Shortly after my return to Illinois I built a house for my
family. During the winter I entered into a trading and trafficking
business with G. W. Hickerson. We would go over the country and
buy up chickens, butter, feathers, beeswax, and coon skins, and
haul them to St. Louis, and carry back calicoes and other goods
in payment for the articles first purchased. We made some money
that way.
While carrying on this trade I drew the remainder of my money
from my friend, Vanleven, and began my preparations for joining
the Saints. About the middle of April, 1840, I succeeded in
securing a good outfit, and with my old friend Stewart again
joined the Saints at Nauvoo. I felt it to be God's will that I
must obey the orders of the Prophet, hence my return to the
society of the brethren.
Joseph and his two counselors, his brother Hyrum and Sidney
Rigdon had been released from jail in Richmond, Missouri, and
were again at the head of the Church and directing the energies
of the brethren. It was the policy of Joseph to hold the city
lots in Nauvoo at a high price, so as to draw money from the
rich, but not so high as to prevent the poor from obtaining
homes. The poor who lost all their property in following the
Church were presented with a lot free in the center of the city.
The Prophet told them not to sell their lots for less than eight
hundred to one thousand dollars, but to sell for that when
offered; then they could take a cheaper lot in the outskirts of
the city and have money left to fix up comfortably.
All classes, Jews and Gentiles, were allowed to settle there, one
man's money being as good as another's. No restrictions were
placed on the people; they had the right to trade with anyone
that suited them. All classes attended meetings, dances,
theaters, and other gatherings, and were permitted to eat and
drink together. The outsiders were invited to join in all of our
amusements. Ball was a favorite sport with the men, and the
Prophet frequently took a hand in the game. He appeared to treat
all men alike, and never condemned a man until he had given him a
fair trial to show what was in him.
Among the first things was the laying of the foundation of the
Temple. When this was done each man was required to do one day's
work in every ten days, in quarrying rock or doing other work for
the structure. A company was sent up the Mississippi River to the
Pineries to get out lumber for the Temple and other public
buildings. The money for city lots went into the Church treasury
to purchase materials for the Temple which could not be supplied
by the Saints' own labor.
At the conference in April, 1840, the Prophet delivered a lengthy
address upon the history and condition of the Saints. He reminded
the brethren that all had suffered alike for the sake of the
gospel. The rich and the poor had been brought to a common level
by persecution; many of the brethren owed debts that they had
been forced to contract in order to get out of Missouri alive. He
considered it unchristianlike for the brethren to demand the
payment of such debts; he did not wish to screen anyone from the
just payment of his debts, but he did think that it would be for
the glory of the Kingdom if the people, of their own will, freely
forgave each other all their existing indebtedness, one to the
other, renew their covenants with Almighty God and with each
other, refrain from evil, and live their religion. By this means
God's Holy Spirit would support and bless the people.
The people were then asked if they were in favor of thus bringing
about the year of jubilee. All that felt so inclined were asked
to make it known by raising their hands; every hand in the
audience was raised. The Prophet declared all debts of the
Saints, to and from each other, forgiven and wiped out. He then
gave the following words of advice to the people:
"I wish you all to know that because you were justified in taking
property from your enemies, while engaged in war in Missouri,
which was needed to support you, there is now a different
condition of things. We are no longer at war, and you must stop
stealing. When the right time comes we will go in force and take
the whole State of Missouri. It belongs to us as our inheritance;
but I want no more petty stealing. A man that will steal petty
articles from his enemies will, when occasion offers, steal from
his brethren too. Now I command you, that you who have stolen
must steal no more. I ask all the brethren to renew their
covenants, and start anew to live their religion. If you will do
this, I will forgive you your past sins."
The vote was taken on this proposition, and resulted in the
unanimous decision of the people to act as requested by the
Prophet. He then continued, saying that he never professed to be
a perfect man.
