FRAGMENTS OF EXPERIENCE, SIXTH BOOK OF THE FAITH-PROMOTING SERIES.
Designed for the Instruction and Encouragement of Young Latter-day Saints.
JUVENILE INSTRUCTOR OFFICE,
Salt Lake City,
1882.
PREFACE.
In issuing this, the Sixth Book of the FAITH-PROMOTING SERIES, we trust that it will meet with the same kind reception that its predecessors have. Perhaps no books that have ever been published in our Church have become so popular in so short a time as the volumes of this Series which have already been issued. They have tended towards supplying a want which has long been felt in our community, and we feel assured that they have done a great amount of good.
Young minds, as a rule, are not attracted by those publications which treat specially upon doctrine. They are usually too profound for young people to grasp and fully comprehend the ideas that are contained in them. To the person with fully matured mind and well-developed reasoning faculties they may appear ever so simple, and even fascinating, but to most young people they are uninteresting, to some positively distasteful. And yet there is scarcely a child but can be taught principle in the form of narrative, wherein the application is made for him in scenes from real life, and appreciate it. There is no more sure way of instilling into the mind of a child faith in God and in the work which He has established upon the earth than by illustrating it with incidents from actual experience. The lesson, too, is likely to be all the more effective in the persons whose lives are held up for examples are those with whom the child is acquainted and in whom he has confidence. The lives of many of the Elders of the Church of Jesus Christ of Latter-day Saints abound in incidents which, if written and published, would tend to inspire those who might read them with faith in God and a spirit of emulation. We hope a more general interest may soon be felt throughout our Church in writing up such incidents. That the host of children now growing up in the valleys of the mountains appreciate and are ready to profit by their perusal there can be no doubt.
The FRAGMENTS OF EXPERIENCE herein contained are collected at random, but many valuable lessons may be drawn from the incidents narrated, and we trust that the seed which they may sow in the hearts of those who peruse them will be productive of a rich yield of fruit in the kingdom of our Father.
THE PUBLISHER.
CONTENTS.
[HELP PROM THE LORD. ]
Mission to Illinois when a Boy—Attempt of a Deacon to Put me to Shame—Open my Bible to the Passage Required—Prove our Position Correct from the Scriptures—Befriended by an Infidel—Preachers Assault on the "Frogs"—The "Frog" Replies.
[EARLY EXPERIENCE OF A LATTER-DAY SAINT. ]
Hear the Gospel by Chance—Compunction at Speaking Lightly of the Prophet—Join the Church—A New Suit of Clothes—Opposed by Relatives—My Old Friend, the Bible—A Dream—Required to Renounce "Mormonism" or Leave the House—My Relatives Refuse to Speak to me—They Pawn my Clothes—I Recover Them—Violence Used—My Clothes Torn—My Mother's Death—My Brothers Quarrel, and call upon me to Settle their Difficulties—My Brother Sick—Healed in Answer to my Prayer.
[DISOBEDIENCE TO COUNSEL. ]
Driven from my Property by the Mob—Desire to Return and Recover some of it—Counseled by the Church Authorities not to Go—Persist in Going—Visit a Friendly Family—Amiable Intention of my Debtors—Meet two of Them They Threaten my Life—Despair of Getting Anything and Try to Start Home—Beaten over the Head with a Pole—Barely Escape with my Life—Ashamed to have my Friends Know It—The Lesson I Learned.
[LORENZO DOW YOUNG'S NARRATIVE.]
My Mother's Promise—Chased by Wolves—A Remarkable Dream—Thrown from a Horse—Providentially Saved—Religious Revival—Preachers Try in vain to Convert me—Ridiculed for not Playing at Cards—Read Infidel Works—Their Effect—A Vision.
Marriage—A Vision of Other Worlds—My Reluctance at Returning to a Mortal Existence—A Promise with Conditions—I Exhort Others to Faithfulness.
I Take to Preaching—Make Many Converts—Refuse to Baptize Them—They are Baptized by a Campbellite Preacher—Urged to Join the Campbellites—Refuse, and the Devil Tempts me—I Grieve the Spirit, but Regain it Through Fasting and Prayer—Hear the Gospel—Visit from Elder Gifford—He is Threatened with Tar and Feathers—My Brother and I Defend Him.
Converted—Start for Missouri—Called to Preach "Mormonism" without being Baptized—Join the Church—Voyage to Pittsburg—Preach the Gospel and Establish a Branch—Experience as a Trunk-maker—Mission to New York—Speak in Tongues—Effects of Preaching Counteracted by Lies—Second Voyage Down the Ohio—Providential Delay.
Removal to Kirtland—Work upon the Temple—A Lesson— Sickness—Pronounced Incurable by Doctors—Healed in Answer to Prayer—Cured of Lameness—Removal to Missouri—Commencement of Hostilities—Surrounded by a Mob—Face Death—Rescued.
Warned to Leave the Country or Renounce "Mormonism"—Wife and Children Threatened—A Boy's Pluck—Forced to Flee for our Lives—Property Confiscated—Battle of Crooked River—Providentially Saved—Far West Besieged—Escape to Iowa—Pursued—Providential Snow Storm.
[AN INSTANCE OF DIVINE INTERPOSITION. ]
Visit to Scotland—Meet Old Friends—Return to Liverpool—About to go by Steamer to Bristol—A Voice Warns me not to Go—Turn Back—Short of Money—Means Providentially Provided—Journey to Portsmouth—Sequel to the Warning—The Steamer Wrecked.
[MY LAST MISSION TO THE SANDWICH ISLANDS. ]
Elders Called Home from the Sandwich Islands—Native Elders Left to Preside—Gibson's Arrival in Salt Lake—Joins the Church—Asks for a Mission to the Sandwich Islands—His Deep-laid Scheme—Leading Astray the Hawaiian Saints—Five Elders Sent to Investigate—Arrival at the Sandwich Islands—Attempt to go Ashore in a Boat—Capsized in the Surf—Elder Lorenzo Snow Lost—After a Long Search, Found Under the Boat—Efforts to Resuscitate Him—Restored to Life One Hour After Being Drowned.
Journey to Lanai—Meet Mr. Gibson—Reverence of Natives for Him—His Speech and Assumption—Elder Joseph F. Smith's Reply—Elder Snow's Prophecy—Mr. Gibson Cut Off the Church—Elder Snow's Prophecy Fulfilled—Advised to Select a New Gathering Place—A Vision—Suitable Place Pointed Out.
[A PROPHECY FULFILLED. ]
Called on a Mission to the Sandwich Islands—Journey by the Southern Route—A Prophecy—Fear After Uttering It—Residence in Honolulu—Political and Religious Conflict—The Kingdom in Jeopardy—Dissatisfaction Among the People—Letter to the King Favorably Considered—A Dream—A Prince sent by the King to Ask Counsel of Latter-day Saint Elders—Advice Accepted, and the Kingdom Saved—The Dream and Prophecy Fulfilled Together.
[SPECIAL PROVIDENCES. ]
Circumstances under which the Early Temples were Built—How the Workmen were Encouraged—Arrival of Brother L—— in Nauvoo—His Willingness to Work without Pay—His Extreme Want—Appeals to God for Help—Money Miraculously Provided—Prayer for Food Answered—Providential Finding of a Pair of Shoes on the Plains—A Crippled Shoulder Restored while Defending the Character of Joseph Smith.
[INCIDENTS ON THE PLAINS. ]
Army Sent to Utah—Missionaries Called Home—Large Number Assembled at Florence—Dangers of Trip—Council to Decide Upon Course of Action—Fortunate Fog—Providential Storm.
