EARLY SCENES IN CHURCH HISTORY.
EIGHTH BOOK OF THE FAITH-PROMOTING SERIES.
Designed for the Instruction and Encouragement of Young Latter-Day Saints.
Juvenile Instructor Office, Salt Lake City, 1882.
Copyright applied for at the Office of the Librarian of Congress, at Washington, D. C., by G. C. Lambert.
PREFACE.
Many deaths have occurred within the last few years among the veteran members of our Church. Numbers of persons have recently passed away who were connected with the Church during the early years of its existence, and whose lives were filled with scenes and incidents of the most interesting nature. Their wonderful experience so far as known is appreciated by their intimate friends, in whose memories it is embalmed, but it will hereafter only be known as tradition, for, as a rule, they have left no written testimony or record of their lives to show to future generations what they have seen or passed through. We have scarcely ever heard of the death of such a person without a feeling of regret that the important scenes of which he was a witness while living were not better known, and that a definite and accurate account of them had not been written before his death.
A short time since we conceived the idea of publishing a volume of the "Faith-Promoting Series," entitled EARLY SCENES IN CHURCH HISTORY, to be made up of such incidents of appropriate nature as we could obtain from early members of the Church.
Of course we were aware that a single volume of the size contemplated could not describe a tithe of the interesting scenes of a faith-promoting nature with which the early history of the Church abounded, but not until we had started the compilation did we realize to the full extent the vastness of the field which we had entered upon. We gathered the incidents contained in the present volume at random (mostly from verbal narratives), compiled them very hastily, with too little regard perhaps for variety, and feel that we have hardly made a commencement at recounting the early scenes of which a record should be perpetuated.
In compiling this volume no effort has been made at selecting scenes of a marvelous or sensational character; the aim has rather been to mention such incidents as would tend to show how the power of God was manifested in behalf of the Saints in those early days, and thereby promote faith among the young, for whose benefit this Series is published. Nor is it to be supposed that such scenes as are herein described have been confined to any particular period of our Church's history. As wonderful incidents of special providence could be related of the present age as of that which is past. The power of God is as manifest now in shaping the destiny of His Saints, in preserving their lives and in answering their prayers as it ever has been. The faithful never had greater cause to rejoice nor the wicked to tremble than they have at the present time. That the perusal of this volume may cause those into whose hands it may come to be more faithful and devoted to the cause of God, is the earnest desire of
THE PUBLISHER.
CONTENTS.
["SHOW US A SIGN."]
My Sister's Hip Broken—No Hopes of Ever Being Able to Walk—Our Family Embrace the Gospel—Scoffers Demand as a Sign that my Sister be Healed—Elder Brackinbury's Designs—Caught in the Act of Robbing the Grave—My Brother's Death—My Sister Healed-The Healing Fails to Convince the Unbelievers.
[CONTEST WITH EVIL SPIRITS. ]
The Savior's Promise—Sent on a Mission When a Boy—Conference in Burke's Garden—A Girl Apparently Stricken With Death—My Fright at Being Asked to Administer to Her—Prompted by the Spirit to Cast the Devil Out of Her—The Evil Spirit Leaves Her and Enters Two Others—Six Elders Contend With the Evil Spirit for Thirty-Six Hours—Its Final Banishment.
[EARLY EXPERIENCE OF A. O. SMOOT.]
Sickly Condition when Young—Healed According to Elder Patten's Prediction—Labor as a Missionary with Elder Woodruff—Severe Sickness—Healed Under the Administration of my Brethren—A Mission to the Southern States—Removal to Far West—Mission to Missouri and Arkansas—Opposed by a Baptist Deacon—Terrible Judgment upon Himself and Family—John Houston, the Infidel—Far West Besieged—Taken Prisoner.
Married while a Prisoner of War—Property Confiscated—Removal to Quincy—First Hard Work—Removal to Montrose—Mission to Tennessee—Shot at—Camp, my Champion—A Lawyer and his Mob—Appeal to Masons for Help—Ready Response—Camp's Vengeance on the Lawyer—News of Martyrdom—Return to Nauvoo—Brigham Young Inspired—Another Mission South—Blessings in the Temple—Journey to Salt Lake Valley.
Almost Lost in the Atlantic—Narrowly Escape the Saluda Disaster—Nearly Dead with the Cholera—Healed in Answer to Prayer—Blown up with a Keg of Powder—A Sick Woman Healed—Elder Patten's Remarkable Prediction Fulfilled—A Man Almost Dead Recovers on Being Baptized.
[SCENES IN THE BRITISH MISSION. ]
Elder Halliday Applied to for Help By a Sister whose Son is Dying—Not Able to go, he Gives the Lady his Handkerchief and Promised her the Child Shall Live—The Child Revives from Apparent Death by the Woman's Faith and Prayer—Preaching in Penzance—Discouragement and Want—Strange Conduct of a Lady Attending the Meeting—Invitation to go to St. Just—Gift of Tongues and Interpretation Given to Elder Halliday, Through which he Receives a Revelation—Revelation Literally Fulfilled.
Elder Elias Morris Falls with a Scaffold a Distance of Thirty Feet Without Being Hurt—Gift of Healing Possessed by Elder Abel Evans—A Woman Healed who had Her Face Eaten Away by a Cancer—Storm at Sea Rebuked—A Broken Leg Cured—A Broken Skull Mended—Fever on Shipboard Stopped by the Prayer of Faith.
Elder John Parry's Statement—His Brother's Testimony and Death—His Sister's Reproof and Death—Embrace the Gospel—His Sleep Troubled—A Remedy and Lesson—Orson Spencer Healed—Providential Help—Escape from a Mob—Cancer in a Man's Face Cured by Laying on of Hands—Preserved from Mobs.
John T. Evans' Statement—A Sick and Helpless Woman Healed on Being Baptized—Relapse and Death after Apostasy—Saints Required to Renounce their Religion or Lose their Situations—Cholera Epidemic—Healed According to Faith—Private Discussion with a Malignant Preacher, who Takes the Cholera and Begs the Elders to Cure Him—Healed and then Baptized—Curious Manner in which Food and Lodging were Provided.
Judgment Upon Opposers—Two Men Killed by their Horses—Horrible Death of Another—Eight Preachers go Down After Opposing Elder Evans—A Man Saved from Bleeding to Death by the Prayer of Faith—A Sister Healed—Woman Cured of a Bloody Issue on Being Baptized—Escape the Fury of a Mob by the Spirit's Warning—A Warning Through the Gift of Tongues.
Thomas D. Giles' Experience—His Head Crushed and Split Open by a Ton of Coal Falling Upon It—Healed by the Power of God—A Deaf and Dumb Man Receives His Hearing and Speech on Being Baptized, etc.
Scene in the Experience of Wm. J. Smith—A Strange Prophecy and Its Wonderful Fulfillment.
[REMARKABLE HEALINGS. ]
Martin H. Peck's Testimony of a Number of Remarkable Cases of Healing—A Broken Arm, a Crushed Leg, etc., Healed Immediately.
[PHILO DIBBLE'S NARRATIVE. ]
His Early Life—Conversion—Curious Signs—Joseph Removes to Kirtland—Wonderful Manifestations—A Miraculous Case of Healing—Sidney Rigdon in Darkness—Joseph Predicts that the Evil One will Handle Him, and the Prediction is Fulfilled.
Removal to Missouri—The Saints' Guns Purchased for Mobocrats by a Sectarian Preacher—Attack of the Mob on the Whitmer Settlement—The Writer Shot—Subsequent Exposure and Suffering—Critical Condition—Healed Miraculously—How Zion's Camp was preserved on Fishing River—A Vision.
Militia Organized at Far West—Liberty Pole Struck by Lightning—General Atchison Defends the Prophet in a Lawsuit—Atchison Removed from Office for being Friendly to the Saints—Far West Beseiged—Leaders of the Saints Betrayed for a Price—Escape to Quincy.
Rent a Farm—Sickness—Providential Recovery—Inspired to Preach—Removal to Nauvoo—Death of my Wife—Second Marriage—Premonition of Death—Warning from the Prophet—A Dream and its Fulfillment—A Prophecy and its Fulfillment—Evil Spirits Cast out of a Man—Joseph Smith's Trust in the Lord.
"SHOW US A SIGN."
BY B. F. JOHNSON
MY SISTER'S HIP BROKEN—NO HOPES OF EVER BEING ABLE TO WALK—OUR FAMILY EMBRACE THE GOSPEL—SCOFFERS DEMAND AS A SIGN THAT MY SISTER BE HEALED—ELDER BRACKINBURY'S DEATH—WARNED BY THE SPIRIT OF THE BODY-SNATCHERS' DESIGNS—CAUGHT IN THE ACT OF ROBBING THE GRAVE—MY BROTHER'S DEATH—MY SISTER HEALED—THE HEALING FAILS TO CONVINCE THE UNBELIEVERS.
About the year 1830, when I was twelve years of age, Nancy, my eldest sister, was thrown from a horse, and had her hip broken.
The bone was broken so near the socket that it could not be set, and physicians all agreed that it would be impossible for her ever again to walk upon that leg, or in any degree to recover its use, as ossification had taken place without a connection of the bones and they had slipped past each other, making the broken limb nearly an inch shorter than the other. She walked upon two crutches, and for years was not able to bring upon the broken limb weight sufficient to hurt the finger of a small child, if placed under her foot.
In the year 1831, my brothers Joel H. and David received the gospel in Amherst, Ohio, and in the fall of the same year my brother David brought to us the Book of Mormon, near Fredonia, State of New York.
Soon afterwards my brother Joel, with A. W. Babbitt—then only a boy, came also, and was followed by Elders Brackinbury and Durfee. Elder Brackinbury was an earnest and powerful preacher, and all the Elders seemed filled with the spirit of the Lord. Many received their testimony, and my mother and Lyman R. Shearman, a brother-in-law, were the first to be baptized.
Priest and people came out to oppose the work, and would scoffingly ask, "Why, if miracles can be performed, do you not heal Sister Nancy?" Many would also say: "If they would only heal Sister Nancy we would all believe!"
My sister was a young woman of excellent mind and character. Having a good common education, she had for some years taught our district summer school, and, being religiously inclined, had joined the Freewill Baptist church. Like my mother, who was also a religious woman, she was not only respected, but was beloved by all who knew her. But, although she had obeyed the gospel, the time had not come for her release from her crutches by the healing power of God. The wicked were seeking it for a sign, as in the days of our Savior, when they followed Him even to His crucifixion, demanding that He come down from the cross, as a sign, to prove to them that He was the Son of God; yet no sign was given except that of their overthrow and destruction.
After a few weeks of successful preaching and baptizing, Elder Brackinbury was taken violently sick, and, within a few days, died of the bilious cholic.
To us, then young and inexperienced members of the Church, his death came as a trial to our faith, as well as a very great grief. To think that so good a man, in such a field of useful labor, and far away from his home and family, should be permitted to die, and that too so suddenly, was naturally a test to the faith and integrity of so young a branch.
Although the grave had closed over his body and we were in deep sorrow, our enemies were not satisfied, for while we were assembled in the evening after his burial, to talk and pray and mourn together, the spirit of revelation said to my brother David that they were then digging up the body of Brother Brackinbury for dissection.
My brothers with others quickly started, and proceeding rapidly to the grave about one mile away, found three men there who had unearthed the coffin and were just dragging the corpse from under its lid. As our party approached they sprang out of the grave and fled.
David, then a stripling of about twenty years, pursued them, and like a young lion, grappled with, captured and brought back as a prisoner one of the most powerful young men of the country—not only much older but nearly double his size—a student of medicine in our native town.
The prisoner was afterwards committed by a magistrate, and put under bonds to appear at his trial.
