with Andrew and Nathaniel, and Mary of Magdala. Fayette and Seneca with Joseph Smith, with Oliver, with David Whitmer, with Joseph Knight and Newel, his son, with Emily Coburn and others. Gennesaret was but the widening of the Jordan; Seneca but one of the river valleys once occupied and modified by the glaciers which in ancient times filled that land.[I] The site of the ancient Capernaum is now unknown; so, too, the Fayette of our Church history is no more; but of the latter as of the former, and of Seneca as of Gennesaret it may be said: If every vestige of human habitation should disappear from beside it, and the jackal and the hyena should howl about the shattered fragments where Joseph once taught, yet the fact that he chose it as the scene of his ministry will give a sense of sacredness and pathos to its lovely waters till Time shall be no more.
[Footnote I: Enc. Brit., Art. New York.]
On the first of June The Church held its first conference as an organized body. At that conference—held in Fayette—more brethren were ordained to the various offices of the Priesthood; a number who had been baptized were confirmed; the sacrament was administered, and many spiritual manifestations were enjoyed, such as beholding heavenly visions and prophesying.
Thus The Church was organized and well started upon its career, the history of which was to be so thrilling; the success of which was to be so great; and the final victory of which over every opposing power is assured by the promises of God.
CHAPTER II.
THE MISSION TO THE LAMANITES.
The Book of Mormon, the coming forth of which has already been detailed, contains many promises to the Lamanites—that is, to the American Indians, whom it reveals to be the remnants of mighty nations that once inhabited the Americas, and also proclaims them to be descendants of the house of Israel. Their present fallen state arises from their departure from the ways of the Lord, and the instructions and doctrines of their ancient prophets; the very blackness of their skin is the result of God's curse upon them for their unrighteousness; yet are they promised that they shall know their origin—the favored race from which they are descended; it is promised that the gospel of Jesus Christ shall be declared among them, and they shall regard it as a blessing from the hand of the Lord; "and their scales of darkness shall begin to fall from their eyes, and many generations shall not pass away among them save they shall be a white and delightsome people." [A] It is promised that Zion, the New Jerusalem, shall be built upon the land of their fathers—the Americas—which, according to the Book of Mormon, is a land especially dedicated to the seed of Joseph, of Egyptian fame, the son of Jacob, "and they are the ten thousands of Ephraim, and they are the thousands of Manasseh;" and in this great work of building up the Zion of God, the Lamanites are assigned a special part, which will be a manifestation of God's favor towards them.[B]
[Footnote A: II Nephi, chap. 30.]
[Footnote B Book of Mormon, Ether 13, and III Nephi 20.]
Very naturally, of course, those who accepted the Book of Mormon as true, possessed a lively interest in this people, that is, in the Lamanites; and anxiously looked forward to the commencement of the fulfillment of the words of their ancient prophets concerning them; and hence at the close of a conference held in the last days of September, and which also extended into the early days of October, "a great desire," says the Prophet, "was manifested by several elders respecting the remnants of the house of Joseph—the Lamanites residing in the west—knowing that the purposes of the Lord were great to that people, and hoping that the time had come when the promises of the Almighty in regard to that people were about to be accomplished, and that they would receive the gospel and enjoy its blessings. The desire was so great that it was agreed upon that we should inquire of the Lord as to the propriety of sending some of the elders among them, which we accordingly did." [C]
[Footnote C Millennial Star, (Supplement), Vol. 14, p. 44.]
The result of this inquiry was a revelation in which Oliver Cowdery, Peter Whitmer, Parley P. Pratt and Ziba Peterson were called to go on a mission to the Lamanites who then inhabited the western states and the Indian Territory. On their journey westward the Indian missionaries stopped at Kirtland, Ohio, where they converted a number of people to the gospel, and organized a branch of The Church.
It was here that Sidney Rigdon, a somewhat noted Campbellite preacher, resided and had a large following. These Campbellites, or Disciples of Christ, as they preferred to be called, were reformed Baptists: that is, in addition to believing that immersion is the only acceptable mode of baptism, they also taught that baptism, when preceded by true faith in God and sincere repentance, was "for the remission of sins;" and that forgiveness of sins really followed every proper baptism. It was on the occasion of this visit of the Indian missionaries to Kirtland, that Sidney Rigdon first heard of Joseph Smith and Mormonism; and the first time he ever saw the Book of Mormon was when young Parley P. Pratt, himself formerly a Campbellite preacher, presented a copy of it to him to read. I think it important to make this statement here, because it has been asserted that Sidney Rigdon had much to do with producing the Book of Mormon; the theory of some being that it was he who stole from a printer in Pittsburg—a Mr. Patterson—a manuscript story written by a sort of harebrained, retired minister, of the name of Solomon Spaulding; and that, after making some changes in the text, he then connived with Joseph Smith to palm it off upon the world as a new revelation from God—a theory which, in addition to being absolutely untrue, always was inadequate as an explanation of the origin of the Book of Mormon, and is now quite generally abandoned, since the manuscript of Solomon Spaulding most unexpectedly came to light in 1884, verbatim copies of which have been widely published; the original now being in Oberlin College, in the State of Ohio. It needs only a perusal of the "Manuscript Found" to satisfy anyone that it never could in the remotest manner have suggested the Book of Mormon, or any part of it; while the fact that Sidney Rigdon knew nothing of the Book of Mormon until Parley P. Pratt presented it to him at Kirtland, Ohio, on the occasion above referred to, is a complete refutation of the idle stories that he was associated with Joseph Smith in writing the Book of Mormon.