Apostates Met—The Chaplain Separates From the Company to Meet some Apostates—An Adventurous Trip—Discharged Government Teamsters Indignant at "Mormons"—Plot to Steal the Chaplain's Horse—Advice to the Apostates to Look to Their Own Safety—Mr. Stout's Compassion for the Hatchet-faced Missourian—How His Confidence was Rewarded—Meet Captain Hatch—News of Buchanan's Amnesty Proclamation—Evade the Army and Reach the Valley in Safety.
HELP FROM THE LORD
By C.
MISSION IN ILLINOIS WHEN A BOY—ATTEMPT OF A DEACON TO PUT ME TO SHAME—OPEN MY BIBLE TO THE PASSAGE REQUIRED—PROVE OUR POSITION CORRECT FROM THE SCRIPTURES—BEFRIENDED BY AN INFIDEL—PREACHER'S ASSAULT ON THE "FROGS"—THE "FROG" REPLIES.
In the year 1845, I was appointed on a mission from Nauvoo, to labor about Cass County, Illinois, in company with Theodore Curtis.
After traveling together we concluded to separate, and I continued alone, preaching wherever an opportunity presented itself.
One evening I was approaching a little town called Virginia, foot-sore and weary, having been frequently denied food.
I retired, as was my wont particularly when so impressed, for prayer, and for God to soften the hearts of those I might meet, to give me shelter, food and rest, and finally to open up my way.
Towards evening I found a number of persons congregated at the country store. I saluted them with "Good-evening," and inquired the opportunity of getting a chance to preach in that place.
I carried the badge of a "Mormon" preacher in my hand, namely, a small round valise, containing a shirt, change of socks, Bible and hymn book. I was soon assured by one or two that there was no earthly show for a "Mormon" preacher to be heard in that place.
I replied, "I would like to preach in that nice, newly-finished meeting-house just opposite." A man spoke up quite authoritatively, and said that no "Mormon" should preach in that house, which had just been dedicated—I think for Presbyterian worship.
They termed this man the deacon. This produced considerable talk, for many of the crowd were of what is termed the liberal or infidel persuasion, so much so that the deacon was overwhelmed by argument, shame and reproach, for refusing a boy like me a chance to preach.
To cover his shame and to nonplus me, he remarked, "I have heard say that your preachers are pretty apt with the scriptures, and can produce almost any doctrine you like from the Bible." I replied that the men were, but that I was but a boy; yet I thought I knew a little of the scriptures.
He remarked "Your people believe in laying hands on the sick; don't you?"
I answered that we did, and because Christ had said in His remarkable commission to His apostles, that this was one of the signs following, quoting Mark xvi, 15-18. I also quoted James v., 14.
"Yes, yes;" says he, "that is all very good, but that says only once, and your Elders sometimes lay hands twice in succession on the same person. Whoever heard of Jesus or the apostles doing anything like that?" He then cited an instance where, as he said, Joseph Smith had done this in administering to a sick woman.
The good-natured excitement was intense. The deacon thought I was overwhelmed, and proposed that if I could prove a similar transaction from the scriptures, I might preach in that house that very night.
Eagerness now seized the men, and the deacon chuckled over his presumed victory, and boasted of his acquaintance with the "Blessed Word."
I unbuckled my valise, drew forth my little Bible, and opened it intuitively to this passage in Mark viii., 22-25: "And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him. And he took the blind man by the hand, * * * and put his hands upon him, and asked him if he saw aught. And he looked up, and said, I see men as trees, walking. After that he put his hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly."
The reading of this scripture; the sudden finding of it, for I was led to it as clearly as a man leads his horse to the water; its aptness and conclusiveness, accompanied by the jeers of the infidel portion of the crowd, mortified the deacon—he was discomfited.
I remarked that I would, according to the deacon's terms, preach in the church that evening, provided some one would find candles. The candles were instantly offered, and accordingly, I preached with power and the demonstration of the Spirit.
After the close of the services, I found a resting place with one of the most avowed infidels of the neighborhood, who had listened to the talk between the deacon and myself, and who particularly enjoyed the good man's discomfiture. By his persuasion I staid some time in the neighborhood, occupying occasionally the school-house.
He even proffered me some land to build me a house if I would stay, preach and teach school; but my mind was bent on returning to Nauvoo.
But one evening, when I had been preaching my intended farewell sermon in the closely-packed school-house, and just at its close, a person arose and said that, God willing, he would deliver a discourse there the next Sunday, and expose the "Mormon" delusion, giving his announcement all the force and emphasis possible.
My friends gathered at my place of stopping, and, joining with my host, prevailed upon me to stay. The word was given out that I had gone to Nauvoo.
At the time appointed a great crowd had convened—time, early candle-light.
I arrived late, purposely. My friend and I took seats near the door.
The preacher, after preliminaries, opened the Bible, and, for his text, read the 13th and 14th verses of the 16th chapter of Revelations.
After dilating upon the swampy nature of the soil contiguous to Nauvoo, styling it a good place for frogs, and facetiously comparing it to the "mouth of the dragon," he came down heavily on the "false prophet," the miracles, etc. It was a most scathing rebuke on "Mormonism."
His final peroration was on the habits of the frogs, which, while no footsteps were heard, croaked and croaked, but at the first sound of an approaching footstep, dodged their heads beneath the water. "So," said he, at the same time rising to the sublime hight of his oratory, "where, oh where is the frog that croaked here a day or two ago? Gone to that slough of iniquity, Nauvoo, the seat of the dragon and the false prophet. Why has he fled? Because he heard the footsteps of your true shepherd." After much interlarding, he dismissed by prayer.
I immediately arose and said that the frog was there yet, and would croak once more, naming the time.
Shouts from the audience named that same evening as the time, and the reverend preacher, amid jeers, cheers and cries of, "Give the boy a chance!" made for the one door.
My friend was alive to the emergency, and I, nothing loth, opened a fusilade from I. Timothy, 4th chapter, while the preacher was hemmed in by the crowd, and my friend with his back to the door.
After an exhaustive testimony of the work, we all departed, some pleased, some chagrined.
In both of the instances here narrated, the opening of the Bible to the apt and confirmatory passages, were then to my mind clearly the answer to prayer, for if ever previously read they had escaped my memory.
How much good I did on that mission, I cannot guess. One thing I do know, as a general rule not many are truly converted by the clamor of crowds, or the frenzy of debates.
My object in giving these two instances is to incite my young brethren to a study of the scriptures, the necessity of earnest secret prayer, and confidence in the promise that at the hour and time God will help them, and bring them off victoriously.
Great care must be taken to give God the glory in your after prayer, "for no flesh can glory in his sight."
Enconiums should produce humility, lest we be puffed up, and, in an after time, display our complete nothingness.
EARLY EXPERIENCE OF A LATTER-DAY SAINT.
HEAR THE GOSPEL BY CHANCE—COMPUNCTION AT SPEAKING LIGHTLY OF THE PROPHET—JOIN THE CHURCH—A NEW SUIT OF CLOTHES—OPPOSED BY RELATIVES—MY OLD FRIEND, THE BIBLE—A DREAM—REQUIRED TO RENOUNCE "MORMONISM" OR LEAVE THE HOUSE—MY RELATIVES REFUSE TO SPEAK TO ME—THEY PAWN MY CLOTHES—I RECOVER THEM—VIOLENCE USED—MY CLOTHES TORN—MY MOTHER'S DEATH—MY BROTHERS QUARREL AND CALL UPON ME TO SETTLE THEIR DIFFICULTIES—MY BROTHER SICK—HEALED IN ANSWER TO MY PRAYER.