These, with other unhappy events, caused us to desire to leave our native place and gather with the Saints at Kirtland, which we did in the spring of 1833. In the summer of that same year it was proposed to build the Kirtland Temple, and as it was designed at first to build it of brick, my three eldest brothers, with those of us who were younger, engaged in making the brick for that purpose; and there brother David, who was then about twenty-two years of age, became a martyr to the great and good cause. Through his ambition to perform more labor than he was able to endure, and by over-exertion in procuring the wood, he bled at the lungs and died the same fall. He bore a faithful testimony of the gospel being again revealed, and spoke with the gift of tongues with his latest breath, which was interpreted by Don Carlos Smith, the Prophet's brother, who was present at the time.
About this time the Spirit of the Lord seemed to be poured out upon the Saints in Kirtland. There families often met together to "speak of the Lord," and the gifts of the gospel were enjoyed in rich abundance. As yet my sister Nancy had never, since her hip had been broken, taken one step unaided by her crutches; but the time had now come for her release.
She was commanded by Elder Jared Carter—then a man of mighty faith—to arise, leave her crutches and walk.
She arose in faith, full of joy, and was from that hour made whole, and never again did she walk upon crutches or lean upon a staff.
The same fall I returned on a visit to my native town, full of a desire that our old neighbors, as well as my young associates, should embrace the truth; for I felt sure that they would believe my testimony that my sister was healed, and, as they had promised, accept the gospel.
I was full of hope, although I was but a boy, that they would all be converted through my testimony; but alas! there were none to be converted—no one to accept the great truths of the gospel. They believed my statement that my sister had become well and was walking unaided upon her broken limb, yet, to their understanding, "some natural cause had produced the effect," and they were unbelievers still.
When again, as a missionary, I returned to the place of my birth and preached to those same persons the gospel, bearing a faithful testimony, they were glad to see me, and treated me with great kindness, yet no one was converted to the truth, for signs had failed to make them believe.
CONTEST WITH EVIL SPIRITS.
BY H. G. B.
THE SAVIOR'S PROMISE—SENT ON A MISSION WHEN A BOY—CONFERENCE IN BURKE'S GARDEN—A GIRL APPARENTLY STRICKEN WITH DEATH—MY FRIGHT AT BEING ASKED TO ADMINISTER TO HER—PROMPTED BY THE SPIRIT TO CAST THE DEVIL OUT OF HER—THE EVIL SPIRIT LEAVES HER AND ENTERS TWO OTHERS—SIX ELDERS CONTEND WITH THE EVIL SPIRIT FOR THIRTY-SIX HOURS—ITS FINAL BANISHMENT.
Just a few minutes before our Savior took His leave of the twelve apostles and ascended on high, He promised that certain gifts and blessings should be enjoyed by the believer.
You will find this promise recorded in the 16th chapter of the gospel according to St. Mark, 17th and 18th verses. It is of one of these gifts that I wish to speak.
When on my first mission (in the year 1844), in the State of Virginia, we were attending a conference in Burke's Garden, Tazewell County. There were some ten or twelve Elders in attendance, most of whom had just arrived a week or two previous from Nauvoo, where they had, during the April Conference, been called and set apart for missions in Virginia. It was Sunday evening, some time early in May. Our conference had just closed, the last services of which were the ordinances of baptism and confirmation administered to several persons.
The Saints and strangers had dispersed to their homes, except some of the Saints who lived at a distance. A few of these had put up with Colonel Peter Litz, who, with his family, were members of the Church, and where also several of the Elders, myself included, were going to stay over night.
The time in the evening was what would be called early twilight. Some of the Elders had taken an evening stroll. At any rate, I was the only Elder that was about the house, when Sister Litz came to me (I was seated at the time out in the yard) very much excited, and said that one of the sisters who had come to stay over night, was taken suddenly and very severely sick, and she (Sister Litz) desired me to administer to her.
I was only a boy, yet in my teens, and with little or no experience, and had never been called upon, up to that time, to administer to the sick. I naturally shrank from the task, and would have given anything to have had some one to take it off my shoulders.
However, there was no escape for me—no other Elders were present, and she insisted that I should attend to the ordinance.
I followed Sister Litz into the house, and there lay the girl, stretched upon a bed, apparently lifeless, without breath or motion.
I asked Sister Litz what was the matter with the girl, but she could not tell.
"What can I do?" I thought. What could any one do? Nevertheless, I placed my hands upon her head, knowing full well if the Lord did not help me, that I would utterly fail in being able to say the first appropriate word, or exercise the least power.
As soon as I opened my mouth, I began to cast a devil out of her, which was farthest from my thoughts before I commenced. I commanded it, in the name of Jesus Christ, to come out of her, and not to return again. The evil spirit immediately departed from her, she being restored to her normal condition, seemingly as well as ever.
Not ten minutes after, the same evil spirit entered another girl. But during this interval Elder Robert Hamilton had returned from a walk, and was present at the time of the second attack, and was mouth with myself in casting it out.
In about the same time it would take a person to walk from one room to another, a third young sister was attacked, and in the same way exactly that the two first had been taken; and our administration had the same effect in relieving her as in the first two cases.
This third one was no sooner rid of the evil spirit, than it returned and took possession the second time of the one last before relieved of its power; and when it was cast out from this one, it took possession of the third one again, and so on, alternately, as well as I can remember, for three or four times. But the spirit never returned the second time to the first sister that was attacked that evening.
However, at the end of three or four hours, we separated the two girls, by taking one of them up stairs and into a room at the west end of the house, leaving the other in a room on the first floor at the east end, making the distance between as far as we could for both to occupy the same house, which was a large one.
In the meantime one of the Elders from the house of one of the nearest neighbors had come in, so there were six of us in attendance, the names of whom were as follows: Robert Hamilton, James Park, Richard Kinnamon, Chapman Duncan, Alfred B. Lambson and myself.
A. B. Lambson, James Park and Richard Kinnamon, with the father of the two girls (for they were sisters), watched with the one in the room on the first floor, while Robert Hamilton, Chapman Duncan and myself, with the mother, watched with the other in the upper room.
While possessed with this evil spirit, the girls would sometimes lay in a trance, motionless, and apparently without breathing, till we were ready to conclude they were dead, then they would come to and speak and sing in tongues, and talk about Priesthood and the endowments. At other times, they would choke up, ceasing to breathe until they were black in the face, and we thought they would surely die. Sometimes they would froth at the mouth and act like they were in a fit. If standing upon their feet when taken, they would fall to the floor and act like they were struggling for life with some unseen power. Altogether, these cases reminded us of the one recorded in Mark, 8th chapter, 14th to 29th verse, and other cases recorded in the New Testament.
We never made a failure when attempting to cast out this evil spirit from either of the girls. But invariably as soon as one of them was dispossessed, in the length of time it would take a person to walk from one room to the other, the spirit would take possession of the other, but never both at the same time, and both were operated upon alike, so we knew there was but one evil spirit to deal with; yet it seemed impossible to get rid of it, for the girls were possessed with it alternately for some thirty-six hours.
However, we took advantage of the Savior's explanation in the 9th chapter of Mark, before referred to, and fasted and prayed. After which, while the three of us up stairs were administering (Robert Hamilton being mouth) and commanding the devil (for such we were from the first convinced it was) to come out of her and return to its own place, Elder Duncan immediately interrupted, and said to Elder Hamilton, "Name the place; name the place!" (See Matthew, 8th chapter and 31st verse.)
This somewhat confused Elder Hamilton, who hesitated, when Elder Duncan called the name of a family who were near neighbors, and of whom not one us had thought in connection with these cases. Elder Hamilton repeated this name, and immediately the evil spirit departed, not only from the girl it then had possession of, but from the house. And in a moment all in the house felt and knew that they were rid of its power and influence and that it would not again return.
We all, by this time, knew something of the power of the adversary, for we had had an actual experience, indeed, a contest, that had left us weak and nearly worn out, to an extent that an actual corporal struggle with flesh and blood would not have so reduced us.
Why was the key to its departure given to Elder Duncan and not to Elder Hamilton, who was acting as mouthpiece at the time? is a question my young readers are ready to ask, as we asked one another at the time, and were not able to answer, and which I am unable to answer to this day.
And why was it necessary to give this demon the privilege to return to torment some other family?
This also I am unable to answer to my own satisfaction; but this much I can say: the family referred to was bitterly opposed to the gospel and its blessings, and to all those who taught, practiced, or enjoyed the same. A daughter of this family had been afflicted in a very singular way from her childhood. This girl had, in company with her parents and all the family (as they never left her alone), attended our baptismal meeting on Sunday evening, and her family spoke of her being and acting like a new person for two days after attending that meeting, often speaking of the good effect the witnessing of the ordinance of baptism had had upon her.
To all I have said in the foregoing, I was an eye and ear witness. All those who are living, who were present at the time this occurred, will remember the truth of what I have inscribed, though at the time we kept it from the world. I have written this experience for the benefit of the young Elders who are now abroad on missions, and for the benefit of the boys who may hereafter be called on to take missions, and any others who may glean any good from its perusal; and also as an evidence of the truth of the promise of Jesus to believers.
EARLY EXPERIENCE OF A. O. SMOOT.
CHAPTER I.
SICKLY CONDITION WHEN YOUNG—HEALED ACCORDING TO ELDER PATTEN'S PREDICTION—LABOR AS A MISSIONARY WITH ELDER WOODRUFF—SEVERE SICKNESS—HEALED UNDER THE ADMINISTRATION OF MY BRETHREN—A MISSION TO THE SOUTHERN STATES—REMOVAL TO FAR WEST—MISSION TO MISSOURI AND ARKANSAS—OPPOSED BY A BAPTIST DEACON—TERRIBLE JUDGMENT UPON HIMSELF AND FAMILY—JOHN HOUSTON, THE INFIDEL—FAR WEST BESIEGED—TAKEN PRISONER.
My life has been an exceedingly active, busy one, but when my experience is compared with that of many of my brethren there is perhaps nothing very extraordinary about it. I have seen the power of God manifested in various ways, and have had all the testimonies that I could ask for of the divine character of the work instituted through Joseph Smith, with which I have been connected for almost half a century. But I have never seen anything that I could call very miraculous, nor have I sought for anything of the kind as an evidence of the truth of God's work. To me everything has seemed to come along naturally. And yet when all things are considered, my whole life might be regarded as miraculous. When I reflect upon the precarious condition of my health when a boy, and the indulgence with which I was then treated, and then upon what I have been enabled to endure and accomplish, through the blessings of God since, there is something rather remarkable about it to me.
I was born on the 17th of February, 1815, in Owenton, Owen Co., Kentucky. Both the town and County in which I was born were named after my great-uncle, Abraham Owen, in whose honor I was named. He was killed in the battle of Tippecanoe, while serving under General Harrison, who was afterwards President of the United States. Abraham Owen's sister, my great-aunt, was Stonewall Jackson's mother, so that General Jackson and I were second-cousins.
From my early childhood, almost from my infancy, I was afflicted with a lung disease, and supposed to be in consumption. Indeed, I was so bad a great deal of the time that my life was despaired of. When I was about nine years old my death seemed so imminent that my burial clothes were made. However, I rallied somewhat, but not to be able to do any work. I had a great desire to live, and also to know if the Lord had a church upon the earth, and I investigated the various doctrines professed by those with whom I came in contact, but could never feel satisfied to join any of the religious sects.
When I attained my twentieth year, and while I was still very sickly, Elders David W. Patten and Warren Parrish visited the part where I resided, as missionaries, and I became convinced of the correctness of the doctrines which they taught and embraced the same, being baptized by Elder Parrish and confirmed by Elder Patten. Brother Patten, in confirming me, promised that I should be healed of my infirmity and become a strong and powerful man. This prediction was verified to the letter; I began to grow strong immediately.
The following spring I was ordained a deacon and placed to preside over a small branch of the Church raised up by Elders Patten and Parrish, and on the 7th of the next April I was ordained an Elder under the hands of Brother Woodruff and started out with him preaching. I traveled with him in Kentucky and Tennessee until the early part of the following winter, when we left the South and went to Kirtland, Ohio, where I attended school with him and studied Greek and Latin.