Sidney S. Rigdon was born in St. Clair Township, Allegheny County, Pennsylvania, on the 19th of February, 1793, and was the youngest son of William and Nancy Rigdon. On his father's side his forefathers were English; on his mother's, Irish. In his youth and early manhood he followed the vocation of a farmer and tanner. At the age of twenty-five he became associated with a Baptist society, and possessing a natural gift of oratory he drifted into the ministry of that society. He seems to have been much in doubt as to the Baptist church possessing the fullness of the truth, and he at last severed his connection with it and joined in the reform movement inaugurated by one Alexander Campbell, of Bethany, Virginia, founder of the church of the "Disciples," or "Christians." This new religious movement was very successful in what was called the Western Reserve, that region of country lying south of Lake Erie, and constituting the present State of Ohio. It derived its name, Western Reserve, from the fact that the State of Connecticut in ceding its claims upon western lands reserved to itself this magnificent tract for the purposes of a school fund. Among the settlers on this Western Reserve, I repeat, the doctrines of faith, repentance and baptism for the remission of sins, preached by Alexander Campbell, Sidney S. Rigdon, Parley P. Pratt and others, as the cardinal doctrines of Christianity, and the means provided in the gospel for man's salvation, had great success. Sidney Rigdon's labors in this new ministry led him to settle at Kirtland, where he had a large congregation, the members of which, in addition to accepting the primitive faith and ordinances referred to above, were also trying to carry out that order of things incidentally mentioned in the early Christian writings,[D] namely, none of them said that which he possessed was his own; but they had all things in common.
[Footnote D: Acts 4:32-37.]
Such was the state of affairs in Kirtland, and with Sidney Rigdon, when Parley P. Pratt and his associates arrived there in the fall of 1830, and presented the Book of Mormon to him, and preached the gospel of the Dispensation of the Fullness of Times.
Here it may not be amiss to speak a word with reference to the character of Sidney Rigdon. His subsequent prominence in The Church, both the good and the injury he did it, warrant my doing so, and will doubtless be a key to his conduct. That he possessed talents of an extraordinary nature goes without saying, especially in the line of public speaking. Few men in The Church, perhaps none, have possessed the gift of oratory to an equal degree; spontaneous, fervid, rapid, brilliant, captivating; abounding in flights of fancy, rich in coloring and original in its wealth of historical illustration, which his wide and various reading made possible. It can well be imagined how one so gifted would be useful in the work just beginning to come forth through the instrumentality of Joseph Smith—what a welcome the young Prophet would give to such a help-meet, and what influence he would have in The Church then struggling into existence. The Prophet could receive the word of the Lord through the Urim and Thummim, and by the visitation of angels; but at that time he was evidently lacking in ability to expound it or show that what he brought forth was in harmony with the predictions of ancient prophets, a part of a great whole, and admirably dovetailed into the general purposes and designs of God. Neither his powers of expression nor his historical information fitted him for this task. Whatever his abilities in the later years of his ministry, in the earlier days of it he was somewhat slow of speech. He was as Moses waiting for Aaron, and that Aaron, that spokesman, he found in Sidney Rigdon, and bade him welcome.
But talented as Sidney Rigdon was, moral, too, and spiritually minded and sincere as we believe him to have been in these early days of his career, he possessed traits of character which neutralized to a very great extent his great abilities. He was vain of his talents; vainglorious of his importance; too proud of what he regarded as his sacrifices for the truth. The very qualities which made him brilliant prevented him from being profound. The fervid imagination which enabled him to clothe with such splendid imagery his speech, made him a dangerous man when called to act with reference to stern and often disagreeable and prosy realities. He was constitutionally unsound. Remarkably gifted in one or two directions, he was markedly deficient in others. He was wanting in soundness of judgment, steadiness of purpose, a high sense of honor. He was moody, petty, jealous, selfish; and in a word, lacked that mysterious quality so well expressed by the phrase, "weight of character." But with all his imperfections he was useful, and for many years was faithful and devoted to the Prophet and the work of God. He was an instrument in the hands of the Almighty through whom was accomplished much good. He endured much for the truth's sake—persecution, poverty, imprisonment, mob violence, almost death. For such men, whatever may be their defects of character,—especially when such defects are constitutional, the effect of temperament—we can have but the kindest sentiments; and only make mention of such defects as they may have possessed in order to bring to pass a proper understanding of events with which they were associated.
At Kirtland, Frederick G. Williams, who subsequently occupied an important station in The Church—counselor to the Prophet Joseph in the First Presidency—was also baptized. He volunteered to accompany the Indian missionaries on their journey westward.
The Indian missionaries arrived at Independence, Missouri, in midwinter. Independence was then a frontier town; one of the outposts of Anglo-American advancement westward. It was on the line that divided our frontier from the possessions of the red man west of the great Missouri River; and it can be very well understood that its civilization was not of the highest order. Here had drifted many outcasts from society, and there was, at the time of which we are writing, very little regard for God, religion, refinement, or for civilization. As the Indian missionaries were destitute and weary from the extended journey on foot through what, at that time, was at best but a sparsely-settled country, and very much of it wilderness—it was arranged that two of the company who had been tailors should obtain work at their trade in Independence, while the three others should cross the frontier line and enter the reservation occupied by the Shawnees and the Delaware Indians.
The chief of the Delawares, who is described by Elder Parley P. Pratt as a "venerable looking man," and the "sachem of ten nations or tribes," called together some forty chief men of his people, and to these Oliver Cowdery delivered, in substance, the following message:
Aged Chief and Venerable Council of the Delaware nation: We are glad of this opportunity to address you as our red brethren and friends. We have traveled a long distance from towards the rising sun to bring you glad news; we have traveled the wilderness, crossed the deep and wide rivers, and waded in the deep snows, and in the face of the storms of winter, to communicate to you great knowledge which has lately come to our ears and hearts; and which will do the red man good as well as the pale face.