The substance of the following little sketch was told to the writer by the subject of it, who is an Elder in the Church, and lives in Salt Lake City. His name is Robert P—k. We give it in words as near his own as we can remember.
I was born and reared in the city of Glasgow, Scotland. I passed my boyhood without thinking much on religious matters, till I was about eighteen years of age. At this period of my life I was walking along what is called the Green, a kind of public park, when my attention was attracted by some men discussing publicly the principles of religion. One of them was a Baptist, and I could see that he had the best of the argument, baptism by immersion being a Bible doctrine. This was on Sunday evening.
After listening to the discussion for some time, I was attracted to a place where another man was preaching. This one proved to be an Elder of the Church of Jesus Christ of Latter-day Saints.
I was so struck with the principles he advanced, that I drank down greedily every word he spoke, and on hearing him tell where the meeting-house of the Latter-day Saints was situated, I went there. I was, however, too bashful to go inside, but I walked back and forth around the building, listening and catching whatever words I could.
I was out later than usual that night, and when I got home I was questioned as to the cause of my absence, by my mother (my father had been dead many years) and brothers. I said I had been to hear the "Mormons."
"Who are the Mormons?"
"Why, the followers of Joe Smith," said I. But I had no sooner said this than a sharp pang shot through me, and I felt condemned for speaking thus irreverently of the prophet. I did it because I thought it would excuse me in the eyes of my relatives. I knew I had done wrong, for, young as I was, I felt deeply impressed with the idea that Joseph Smith was a prophet of God. As it was, I was severely reprimanded for staying out so late.
Shortly after this I went to meeting and heard Elder John Taylor speak on the setting up of the kingdom of God in the latter days, which did a great deal towards convincing me that the Lord had revealed the gospel in this age. After attending meeting for some time, I was finally baptized into the Church, and was filled with joy because I knew that I was indeed a member of the true Church of Christ.
Knowing that if my mother and four brothers discovered that I had joined the Church I would have no peace at home, I kept the matter secret from them. I was but an apprentice and only earning the small sum of three shillings a week (equal to seventy-five cents) and was, therefore, somewhat dependent on my relatives.
I was about to get my wages raised a shilling a week, and my eldest brother, Hugh, proposed that he should get me a suit of clothes, and I pay this shilling a week until the suit was paid for, so that I might go to church with the rest of the family.
I was glad to exchange, on Sundays, my old, patched, shabby working suit for some respectable clothing, and it was agreed to.
On the following Sunday morning I went to meeting as usual, and was complimented by the President of the Branch on my improved personal appearance. When I got home in the evening the first question asked of me was,
"Where have you been?"
"I have been to meeting."
"What meeting?"
"I have been to hear the Latter-day Saints."
At this there was a perfect storm about my ears. I went and got the old family Bible, and laid down the "law and the testimony."
In answer to all they would say, I quoted and read from the Bible. I explained the principles of the gospel of Jesus, and the strongest argument any of them used was in each picking up his hat and walking out.
On the following day (Monday) I felt somewhat timid about going home in the evening, for I had dreamed on the Sunday night that my brothers were plotting to turn me out of the house.
However, home I went, and just as I approached the door I heard their voices in conversation, and they were saying they would ask me which I would choose, to leave "Mormonism" or the house; and John, who was always more rabid and unkind than the rest, said he would not even let me eat my supper until I had decided what I should do.
I walked boldly in, sat down, and commenced eating supper. They sat silent for a short time, when finally Hugh put the question to me as to whether I would renounce "Mormonism," for if I did not I would have to leave the house.
I again brought down my old friend, the family Bible, and said: "Hugh, if you will prove to me from that sacred book that I am wrong in adhering to 'Mormonism,' or rather the gospel of Christ, I will renounce it; and if I show you that you are wrong in adhering to Church of Scotland, then you should leave that."
I then talked upon the scriptures and the principles of the gospel, and they could bring forward no reasonable objections to what I advanced.
Hugh rose to his feet and said: "If father had been alive he would have kicked you out of the house."
I answered: "Father is now rejoicing because of my having embraced the gospel of Jesus."
At this rejoinder the anger of my brothers increased; and Hugh used his old argument of picking up his hat and walking out.
I was induced to make this remark in relation to my father, because on the previous Sunday I had heard the doctrine of baptism and salvation for the dead preached by Elder John Lyon. While listening to him I was so filled with joy and gratitude at the prospect of doing something towards the salvation of my father, who had died without a knowledge of the gospel, that the tears chased each other down my face like rain. It was the first time I had heard the principles by which the grand chain which shall link the great human family together will be formed.
Seeing that threats and abuse availed nothing, making no impression upon me, my mother and brothers took another course: they would not speak to me.
Although I lived in the same house and ate at the same table with them, they uttered not a word to me, and would not answer me when I spoke to them.
Even my mother's heart seemed entirely hardened towards me, and it often cut me keenly when she would meet me on the street and pass without speaking.
Notwithstanding all this I rejoiced in the gospel exceedingly, feeling that the cause of God was more dear to me than my nearest relatives.
On the next Sunday I went to the drawer where my best suit was usually kept, and discovered that it was gone. They had not even left me a clean shirt. Nothing daunted, however, I buttoned up my shabby, old, every-day coat, and marched off to meeting, feeling that I could worship God just as fervently and acceptably in an old suit as in a new one.
Instead of handing over my wages to my mother as I usually did, I kept them every week, and announced at home my intention of doing so until my clothes were returned to me, thinking this would induce them to give them up.
However, I happened to come home one day at an unusual time, and in turning over some articles to get something I wanted, I came upon a ticket which at once explained where my clothes had gone. They had been pawned.
That this term may be understood, it may be well to say that they were deposited in a place where money is loaned on goods, and when the money is returned, with an additional sum as interest, the goods are delivered back to the owner.
I took this ticket, and with my wages which I had saved, and a little money which I had borrowed, I went to the pawnbroker's and got my clothes, and left them, for safe keeping, at the house of a brother in the Church.
I dressed up on the following Sunday and presented myself at home at dinner time, when my brothers manifested no small astonishment and a little shame on seeing that I had discovered their trick.
I had forgotten to say that on several occasions after I had dressed for meeting, my brothers would attempt to stop me from going, by main force, and several times in their efforts to keep me in, had torn the breast out of my shirt, but I invariably succeeded in getting out, and when my shirt was torn I would button up my coat and go to meeting.
Matters went on in this way for over two years, during which time I had been frequently told to leave the house and never enter it again. I paid no attention to this. On being told to go on one occasion, however, I said the next time I was ordered off I would go.
Not long afterwards my mother told me to leave the house forever, and I announced my intention of doing so on the Sunday following.
When Saturday came I proceeded to tie up my clothes in a bundle. No sooner did they see me doing this than they seized my clothing, and tore up my shirts and several other articles.
On former occasions when I had been thus abused, it was my custom to resist, but this time this disposition had departed; my heart was full; I pitied them for their blindness, and I felt like weeping tears of sorrow.
I made my way out of the house as best I could, with my wardrobe reduced to a single pair of pants, besides the clothes I wore at the time. As I was leaving I told them that the course they had taken towards me would bring them no good. My mind was filled with grief and I slept none that night.
Six weeks after this my mother burst a blood vessel, from the effect of which she never recovered, being ill from that time till her death, which occurred a year afterwards. This broke up the family.
Hugh married, and my three other brothers, John, George and William went to live with him. Some time afterwards John came to me and told me they had quarrelled, and he wished me to go and settle matters between the brothers, which I did, and the result was that John lived apart from the others.