The change of climate and a little carelessness on my part brought on an attack of typhoid fever and pleurisy, from which I suffered severely, and it was thought that I could not recover. Brother Woodruff, however, who was waiting upon me, called in Elders Brigham Young, Heber C. Kimball, Willard Richards, and Hyrum Smith, and the five laid their hands upon me and rebuked the disease and blessed me. While their hands were upon my head I fell into an easy sleep, and when I awoke my disease was entirely gone.
A few days after, I was advised by the Prophet Joseph to return to the Southern States and raise up a company of Saints and emigrate to Far West, Missouri. I accordingly went South, and in the month of May had succeeded in organizing a company of two hundred souls with about forty teams and started on our journey. The trip occupied about two months. We immediately set about making homes and soon began to get comfortable surroundings.
In January, 1838, I was called to fill a mission to the southern part of Missouri and throughout Arkansas. During this mission an incident occurred which I think worth relating. I was preaching one afternoon in the court-house at Yellsville, where I had also held meeting in the forenoon, when in the midst of my discourse I was interrupted by a Baptist deacon, who arose and exclaimed: "That young man is not quoting the scripture correctly."
I was speaking at the time upon the authenticity of the Book of Mormon. I was also enjoying an unusual flow of the Holy Spirit, and felt more calm and collected at this interruption than I otherwise would have done. I deliberately opened the Bible and read therefrom the very passages which I had previously quoted verbatim, and cited the chapter and verse.
At this the Baptist took his seat, but I had not proceeded much farther with my remarks when I again had occasion to quote from the scriptures, and lest I again should be found fault with, I opened the Bible and read from it, when the deacon, a second time arose and declared that it was not from King James' translation of the Bible that I was quoting, but "Joe Smith's golden Bible," etc.
Several of the audience immediately ordered him to be still and let the young man proceed, as they wanted to hear the preaching.
Again he became quiet, but soon broke forth in a perfect rage, said I was lying, and denounced, in a rather incoherent manner, "Joe Smith" and his "golden bible," and the "Mormons" as "chicken thieves" and "hog stealers," etc.
A number of persons immediately surrounded him as if they intended to thrust him out, and lest they should use violence I began to plead for him, and requested them to allow him to retire quietly. I added, however, that I was there on my Father's business, commissioned to proclaim the gospel, and if he did not speedily repent the Lord would rebuke him and the judgment of God would overtake him. At this he turned and rushed from the room almost foaming with rage.
He had four drunken sons in the town and he proceeded to hunt them up to incite them to mob me. Just then a fire broke out in the Baptist meeting house, and on hearing the alarm I adjourned the meeting for one hour.
In the audience was a Major John Houston, a brother of the celebrated Sam Houston, who was in command of a military post near by. He had boarded a few days at the same place that I had, and had therefore become somewhat acquainted with me.
He followed the deacon and advised him against molesting me, telling him if he persisted in it he would have to take him in charge. The deacon concluded to desist but raged, and cursed "Joe Smith" and the "golden bible" and the young preacher, and everything connected with him as he proceeded home, and on entering his house, almost immediately fell dead and turned black.
In this condition he lay for two days, no one, not even his own sons, daring to go near him until, a Campbellite preacher, who also had happened to be one of my audience, and who had heard of his condition, came to me and informed me of it. I went with him to Major Houston, and through his influence some persons were employed to go and bury the dead man.
Within a week from the time of the deacon's death his wife also died, and his sons kept up their drunken spree until they had run through four thousand dollars of the money which their father had left and also other property.
Many of the people of the town regarded this series of calamities as the judgment of God, and even the Campbellite preacher admitted to me that it had very much the appearance of it.
Soon after these events transpired I returned to a place about twenty miles distant, to fill a previous appointment, and while there Major Houston was taken sick with the cholera. He felt that he was going to die, and wanted to have me sent for. I had conversed with him many times upon the subject of religion, and, though he professed to be an infidel, I could see that he was pricked in his heart but was too proud to acknowledge it. Shortly before he died he made a request that I should preach his funeral sermon, and on my return to Yellsville I did so, and I think I never had more of the Spirit of God in preaching in my life than I did on that occasion, infidel though he pretended to be.
I returned from this mission in the summer of 1838, and soon afterwards the troubles of the Saints with the Missouri mobocrats recommenced, in which I became earnestly engaged. After Far West had been besieged by the mob militia under General Clark and we had been compelled to surrender our arms, I was taken prisoner in company with many of my brethren.
CHAPTER II.
MARRIED WHILE A PRISONER OF WAR—PROPERTY CONFISCATED—REMOVAL TO QUINCY—FIRST HARD WORK—REMOVAL TO MONTROSE—MISSION TO TENNESSEE-SHOT AT—CAMP, MY CHAMPION—A LAWYER AND HIS MOB—APPEAL TO MASONS FOR HELP—READY RESPONSE—CAMP'S VENGEANCE ON THE LAWYER—NEWS OF MARTYRDOM—RETURN TO NAUVOO—BRIGHAM YOUNG INSPIRED—ANOTHER MISSION SOUTH—BLESSINGS IN THE TEMPLE—JOURNEY TO SALT LAKE VALLEY.
On the 11th of November, while still a prisoner of war, I was married, which might be considered as a proof that I had not lost hope. I was fortunate in securing a wife who was zealous and devoted to her religion and ready to sacrifice or endure anything to further its interests.
After the troops were withdrawn from Far West I visited my farm two miles south of the town, to look after my stock which I had left there, and found that all my earthly possessions save my real estate had been confiscated by the army.
On visiting the late camp-ground of the army I found the heads of eleven of my oxen which had been butchered, and there was no trace left of my sheep, swine, etc.
Brother John Butler, who had been obliged to flee to the north to save his life, had left his family in my charge. He had a span of very poor horses and an old wagon. I loaded the wagon up with his wife and five children and what few goods I had left, which consisted of one trunk full of clothes besides what my wife and I wore. I managed to find one of my horses which the mob had taken and used in such a shocking manner that his back was skinned almost from his withers to his tail. This animal I hitched on ahead of Brother Butler's horses, and by those of us walking who were able to do so, we slowly made our way to Quincy, Illinois, in the depth of winter. On arriving there I went to work carrying the hod up a four-story building—really the first hard work I had ever done, to make another start in life, while my wife assisted by taking in sewing.
In the month of July I removed to Montrose, opposite Commerce. In May of the following year I went on a mission to Tennessee, from which I returned the following October, and again the next year, I went to Charleston, South Carolina, being instructed to introduce the gospel there. I spent all the money I had in renting halls and publishing placards announcing my meetings, but although I had large audiences, and numbers of persons came to me, Nicodemus-like—by night, to inquire about the gospel, I failed to make one convert. I returned to Nauvoo from this mission in 1842.
In the summer of 1843, I took a trip through southern Illinois and north-western Kentucky, in the interest of the Nauvoo House, and in May, 1844, I again went south to Tennessee to electioneer for Joseph Smith as candidate for the Presidency of the United States. On arriving at Dresden, Tenn., I rented the court-house to hold meeting in, and while in the act of preaching to a good-sized audience, a mob gathered outside and a shot was fired at me through the window. The bullet passed near my head and lodged in the ceiling, and immediately afterwards a few brickbats were also thrown through the window. Considerable excitement followed and the audience began to scatter, when a man by the name of Camp, somewhat noted as a fighting character, arose and called on the fleeing people to stop. He told them if they would only sit and listen to the preaching, he would go out and look after the persons who were creating the disturbance. About two-thirds of the audience again became seated and he went outside and procured a shot-gun, with which he patroled around the courthouse the remainder of the evening, and there was no further trouble.
Another meeting was announced for the following day, but before it commenced a lawyer of the town laid his plans to break it up. I had not long been speaking when he, at the head of a mob of two hundred men, marched into the room and demanded that I should cease speaking, as they had come to attend to my case.
In this emergency, and for the only time in my life in public, I made use of a masonic sign calling for help, when lo! a number of persons sprang up to assist me. The lawyer was commanded to give his reasons for interfering with me, which he proceeded to do by delivering a most abusive and slanderous speech. I finally commanded him to sit down and he did so very suddenly, and the masons who were present, who were very numerous and influential, gave him to understand that he would not be allowed to molest me. I continued my remarks, and at the close of the meeting Mr. Camp took vengeance on the lawyer by knocking him down and kicking him around the court-house yard.
From Dresden I proceeded to Paris, in the same State, where I contracted for the publication of 1,000 copies of Joseph Smith's "Powers and Policy of the Government of the United States." After the printing had been done and paid for, the printer informed me that if I attempted to circulate the pamphlets it would be likely to land me in the penitentiary, as the views expressed therein, in regard to freeing the slaves, would be considered treasonable and contrary to law. On consulting a lawyer of the place, a boyhood friend of mine, I found that he held the same opinion, and I therefore suppressed the whole edition.
I was at Father Church's, on Duck river, in Hickman Co., Tenn., when I received the news of the martyrdom of Joseph and Hyrum Smith, six days after the consummation of that bloody deed. I immediately proceeded down Duck river to the Tennessee river, by canoe, and, on arriving there, in company with three other Elders, purchased a skiff, and made my way to Paducah on the Ohio river, from which place I took steamer to Nauvoo.
On arriving in Nauvoo I found that Sidney Rigdon was striving to establish his claim to the leadership of the Church, and proffering various unheard-of offices to such persons as would rally around his standard. However, on the arrival of President Young and the other Apostles from their missions, his claims were soon set aside.
I was present at the meeting held in Nauvoo on the occasion when President Young assumed the leadership of the Church, and can testify with hundreds of others that he spoke by the power of God on that occasion and that he had the very voice and appearance of Joseph Smith.
The following autumn I was sent by President Young to Kentucky, Tennessee, Alabama, Georgia and Mississippi to raise means for the building of the Temple and also to induce the Saints scattered through that region to migrate to Nauvoo and make preparations to journey westward. I returned to Nauvoo in the summer of 1845, bringing a large number of the Saints with me. I also left many others partially prepared to follow, who were subsequently gathered up by Elders John Brown and Wm. Crosby and led westward, by way of Arkansas, to Salt Lake Valley.
After my return to Nauvoo I labored on the Temple until it was so far completed as to admit of the ordinances being performed in it, when I had the blessed privilege of entering it and receiving my endowments and having wives sealed to me. I also at that time had the son of my first wife (who, I should have mentioned, was a widow when I married her) adopted to me by the Priesthood, and he has ever since borne my name and been recognized and treated as one of my own sons.
I labored about three months in the temple in administering the ordinances of the house of God to others, and in April, 1846, I left Nauvoo and started westward with quite a large company of my southern friends. On arriving at Winter Quarters I was ordained a Bishop and appointed to preside over a Ward, and spent the winter in building cabins to shelter the people and in looking after the wants of the poor. In the spring of 1847 I was appointed to organize and lead westward a company of Saints having one hundred and twenty wagons. I chose as my assistants Major Russell and Geo. B. Wallace. We arrived in Salt Lake Valley on the 24th day of September.
Thus passed the first twelve years of my connection with the Church—twelve years of rough but not unprofitable experience for me, considering the many lessons I learned and the satisfaction I enjoyed in contemplating my labors. During that period I had become strong and healthy, and through the blessings of God, had been enabled, with the help of my wife and boy, to earn a subsistence and accumulate some property, notwithstanding the many missions I had filled and the losses of property I had sustained.
Since that time I never have performed a regular preaching mission abroad, although in 1851, I was sent to England, for that purpose; but on arriving there it was decided to have me return to lead the first company emigrated by the Perpetual Emigration Fund across the plains, and after a stay of thirty days in that country I did so. I filled various business missions, however, in which I crossed the plains thirteen times with ox and mule teams.
CHAPTER III.