Once the red men were many; they occupied the country from sea to sea—from the rising sun to the setting sun; the whole land was theirs; the Great Spirit gave it to them, and no pale faces dwelt among them. But now they are few in numbers; their possessions are small, and the pale faces are many.
Thousands of moons ago, when the red man's forefathers dwelt in peace and possessed this whole land, the Great Spirit talked with them and revealed his law and his will, and much knowledge to their wise men and prophets. This they wrote in a book; together with their history, and the things which should befall their children in the latter days.
This book was written on plates of gold, and handed down from father to son for many ages and generations.
It was then that the people prospered, and were strong and mighty; they cultivated the earth; built buildings and cities, and abounded in all good things, as the pale faces now do.
But they became wicked: they killed one another and shed much blood; they killed their prophets and wise men, and sought to destroy the book. The Great Spirit became angry, and would speak to them no more; they had no good and wise dreams; no more visions; no more angels sent among them by the Great Spirit; and the Lord commanded Mormon and Moroni, their last wise men and prophets, to hide the book in the earth that it might be preserved in safety, and be found and made known in the latter day to the pale faces who should possess the land; that they might again make it known to the red men; in order to restore them to the knowledge of the will of the Great Spirit and to his favor. And if the red men would then receive this book and learn the things written in it, and do according thereunto, they should be restored to all their rights and privileges; should cease to fight and kill one another; should become one people: cultivate the earth in peace, in common with the pale faces, who are willing to believe and obey the same book, and be good men and live in peace. Then should the red men become great, and have plenty to eat and good clothes to wear, and should be in favor with the Great Spirit and be his children, while he would be their Great Father, and talk with them, and raise up prophets and wise and good men amongst them again, who should teach them many things.
This book, which contained these things, was hid in the earth by Moroni, in a hill called by him Cumorah, which hill is now in the State of New York, near the village of Palmyra, in Ontario County.
In that neighborhood there lived a young man named Joseph Smith, who prayed to the Great Spirit much, in order that he might know the truth; and the Great Spirit sent an angel to him, and told him where this book was hidden by Moroni; and commanded him to get it. He accordingly went to the place, and dug in the earth, and found the book written on gold plates.
But it was written in the language of the forefathers of the red men; therefore this young man, being a pale face, could not understand it; but the angel told him and showed him, and gave him knowledge of the language and how to interpret the book. So he interpreted it into the language of the pale faces, and wrote it on paper, and caused it to be printed, and published thousands of copies of it among them; and then sent us to the red men to bring some copies of it to them, and to tell them this news. So we have now come from him, and here is a copy of the book, which we now present to our red friend, the chief of the Delawares, and which we hope he will cause to be read and known among his tribe; it will do them good.
To these remarks the Indian chief made the following reply:
We feel truly thankful to our white friends who have come so far, and been at such pains to tell us good news, and especially this news concerning the book of our forefathers; it makes us glad in here, [placing his hand on his heart]. It is now winter, we are new settlers in this place; the snow is deep, our cattle and horses are dying, our wigwams are poor; we have much to do in the spring—to build houses, and fence and make farms; but we will build a council house, and meet together, and you shall read to us and teach us more concerning the book of our fathers and the will of the Great Spirit.[E]
[Footnote E: Autobiography of Parley P. Pratt, ch. 8.]
The interest awakened among the Indians by the brethren aroused the jealousy of sectarian missionaries who were also at work among this tribe. They falsely charged the Elders with disturbing the peace, and through their influence with the Indian agents, secured the banishment of the Mormon mission from the reservation.
The Indian missionaries, after their banishment, met with their brethren at Independence, on the 14th of February, 1831, for consultation as to their future movements. It was finally agreed by the meeting that Parley P. Pratt should return to Ohio, and report their labors to the Prophet. Elder Pratt immediately set out upon this long journey, and after enduring much fatigue and sickness, he arrived early in the spring at Kirtland, where he found the Prophet Joseph Smith, to whom he reported the labors of himself and companions.
How Joseph Smith came to be in Ohio at this particular time is of some interest. After joining The Church at Kirtland under the ministrations of Oliver Cowdery, Parley P. Pratt and others, Sidney Rigdon, in company with Edward Partridge (who had not yet received baptism), determined upon a personal visit to the Prophet in New York. They arrived at Fayette, New York, early in the month of December, and soon thereafter the Prophet received revelations which must have been a source of great comfort to these brethren. Sidney Rigdon was declared to have been inspired of God and sent forth to prepare the way before the coming of the Lord and of Elijah, though he knew it not. He had baptized by water unto repentance, but those who received his ministrations did not receive the Holy Ghost; now he was called to a greater work, and was promised that the baptism of the Holy Ghost, under his hands, should follow the baptism of the water, even as was the case with the apostles of old. He was commanded to tarry with Joseph Smith and assist him in writing and in counseling with him in relation to the great work that the Lord was bringing forth.
Edward Partridge, who is described by the Prophet as a pattern of piety, one of the Lord's great men, and, like Nathaniel of old, a man in whom there was no guile, after some investigation of the truth, was baptized by the Prophet in Seneca Lake, and was also called by revelation to the ministry.
The addition of these brethren to The Church greatly strengthened the ministry; they preached almost daily, and were frequently engaged in receiving the word of the Lord by revelation and through the revision of the scriptures; for it had been made known that in consequence of imperfections in translation in some instances, and the omission of many plain and precious parts in other instances, the scriptures—the Old and New Testaments—were imperfect, and hence the necessity for the revision. Finally the brethren received a commandment that after they had strengthened The Church in these parts, they should go to Ohio. The Church in New York was also commanded to gather to Ohio, which commandment, by the way, is the first one given to The Church to gather together in this dispensation. Obedient to this commandment, Joseph Smith, in company with Elders Rigdon and Partridge, and with his family, about the latter part of January removed to Kirtland, where he received a hearty welcome, and was there when Parley P. Pratt arrived from the west with his report of the labors of the Indian missionaries, as already stated.