William, who was the most peaceable and amiable of my brothers, was taken very ill, and one evening I was impressed to go and see him. I found all the members of the family gathered around him, as he was not expected to live through the night.
After everybody had left the room but myself, he said to me, "Robert, do you believe I shall die to-night?"
I said: "No, I do not."
"I ask you because the others are hypocrites, for when I ask whether they think I will die, they say, 'No, you will live,' and then I hear them in the adjoining room arranging how they will dress me when I am dead."
He fell asleep, and I laid hands upon him and administered to him in the name of Jesus Christ, and when he awoke he was much better, and he lived for four months after this.
This is a little of my first experience as a Latter-day Saint. Nearly every true disciple of Jesus has passed through circumstances that are instructive, although trying at the time they occur, and sometimes the relating of such things has a good effect, however simple the narrative may be.
DISOBEDIENCE TO COUNSEL.
BY ANSON CALL.
DRIVEN FROM MY PROPERTY BY THE MOB—DESIRE TO RETURN AND RECOVER SOME OF IT—COUNSELED BY THE CHURCH AUTHORITIES NOT TO GO—PERSIST IN GOING—VISIT A FRIENDLY FAMILY—AMIABLE INTENTION OF MY DEBTORS—MEET TWO OF THEM—THEY THREATEN MY LIFE—DESPAIR OF GETTING ANYTHING AND TRY TO START HOME—BEATEN OVER THE HEAD WITH A POLE—BARELY ESCAPE WITH MY LIFE—ASHAMED TO HAVE MY FRIENDS KNOW IT—THE LESSON I LEARNED.
To some persons it may appear strange that the Elders of the Church in their addresses to the Saints, should so frequently dwell upon the necessity of constant obedience to counsel. But although this may seem strange, still the experience of both the Elders and the Saints goes to prove that "to obey is better than sacrifice, and to hearken than the fat of rams."
The Bible, the Book of Mormon and the Book of Doctrine and Covenants contain many instances of the blessings that have attended obedience, and the serious consequences that have followed disobedience.
I will not, however, refer to any one of these divine books; but will give my readers an instance of the consequence of disobedience which occurred to me in my early experience in the Church, in the commencement of the year 1839.
At that time I was living with the Saints in Far West, though I owned property, which I had been driven from, at the Three Forks of Grand River, distant from Far West about thirty miles.
As I wished to learn whether I could dispose of this property or not, I asked Father Joseph Smith and President Brigham Young for counsel about visiting Grand River for this purpose. They counselled me not to go; but to stay at home.
I had been driven from my property by the mob that came against the Saints, and as the Saints were obliged to leave the State I desired to go with them to Illinois. But I did not want to be burdensome to others. If I could sell my property on Grand River I would not be, so I concluded that there could not be much harm in my going to Grand River, and I set out.
How I succeeded the following extract from my journal will show.
December 31, 1838, being anxious to obtain means to make a team, that I might be able to go with the Saints, I this morning mounted the only horse I had left, and started for the Three Forks of Grand River.
I arrived at my farm on new year's day, and learned that a man by the name of George Washington O'Niel had it in his possession.
I passed on two miles further to a family by the name of Day, who had come in from the Eastern States a few weeks before I was driven away. This family had taken no part with the mob. I found the lady at home, and received from her a history of my property. She informed me that O'Niel and Culp, Missouri mobbers, had said that if ever I came to the place they would kill me; and that one Henderson and others would help them.
When on my farm I had sold store goods to a number of the citizens, who were to pay me for them at Christmas. She said she had heard many of them say that if I came there, they would pay me just as "Mormons" should be paid.
Just at this time O'Niel and Culp came into the house. They demanded of me my reasons for being there. I told them that I was attending to my business. They said I had no business there, and if I got away from there I would be smart.
I replied that I was white man, that it was time enough to be afraid when I saw danger, and that I should go when I pleased.
They told me that they would as soon kill me as a dog, and that there would be no more notice taken of my death than if a dog were killed. This I very well understood.
They then told me that they supposed I had come to get my property.
I informed them I had; to which they replied that there was no property for me.
After repeated threatenings I became convinced that it was in vain to think of obtaining anything, and started for my horse, which was hitched at the yard fence about five rods from the door.
They followed me. O'Niel picked up the end of a hoop pole which Mr. Day had left there, he having been hooping a barrel. With this pole he struck me a blow upon the head, which nearly brought me to the ground. I looked around for a club with which to defend myself, but there was none in sight. He continued striking me, and would doubtless have killed me, had it not been for a very thick woolen cap on my head.
Mrs. Day threw open the door and cried murder. I ran for the house to get something, if possible, to defend myself with; but before I reached the door, he struck me repeatedly, and gave me one blow over the eye, the scar of which I carry to this day.
As soon as I got into the house I clutched the fire shovel. At that moment Mrs. Day closed the door, so that I could not get out nor O'Niel in. He and Culp then passed the window, on which Mrs. Day supposed they had started for their guns, so I mounted my horse and rode for Far West as fast as I could.
My head and face soon commenced swelling. On my way home I washed myself, and resolved not to inform any one what had happened, as Father Smith and President Young had both told me not to go.
I reached home about eleven o'clock at night, and went to bed without making a light. In the morning I arose, and just as soon as I got out of bed, I fell upon the floor. My wife was alarmed and screamed. I told her what had happened; but told her to keep the matter from my family. Father Smith, however, soon heard of the occurrence, and came to see me. He hoped, he said, that the lesson would do me good, and that he was glad that I was not quite killed.
Had I obeyed the words "do not go, but stay at home," I should not have fallen into this trouble. May you who read this be wise, and in this particular, profit by my experience.
LORENZO DOW YOUNG'S NARRATIVE.
CHAPTER I.
MY MOTHER'S PROMISE—CHASED BY WOLVES—A REMARKABLE DREAM—THROWN FROM A HORSE—PROVIDENTIALLY SAVED—RELIGIOUS REVIVAL—PREACHERS TRY IN VAIN TO CONVERT ME—RIDICULED FOR NOT PLAYING AT CARDS—READ INFIDEL WORKS—THEIR EFFECT—A VISION.
I was born October 19th, 1807, in the town of Smyrna, Chenango County, New York.
My mother was afflicted many years with consumption. I remember her as a fervent, praying woman. She used, frequently, to call me to her bedside and counsel me to be a good man, that the Lord might bless my future life. On one occasion, she told me that if I would not neglect to pray to my Heavenly Father, He would send a guardian angel to protect me in the dangers to which I might be exposed.
She had so trained me to trust in God, that, even in my early youth, I seemed capable of grasping, in my faith, the prophetic promise she had made. It sank deep into my heart, and ever since has been an anchor of hope in the difficulties and dangers to which I have been exposed.
This pious, faithful, friend and mother, drooped and died on the 11th of June, 1814.
Soon after her death, my father broke up housekeeping, and I was sent about sixty miles to live with my brother-in-law, John P. Green, near Cayuga Bridge.
It was a marshy, malarious country, and I was taken very sick with fever and ague, with which I suffered severely. In the fall of 1815, we removed to Tyrone, Schuyler County. In the meantime, my father had taken up some land on which to make a home, about six miles from where Mr. Green lived. This country, at that time, was new, and there was nothing but a dense forest between Mr. Green's house and my father's. The wolves were very numerous in this forest. At one time, several of them chased me to Mr. Green's house, and I seemed to barely escape with my life.
During the winter of 1815-16, in company with my brothers, Joseph, Phinehas and Brigham, I worked for my father and assisted him to clear off some land.