ALMOST LOST IN THE ATLANTIC—NARROWLY ESCAPE THE "SALUDA" DISASTER—NEARLY DEAD WITH THE CHOLERA—HEALED IN ANSWER TO PRAYER—BLOWN UP WITH A KEG OF POWDER—A SICK WOMAN HEALED—ELDER PATTEN'S REMARKABLE PREDICTION FULFILLED—A MAN ALMOST DEAD RECOVERS ON BEING BAPTIZED.
During my experience I have seen the power of God manifested upon various occasions in preserving my life; indeed, considering the many narrow escapes I have had, it might be almost thought that I have had a charmed life.
On my return from England in 1853, on board the new steamer Pacific, we encountered a severe storm, in which the deck was swept clear of rigging, the deck cabin, one of the wheels, both wheel houses and the bulwarks. The steamer was entirely submerged in the sea at one time, and had she not been very well built she would never have come to the surface again. It looked like a precarious time, but I felt an assurance that the vessel would be saved, and in the midst of all the excitement which prevailed among the crew and passengers I felt quite calm. I had seventeen thousand dollars in gold in my possession, and I did not even fear that I would lose that. Our preservation, however, was certainly providential, for the vessel was in a terribly dilapidated condition, but we finally arrived safely in New York with the wrecked vessel, after a voyage of sixteen days.
I subsequently had a very narrow escape on the occasion of the Saluda disaster. I had purchased the supplies for my company to make its overland journey with, except cattle, at St. Louis, and had decided to go farther up the river to buy the stock, when Eli B. Kelsey came to me to consult me in regard to chartering the Saluda to convey an independent company of Saints up the river. I went with him to examine the boat, and on finding that it was an old hulk of a freight boat, fitted up with a single engine, I strongly advised him against having anything to do with it. He seemed to be influenced in making choice of it entirely by the fact that he could get it cheaper than a better one; but in my opinion it seemed folly, for in addition to the danger of accident, the length of time likely to be occupied in making the journey would more than counterbalance what might be saved in the charge for transit. However, he decided to charter it, and then both he and the captain urged me strongly to take passage with them, offering to carry me free of cost if I would only go, but I could not feel satisfied to do so. I followed a few days afterwards on the Isabella, and overtook them at Lexington, where the Saluda was stopped by the float-ice and was unable to proceed farther. I went on board of her to visit the Saints (who were in charge of D. J. Ross, Eli B. Kelsey having gone ashore to purchase cattle), and left just before the last plank was drawn in, preparatory to attempting to start. I had not walked to exceed two hundred yards after leaving the Saluda before the explosion occurred, and on turning to look in the direction of the the ill-fated boat I saw the bodies of many of the unfortunate passengers and various parts of the boat flying in the air in every direction. Fortunately for the Saints on board, they were mostly on the deck of the boat and pretty well towards the stern, and they consequently fared better than those who were below, or on the forepart of the boat, which was blown entirely to pieces. As it was, however, upwards of twenty of the Saints were lost or subsequently died of their wounds. My own preservation I can only attribute to the providence of the Almighty, for if I had remained a moment on the wharf to see the boat start, as would have been very natural for a person to do, I would have been blown into eternity as those were who stood there.
I shall never forget the kindness of the citizens of Lexington in caring for the living and burying the dead. The Lord certainly inspired them to do all that sympathy and benevolence could suggest in aid of the afflicted. The city council set apart a piece of ground in which to bury the Saints who had died, and William H. Russell, the great government freighter, and many other prominent citizens did all they could to comfort and help the afflicted survivors. Besides their devoted attention, their contributions in aid of the Saints amounted to thousands of dollars.
The disaster described is really the only accident of any consequence by water that has befallen a company of Latter-day Saints in emigrating from the old countries, and there was much reason to believe that Providence was in their favor to a great extent even in that case, or a much greater number would certainly have lost their lives.
I remained at Lexington about eight days looking after the interests of the Saints and purchasing stock, after which I returned to St. Louis, where I met the company of Saints I was to conduct across the plains. On reaching Atchison, our starting point for the overland journey, the company was stricken with the cholera. There were over forty cases, and of these some fifteen proved fatal. Numbers were healed instantaneously through the prayer of faith when the Elders laid their hands upon them, although apparently near death's door; others gave way entirely to fear, failed to exercise faith and soon died. After we had started upon our journey and when the last person who had been afflicted had recovered, I was prostrated with the same dread disease. The train was stopped and the whole company fasted and prayed for two days for my recovery, but I continued growing worse until my limbs and the lower portion of my body were apparently dead, but then the faith of the Saints and the power of the Almighty prevailed in my behalf and I recovered. I had, however, lost seventy-five pounds in weight within a few days.
Another remarkable instance in which the providence of the Almighty was manifest in my preservation occurred in the following May. I was emptying a small keg of powder and standing in a stooping position right over it, and as it did not run out very freely I shook the keg, when it exploded. The staves and pieces of hoops were scattered in every direction, some pieces being afterwards found at least eight rods distant. I was blown into the air and my face and hands most terribly burned. It was a marvel that the staves of the keg were not driven through my body, but it did not appear that a single one had struck me. The whole of the skin came from my face and hands, yet, wonderful to relate, there is not now a mark of powder about my face, and my eyesight, the loss of which I was most fearful of, was not at all impaired by it.
This series of narrow escapes which I have related I passed through within a little over a year; and it really seemed to me that Satan was bent upon my destruction. The fact that my life was preserved through them was an evidence to me of the power of God and that He had a purpose in allowing me to live.
I have witnessed the power of God displayed in the healing of persons who were sick in hundreds of instances, in some cases that would probably be considered by the world as very wonderful, but to which the Saints, whose experience has been similar to my own, had become accustomed. I think Elder David W. Patten possessed the gift of healing to a greater degree than any man I ever associated with. I remember on one occasion when I was laboring with him as a missionary in Tennessee, he was sent for to administer to a woman who had been sick for five years and bed-ridden for one year and not able to help herself. Brother Patten stepped to her bedside and asked her if she believed in the Lord Jesus Christ. She replied that she did. He then took her by the hand and said, "In the name of Jesus Christ, arise!"
She immediately sat up in bed, when he placed his hands upon her head and rebuked her disease, pronounced blessings upon her head and promised that she should bear children. She had been married for seven years and had never had any children, and this promise seemed very unlikely ever to be fulfilled. But she arose from her bed immediately, walked half a mile to be baptized and back again in her wet clothes. She was healed from that time, and within one year became a mother, and afterwards bore several children.
I was myself healed under his administration in a manner which appeared to me very remarkable at that time. While traveling I was taken very sick and was forced to seek entertainment at the house of an infidel. Elder Patten was desirous of administering to me and, by way of a pretext, asked the privilege of praying. His request was granted and he knelt beside the bed upon which I was lying, and, without the family noticing it, placed his hand upon my head. While his hand was upon me, I felt the disease pass off from my system as palpably as I ever experienced anything in my life, and before he arose from his knees I was as well as I ever had been, and able to arise and eat my supper.
I remember a rather remarkable instance of healing that occurred at Winter Quarters, which I think worth relating:
During the winter of 1846-7 while the Saints were encamped on the banks of the Missouri there was a great deal of sickness among them, and many died. Among others who were afflicted was a man by the name of Collins, who had followed up the Church for some time on account of his wife being a member, but who never felt quite satisfied to embrace the gospel, although he never opposed the work. When he was taken sick it was not thought by his friends that he could recover, as he had appeared to be sinking rapidly under the effects of the disease, and for some time he lay in a semi-unconscious state, from which it was feared he would never rally.
However, he finally regained consciousness and looked around, when I asked him if he had any message to leave before he died. He immediately replied that it would not do for him to die then, as he had not been baptized, and urged very strongly to be taken right down to the river to receive this ordinance.
Yielding to his solicitations, some of the brethren brought the running gear of a wagon with a few boards on it, up to the door of the cabin in which he was living, and his bed, with him lying upon it, was carried out and placed on the wagon. When we had proceeded part way down to the river the wagon tire commenced running off one of the wheels and a halt was made to hammer it on again. On noticing the wagon stop and hearing the hammering, he inquired what was the matter, and when he was informed that the tire was running off, he replied impatiently, "Oh, never mind the tire; go on, or I'll die and go to hell yet before I'm baptized!"
We proceeded on with him till we reached the river, which at that time was frozen over, but the ice had been cut away near the shore in order that our animals might drink. There he was lifted from his bed, carried into the water and I baptized him for the remission of his sins and his restoration to health. After being taken out of the water a blanket was wrapped around him and he was seated for a moment to rest upon a block of ice upon the shore. Seeing the brethren turning the wagon around, he inquired what they were going to do. They replied that they were going to put him on the bed and haul him back home, when he arose to his feet and assured them that they need not go to that trouble, for he could walk back, and he did so, and from that time became a healthy man.
SCENES IN THE BRITISH MISSION.
CHAPTER I.
ELDER HALLIDAY APPLIED TO FOR HELP BY A SISTER WHOSE SON IS DYING—NOT ABLE TO GO, HE GAVE THE LADY HIS HANDKERCHIEF AND PROMISES HER THE CHILD SHALL LIVE—THE CHILD REVIVES FROM APPARENT DEATH BY THE WOMAN'S FAITH AND PRAYER—PREACHING IN PENZANCE—DISCOURAGEMENT AND WANT—STRANGE CONDUCT OF A LADY ATTENDING THE MEETING—INVITATION TO GO TO ST. JUST—GIFT OF TONGUES AND INTERPRETATION GIVEN TO ELDER HALLIDAY, THROUGH WHICH HE RECEIVES A REVELATION—REVELATION LITERALLY FULFILLED.
The various gifts of the gospel were perhaps enjoyed to as great an extent by the Elders who labored in England in an early day as they have been by any people and in any place, at least in this dispensation. Nor were the manifestations of these gifts confined to the Elders who were engaged in the ministry, for their converts also enjoyed them to a very great extent. Many of them through their extraordinary faith and humility called forth the blessings and power of God in various ways. The gift of healing was very manifest, and scores of instances might be related wherein persons were healed in a most miraculous manner.
Bishop George Halliday, of Santaquin, who labored extensively as a missionary in his native country in an early day, relates an incident of this kind. Upon a warm Sunday evening, after he had been preaching to an audience in Bristol, he was accosted by a Mrs. Ware, a sister in the Church, who told him she had a son extremely sick and thought to be dying. She begged him to go home with her and administer to it. She lived three miles distant, on Durham Down. It was quite late in the evening and he was so extremely tired that he scarcely felt able to comply with her request; and yet he did not like to decline. All at once he felt impressed to say: "Here, Sister Ware, you take my handkerchief and go home to your child and lay it on him wherever he seems to be affected, praying to the Lord to heal him. If you do this I will promise you that he will recover."
With full faith the good lady took the handkerchief and departed. On reaching her home she was met at the door by her daughters and friends, who informed her that her son was dead.
"No," said she, "I cannot believe it! Brother Halliday has promised me that he shall live, and I have his handkerchief to lay upon him."
She hastened to the boy and did as she had been directed to, and the child, which a few minutes before had been inanimate, began to show signs of life. The next morning he was able to come down to breakfast, and soon regained his wonted health. He afterwards emigrated to Utah.