What effect this Indian mission report had upon the mind of the Prophet he has left no word to indicate; but that a deep impression was made upon him, and that he attached much importance to that mission, can scarcely be doubted, because of the mighty consequences which subsequently grew out of it.
Since the departure of the Indian missionaries for the west a very great amount of knowledge had been revealed concerning the work of the Lord in the last days. Soon after the arrival of Sidney Rigdon at Fayette, in New York, as already related, work upon the translation of scripture was begun, and among the ancient scriptures that were revealed in the course of this work, was "The Prophecy of Enoch," which is alluded to in the writings of Jude,[F] in the New Testament. According to this "Prophecy of Enoch" the Lord revealed to that patriarch very much that would take place in the last days, among which is the following:
[Footnote F: Jude 14, 15 and 16.]
And righteousness and truth will I cause to sweep the earth as with a flood, to gather out mine own elect from the four quarters of the earth, unto a place which I shall prepare, a holy city, that my people may gird up their loins, and be looking forth for the time of my coming; for there shall be my tabernacle, and it shall be called Zion, a New Jerusalem. And the Lord said unto Enoch, then shall you and all your city meet them there, and we will receive them unto our bosom, and they shall see us, and we shall fall upon their necks, and they shall fall upon our necks, and we will kiss each other, and there shall be my abode, and it shall be Zion, which shall come forth out of all the creations which I have made; and for the space of a thousand years shall the earth rest.[G]
[Footnote G: Prophecy of Enoch, Pearl of Great Price.]
This is the city also spoken of in the Book of Mormon, to which reference before has been made.[H]
[Footnote H: Page 24.]
Again, before the Prophet and his companions departed from Fayette, in the month of January, speaking of the provisions that he would make for the poor, the Lord said:
I have made the earth rich; and behold it is my footstool, wherefore, again I will stand upon it; and I hold forth, and deign to give unto you greater riches, even a land of promise, a land flowing with milk and honey, upon which there shall be no curse when the Lord cometh: and I will give it unto you for the land of your inheritance, if you seek it with all your hearts. And this shall be my covenant with you, ye shall have it for the land of your inheritance, and for the inheritance of your children forever, while the earth shall stand, and ye shall possess it again in eternity, no more to pass away.[I]
[Footnote I: Doc. & Cov. Sec. 380.]
After the Prophet's arrival in Kirtland, the branch of The Church there in the meantime having increased to about one hundred members, the elders of The Church were sent out into the surrounding country, two and two, to preach the gospel; and a promise of a future mission was given to them in which it was said:
And from this place ye shall go forth into the regions westward; and inasmuch as ye shall find them that will receive you, ye shall build up my Church in every region, until the time shall come when it shall be revealed unto you from on high, when the city of the New Jerusalem shall be prepared, that ye may be gathered in one, that ye may be my people and I will be your God.[J]
[Footnote J: Ibid Sec. 42.]
Moreover, in the same revelation, something of the law under which the holy city is to be built up unto the Lord was revealed, of which we shall say more in the course of this history.
In the latter part of February a brief revelation was given, making known that it was the will of the Lord that the elders who had been sent out to preach in the regions round about should be called together; and this led to the appointment of a somewhat notable conference of The Church that was called to meet on the sixth day of June ensuing. On the 7th of March (1831), the Lord gave a somewhat lengthy revelation setting forth the judgments that should come upon the generation in which this new dispensation of the gospel came forth, in the course of which it is said:
Wherefore I, the Lord, have said, gather ye out from the eastern lands, assemble ye yourselves together ye elders of my Church; go ye forth into the western countries, call upon the inhabitants to repent, and inasmuch as they do repent, build up churches unto me; and with one heart and with one mind, gather up your riches that ye may purchase an inheritance which shall hereafter be appointed unto you, and it shall be called the New Jerusalem, a land of peace, a city of refuge, a place of safety for the saints of the Most High God; and the glory of the Lord shall be there, insomuch that the wicked will not come unto it, and it shall be called Zion.
And it shall come to pass, among the wicked, that every man that will not take his sword against his neighbor, must needs flee unto Zion for safety. And there shall be gathered unto it out of every nation under heaven; and it shall be the only people that shall not be at war one with another. And it shall be said among the wicked, Let us not go up to battle against Zion, for the inhabitants of Zion are terrible; wherefore we cannot stand.[K]
[Footnote K: Doc. & Cov. Sec. 45.]
For a time, however, both the saints who had come from New York in obedience to the commandment from the Lord, and also the saints in Ohio, were commanded by revelation to remain in Ohio for the present, the saints in the latter State being called upon to share their lands with their eastern brethren. "It must needs be necessary," continues the revelation, "that ye save all the money that ye can, and that ye obtain all that ye can in righteousness, that in time ye may be enabled to purchase land for an inheritance, even the city. The place is not yet to be revealed, but after your brethren come from the east, there are to be certain men appointed, and to them it shall be given to know the place, or to them it shall be revealed. And they shall be appointed to purchase the lands, and to make a commencement to lay the foundation of the city." [L]
[Footnote L: Doc. & Cov. Sec. 48]
Thus it will be seen that considerable knowledge had been imparted to The Church concerning "Zion" during the absence of the Indian missionaries; and as all the revelations indicated that the location of Zion was in the west, very naturally the interest of The Church was intense concerning this Indian mission operating on the very western borders of American civilization.