In the autumn of 1816, when about nine years old, I had a peculiar dream. I thought I stood in an open, clear space of ground, and saw a plain, fine road, leading, at an angle of 45 degrees, into the air, as far as I could see. I heard a noise like a carriage in rapid motion, at what seemed the upper end of the road. In a moment it came in sight. It was drawn by a pair of beautiful, white horses. The carriage and harness appeared brilliant with gold. The horses traveled with the speed of the wind. It was made manifest to me that the Savior was in the carriage, and that it was driven by His servant. The carriage stopped near me, and the Savior inquired where my brother Brigham was. After informing Him, He further inquired about my other brothers, and our father. After I had answered His inquiries, He stated that He wanted us all, but He especially wanted my brother Brigham. The team then turned right about, and returned on the road it had come.
I awoke at once, and slept no more that night. I felt frightened, and supposed we were all going to die. I saw no other solution to the dream. It was a shadowing of our future which I was then in no condition to discern.
In the morning I told my father the dream, and my fears that we were going to die. He comforted me with the assurance that he did not think my interpretation was correct.
In the winter of 1817-18, I went to live with my brother-in-law, James Little, in the town of Aurelius, Cayuga County, New York. I remained there about five years, learning the business of a gardener and fruit raiser.
In the summer of my twelfth year, I was placed upon a race horse by Mr. Little, and sent on an errand. The animal was too spirited for a boy of my age to safely ride. It became frightened and unmanageable. It turned so rapidly around that I was thrown out of the saddle. As I fell my bare foot slipped through the iron stirrup, where I hung with my head just touching the ground. With my left hand, I still grasped the bridle rein, on that side, firmly. The horse endeavored to kick me, but, fortunately, did not succeed on account of my being too close to him. My hold on the bridle rein prevented the animal from running away and caused him to whirl around almost in a circle.
In danger we often think with great rapidity. I comprehended my situation in a moment, and, at first, could see no way of escape from having my brains dashed out. But, as I hung, I was suddenly impressed to get hold of the stirrup with my right hand, and make an effort to raise myself up, so as to get my foot loose from it. By a great effort I succeeded in drawing myself up, and slipping the stirrup over my foot. I then let go all hold and fell to the ground.
The horse went at full speed for home and his stable. I got up and was not much hurt.
The promise my mother made me flashed into my mind, and I felt thankful to the Lord that I had been preserved from serious harm by a kind providence.
In the winter of 1819-20, I left Aurelius and went about twenty miles to Hector, Schuyler County. A Methodist revival occurred in that town, and religious excitement ran so high that it became fashionable to make a profession of religion.
So far as I knew, every young person in the neighborhood but myself professed to receive "a saving change of heart" before the close of the revival.
As was usual during such periods of religious excitement, meetings were held nightly. In these meetings it was the custom to request those who were "seeking religion," to come forward to some seat reserved for the purpose, to be prayed for.
I was somewhat affected by the intense religious feeling. One evening, I attended a meeting presided over by Elder Gilmore, the leading minister. Two or three other preachers were also present. The usual invitation was given for penitents to come forward to the "anxious seat."
Some time was spent in prayer, when all who had come forward, except myself, professed to have a "change of heart." The meeting was closed, and Elder Gilmore proposed that those who were willing to do so, should retire to a private house with me, and continue in prayer till I was converted.
As proposed, we retired to a neighboring house, where the praying continued until two o'clock in the morning.
Elder Gilmore then asked me if I had not received a "change of heart."
I replied that I had not realized any "change."
After so much fruitless labor, they were evidently disposed to give me up as a reprobate. Elder Gilmore told me that I had sinned away the day of grace, and my damnation was sure. He asserted that he would never offer another prayer for me.
Although religious in my nature, even at that early age, sectarian religion seemed empty and void.
The following morning, I left the scene of this religious excitement in Hector and returned to Cayuga County, about three miles from Auburn. There I went to work for Mr. Monroe, to learn the trade of a blacksmith. He carried on considerable business, and employed a number of young men and apprentices.
One evening, Mr. Monroe and the workmen gathered around the center table, in the sitting room, to while away the evening in a game of cards. Mr. Monroe invited me to participate.
My father had counseled me never to play a game of cards. "Not," said he, "that there is any particular harm in playing a game of cards, but card-playing has a tendency to lead those who follow it into other vices."
I determined, at the time, to keep his counsel should it cost me my situation. Mr. Monroe did not appear disposed to receive any apology for not accepting his invitation. I arose, took a Bible that was near me, and read during the evening while the remainder of the company played cards.
The most of Mr. Monroe's workmen were inclined to infidelity, and the course I took that evening, afterwards brought upon me much annoyance and ridicule.
Although infidel in principle, Mr. Monroe was kind to those around him, and manifested that kindness to me as well as others. He placed in my hands several infidel books. Among them, I recollect the writings of Voltaire and Thomas Payne. My experience at this time, taught me that skeptical works cannot be read without leaving their impression on the mind. A continuation of reading them must, eventually, lead to confirmed infidelity.
The teachings of my pious parents had given me considerable faith in God, and I enjoyed some of His Spirit. It has since been evident to me, that the reading of those infidel books stirred up an antagonism in me between the Spirit of truth and the spirit of skepticism. The struggle between them, in my bosom, continued about a year, and was a source of great affliction to me. The Lord, through His Spirit, was trying to save me from error and darkness.
I would advise all my young friends, and especially those who have had the testimony of the Spirit of truth, to never, by any act of theirs, invite the spirit of infidelity into their hearts, lest they fall away into darkness, and go down to death.
I remained with Mr. Monroe nearly two years. I injured myself lifting a log, and it was evident that I could not again work at the blacksmith business for some time. For this reason I left Mr. Monroe, and went to visit Mr. J. P. Green, who lived in Watertown, about one hundred miles from Auburn, in Jefferson County.
For sometime my health continued poor. One day I lay on a bed to rest where I could see the family in their ordinary occupations. All at once I heard the most beautiful music. I soon discovered from whence it came. Standing side by side, on the foot board of the beadstead on which I lay, were two beautiful, seraph-like beings, about the size of children seven or eight years old. They were dressed in white, and appeared surpassingly pure and heavenly. I felt certain that I was fully awake, and these juvenile personages were realistic to me. With their disappearance the music ceased. I turned and asked two of my sisters, who were in the room, if they had not heard the music. I was much surprised to learn that they had heard nothing.
CHAPTER II
MARRIAGE—A VISION OF OTHER WORLDS—MY RELUCTANCE AT RETURNING TO A MORTAL EXISTENCE—A PROMISE WITH CONDITIONS—I EXHORT OTHERS TO FAITHFULNESS.
While at Watertown, I married, and afterwards removed to Mendon, Monroe County. At this place I had a remarkable dream or vision. I fancied that I died. In a moment I was out of the body, and fully conscious that I had made the change. At once, a heavenly messenger, or guide, was by me. I thought and acted as naturally as I had done in the body, and all my sensations seemed as complete without as with it. The personage with me was dressed in the purest white. For a short time I remained in the room where my body lay. My sister Fanny (who was living with me when I had this dream) and my wife were weeping bitterly over my death. I sympathized with them deeply in their sorrow, and desired to comfort them. I realized that I was under the control of the man who was by me. I begged of him the privilege of speaking to them, but he said he could not grant it. My guide, for so I will call him, said "Now let us go."
Space seemed annihilated. Apparently we went up, and almost instantly were in another world. It was of such magnitude that I formed no conception of its size. It was filled with innumerable hosts of beings, who seemed as naturally human as those among whom I had lived. With some I had been acquainted in the world I had just left. My guide informed me that those I saw had not yet arrived at their final abiding place. All kinds of people seemed mixed up promiscuously, as they are in this world. Their surroundings and manner indicated that they were in a state of expectation, and awaiting some event of considerable moment to them.