Brother Halliday also relates another instance in which the power of God was displayed in a rather remarkable manner, near the same time:
He and Elder John Chislett were sent to Penzance, Cornwall, to introduce the gospel to the inhabitants. They met with no encouragement, yet they did not feel justified in leaving the place until they had given the people a thorough warning. Their funds were so low that the two of them were forced to live on a penny's worth of bread and a penny's worth of soup per day; yet their faith was strong, and they spent much of their time in prayer. Finally, as a last resort, in the effort to awaken an interest in the message they had to bear to the people, they decided to give a course of public lectures. Elder Halliday pawned his watch to raise the necessary money to rent a hall and publish some placards announcing their meetings, and on the first evening appointed they were gratified at seeing a few come to hear them. Among the audience they noticed particularly a well-dressed gentleman and lady, the latter of whom commenced weeping almost as soon as she entered the hall and continued to do so as long as the meeting lasted. The Elders, of course, could assign no reason for this peculiar conduct while the meeting was in progress, nor were they any more enlightened when, at the close of the services, the lady came forward with her husband and invited them to visit her at her home at St. Just, about six miles distant. This was the first invitation they had received from anyone in the place, and they accepted it joyfully, and would willingly have gone home with her that night, but, to their disappointment, she named the following Wednesday as the time when she would be pleased to receive them. Nothing further passed between them, but it was evident that a favorable impression had been made upon her, and that she was a woman of intelligence and refinement. While anticipating the pleasure of visiting her and waiting for the day to arrive, the Elders continued to subsist upon their scanty fare, and spent their time in vainly endeavoring to proselyte among the citizens of Penzance.
Wednesday morning came and with it a drenching rain storm, through which the Elders tramped the whole six miles, hungry and penniless. Shortly before arriving at St. Just, and while they were crossing a plowed field, with the mud clinging to their boots so they could scarcely walk, the Lord deigned to comfort them by giving Elder Halliday the gift of tongues and the interpretation of the same, in which it was made known to him that the lady whom they were going to visit had been favored with a vision in which she had seen himself and Elder Chislett; also that she was the owner of several houses, one of which she was going to allow them to use to hold meetings in, and that he was going to baptize her that very night.
As soon as this had passed through his mind, for he had not spoken aloud, but to himself, he joyfully slapped his companion on the shoulder and exclaimed, "Cheer up, John! I have had a revelation!" He then proceeded to relate all that had been revealed to him.
When they arrived at the house they were drenched as badly as if they had been in a river. Even their boots were full of water, so that when they pulled them off and turned the tops downward it ran out of them in a stream. Their friend, however, had been anxiously looking for them, and had prepared a blazing fire to warm them and spread the table with tempting food. She also proposed for them to change their clothes as far as she could supply them with dry ones to put on from her husband's wardrobe. "But," said she, "I can hardly wait for you to change your clothes, I am so anxious to talk to you."
"Oh, you need not be in such a hurry," remarked Elder Halliday, "for I know what you are going to say!"
She looked at him in surprise and inquired how he knew.
"Why," he said, "I have had it revealed to me on the way here." He then related to her every particular as it had been made known to him, until he got to that part relating to her baptism, when she interrupted him by exclaiming in surprise to her husband:
"There, now, is that not just as it occurred? How could he have learned that? for you know I have not talked with anyone but you about it!" She then admitted that the week previous, while lying awake in bed, she saw a bright light in the room and awoke her husband and pointed it out to him. He also saw it, and it passed around the room in the direction of Penzance, to which place it led her in her mind, and there she saw two men trying to raise a standard, in which labor the people who looked on seemed unwilling to lend a helping hand. She reproached them for their lack of interest, and took hold herself to assist. This vision was so plain that she afterwards related the whole of it to her husband and even described the appearance of the men. Then she could not rest until she had, in company with her husband, visited Penzance and attended the lecture she there saw announced. As soon as she entered the hall and saw the two Elders she recognized them and could not refrain from crying. As to the other part of what had been revealed to him, she said it was true that she was the owner of a row of houses, which she pointed out to the Elders, and that the last one was a school-house in which her husband taught school, and which they were welcome to use as a meeting house as long as they wanted to free of charge.
"But," said Elder Halliday, "that is not all that the Lord revealed to me. He told me that I was going to baptize you before I went to bed to-night, and now I want your husband to go and find some water for that purpose."
Brother Halliday, in telling what had been revealed to him, felt a good deal as he imagined the prophet Jonah must have felt when the Lord commanded him to go to Nineveh and declare the destruction of that city. He had before him the fear of being declared a false prophet, and it required a great deal of faith in him to tell it, especially that part relating to her baptism. However, he was soon relieved on that score, for the good lady expressed her readiness and anxiety to go immediately and be baptized. But her husband declared there was not a stream or pond in that region deep enough to baptize a person in, and it would be no use for them to think of doing such a thing that day. "Is there not a ditch or hollow anywhere around here that is deep enough?" said Elder Halliday, "Please go and see."
The husband complied with a dubious look on his face, while the Elders proceeded to change and dry their clothes, and soon he returned and reported that the heavy shower which had fallen had so filled all the ditches and low places that they would have no difficulty in finding water deep enough.
Within two hours from the arrival of the Elders the lady was baptized and confirmed, she being the first one to embrace the gospel in the region known as "Land's End."
The Elders ever found a home at her house and enjoyed the privilege of holding meetings in her school-house for years, and she remained faithful, but her husband, although he was kind to the Elders and willing to entertain them, never joined the Church. He was an infidel and an astrologer.
CHAPTER II.
ELDER ELIAS MORRIS FALLS WITH A SCAFFOLD A DISTANCE OF THIRTY FEET WITHOUT BEING HURT—GIFT OF HEALING POSSESSED BY ELDER ABEL EVANS—A WOMAN HEALED WHO HAD HER FACE EATEN AWAY BY A CANCER—STORM AT SEA REBUKED—A BROKEN LEG CURED—A BROKEN SKULL MENDED-FEVER ON SHIPBOARD STOPPED BY THE PRAYER OF FAITH.
Elder Elias Morris, now a resident of Salt Lake City, labored extensively as a local and traveling Elder in the Welch mission in an early day. In illustration of the manner in which the Lord's power was often manifested in preserving the lives of His servants, he relates an instance from his experience:
While acting as a local Elder in his native place, laboring at his trade during the week and preaching in the surrounding villages on Sundays, he once had occasion to speak of the signs which the Savior had promised should follow believers: "In my name they shall cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly, thing it shall not hurt them; they shall lay hands on the sick, and they shall recover." He argued that the enjoyment of those promised blessings was not limited to the believers who lived when the Savior was upon the earth, but that the faithful Latter-day Saints also shared the same. The sectarian preachers of the neighborhood who listened to or heard of Elder Morris' remarks on that occasion ridiculed them, and one especially, a Methodist deacon, had a great deal to say about them. In repeating those remarks and commenting on them to others, he also exaggerated what had been said, even asserting falsely that Elder Morris had claimed that if he were to fall from the top of a quarry it would not hurt him. Elder Morris heard of this deacon's exaggerated stories and flippant comments, but did not deign to notice them, although he was well acquainted with the man, in fact he was at that very time in his employ.
A few days afterwards Elder Morris happened to be engaged upon a three-story building, pointing the front, and for that purpose was sitting on a hanging scaffold near the top of the wall. All at once he felt the scaffold giving way, the planks upon which it rested, and which projected from the inside of the building, having become loosened. He called immediately to a fellow workman engaged inside the building to come to his relief, but before the man reached the window to grasp the plank, the scaffold fell and Brother Morris with it. With a silent prayer to God for help, and fully realizing his danger, he dropped the distance of thirty feet or more, alighting on his thigh on the stone pavement. In an instant he was upon his feet, and placing his hand on a window sill, he sprang lightly into the lower room of the building and escaped the falling planks, which did not reach the ground until after he had, and came forth the next minute unharmed. He did not even feel the slightest pain from the fall.
It happened that the Methodist deacon, one of the owners of the building, and Elder Morris' father were in the street in front of the building at the time of the accident, and the latter was almost paralyzed with fear at the sight of his boy falling down, and no less surprised and overjoyed at seeing him walk forth the next moment unscathed. The deacon, too, seemed very much astonished and hardly able to believe the evidence of his own sight when he saw the man whose religious pretentions he had ridiculed so much pass through such an ordeal and appear unhurt. Elder Morris noticed his surprised look as he approached him, and thought it a fitting opportunity to tax him with the slander and ridicule which he had been indulging in at his expense. He accordingly did so, and then asked ironically, hinting at the story which the deacon had circulated about him, "Isn't that almost equal to falling off a quarry?" The deacon acknowledged that it was, and declared that some supernatural power must have saved him in that instance at least.
Many anecdotes are related of Elder Abel Evans, formerly of Lehi, in this Territory, who died while on a mission in Wales some years since. He was a man of wonderful faith, and possessed the gift of healing in a remarkable degree. While laboring as a missionary in Wales in an early day he met a sister who was a member of the Church and was afflicted with a terrible cancer in her face which had eaten away her upper lip and the greater portion of her nose. She had tried all the doctors she could find who pretended to cure cancers and they had one after another given her case up as hopeless. When Brother Evans met her she was mourning over her affliction and recounting her suffering and the efforts she had made to get relief. He listened to her story and then asked: "Why do you not apply to the Great Physician to cure you?"
"Do you think it would be of any use?" she asked, brightening up.
"Why," he replied "with the Lord all things are possible! If you have faith you can be healed!"
She expressed her anxiety to be administered to, and he forthwith purchased a bottle of olive oil, consecrated it and anointed her face, applying the oil with a feather to the worst part. He also rebuked the disease and prayed for her recovery, and from that hour the cancer was killed and her face began to heal. He repeated the operation two or three times, and, strange as it may appear, the flesh and skin actually grew again upon that part of her face which had been eaten away and a new nose in time developed—not a perfect one it is true, but one that was a great improvement upon none at all. Notwithstanding this great manifestation of God's goodness to her, however, this woman afterwards apostatized.
On one occasion Brother Evans was sailing from Liverpool to Bangor, at which place he had an appointment to preach, when a terrible storm arose, which threatened the destruction of the vessel. When the officers and crew were all ready to give up hope, Elder Evans retired to a secluded part of the vessel, called upon the Lord in prayer, reminding Him of the appointment to be filled and that he was upon His business, and, in mighty faith, rebuked the storm, when it calmed so suddenly that all hands on board were as much surprised as delighted, and quite at a loss to account for the sudden change in their prospects.
In the year 1846, a man living in Merthyr Tydvil, who was a member of the Church, happened accidentally to break his leg between the knee and ankle. A surgeon was called in, who set the broken bones, bound the limb up with bandages and splints and cautioned the patient to keep perfectly quiet until the fracture could have time to knit. Three days afterwards Elders Abel Evans and Thomas D. Giles called to see him, and the former questioned him as to his faith. "Do you believe," said he, "that the Lord has power to heal your broken limb?"
The man acknowledged that he did.
"Do you believe," he again, asked, "that we, as the servants of God, holding the Priesthood, have authority to call upon the Almighty and claim a blessing for you at His hands?"
The man assured him that he did.
"Then," said he, "If you wish it we will take the bandages off your broken leg and anoint it."
The man consented, the bandages and splints were removed and his leg was anointed with consecrated oil. The brethren then placed their hands upon his head, and Elder Evans rebuked the power of the evil one, commanded the bones to come together and knit, and, finally, that the man should arise from his bed and walk. He got out of bed immediately and walked about the house, and from that time had no occasion to use a bandage on the injured limb or even walk with a stick.
While crossing the sea in 1850, emigrating to Utah, a number of remarkable cases of healing occurred under his administration. One was that of a young girl who was terribly afflicted with evil spirits, and who was entirely relieved when he placed his hands upon her head. Another was that of a little boy who fell through the hatchway of the vessel, alighting upon his head on the ring and bolt of the lower hatchway. When he was picked up it was found that the force of the fall had driven the iron upon which he struck into his head, and within a minute afterwards the injured place puffed up like a distended bladder. Of course, he was knocked insensible and apparently lifeless, but Brother Evans and one or two other Elders immediately administered to him, and while their hands were upon his head the swelling entirely disappeared and he was restored to consciousness and to health. This was witnessed and marveled at by a number of persons who were not in the Church as well as a great many of the Saints who were on board.