This brings us to the before mentioned conference, appointed for the 6th of June, 1831.
CHAPTER III.
IN SEARCH OF ZION.
The conference of The Church appointed for the 6th of June assembled on that date, in Kirtland. It was an occasion of great importance. In what way it was done is not recorded, but the Prophet in speaking of the matter says: "The Lord displayed his power in a manner that could not be mistaken." He further recounts that the Man of Sin was revealed, and the authority of the Melchisedek Priesthood was manifested and conferred for the first time upon several of the elders. "It is clearly evident," says the Prophet, "that the Lord gives us power in proportion to the work to be done, and strength according to the race set before us, and grace and help as our needs require."
The day following (June 7th), the Lord, in a revelation given through the Prophet, appointed the next conference to convene in Missouri, "upon the land which I will consecrate unto my people, which are a remnant of Jacob, and them who are heirs according to the covenant. Wherefore, verily I say unto you, let my servants Joseph Smith, Jr., and Sidney Rigdon take their journey as soon as preparations can be made to leave their homes, and journey to the land of Missouri. And inasmuch as they are faithful unto me, it shall be made known unto them what they shall do; and it shall also, inasmuch as they are faithful, be made known unto them the land of your inheritance."
This announcement caused great joy to the conference. The place for the Zion of God—the New Jerusalem—was to be made known! It was to be the land of their inheritance! The city which Enoch, the seventh from Adam, saw in its splendor—the city of refuge for the righteous in the last days; the city of peace; the joy of the godly; the terror of the wicked—this city was to be located, and they were to be instruments in the founding of it! Small wonder if the thought of it exalted them until even the weak felt strong, and the strong yet more powerful.
Twenty-eight elders in all were called by name to go in different directions through the western states, two by two—"preaching by the way in every congregation, baptizing by water and the laying on of hands by the water's side." They were to meet in western Missouri in a conference appointed at that place, and there learn the location of Zion.
Soon after the close of the conference the elders started upon this mission, some going on foot, others going part way by stage and steamboat. The Prophet, in company with Sidney Rigdon, Martin Harris, Edward Partridge, W. W. Phelps, Joseph Coe, A. S. Gilbert and wife, left Kirtland for Missouri via Cincinnati and St. Louis.
At Cincinnati the Prophet Joseph had an interview with Rev. Walter Scott, the associate of Alexander Campbell in founding the sect of "The Disciples," or "Campbellites." It was with these gentlemen that Sidney Rigdon was associated in a religious reform movement, to which reference has already been made. Their design was to re-establish primitive Christianity. This object they proposed to achieve by discarding all man-made creeds and accepting the Bible alone—and especially the New Testament—as the authority and groundwork of their faith. Their cardinal doctrines were, faith in God and in Jesus Christ, repentance of sin, and baptism by immersion for the remission of sins, followed by righteousness of life. This unquestionably was a good beginning in the way of restoring the primitive Christian faith. Most of the fundamentals of the Christian faith are here; and if Sidney Rigdon, as the Lord declared, was sent forth even as John the Baptist to prepare the way before the Lord Jesus and Elijah—though he knew it not—then undoubtedly Alexander Campbell and Walter Scott, who were engaged in the same work, were also sent forth to prepare the way before the Lord. Certain it is that Alexander Campbell did a great work among the Protestant sects of the United States in getting them to turn from the creeds of men to the scriptures; and the elders of the Church of Jesus Christ of Latter-day Saints have found in the sect of "The Disciples" more who would listen to their teachings, and a greater proportion of them who would accept the fullness of the gospel, than among any other sect. And those among them who have rejected the fullness of the gospel when it was presented to them, have failed to understand aright the meaning of the Campbell-Scott-Rigdon reform movement—they have failed to recognize in that movement merely a preparation for the incoming of the fullness of the gospel.
That their teaching was not a complete return to the Christianity of the New Testament ought to have been clear to them, especially to the originators of the movement. They lacked divine authority—divine commission from God to administer the sacraments of the gospel. They baptized only with water for the remission of sins. The baptism of the Holy Ghost—apparently unknown to them—is equally a vital part of primitive Christianity, and is as plainly taught in the New Testament as an essential to salvation as water baptism. They lacked the organization of the primitive Church—apostles, prophets, bishops, elders, teachers, deacons, etc., etc.; and especially were they lacking in the enjoyment of those spiritual gifts of the gospel, so prominent a characteristic of the primitive Christian Church.
Unfortunately, and very unlike Sidney Rigdon, both Mr. Campbell and Mr. Scott violently opposed the work of God brought forth by Joseph Smith. Alexander Campbell, through his "Millennial Harbinger," bitterly assailed both the Book of Mormon and the character of Joseph Smith; and Mr. Scott in this Cincinnati interview with the Prophet, opposed the work strenuously for that it set forth that men accepting the gospel of Jesus Christ were now entitled to the same spiritual powers and gifts as were enjoyed in the primitive Church. "Before the close of our interview," says the Prophet, "he manifested one of the bitterest spirits against the doctrine of the New Testament, (that these signs shall follow them that believe, as recorded in the 16th chapter of the Gospel according to St. Mark), that I ever witnessed among men."
From St. Louis, those who continued in the company of the Prophet made the journey on foot to Independence, where they arrived about the middle of July.
In a few days the other elders of this mission through the western states began to arrive. These men had suffered all the hardships incident to a long journey performed for the most part on foot through a sparsely settled country and in the hot summer months; but the consciousness that they were seeking the place of the city of Zion; that they had been promised, on condition of their faithfulness, that its location would be revealed to them; that it should be the land of their inheritance—sustained them in every trial and made the journey pleasant to them.