As we went on from this place, my guide said, "I will now show you the condition of the damned." Pointing with his hand, he said, "Look!"
I looked down a distance which appeared incomprehensible to me. I gazed on a vast region filled with multitudes of beings. I could see everything with the most minute distinctness. The multitude of people I saw were miserable in the extreme. "These," said my guide, "are they who have rejected the means of salvation, that were placed within their reach, and have brought upon themselves the condemnation you behold."
The expression of the countenances of these sufferers was clear and distinct. They indicated extreme remorse, sorrow and dejection. They appeared conscious that none but themselves were to blame for their forlorn condition.
This scene affected me much, and I could not refrain from weeping.
Again my guide said, "Now let us go."
In a moment we were at the gate of a beautiful city. A porter opened it and we passed in. The city was grand and beautiful beyond anything that I can describe. It was clothed in the purest light, brilliant but not glaring or unpleasant.
The people, men and women, in their employments and surroundings, seemed contented and happy. I knew those I met without being told who they were. Jesus and the ancient apostles were there. I saw and spoke with the apostle Paul.
My guide would not permit me to pause much by the way, but rather hurried me on through this place to another still higher but connected with it. It was still more beautiful and glorious than anything I had before seen. To me its extent and magnificence were incomprehensible.
My guide pointed to a mansion which excelled everything else in perfection and beauty. It was clothed with fire and intense light. It appeared a fountain of light, throwing brilliant scintillations of glory all around it, and I could conceive of no limit to which these emanations extended. Said my guide, "That is where God resides." He permitted me to enter this glorious city but a short distance. Without speaking, he motioned that we would retrace our steps.
We were soon in the adjoining city. There I met my mother, and a sister who died when six or seven years old. These I knew at sight without an introduction.
After mingling with the pure and happy beings of this place a short time, my guide said again, "Let us go."
We were soon through the gate by which we had entered the city. My guide then said, "Now we will return."
I could distinctly see the world from which we had first come. It appeared to be a vast distance below us. To me, it looked cloudy, dreary and dark. I was filled with sad disappointment, I might say horror, at the idea of returning there. I supposed I had come to stay in that heavenly place, which I had so long desired to see; up to this time, the thought had not occurred to me that I would be required to return.
I plead with my guide to let me remain. He replied that I was permitted to only visit these heavenly cities, for I had not filled my mission in yonder world; therefore I must return and take my body. If I was faithful to the grace of God which would be imparted to me, if I would bear a faithful testimony to the inhabitants of the earth of a sacrificed and risen Savior, and His atonement for man, in a little time I should be permitted to return and remain.
These words gave me comfort and inspired my bosom with the principle of faith. To me, these things were real. I felt that a great mission had been given me, and I accepted it in my heart. The responsibility of that mission has rested on me from that time until now.
We returned to my house. There I found my body, and it appeared to me dressed for burial. It was with great reluctance that I took possession of it to resume the ordinary avocations of life, and endeavor to fill the important mission I had received. I awoke and found myself in my bed. I lay and meditated the remainder of the night on what had been shown me.
Call it a dream, or vision, or what I may, what I saw was as real to every sense of my being as anything I have passed through. The memory of it is clear and distinct with me to-day, after the lapse of fifty years with its many changes.
From that time, although belonging to no church, the Spirit was with me to testify to the sufferings and atonement of the Savior. As I had opportunity, I continually exhorted the people, in public and private, to exercise faith in the Lord Jesus Christ, to repent of their sins and live a life of righteousness and good works.
CHAPTER III.
I TAKE TO PREACHING—MAKE MANY CONVERTS—REFUSE TO BAPTIZE THEM—THEY ARE BAPTIZED BY A CAMPBELLITE PREACHER—URGED TO JOIN THE CAMPBELLITES—REFUSE, AND THE DEVIL TEMPTS ME—I GRIEVE THE SPIRIT, BUT REGAIN IT THROUGH FASTING AND PRAYER—HEAR THE GOSPEL—VISIT FROM ELDER GIFFORD—HE IS THREATENED WITH TAR AND FEATHERS—MY BROTHER AND I DEFEND HIM.
In the fall of 1828, I returned to Hector, Schuyler County, New York. Quite a number of people lived there of the Campbellite faith. 'Squire Chase, a prominent man in the neighborhood, who had been a preacher of the sect, said that they were cold in religion and had not held any meetings for several months. I had been there but a few days, when I went with him about two miles to a Methodist meeting. This occurred in the month of November.
Up to this time I had joined no church, although I had professed religion, attended meetings, and preached when I had an opportunity.
On my return, I remarked to Mr. Chase, "Why cannot we have meetings in our neighborhood as well as to go so far to them?"
He replied, "We are all dead there; we would have meetings but I do not feel like preaching. But if you will do the preaching, I will appoint a meeting."
He did so. The first two meetings but few attended. The third meeting the house was crowded. Finally, meetings were held nearly every night in the week, and were well attended. A reformation started among the people, and there were quite a number of religious converts. Campbellite principles had long prevailed in the neighborhood. The converts desired baptism, as that was a prominent principle in the Campbellite faith. Mr. Chase urged me to perform the ordinance. I excused myself by telling him that I had never joined any religious denomination, and did not feel authorized to administer it. I finally utterly refused to do so. He then sent forty or fifty miles for Elder Brown, a regular Campbellite preacher.
He came and baptized about sixty converts and organized a branch of the Campbellite church out of the fruits of my labors. He quite exhausted his persuasive powers to induce me to join the Campbellite church, to take a circuit and go to preaching.
I told him I would not preach his doctrines. If I preached at all, I should preach the whole Bible as I understood it.
He said I could do so, for he did not think I would preach anything wrong.
A spirit worked with me to do all the good I could, but not to join any religious denomination. It prevailed within me against all temptation this time. Perhaps the guardian angel, promised by my mother, watched over my spiritual as well as temporal welfare.
I think, at the time of this reformation, I had as much of the Spirit of the Lord with me as I could well enjoy in my ignorance of the gospel in its purity. I was full of the testimony of the truth as I understood it.
This reformation in Hector, was a means of temptation to me. I had preached and labored with my might to lead the people to the truth, and Elder Brown had stepped in and reaped the results of my labors. Because I would not join the Campbellite church and preach for them, I was entirely thrown aside. The adversary would reason with me thus: "What is the use of all your preaching? It does not amount to anything to you. You had better attend to your own business and let such nonsense alone."
I listened to these suggestions until I had grieved the Spirit of the Lord which I had enjoyed. I no longer had the Spirit to pray or to exhort the people to lives of righteousness. I was in this condition for several months.
In all this lethargy and darkness, I knew there was such a thing as joy in the Spirit of God—that in the testimony of Jesus there was light and peace. I knew I had accepted a mission to bear this testimony while I should remain on the earth.
Knowing these things, I became, in time, alarmed at my condition, I feared that the Lord had forsaken me. I humbled myself before Him in fasting and prayer. I promised Him that if He would return His good Spirit, I would never again reject its suggestions.
Matters continued thus with me for several weeks. In one of my seasons of prayer and supplication, I sensibly felt that I was again visited by the Holy Spirit. I was encouraged to resume my labors in exhorting the people whenever an opportunity was presented. I went from home on the Sabbath and held meetings in different places. I was employed in this way when I first saw the Book of Mormon, and when the gospel was preached to me.