When Elder Evans was crossing the Atlantic in charge of a company of Saints emigrating to Utah, a terrible epidemic in the nature of a fever broke out on the ship, and threatened the destruction of all on board. He felt that their only hope lay in securing the favor of the Almighty, and determined to muster all the faith he could in appealing to the Lord. He called together four Elders of experience who were on board, and asked them to retire with him to the hold of the vessel and unite in prayer. They did so again and again without any apparent good result, and Brother Evans marveled at the cause. It was such an unusual thing for him to fail to have his prayers answered, that he was surprised that it should be so in that instance, and he could only account for it by lack of union or worthiness on the part of the Elders. He therefore called the four Elders again to retire with him to the hold of the ship, and took with him a basin of clean water. When they had reached a secluded place where they were not likely to be overheard or disturbed by others, he talked to the Elders about the necessity of their being united in faith and clear of sin before God if they desired to call upon Him and receive a blessing. "Now," he said, "I want each of you Elders, who feels that his conscience is clear before God, who has committed no sin to debar him from the enjoyment of the Holy Spirit, and who has faith in the Lord Jesus Christ sufficient to call upon the Almighty in His name and claim the desired blessing, to wash his hands in that basin!" Three of the Elders stepped forward and did so; the fourth could not—his conscience smote him. He was therefore asked kindly to retire, and the four others joined in earnest prayer before the Lord and rebuked the disease by which the people were afflicted. The result was that the epidemic ceased its ravages and the sick recovered from that very hour, much to the surprise of the ship's officers and others on board who knew nothing of the power by which such a happy result was accomplished.
In the winter of 1850, Elder Abel Evans lived at Council Bluffs, on the eastern bank of the Missouri river. A great many of the Saints were there at the time working for an outfit for their overland journey or awaiting the return of fine weather before starting across the plains. That locality was somewhat noted for its insalubriety, but during that winter an unusually large amount of sickness prevailed. Some of the more prominent Elders were kept quite busy going about from house to house administering to the sick among the Saints, and scores, perhaps hundreds of cases of healing occurred under their hands, many of which were quite remarkable. Sister Ashton, now of Salt Lake City, relates how she was healed there when near death's door, and under circumstances the memory of which even now causes her to shed tears. She had been sick for a considerable length of time and so bad for two weeks that she had not been able to take a mouthful of food, when she heard of the death of her father.
In her weak condition this intelligence was a heavy blow to her. Her mother had died previously and been buried without her having the privilege of being with her during her sickness or even seeing her face when dead, and the thought of being deprived of this privilege in the case of her father also, almost overcame her. She had during her sickness felt a strong desire to live, and now in addition to that she was anxious to see her dead father before he was buried, and attend his funeral. Some of the Elders came and administered to her, but they were not men in whom she had a great deal of faith, and she failed to receive any benefit from their administration. After awhile, however, Brother Evans called to see her, and, on learning of her desire to attend her father's funeral, he promised her without any hesitation that she would do so. Placing his hands upon her head, he rebuked the sickness with which she was prostrated and pronounced the blessing of health upon her. She arose immediately from her bed, and rode six miles that same day, and saw her father buried.
CHAPTER III.
ELDER JOHN PARRY'S STATEMENT—HIS BROTHER'S TESTIMONY AND DEATH—HIS SISTER'S REPROOF AND DEATH—EMBRACE THE GOSPEL—HIS SLEEP TROUBLED—A REMEDY AND A LESSON—ORSON SPENCER HEALED—PROVIDENTIAL HELP—ESCAPE FROM A MOB—CANCER IN A MAN'S FACE CURED BY LAYING ON OF HANDS—PRESERVED FROM MOBS.
Elder John Parry, who was master-mason on the Logan Temple up to the time of his death, which occurred in July last, left a manuscript journal in which a number of very interesting incidents are recorded.
His brother, Bernard Parry, died on the 12th of November, 1841, while a member of the Campbellite church, and without having heard of the gospel as revealed through Joseph Smith. While upon his death bed, however, his mind was illumined by the Spirit of God and he had the gift of prophecy. He said that the Lord had shown him many great and marvelous things which were to come to pass in this age, but that he would not live to see them, for he was about to die. "But," said he, addressing his father, "the Lord is going to do a great work and a wonder upon the earth, and you shall be called to take part in it, father; and you shall yet preach the everlasting gospel to thousands in Wales."
Then turning to his brother John, he said, "And you also, John, shall be called to it, and shall preach the gospel to tens of thousands, and shall baptize many, and my body shall not altogether rot before the Savior will stand upon the earth."
The night before he died, he inquired of his brother John if he would be willing to do just as he requested him. John replied that he would, when he asked him to remove the things, one by one, that stood upon a table near by, into another room. His brother complied without saying a word, and was then requested to return them and arrange them as they were before upon the table. This John also did without asking a question, whereupon Bernard said, "Well done; now I wish you to remember that that is the way to serve the Lord! whatever He commands you to do, do it without asking questions."
After impressing this lesson upon his brother's mind, he lay back upon his pillow and never spoke again.
Elder Parry never heard the gospel preached until five years after his brother's death, but the prediction in regard to his preaching and baptizing was literally fulfilled.
A sister of his also had peculiar impressions before her death, which occurred about five years later. She had, while living in Cheltenham some time previously, met some Latter-day Saints, and become somewhat acquainted with the doctrines which they preached. On returning to the parental home she frequently referred to these doctrines, and urged her relatives to investigate them, but her father and her brother John, who were zealous Campbellites, were prejudiced against the "Mormons" by the false reports which they had heard about them and opposed her and persuaded her to have nothing to do with them.
She was taken sick with a fever, and when about to die she called her relatives around her and said to her father, "Your religion is worth nothing in the hour of death. I have lived it as faithfully as mortal could do, and it is of no good to me now. I am going to utter darkness, therefore look to yourselves and seek a religion that will support you and enable you to face death fearlessly—the one that you have is of no value!"
Then turning to her brother John, she reproached him with having hindered and persuaded her from embracing the gospel of Jesus Christ.
This was too much for him to bear, for he loved his sister dearly, and he fainted and fell to the floor. When he regained his consciousness his sister had ceased speaking and soon died.
Brother Parry gives an account of the manner in which he became acquainted with the Latter-day Saints and embraced the gospel.
In 1844, a friend of his told him that Joseph Smith, the Prophet had been killed. As soon as he heard this, something whispered to him: "He was a servant of God." From that moment his prejudice against the Latter-day Saints was removed.
He heard but little of "Mormonism" after that until he removed to Birkenhead, in 1846. While going from there to Liverpool in company with some of his relatives and friends, he met a "Mormon" Elder, who invited him to attend one of their meetings to be held in the last named place. He persuaded his companions to accompany him, and they all attended the meeting. While listening to the Elders bear their testimony to the great latter-day work, he felt convinced that they spoke the truth, and believed them with all his heart.
At the close of the meeting, he asked one of his friends, a Campbellite preacher, what he thought of the "Mormons" and their doctrines. The preacher replied that their doctrines were a "damnable heresy."
"Well," said Mr. Parry, "one of the sayings of Paul has been fulfilled with you and me to-day."
"What is that?" asked the preacher.
"When he said the gospel would be unto one 'the savor of death unto death: and to the other the savor of life unto life.' It has been life unto life to me, and I shall be a Latter-day Saint," was the response.
He attended another meeting in the evening of the same day, and at the close he and his father handed in their names for baptism.
Shortly after he was baptized Brother Parry was ordained an Elder and was appointed to preside over the Birkenhead branch of the Church. While praying subsequently for a testimony of the truth, a voice spoke to him and said: "The gift of healing shall follow thee to a great extent."
This was literally fulfilled.
After joining the Church Elder Parry was often troubled in his sleep by evil spirits. Upon one occasion he inquired of the president of the Liverpool branch why it was that he was thus annoyed. The Elder replied that some persons were troubled more than others, and told him to use the following words in his prayers before retiring to rest: "O God, the Eternal Father, I ask Thee in the name of Thy Son, Jesus Christ, to give Thine angels charge concerning me this night, and allow not the powers of darkness to molest my spirit nor body."
He did this, and was troubled with evil spirits no more, until one night, feeling very sleepy, he uttered a hasty, formal prayer and went to bed. During the night he was almost overcome by the power of evil spirits, which were visible. Unable to utter a word, he prayed fervently in his mind to the Lord to release him. In an instant the heavens appeared to him to open, and he saw an angel descend towards him. The personage took hold of him and raised him up a little, and immediately the powers of darkness disappeared.
Elder Parry asked the angel why it was that the Lord permitted the evil one to abuse him in such a manner, to which he replied: "Because thou didst not pray from the heart, but with thy lips."
At one time Elder Orson Spencer came from Liverpool to spend a few days at a place where Elder Parry was living. While there he was taken very sick. Elder Parry anointed him and he soon recovered.
A short time after this the Birkenhead branch of the Church was disorganized, and Elder Parry was sent to Wales to preach. He was soon out of money, and being without a place to stop, he and his fellow-laborer took lodgings in a small store. They called for food on credit, trusting the Lord would provide means to enable them to pay their way. The next day they held two meetings, and enough money was given them to pay for their board and some to help them in their travels.
Upon another occasion, he was obliged to put up at a boarding house, as he was a stranger in the place, and there were none who would entertain him. He had no money with which to pay his board when he went there, but after holding a meeting and telling the people that he was a stranger, without money, and was sent to preach without purse or scrip, several of the congregation donated small sums to help him. While on his way to the house where he was stopping, a child came to him from the opposite side of the street and placed in his hand a half-penny. When he went to settle for his board and lodgings he found that he had just the exact amount with which he was charged.
While holding a meeting in the open air, at one time, Elder Parry and another traveling Elder were disturbed by a ruffian who challenged them to fight, and they were obliged to dismiss the meeting. They went to a public house to take lodgings, and were followed by a mob. Being impressed that they were evil disposed, Elder Parry told the landlady, in the presence of the gang of ruffians, that he and his companion would take a walk before retiring for the night. He did not intend to return again, but said this to avoid being followed by the mob. After leaving the house he and his companion cast lots in the name of the Lord to know whether they should stay in that place for the night or go to another town near by. The lot fell for them to leave the place, and they did so. They arrived in the next town about midnight, and got lodgings at a public house, Elder Parry sleeping with a drunken fellow and his friend with a man that had fits several times during the night.
The next morning they returned for their valises, and met a man, who informed them that their enemies had been hunting for them during the night until seven o'clock in the morning. They had searched every part of the town, even among the tombstones, in the churchyard, and vowed that if they found the Elders they would kill them.
While preaching in a town in Wales, Elder Parry prophesied that before the end of that year (and it was then the month of September) there would be a branch of the Church of Jesus Christ raised up in that village. At that time there was but one member of the Church residing there; but before the year closed a branch with fourteen or fifteen members was organized.
Elder Parry relates some remarkable instances of healing by the power of God which he witnessed.
One was in the case of the sister who was afflicted with a cancer in her face, an account of which has already been given. He assisted Elder Abel Evans in administering to her, and testifies to her entire recovery.
Another case of miraculous healing was that of his brother-in-law, John Williams, who now resides in this Territory, and who was not a member of the Church at the time this occurred. He was also afflicted with a cancer which had completely taken away his lower lip and part of his chin and tongue. After trying in vain to get relief through the skill of physicians, he applied to the Elders of the Church to administer to him. They did so twice, and shortly after he received a new tongue, lip and chin.
Two children who were stricken with fever and ague and one with cancer, belonging to the same family, were also healed through the administration of the Elders.
Elder Parry testifies that many times while fulfilling his duties as an Elder of the Church of Jesus Christ he was attacked by mobs, who threw stones at him; and although at times the stones flew past him in showers, he was never injured by them. Upon several occasions his enemies attempted to inflict upon him bodily injury, but they were frustrated in all their plans. At one time they secured another man, thinking it to be Elder Parry, and maltreated him in a shameful manner.