The meeting between these brethren from the eastern states and the elders of the Indian mission who had remained at Independence since the departure of Elder Pratt to report their operations to the Prophet at Kirtland, was a memorable one. Those from the east could tell their brethren of the west of the expansion of The Church both in numbers and in doctrine; of the commandment of The Church to gather from New York to Ohio; of the appointment of a Bishop in The Church; of the revelation of the prophecy of Enoch, in which they had learned more about the city of Zion; of the other revelations that had been given upon that same subject—the city of Zion—the promise of God to reveal the place where eventually it is to be founded; the laws that must govern its inhabitants; of the glory which at last it shall possess; and finally of their God-commanded journey toward the place where it had been indicated its location was, and all the incidents that had happened on the way westward. All these and a thousand other things—their hopes for the advancement of the Kingdom; the peace of Zion that shall be; the safety, the glory;—all these were interesting themes for conversation.
Of their meeting the Prophet himself said:
The meeting with our brethren who had long waited our arrival, was a glorious one, and moistened with many tears. It seemed good and pleasant for brethren to meet together in unity. But our reflections were great, coming as we had from a highly cultivated state of society in the east, and standing now upon the confines or western limits of the United States, and looking into the vast wilderness of those that sat in darkness; how natural it was to observe the degradation, leanness of intellect, ferocity and jealousy of a people that were nearly a century behind the times, and to feel for those who roamed about without the benefit of civilization, refinement or religion; yea, and to exclaim in the language of the prophets: When will the wilderness blossom as the rose? When will Zion be built up in her glory, and where will Thy templestand, unto which all nations shall come in the last days?
The brethren were not long left in doubt upon this subject, for within a day or two—the date of the revelation is not definitely known further than the fact that it was given in July—a revelation was given in which the Lord made known that Missouri was the land which the Lord had appointed and consecrated for the gathering of his people: "Wherefore this is the land of promise," said the Lord, "and the place for the city of Zion," and "behold, the place which is now called Independence, is the center place, and a spot for the temple is lying westward, upon a lot which is not far from the court house." [A]
[Footnote A: Doc. & Cov. Sec. 57.]
The Saints were commanded to purchase this land, and that lying westward to the extent of their ability, that they might "obtain it as an everlasting inheritance."
Sidney Gilbert was appointed an agent to The Church to receive money and to purchase lands, and also to engage in the business of a general merchant, the proceeds of which business were to be used in the purchase of lands.
Edward Partridge, by virtue of his office as bishop, was to divide to the Saints their inheritance as the lands were purchased.
W. W. Phelps was to be established as a printer and publisher to The Church in Zion, assisted by Oliver Cowdery.
Immediate preparations were to be made by the bishop and his agents for settling the families then on their way from the east to settle in Zion.
The first Sunday after the arrival of the elders of this western mission, a public meeting was held over the western boundary of the United States. Such a congregation was present as was only possible in an American frontier district—Indians, Negroes (then slaves), and all classes and conditions of people from the surrounding counties—Universalists, Atheists, Deists, Presbyterians, Methodists, Baptists, both priests and people—a motly crowd, truly! At the conclusion of the services two were baptized, but they were not the fruits of this meeting as they previously believed the gospel.
During the week following, the Colesville branch of The Church, which had emigrated bodily from Colesville, Broome County, State of New York, arrived and settled in the edge of an extensive prairie about twelve miles west of Independence, and in what must now be the suburbs of Kansas City. It is worth while observing as we pass, that this branch of The Church was made up wholly of northern people, and therefore constituted a different class of settlers from the old inhabitants of Independence, who came chiefly from the south. They had been commanded to come to western Missouri in a body, with a view to permanently settling in the land of Zion, when that place should be designated; and in this their mission differed from that given to the twenty-eight elders who were commanded to travel two and two, preaching the gospel through the western states en route for Missouri.
These people were unquestionably plunged into new conditions. They had been reared in a district of New York where the land was heavily timbered, and where to clear a farm for cultivation took well-nigh the lifetime of one generation. But here they found alternate woodland and prairie, great stretches of open country which only needed to be fenced to be ready for plowing, and doubtless their hearts swelled with gratitude when they contemplated the possibilities and prosperity that could come to the industrious in such a goodly land.
They soon set about their work of founding Zion, for on the 2nd day of August they began the erection of a log house. The first log was carried and placed by twelve men—of whom the Prophet was one—in honor of the twelve tribes of Israel; and Sidney Rigdon who had arrived at Independence sometime after the Prophet, from whom he separated at St. Louis, dedicated the land of Zion for the gathering of God's people. "It was a season of joy to those present," writes the Prophet, "and afforded a glimpse of the future which time will yet unveil to the satisfaction of the faithful."
Sidney Rigdon was also commanded to write a description of the land of Zion, but of that more later.
It will be remembered that a site for the temple in Zion was also revealed at the time Independence was declared to be the center place thereof, and that it was described as lying a short distance west from the court house. A scant half mile from the latter place one comes to the summit of a hill—
A gentle hill of mild declivity
—the crown of which is about an acre and a half in area, perhaps more. On the 3rd day of August, 1831, upon this spot then covered with a rich growth of timber, the Prophet and a number of the brethren, among whom were Sidney Rigdon, Edward Partridge, W. W. Phelps, Oliver Cowdery, Martin Harris and Joseph Coe—assembled to dedicate the place as the temple site in Zion. In the course of the impressive ceremonies then conducted, the 87th Psalm was read:
His foundation is the holy mountains.
The Lord loveth the gates of Zion more than all the dwellings of Jacob.
Glorious things are spoken of thee, O city of God.
I will make mention of Rahab and Babylon to them that know me; behold Philistia, and Tyre, with Ethiopia: this man was born there.