This, and other experiences, have convinced me that when we question the Holy Spirit it is likely to be grieved, and leave us to ourselves. Then will our darkness be greater than if we had never enjoyed its influences. Perhaps this incident in my life may suggest wisdom to others.
In November, 1829, I removed to a place called Hector Hill. In February, 1831, my father, my brothers Joseph and Brigham, and Heber C. Kimball came to my house. They brought with them the Book of Mormon. They were on their way to visit some Saints in Pennsylvania. Through fear of being deceived, I was quite cautious in religious matters. I read and compared the Book of Mormon with the Bible, and fasted and prayed that I might come to a knowledge of the truth. The Spirit seemed to say, "This is the way; walk ye in it." This was all the testimony I could get at the time; it was not altogether satisfactory.
The following May, Elder Levi Gifford came into the neighborhood, and desired to preach. My brother, John, belonged to the Methodist church, and had charge of their meeting house which was in the neighborhood. I obtained from him permission for Elder Gifford to preach in it. The appointment was circulated for a meeting the same evening.
This was on Saturday evening, and the circuit preacher of that district was to hold a meeting there on Sunday. Elder Midbury, the circuit preacher, attended the meeting. The house was crowded. As soon as Elder Gifford had concluded his discourse, Elder Midbury arose to his feet and said: "Brethren, sisters and friends: I have been a preacher of the gospel for twenty-two years; I do not know that I have been the means of converting a sinner, or reclaiming a poor backslider; but this I do know, that the doctrine the stranger has preached to us to-night is a deception, that Joe Smith is a false prophet, and that the Book of Mormon is from hell."
After talking awhile in this strain, he concluded. I immediately arose to my feet and asked the privilege of speaking, which was granted. I said that Elder Midbury, in his remarks, entirely ignored the possibility of more revelation, and acknowledged that he had been a preacher of the gospel for twenty-two years, without knowing that he had been the means of converting a sinner, or of reclaiming a poor backslider. But still he claimed to know that the doctrine he had just heard was false, that Joseph Smith was an impostor, and that the Book of Mormon was from hell. "Now, how is it possible," I asked, "for him to know these things unless he has received a revelation?"
When I sat down a strong man, by the name of Thompson, who was well known in the neighborhood as a beligerent character, stepped up to Elder Gifford and demanded the proofs of the authenticity of the Book of Mormon.
Elder Gifford replied, "I have said all I care about saying to-night."
Then said Mr. Thompson, "we will take the privilege of clothing you with a coat of tar and feathers, and riding you out of town on a rail."
In the meantime, four or five others of like character came to the front.
Acting under the impulse of the moment—true to the instincts of my nature to protect the weak against the strong, I stepped between Elder Gifford and Mr. Thompson. Looking the latter in the eye, I said, "Mr. Thompson, you cannot lay your hand on this stranger to harm a hair of his head, without you do it over my dead body."
He replied by mere threats of violence, which brought my brother John to his feet.
With a voice and manner, that carried with it a power greater than I had ever seen manifested in him before, and, I might say, since, he commanded Mr. Thompson and party to take their seats. He continued, "Gentlemen, if you offer to lay a hand on Mr. Gifford, you shall pass through my hands, after which I think you will not want any more to-night." Mr. Thompson and party quieted down and then took their seats.
Since then the Elders have passed through so many similar experiences, that they have ceased to be a novelty. That there should be such a powerful antagonism of spirits manifesting themselves in muscle, in a Christian church, indicated a new era in religious influences.
CHAPTER IV.
CONVERTED—START FOR MISSOURI—CALLED TO PREACH "MORMONISM" WITHOUT BEING BAPTIZED—JOIN THE CHURCH—VOYAGE TO PITTSBURG—PREACH THE GOSPEL AND ESTABLISH A BRANCH—EXPERIENCE AS A TRUNKMAKER—MISSION TO NEW YORK—SPEAK IN TONGUES EFFECTS OF PREACHING COUNTERACTED BY LIES—SECOND VOYAGE DOWN THE OHIO—PROVIDENTIAL DELAY.
In the spring of 1831 there was a two-days meeting of the Saints, about six miles from where I lived, in the State of Pennsylvania. I attended it, and became fully convinced of the divine origin of the latter-day work.
In the summer of 1831, I settled up my business and started for the latter-day Zion, in the State of Missouri. On my way out of the State of New York, I visited Elder J. P. Green, in the town of Avon.
As I arrived there on Saturday, he said, "Brother Lorenzo, I am very glad you have come. I have an appointment to preach at 10 o'clock, eight miles from here, but I am very unwell and not able to fill it. I want you to do it for me."
I rather ridiculed the idea, saying, "You want me to preach as a Mormon Elder, when I have not even joined the Church?"
He still desired me to go, and said, "it will be all right."
E. M. Green, the son of J. P. Green, accompanied me, with a revelation on the organization of the Church, which his father directed him to read to the congregation.
Arriving at the place appointed, I found the house full, and a Baptist preacher in the stand. I introduced myself to the minister; he invited the congregation to sing, and I prayed, and E. M. Green read the revelation. I arose and commenced to speak. The good Spirit was with me, and I had much freedom. I talked about one hour and a quarter. At the close I gave any one the privilege of speaking who wished to. The Baptist minister arose and bore his testimony, that what they had heard was true Bible doctrine, and could not be questioned.
After meeting, several persons gathered around me and wished to be baptized. Knowing that I had not received authority to administer the ordinance, I put them off, telling them that when Elder Green came to fill the next appointment that had been made for him, he would baptize them. Among those who requested baptism, at that time, were the brothers Joseph and Chandler Holbrook, and Mary Ann Angell, now the relict of President Brigham Young.
On the following morning I told Elder Green that, inasmuch as I had believed in the gospel for some time, and had preached as a "Mormon" Elder, I thought it was time that I was baptized. He administered the ordinance, and ordained me an Elder. I then went on my way rejoicing.
In due time I reached Olean Point, on the Alleghany river, one of the streams that form the head waters of the Ohio. Several families had gathered there with the view of descending the river in boats. Among them were my brother Phineas and his family. The company built two boats, and started down the Alleghany river, in the month of November.
The river was low and falling. It was my lot, with others, nearly every morning to get into the water and work the boats off the sand bars upon which we anchored at night. The water was always cold, and at times the ice was half an inch thick. I had the whooping cough, and this work was very severe on me.
We journeyed in this way for three weeks, to Pittsburg, at the head of the Ohio river. Three days before arriving there my wife was taken sick, and did not feel that she could travel any farther.
Brother Phineas and I concluded to stop awhile in Pittsburg. We were destitute of money, having only fifty cents left between us. Soon after tying up our boat, a report got noised about that we were a party of "Mormons," on our way to Zion. Some of the ideas of the Saints in regard to gathering, although often stated erroneously, had obtained quite an extensive circulation in the country. Many of the people came to see us, and at first, stared as though beholding some great curiosity. My brother Phineas and I hired one room and moved into it. We retained one boat and the remainder of the company went on in the other.
The way we traveled would now be thought a novel and hard way for the Saints to gather in these days of railroads. Fifty years have made many changes, The world is progressing.
Some respectable-looking men inquired if there were any "Mormon" preachers in the company. We informed them that we were Elders. They expressed a wish that we would hold a meeting.
We soon learned that Mr. Wm. Harris, of whom we had rented our room, had somewhere met one of our Elders, learned something of the gospel, and had been baptized. Up to that time he had made no open profession of having joined the Saints.
There was a large room in the same house we had moved into. This Brother Harris offered us for holding meetings in. The first evening quite a goodly number gathered into it, and my brother Phineas and I talked to them. Before closing, we gave the privilege for any one to speak who wished to.