Several of the most bitter enemies of the Church in those days died an unnatural death. One man, who was a sectarian minister, and one of the worst opposers to the work of God to be found in that vicinity, became ferocious like a mad dog, and had to be chained up for quite a while before his death.
Brother Parry was released from his labors as a traveling Elder in the Welsh conference, in the early part of the year 1856, and immediately prepared to emigrate to this country. Upon reaching Iowa City, on his journey westward, he was appointed captain of a company of one hundred persons. Provisions became scarce among the emigrants, and their rations were reduced to one-half pound of flour per day for each person. On account of this, some of the company on arriving at Council Bluffs concluded to remain there and work, and therefore left the camp. Upon learning this Brother Parry went back for them, and prevailed upon them to continue their journey. While trying to overtake the company, which was a considerable distance ahead, he was surrounded by a number of men who were very anxious that the emigrants who were with him should stay and work for them, and were angry at him for persuading them to leave. Some of the pursuing party were sent to procure tar and feathers to cover him with, while the others were guarding him. Their attention was attracted for a moment in another direction, when Elder Parry took advantage of the opportunity to escape by running towards the camp of the Saints. He was overtaken, however, before he reached it by two of the gang, who seized him by the collar, but he made some threats which frightened them and they let him go. After reaching camp he was still pursued by others who were mounted on horseback, and armed with revolvers, clubs, etc., but he escaped their recognition by changing his clothing. The mobocrats finally returned to Council Bluffs without having accomplished their object, for Elder Parry's influence over the discouraged men prevailed, and they decided to continue their journey.
CHAPTER IV.
JOHN T. EVANS' STATEMENT—A SICK AND HELPLESS WOMAN HEALED ON BEING BAPTIZED—RELAPSE AND DEATH AFTER APOSTASY—SAINTS REQUIRED TO RENOUNCE THEIR RELIGION OR LOSE THEIR SITUATIONS—CHOLERA EPIDEMIC—HEALED ACCORDING TO FAITH—PRIVATE DISCUSSION WITH A MALIGNANT WHO TAKES THE CHOLERA AND BEGS THE ELDERS TO CURE HIM—HEALED AND THEN BAPTIZED-CURIOUS MANNER IN WHICH FOOD AND LODGING WERE PROVIDED.
Elder John T. Evans, now of Salt Lake City, spent about eight years when a young man in preaching the gospel in his native country—Wales. During about five years of this time he labored as a traveling Elder in North Wales, one of the very hardest of missionary fields, where he traveled and preached without purse or scrip. Much of the time he labored alone, for, although many different Elders were sent at various times by the president of the mission to assist him, they generally became discouraged on account of the persecution and hardships they were forced to endure and soon abandoned their labors.
The interesting incidents connected with his labors in that land which Elder Evans can relate would fill a volume.
Upon one occasion he and four other Elders were sent to an iron manufacturing district about seven miles from Neath to introduce the gospel. Among their first converts were a man by the name of William Howells and his family. This man on embracing the gospel received a strong testimony of its divinity and was fearless in declaring it unto others. He had a sister who had been so sick and helpless as to be bed-ridden for three-and-a-half years. She was a member of the Baptist church, but on hearing the doctrines of the Latter-day Saints explained she soon became dissatisfied with her religion; and when her brother testified to her that the gospel had been restored to the earth through the Prophet Joseph Smith, with all its former gifts and blessings, she declared her intention to be baptized. Her husband was bitterly opposed to the gospel, but all the reason, ridicule and persuasion that he could use failed to turn her from her purpose. She was resolute, and so zealous withal that she made a special request to be baptized on Sunday, between eleven and twelve o'clock, that the people of the whole neighborhood might see the ceremony, and had word circulated to that effect. It was a novel thing in that region to see Latter-day Saints baptizing, and the result was, that about three thousand persons assembled on the bank of the stream to witness it. She was carried from the house to the stream, the distance of about half a mile in a chair, and there Elder Evans, assisted by a man named David Matthews, carried her into the water and baptized her.
She was rewarded for her faith by being entirely restored to health, and that too, instantaneously, for she walked out of the water and to her home.
This public manifestation of the power of God seemed to be the signal for commencing a perfect storm of opposition against the Saints. Through the influence of sectarian ministers with the proprietors of the iron works a great pressure was brought to bear against the Saints. It was claimed that they were Chartists, that is, members of a political organization which had caused a great deal of trouble throughout the kingdom a short time previously, and other lies equally unreasonable were circulated about them to make them odious and unpopular.
The five Elders who had been doing the preaching and baptizing, and who were dependent upon their labor in the iron works for their living, were informed by their employers that they must renounce the "heresy" which they taught as religion, or lose their positions. They chose the latter.
About two hundred of their converts were also employed in the iron works. They were given one month's time to renounce their religion or likewise lose their situations. All efforts to obtain employment elsewhere without a recommendation from their last employers proved unavailing, on account of the rumors against their characters, and finally, when they were brought to the test, about half of them chose to renounce their religion rather than lose their work. The others were discharged and scattered to different parts in search of employment. Many of them suffered severely for want of the necessaries of life, and were only kept from starving by the collections taken up for their benefit among the more fortunate Saints in other parts of the mission.
Among others who yielded to the pressure which the enemies of the Saints brought to bear against them, was the sister who had been healed on being baptized. Notwithstanding her former zeal and resolution, and the miraculous power of God which she had experienced, she abandoned the faith. She perhaps thought she had no further need of God's mercy, but if so, the sequel proved how sadly she was mistaken, for she was soon prostrated as before and lingered in that condition until she died.
In the summer of 1849 the cholera prevailed throughout Wales to an alarming extent. The mortality was so great in some places that a perfect panic ensued. The Elders, however, continued their labors, undaunted by the disease, administering to the sick day and night, and the faith of the Saints was so great that they almost invariably recovered. A local Elder by the name of Thomas Jones, who was a man of some property, and not obliged to work for his living, spent his whole time while the disease prevailed in visiting among the sick. He carried a bottle of consecrated oil about in his pocket to anoint them with, and administered to all whom he found afflicted, and out of the whole number only one died, and he was the only one who had taken the medicine prescribed by a doctor. The town regulations required the sick to have a doctor, but as a rule his medicine was thrown into the fire instead of being taken by the patients who belonged to the Church.
One of the preachers who had violently opposed the Saints became alarmed at the spread of the epidemic and attempted to flee and escape from it, but it overtook him and after three days of terrible agony he died.
Another preacher by the name of Jenkins, who had been an enemy to the Saints, was stricken with the cholera and sent for Elder Evans to administer to him. That he should do so will be considered all the more remarkable when the history of their early acquaintance is known:
Elder Evans, while laboring in Pembrokeshire, obtained the use of the town hall, in a place called Fishguard, to hold meeting in and lighted it at his own expense. When the meeting had fairly commenced and he was in the act of preaching to a rather large audience, the whole of the lights in the room were extinguished simultaneously, according to a preconcerted plan, and a rush was made by the rabble towards the end of the room where the Elder stood. A tall man, who happened to be standing near Elder Evans, immediately placed his hand on the latter's shoulder, and said, "Young man, come out of here, or you will be hurt!" and leading the way, proceeded with him around one side of the room and out through the door, leaving the crowd rushing and jamming and shrieking to get at the Elder, whom they still supposed to be at the farther end of the hall.
The stranger took Elder Evans to a public house, saying that he would like to have a talk with him, and on arriving there sent for Mr. Jenkins, the Baptist preacher of the place, who had been at the meeting, and probably engaged in urging the rabble on, to come there and have a private discussion. He came, and his principal argument consisted of abuse and the rehearsal of all the absurd stories which he had ever heard about the Saints. Although an educated man he seemed unable to cope with Elder Evans in the discussion of religion from a Bible standpoint.
The friend who had delivered Brother Evans from the mob finally interrupted them by exclaiming, "Mr. Jenkins, you are no match for this young man in discussing from the Bible; you had better go to college again!"
Mr. Jenkins seemed considerably chagrined at this, and gave it up.
The next time Elder Evans met this preacher it was some months later, and, probably remembering the discussion, Mr. Jenkins then treated him with some degree of respect. It was that very night that he was stricken with the cholera, and knowing that Elder Evans was in the village he sent his brother to beg of him to come and cure him. Brother Evans, and a man named John Nicholas who was staying with him, got out of bed and went to the sick man, and found him, doubled up with the cholera and in great agony. The Elder informed him, in answer to his appeal for relief, that the blessings of the gospel were not for men of his class, who were determined to oppose the work of God, but for the Saints. He said, "I will administer to you on one condition only, and that is that you repent of your sins and covenant with the Lord to forsake them and embrace the gospel if He spares your life."
"But," said the preacher, writhing with pain, "I have an appointment out to preach for my own church."
"You must forego that," said Elder Evans, "and preach such doctrines no more, or I will not administer to you."
The sick man agreed, and the brethren placed their hands upon his head, rebuked the disease and prayed for his recovery, and he was immediately healed. The next day he was baptized, and afterwards became an efficient preacher of the true gospel, endured much persecution for his religion in that country, emigrated to Utah with a handcart company and finally apostatized when Johnson's army came here.
Brother Evans and a man named Thomas Harris were upon one occasion called on to administer to a young girl who was so convulsed with the cholera that she did not look like a human being, and so near dead that she was black. A number of Saints were present at the time, whose faith was centered on her recovery, and several unbelievers were also there. The Elders administered to her, and while their hands were upon her head all signs of the disease vanished, and she was immediately restored to health.
A rather curious circumstance occurred while Elder Evans was laboring in North Wales in company with Peter Davis. They were traveling as usual without purse or scrip, and had been two days without food, when they entered a village and applied at a store kept by a man named Jones to try to sell a few tracts with which to procure some food.
On learning what kind of tracts they were, the store-keeper refused to purchase, and they tramped on. The next place they entered was a shoe-maker's shop, where they asked the privilege of warming themselves by the fire, for they were almost frozen, it being extremely cold weather and the month of February. Some of the shoe-makers became interested in their conversation and one of them proffered to try and find a place for them to stay over night. He returned, however, after a while, to say that the Methodist preacher of that circuit was to occupy the spare bed which he expected to procure for them. He, therefore, recommended them to proceed some distance farther till they came to a farm house, to which he directed them, where he had no doubt they could get lodgings and food.
The Elders trudged along, but when they arrived at the farm house it was evident that the family had retired for the night, for there was no light to be seen. They noticed a barn, however, standing convenient to the roadside, which seemed to offer shelter for them at least, and they entered it and burrowed into a heap of straw they found there. They lay in that position for some time, shivering with the cold and trying in vain to go to sleep, when suddenly they heard some one outside call out, "Hello! you men; come out here!" Their first thought was that some one had detected them while in the act of seeking shelter in the barn and informed the police, who were about to arrest them as vagrants. They, therefore, remained as quiet as possible until the call had been repeated several times, when they concluded they might as well answer, whatever might be the consequences. As soon as they inquired what was wanted, the person informed them that he would find a place for them to stay if they would come out. Thinking some treachery might be meant, they declined with thanks, and told him they could get along where they were. He, however, urged them to go with him, saying he would take them to a place where they could have a good supper and a comfortable bed to sleep in. They accordingly came out and accompanied the stranger, whom they had never seen before, back to the village and to the very store where they had tried to sell the tracts. There they found a warm welcome, a good supper and a comfortable bed. But now for the sequel:
A young girl who happened to be in the shoe-shop where they called and who overheard the conversation, afterwards had occasion to call at Jones' store, and repeated it to the proprietor's daughter. The sympathy of the girls was aroused at the thoughts of the two young and strange preachers seeking lodgings and food that cold night, and when Miss Jones retired to bed she found it impossible to go to sleep. Her teeth rattled and she shook and chilled all over although she was in a comfortable bed and in a warm house. Nor could the family prevent her from chilling although they did all they could to warm her. In the midst of her shivering she kept bewailing the fate of the two young preachers, whom she felt sure would suffer that cold night, and finally she prevailed upon her brother to go in search of them and bring them back to their house, that they might have some supper and a comfortable bed to sleep in.