And of Zion it shall be said, This and that man was born in her; and the Highest himself shall establish her.
The Lord shall count when he writeth up the people, that this man was born there.
As well the singers as the players on instruments shall be there: all my springs [i. e. hopes] are in thee.
The Prophet Joseph then dedicated the spot where the temple is to be built—a temple, by the way, on which the glory of God shall visibly rest; yea, the Great God hath so declared it, saying: "Verily this generation shall not all pass away until an house shall be built unto the Lord, and a cloud shall rest upon it, which cloud shall be even the glory of the Lord, which shall fill the house; * * * the sons of Moses and also the sons of Aaron shall offer an acceptable offering and sacrifice in the house of the Lord, which house shall be built unto the Lord in this generation, upon the consecrated spot as I have appointed." [B]
[Footnote B: Doc. & Cov. Sec. 84:4-6, 31.]
On the 4th of August a conference was held at the house of Joshua Lewis, in Kaw Township, Jackson County, among the Colesville saints. This was the conference that was appointed to convene by the revelation received on the 7th of June, directing the elders to go westward in search of Zion.
Thus the work of building up the center place of Zion was commenced, and although the commencement was humble in the extreme, the final result shall be the erection of a city that shall be the crowning glory of the western world—a city from which shall go forth the law of the Lord unto all nations, for it is written: "The law shall go forth from Zion." [C]
[Footnote C: Isaiah 2:3.]
It shall be a city of refuge, for the Lord has said that "every man that will not take his sword against his neighbor, must needs flee unto Zion for safety." [D]
[Footnote D: Doc. & Cov. Sec. 45:68.]
The wicked will consider her inhabitants terrible, while the righteous out of every nation will come unto her with songs of everlasting joy in their hearts.[E]
[Footnote E: Doc. & Cov. Sec. 45:69-71.]
CHAPTER IV.
THE LAND AND THE CITY.
The land in which the city of Zion is to be built will ever be of interest to the saints, and I therefore give the following description of that section of Missouri.
The Missouri River, though flowing east in the main, takes a meandering course through the State to which it has given its name. The "river bottom" is a low strip of land on either bank of the stream, and varies in width from a few hundred yards to several miles. The character of the soil in the bottom is, of course, alluvial, and very fertile. The Missouri is said to be a "treacherous stream" by the people living on its banks. By that they mean it frequently changes its channel. Several places were pointed out to me, as I passed down it, that used to be the main channel of the stream; but which are now overgrown with trees, underbrush, and fields of waving corn; while here and there the stream is cutting its banks, and mass after mass of sandy, alluvial deposit of former times is caving in—the river is cutting for itself a new channel—or moving obstructions from an old one in which it flowed ages ago.
But however often the Missouri may change its banks, the main stream never leaves the river bottoms, for the reason that these bottoms are walled in by the "bluffs." The word bluff naturally suggests to the mind rugged cliffs rising almost perpendicularly from the bottoms to dizzy heights—but such are not the bluffs of the Missouri. While occasionally one may see a bold cliff rising from the water's edge, yet they are not numerous. The Missouri bluffs are sharp, rolling hills that run parallel with the river on either side, and are usually timbered. They vary in width, sometimes extending ten or fifteen miles, and then again narrowed down to a few hundred yards by some patch of prairie that approaches very nearly to the river bank.
Back from these bluffs are stretched out great rolling prairies, the extent of which quite bewilders one. They are divided into what appear to be immense meadows by the strips of timber land which invariably border the winding streams. Standing on an eminence that overlooks these alternate prairie and timber lands, extending as they do as far as the eye can reach—with here and there a crowning hill ornamented with a pretentious farm house, or some more humble dwelling half hidden from your view by the thick foliage of the trees, with cattle feeding on a thousand hills—all this is very likely to make the beholder imagine himself in some enchanted realm. But to be more particular:
Jackson County, which is the center place of Zion, is in ninety-four west longitude, and thirty-nine north latitude, being nearly equally distant from the northern boundary of the United States and the Gulf of Mexico. It is also about midway between the Atlantic and the Pacific Oceans, making it the most central point within the United States, and, with reference to both North and South America, a central place in this western hemisphere, of which in the future it will be the great capital. The climate is delightful, being mild at least three-fourths of the year The soil of Missouri is, for the most part, a rich, black loam, in places intermingled with sand and clay, and is from two to ten feet in depth, with a sub-soil of a fine quality of clay. Both climate and soil are favorable to the production of all the fruits and vegetables of the warm temperate climate: not only the hardy cereals, such as oats, barley, wheat, rye, buck-wheat, corn, etc., but also tobacco, cotton, flax, sweet-potatoes and all other common vegetables, as also fruit, apples, pears, apricots, persimmons, plums of many varieties, the luscious peach, the delicious grape, and a great many kinds of berries grow in abundance. It is either Stanley or Livinstone who, in speaking of some parts of Africa, says: "The people tickle the soil with a hoe, and it laughs with plenty." It is so with the land of Zion.
Though the supply of timber useful for lumber purposes is nearly exhausted, you still find luxuriant growths of hickory, some black walnut, a variety of oaks, plenty of elm, cherry, honey-locust, mulberry, bass-wood and boxelder; huge sycamores and cottonwoods grow in the river bottoms, as also hard and soft maple.
Formerly many wild animals roamed over the prairies or lived in the woods; such as the buffalo, elk, deer, bear, wolf, beaver, and many smaller animals; wild turkeys, geese, quail, and a variety of singing birds: in short, it was once the hunter's paradise. Civilization, however, has driven away nearly all these animals, especially the larger ones; but they are replaced by the domestic species so useful to man, both for food and clothing, as well as being of valuable assistance in his labors.