An elderly lady arose and said she had been seeking for the truth many years, and that she had read the Bible through from Genesis to Revelations fourteen times, with a prayerful heart, that she might come to a knowledge of the truth. She testified that what she had just heard was the first gospel discourse she had ever heard in her life. Almost in the words of the eunuch to Phillip, she said: "Here is water, what hinders me from being baptized?"
The house stood on the bank of the Alleghany river. The night was dark, and we thought it dangerous to try to baptize her.
She called to our minds the case of the jailor, who was baptized in the self-same hour in which he believed.
We obtained a lantern and went to the bank of the river, the people following us. We found the bank steep and the water somewhat deep; but my brother, Phineas held on to me while I baptized the woman.
We continued to hold meetings and baptize until over thirty persons had united with the Church.
We had authority to preach, baptize and confirm, but we had no knowledge of the organization of the Church, and knew not how to organize a branch. In the following winter, of 1831-32, Elder Sidney Rigdon passed through Pittsburg, and gave us instructions concerning the organization of the Church. We then organized a branch, and continued our meetings.
After events have passed, we often see in them a providence leading to important results. We left our homes in the State of New York for Missouri, the only objective point in which we felt any interest. A seeming chance of sickness induced us to stop for a season in Pittsburg. There we found a people ready to receive the truth. We preached the gospel, and built up a branch of the Church. We were evidently led there for the accomplishment of this important work.
As will be seen, we subsequently went to Kirtland, instead of going on west. But before going to Kirtland, there was yet another place where we were to preach the gospel.
As before stated, on our arrival in Pittsburg our finances were low. Brother Phineas soon obtained labor. I was not so successful, I walked the streets of the town day after day, in search of a job, willing to accept of anything I could possibly do. Finally I met a man who gave me some encouragement. Said he, "Are you a mechanic?"
I felt constrained to answer "yes," although I could not really lay much claim to the profession.
"Well, said he, I want twelve dozen steamboat trunks made."
I replied, "I am your man, but I am traveling. I have stopped here on account of sickness in my family, and have no tools with me, and no place to work." He assured me that he had shop, tools and everything necessary to work with. We went at once to his shop.
I really did not know what a steamboat trunk was. I told him that I was from the Eastern States, where probably they worked different to what they did in that country, and I should feel much obliged if he would lay out a trunk for me, that I might make no mistake. He picked up a wide board, laid it on a bench, and with square and compass soon laid out a trunk. "There," said he, "that is the way I do it; but if it don't suit you, do it as you have a mind to," and he walked out of the shop. Food and comforts for my family were at stake. I knelt down and asked the Lord to enable me to do the work in an acceptable manner, and I arose and went to work with a light heart. I got the bodies of several trunks together that day. Towards evening my employer came in, examined my work carefully, and said, "That is good enough. If you will do them all as well as that, it will do." I put together the twelve dozen trunks, covered and finished them off to my employer's satisfaction, and he paid me the money.
For that kindly providence I felt thankful. From that time I found labor and soon made my family quite comfortable.
In the spring of 1832, it was thought best that I should go on a mission to the State of New York. I spent the summer in preaching the gospel. I had joy in my labors, being instrumental in bringing many into the Church.
I visited the town of Hector, where, by my preaching, as before stated, a Campbellite church had been organized. I preached in the same house that I had occupied on the previous occasion. Soon after I commenced to talk, such a spirit of darkness and opposition prevailed in the house, that for the first and only time in my life, I was entirely bound. I stood speechless. The congregation looked at me as if wondering what could be the matter. A sensation such as I had never felt before came over me. My tongue seemed numb or paralyzed. In a short time I commenced to speak in an unknown tongue. I probably spoke about fifteen minutes. Soon after ceasing to talk, the interpretation came clear and distinct to my mind. I at once gave it to the congregation.
I had no further difficulty. I talked about an hour. My old friend, Squire Chase, arose and testified that what he had heard was the truth, and that the power of God had been made manifest. He and several others shed tears. Their hearts were softened by the influence of the good Spirit.
I had some prior engagements to meet at a considerable distance from Hector. These would keep me away about two weeks. I regretted the necessity of going away, and left an appointment for another meeting on my return. I indulged in the hope of establishing a branch of the Church there.
While I was absent, the Elder Brown, who had organized a Campbellite Church from converts made by my preaching, heard that I was preaching "Mormonism." He came there, held meetings and visited from house to house. He repeated to the people all the extravagant stories and falsehoods about the Prophet Joseph and the Book of Mormon, which were so extensively circulated in those early times. When I returned, I found the minds of the people filled with prejudice and bitterness. The Spirit manifested to me that more preaching to them would be in vain, and I went away sorrowing. I have not heard since that any of that people have ever joined the Church.
I went to Avon, Genesee County, to see my father, John Young. He desired to go west and see the Prophet. His wife, my stepmother, preferred to remain with her children.
He had previously sold out his property in the town of Mendon for several hundred dollars, and had used it to supply the wants of the Elders. He had served as a soldier during three campaigns of the revolutionary war. About this time, he received a pension from the government. This furnished him the means of accompanying me to Pittsburg. On arriving there, my brother Phineas and I bought a family boat, in which we went twenty-five miles down the Ohio River. My wife was again so sick that we felt compelled to stop at Beardstown.
The people came to see us, and soon learned that we were "Mormons." They expressed a wish that we would preach to them. The following day being Sunday, we consented to do so if they would furnish a house. Mr. Isaac Hill, since Bishop for several years of the 2nd Ward of Salt Lake City, was then a citizen of that place. Through his kindly offices the school house was opened for us.
After the first meeting, the people desired more. In a few days we baptized five persons, among them Mr. Hill and Peter Shirts. The latter is well known to many of the people of Utah.
In a short time, my brother Phineas went to Kirtland with our father. The Saints desired that I should remain at Beardstown, and I concluded to spend the winter there. Some of my friends, thinking that I might get work easier at West Union, five miles from Beardstown, I removed then. There, although my way at first seemed hedged up, I succeeded in making my family comfortable through the winter. Again we had been providentially directed to where there were a few ready to receive the truth.
CHAPTER V.
REMOVAL TO KIRTLAND—WORK UPON THE TEMPLE—A LESSON—SICKNESS—PRONOUNCED INCURABLE BY DOCTORS—HEALED IN ANSWER TO PRAYER—CURED OF LAMENESS—REMOVAL TO MISSOURI—COMMENCEMENT OF HOSTILITIES—SURROUNDED BY A MOB—FACE DEATH—RESCUED.
In March, 1833, I removed to Kirtland. The Kirtland Temple committee was appointed June 6th, 1833. About that time, I took with my team Brothers Hyrum and Joseph Smith, Reynolds Cahoon and my brother Brigham, to look at a stone quarry, and see if the rock was suitable for the walls of the temple. It was decided that it would do, and a part of a load was put on the wagon. We all returned to town, and the rock was unloaded on the temple ground. As near as I recollect, this was the first rock hauled for that building.
From that time I worked with the brethren, as occasion required, until the temple was completed. On the 17th of February, 1834, those holding the Priesthood were called together to organize a High Council. I was one of the number. On that occasion I committed a great error. That it may be a lesson for others, is my reason for relating it here. The Prophet requested me to take a seat with other brethren who had been selected for this Council.
Instead of doing as requested, I arose and plead my inability to fill so responsible a position, manifesting, I think, considerable earnestness in the matter. The Prophet then said that he really desired that I should take the place.
Still excusing myself, he appointed another to fill it. I think this was the reason the Prophet never again called me to fill any important position in the Priesthood during his life.