As soon as her brother had started on his errand of mercy the girl ceased to chill and, in fact, got up, dressed herself and helped at preparing supper for the brethren before they arrived. It was not until the next morning that they learned the secret of the kindness shown them and saw in what a curious manner the Lord had operated in preserving them from possible death by freezing and providing them with the food which they needed so badly.
It was quite a common thing in early days in the Welsh mission for the power of the devil to be manifested in what were called the Saints' meetings—that is, testimony or sacramental meetings. The evil one seemed to be always on the alert to operate through some one, and the power of the Priesthood invariably had to be exerted to banish the evil influences from the meeting. Although not apparent at the time, experience generally proved that the persons through whom the evil one operated were not serving God as they should do—they were either doubting the divinity of the principles which they had embraced or they had broken the sacred covenants which they had made with the Almighty and gone into transgression. Very frequently, after being relieved of the evil spirits which possessed them such persons would, in a spirit of penitence and humility, acknowledge their faults and ask forgiveness, but occasionally persons would be found who were not willing to do this, but continued in sin and were a source of trouble and disturbance to the Saints whenever they happened to be present at their meetings; and it sometimes occurred that the spirits which possessed them were so stubborn and determined not to yield that the brethren really found it difficult to cope with them.
In the latter part of the year 1848, the Elders laboring in the Merthyr Tydvil branch had a great deal of trouble with two young women of that branch who very frequently were possessed of evil spirits. They were such a source of annoyance in the meetings that, on the day of a general conference which was to be held about the close of the year, they were cautioned, by Elder Dan Jones who then presided there, against attending the meeting. To this, however, they paid no attention, and when the meeting was opened, it was only too apparent that they were there. In a short time the meeting was in such an uproar, through the raving and shrieking of those girls, that the speaker could not be heard. Some of the Elders were immediately sent to cast the evil spirits out of them, but they failed to do so, and with difficulty the girls were carried into an adjoining room.
When a presiding Elder has the spirit of his office upon him it is his privilege to know the proper course to take in any emergency. It is his privilege to enjoy communion with the Holy Spirit and have the Lord dictate through him that which will be for the best good of the members over whom he is set to preside. It is also his privilege to discern by what spirit the people with whom he is brought in contact are actuated.
It would seem that Elder Dan Jones had the spirit of discernment on that occasion and was inspired to take the wisest course in dealing with the girls and the stubborn spirits by which they were possessed. He was satisfied that they were wilfully sinful, or the spirit of God would not be withdrawn from them and the devil suffered to exercise such power over them. He therefore proposed that they be cut off from the Church on account of their transgressions, and the Saints assembled voted unanimously to that effect. No sooner had they done so than the evil spirits left the girls and they became rational. When they were no longer members of the Church, the devil had no further need to try to annoy the Saints through them. The result was that the girls afterwards saw what their sin had brought them to, repented of it and made public acknowledgement before the Saints, after which they were re-baptized and were no more troubled by evil spirits.
CHAPTER V.
JUDGMENT UPON OPPOSERS—TWO MEN KILLED BY THEIR HORSES—HORRIBLE DEATH OF ANOTHER—EIGHT PREACHERS GO DOWN AFTER OPPOSING ELDER EVANS—A MAN SAVED FROM BLEEDING TO DEATH BY THE PRAYER OF FAITH—A SISTER HEALED—WOMAN CURED OF A BLOODY ISSUE ON BEING BAPTIZED—ESCAPE THE FURY OF A MOB BY THE SPIRIT'S WARNING—A WARNING THROUGH THE GIFT OF TONGUES.
In numbers of instances in Brother John T. Evans' experience he had evidence of the judgments of the Almighty being visited upon those who opposed him.
On one occasion he and another Elder visited a village in Montgomeryshire, North Wales, to try to effect an opening. They failed to obtain a house to hold meeting in, but nevertheless they announced to the inhabitants that they would be back there one week from that time to preach to them. There seemed to be a strong spirit of opposition to them there, and on their again visiting the place and attempting to preach in the street opposite a public house, two men emerged from the rear of the tavern leading a couple of fractious and high-spirited horses. They immediately commenced manoeuvering the animals in the midst of the crowd who had gathered to listen to the preaching. It was evidently a preconcerted plan to break up the meeting, and it succeeded, for the people scattered and the Elders were forced to retire, and as they did so they were followed by a crowd of roughs who pelted them with stones till they had got clear of the village. Within two weeks from that time one of the men who had helped to break up the meeting by leading his horse into the crowd was kicked by the same animal and died from the effects of it, and the other man was thrown from his horse and killed. The people of that region regarded the summary death of these two men as a judgment sent upon them for opposing the Elders, and they therefore treated them with more respect afterwards.
Another case occurred in Elder Evans' native place, where he was sent by Captain Dan Jones to introduce the gospel. An old shoemaker who had known and been friendly to him from his childhood, on hearing him preach came out and denounced the doctrine he taught as heretical and "Mormonism" as a delusion. He was so bitter that he even followed Brother Evans from place to place and railed against him almost like a madman. He had not pursued this course very long when he was stricken down with a peculiar kind of sickness which none of the doctors who saw him understood anything about, although numbers of them visited him. One of his arms was paralyzed and he had such a raging fever that he felt as if it was consuming him. He begged of his friends to throw cold water on him to keep him from burning up, and the doctors, not knowing what else to do for his relief, advised that it be done. Accordingly those who were waiting upon him continued dashing cold water upon him while he remained alive, and he died raving and cursing "Mormonism" and every person connected with it.
While preaching in that same region Elder Evans was sent for by a very wealthy and influential man named Nathaniel Rowlands, who wished him to come and preach at his house. He had once heard Elder Abel Evans, preach and became somewhat interested in the doctrines he taught, and wanted to learn more of them. After preaching at his house he went to a village about a mile distant to fill an appointment. At this village a literary gathering or eisteddfod was being held, composed of the best educated men of the region, who were in the habit of meeting to compare their literary and musical compositions and compete for prizes. This association comprized quite a number of ministers of various denominations, and they, knowing that Elder Evans was going to preach in the village on the same evening upon which they were to hold their meeting, decided to go and oppose him publicly and expose his doctrines to the ridicule of his congregation. They, therefore, sent one of their number to Elder Evans' meeting to detain him until their meeting was over.
This man came, and at the close of Elder Evans' sermon he began asking him questions, and thus detained him until a late hour, and the congregation, knowing the character of the inquisitor, stayed to see the end of the controversy. Finally, eight other preachers from the eisteddfod came and announced to the Elder their intention. Elder Evans was greatly surprised to see such an array of talent unitedly opposed to him, but he did not feel to shrink from the contest, for he knew he had the truth on his side. In the outset some of the more independent persons in the audience stated that if the fallacy of the young man's doctrines was to be exposed, he should first be allowed to state briefly what his doctrines were. The preachers assented to this and Elder Evans explained, one after another, the first principles of the gospel, in as plain a manner as possible, and they in turn sought to controvert and ridicule them. When he got to the subject of baptism a division occurred among the preachers, some of them being Baptists and others holding baptism as non-essential. They soon got to denouncing each other as vehemently as they had the young Elder just before, and when they almost got to blows the audience interfered and the meeting was broken up, leaving a far more favorable feeling towards Elder Evans than had before existed.
When the news of this reached Mr. Rowlands he was very indignant, and he immediately wrote to each of the preachers, denouncing his action in interfering with the young Elder, whom he had known from childhood as honest and conscientious, and every way deserving of respect. The result was, the preachers lost caste from that very time and sunk into oblivion, despised by all who knew them.
While Elder Evans was laboring in Pembrokeshire a man by the name of Thomas Evans broke a blood vessel and bled inwardly, the blood also issuing from his nose and mouth profusely. Doctors were called in and tried in vain to stop the hemorrhage. Brother Evans and another Elder on learning of the man's condition went to see him. He had then grown so weak that he was scarcely able to speak, but he made known that he desired them to administer to him. They complied with his request, and on taking their hands from his head it was noticed that the bleeding had stopped, and the man recovered from that time, although it was some time before he regained his strength, as he had lost so much blood.
Near the same time and in the same region a sister in the Church, named Morgan, was taken very sick. Her friends did all they could for her, but she continued growing worse. When she had grown so bad that the persons waiting upon her expected her to die almost hourly, she fell asleep and dreamed that Elder Evans came and laid his hands upon her and she recovered immediately. On relating the dream to her friends, they tried to find out where Brother Evans was, and sent to different parts of the country in search of him, without finding him, however; but during the day Elder Evans happened to call at the house where the sick woman was. She saw him as he passed the window before he entered the door and she declared afterwards that the sight of him caused her pain to vanish, and when he laid his hands upon her head she was healed instantly, and arose and ate her supper.
One of the most remarkable cases of healing that ever occurred in Brother Evans' experience was that of a woman who had been afflicted with a bloody issue for thirty years, and who had been given up by the doctors as incurable. On hearing the gospel she believed, and requested baptism. Notwithstanding the protests of her friends, who all declared that if she went into the water it would kill her, she determined to do so, and Elder Evans baptized her. From that very time she was cured of her affliction and was no more troubled by it.
In illustration of the providential way in which the Elders are sometimes preserved when their enemies seek to destroy them, Brother Evans relates the following: In a village in Pembrokeshire in which he had often preached, a man by the name of Thomas, who had listened to his testimony and was a believer but had not made up his mind to be baptized, was taken sick with the cholera. When the disease had got such a hold upon him that he felt that he must die, he became very anxious to be baptized, and sent for his brother, who was an Elder in the Church, and demanded baptism at his hands. He expressed no hopes of living, he fully expected to die, and to gratify him his brother baptized him. The man died soon afterwards as he had expected to, but at the coroner's inquest which was held over the body, on the fact being known that he was baptized, a great uproar was raised. His brother was arrested, charged with murder, and the Elders who had labored in that region were threatened with the vengeance of the populace if they ever returned. John Thomas was in time tried for his brother's murder, and acquitted, the evidence being clear that he died from cholera and not from being baptized. Soon afterwards Elder John Morris, who was president of the Pembrokeshire conference, and Brother Evans, who was his counselor, called at the village and put up as usual at the house of an old gentleman named Noat, who was a member of the Church. Before retiring for the night they felt impressed to leave that house, and go to another and stay. It was fortunate that they did so, for, if they had failed to act upon the warning of the Spirit, they would probably have forfeited their lives as a consequence. In the night a mob broke open the doors of Noat's house and searched for the Elders, whom they supposed to be there. Failing to find them, they dragged old Brother Noat from his house and abused him most shamefully, because he would not inform them where the Elders were. The Elders, on hearing of the outrage the next morning, went to the house; but were seen by some of the mob, and had to flee for their lives, being stoned out of the place.
As an example of the manner in which the gifts of tongues and the interpretation of the same were enjoyed by the Saints in the Welsh mission in an early day, Brother Evans relates the following: It was customary at that time for the Saints in emigrating from Wales to sail from Swansea to Liverpool. A couple or three days after a company had started in this way, many of them having gone from Aberdare, a "Saints' meeting" was being held in the latter place, when a young man was led to speak in tongues. On the interpretation being given by another person present, it was stated that the company of Saints who had sailed for Liverpool were in danger of being wrecked, and were praying very earnestly for their deliverance, and wishing that their friends at home would also pray for them. The man who presided over the meeting supposed from the length of time which had elapsed after the company had sailed that they must have reached Liverpool before that time. He therefore preferred to act upon his own judgment to accepting the Spirit's warning, and dismissed the meeting without offering a prayer for the safety of their friends. A few days afterwards news reached Aberdare that the company had been all but lost on the voyage, and at the time that their friends were holding their meeting they were in the greatest peril.