The clay, of which there is unlimited quantities, makes a fine quality of brick. Stone quarries which supply a good quality of light-colored sand-stone, are abundant, so that substantial building material may be said to be plentiful. Such is the land of Zion as I found it—a land with resources well-nigh unlimited, a land yielding an abundance of all useful products though but indifferently cultivated by the husbandmen who possess it—a land of surpassing loveliness, though its beauties are often marred rather than increased by those who inhabit it; while its magnificent resources are very far from anything like complete development.
The land being thus beautiful in its products when only partially developed, the mind naturally inquires what will it be when its resources are fully developed—when the idleness and indifference of its people shall be banished—when it shall be possessed by the saints of the Most High, who will consecrate their substance for the building of Zion; and all their exertions will be to glorify God, and benefit mankind—when covetousness is subdued and virtue and righteousness shall reign in every heart—and when under the blessings of Jehovah the land shall yield in its strength! When the glory of Lebanon shall be brought to Zion, the fir tree, the pine tree and the box tree together; when for brass, will be brought gold; and for iron, silver; for wood, brass; and for stones, iron, to glorify the place of God's sanctuary! Surely when this shall come to pass, the land of Zion shall be the perfection of beauty.
Independence, designated as the center place of Zion, is in the northern part of Jackson county, about three or four miles south of the Missouri River. It is located nearly midway between two small rivers which flow northward and empty into the Missouri; the stream on the west is called "Big Blue," and the one on the east "Little Blue." The town is situated in the river bluffs already described as sharp, rolling hills, many of which at one time were covered with fine growths of timber and even now some of them are partially covered with beautiful groves. Independence in 1831, as stated in a previous chapter, was a frontier town with all the disadvantages implied by that term. It had a mixed population of white men from many sections of the Union, chiefly, however, from the south, some of whom had moved into the western wilderness to escape the consequences of unlawful deeds committed elsewhere; vagabond Indians and renegades who had mingled with them; besides a number of negro slaves. Society was as varied as the character of the population, but on the whole may be described as being without stability, regard for law, or religion. Of late years, of course, the character of Independence has been entirely changed. Western Missouri is no longer the frontier of the United States, nor is Independence a frontier town. It is now a delightful residence suburb of Kansas City, Missouri, with many attractive homes.
Having given a description of the land of Zion and the town of Independence, it may be interesting to learn something concerning the city of Zion that shall yet stand there to the glory of God. Of necessity the description will be imperfect, as the available materials for such description are very meagre. While the prophets have written much concerning Zion and her future glory, their rapturous effusions do not furnish matter for a definite description of the city. In June, 1833, however, Joseph Smith and the elders in Kirtland, Ohio, sent a plat of the city to the brethren in Missouri. We have been unable to find the plat, but an explanation of it is recorded in the history of Joseph Smith,[A] from which we learn the following:
[Footnote A: Millennial Star, Vol. 14, p. 438]
The city plat is one mile square, divided into blocks containing ten acres each—forty rods square—except the middle range of blocks running north and south; they will be forty by sixty rods, containing fifteen acres, having their greatest extent east and west. The streets will be eight rods wide, intersecting each other at right angles. The tier of blocks forty by sixty rods will be reserved for public buildings, temples, tabernacles, school houses, etc.[B]
[Footnote B: By this arrangement, it will be observed that the blocks in the city cannot be uniformly forty rods square (if the middle range of blocks running north and south are made forty by sixty), as the plat east and west would lack twenty-eight rods, and north and south eight rods, of being sufficient for such an arrangement. Either the outside tier of blocks must be less than forty rods square, or the city plat must be more than a mile square. It must be three hundred and forty-eight rods east and west, (instead of three hundred and twenty) by three hundred and twenty-eight north and south.—B. H. R.]
All the other blocks will be divided into half-acre lots, a four rod front to every lot, and extending back twenty rods. In one block the lots will run from the north and south, and in the next one from the east and west, and so on alternately throughout the city, except in the range of blocks reserved for public buildings. By this arrangement no street will be built on entirely through the street; but on one block the houses will stand on one street, and on the next one on another street. All of the houses are to be built of brick or stone; and but one house on a lot, which is to stand twenty-five feet back from the street, the space in front being for lawns, ornamental trees, shrubbery, or flowers according to the taste of the owners; the rest of the lot will be for gardens, etc.
It is supposed that such a plat when built up will contain fifteen or twenty thousand population, and that they will require twenty-four buildings to supply them with houses for public worship and schools. These buildings will be temples, none of which will be less than eighty-seven feet by sixty-one, and two stories high, each story to be fourteen feet, making the building twenty-eight feet to the square. I say none of these temples will be smaller than this, but of course there will be others much larger; the above, however, are the dimensions of the one the saints were commanded to build first.
Lands on the north and south of the city will be laid off for barns and stables for the use of the city, so there will be no barns or stables in the city among the homes of the people.
Lands for the agriculturist are also to be laid off on the north and south of the city plat, but if sufficient land cannot be laid off without going too great a distance, then farms are to be laid off on the east and west also; but the tiller of the soil as well as the merchant and mechanic will live in the city. The farmer and his family, therefore, will enjoy all the advantages of schools, public lectures and other meetings. His home will no longer be isolated, and his family denied the benefits of society, which has been, and always will be, the great educator of the human race; but they will enjoy the same privileges of society, and can surround their homes with as much refinement as will be found in the home of the merchant or banker.
"When this square is thus laid off and supplied, lay off another in the same way," said Joseph to those to whom the city plat was sent, "and so fill up the world in these last days, and let every man live in the city, for this is the city of Zion."
CHAPTER V.
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.