"I have my failings and passions to contend with the same as has
the greatest stranger to God. I am tempted the same as you are,
my brethren. I am not infallible. All men are subject to
temptation, but they are not justified in yielding to their
passions and sinful natures. There is a constant warfare between
the two natures of man. This is the warfare of the Saints. It is
written that the Lord would have a tried people - a people that
would be tried as gold is tried by the fire, even seven times
tried and purified from the dross of unrighteousness. The chances
of all men for salvation are equal. True, some have greater
capacity than others, yet the chances for improving our minds and
subduing our passions by denying ourselves to all unrighteousness
and cultivating the principles of purity are the same; they are
within the reach of every man; all have their free agency; all
can lay hold of the promises of eternal life, if they will only
be faithful and comply with God's will and obey the Priesthood in
these last days. Never betray anyone, for God hates a traitor,
and so do I. Stand by each other; never desert a friend,
especially in the hour of trouble. Remember that our reward
consists in doing good acts, and not in long prayers like the
Scribes and Pharisees of old, who prayed to be seen of men. Never
mind what men think of you, if your hearts are right before God.
It is written, 'Do unto others as you would that others should
do unto you.' The first commandment is, 'Thou shalt love the
Lord thy God with all thy heart, mind, and strength.' The second
commandment is, 'Thou shalt love thy neighbor as thyself.' Upon
these two hang all the law and the prophets."
To more deeply impress these truths upon the minds of his people
the Prophet gave them an account of the man who fell among
thieves and was relieved by the stranger; and he also taught us
from the Scriptures, as well as by the revelations that he had
received from God, that it is humane acts and deeds of kindness,
justice and words of truth, that are accounted to man for
righteousness; that prayers, made to be heard by men, and
hypocritical groans are displeasing to God.
The Prophet talked to us plainly, and fully instructed us in our
duty and gave the long-faced hypocrites such a lecture that much
good was done. I had at that time learned to dread a religious
fanatic, and I was pleased to hear the Prophet lay down the law
to them. A fanatic is always dangerous, but a religious fanatic
is to be dreaded by all men - there is no reason in one of them.
I cannot understand how men will blindly follow fanatical
teachers. I always demanded a reason for my belief, and hoped I
never would become a victim of fanaticism.
During the summer of 1840 I built a house and such other
buildings as I required on my lot on Warsaw street, and was again
able to say I had a home. The brethren were formed into military
companies that year in Nauvoo. Col. A. P. Rockwood was drillmaster.
Brother Rockwood was then a captain, but was afterwards promoted
to be colonel of the Host of Israel. I was then fourth corporal
of the company. The people were regularly drilled and taught
military tactics, so that they would be ready to act when the
time came for returning to Jackson County, the land of our
inheritance. Most of my wife's relatives came to Nauvoo that
year, and settled near my house.
In 1841 I was sent on a mission through Illinois, Kentucky, and
Tennessee. I also visited portions of Arkansas. I traveled in
company, on that mission, with Elder Franklin Edwards. I was then
timid about speaking in towns or cities. I felt that I had not a
sufficient experience to justify me in doing so.
My comrade had less experience than I had, and the worst of it
was he would not study to improve his mind, or permit me to study
in quiet. He was negligent, and did not pay sufficient attention
to secret prayer, to obtain that nearness to God that is so
necessary for a minister to have if he expects his works to be
blessed with Divine favor. I told him he must do better, or go
home. He promised to do better; also agreed that he would do the
begging for food and lodging, and I might do the preaching. I
accepted the offer, and in this way we got along well and
pleasantly for some time.
At the crossing of the Forkadeer River we stayed over night with
the ferryman, and were well entertained. When we left the ferry
the old gentleman told us we would be in a settlement of
Methodist people that evening, and they were set in their notions
and hated Mormons as badly as the Church of England hated
Methodists, and if we got food or shelter among them he would be
mistaken. He told us to begin to ask for lodging at least an hour
before sundown, or we would not get it.
In the after-part of the day we remembered the advice of the
morning and stopped at every house. The houses were about half a
mile apart. We were refused at every house. The night came on
dark and stormy, the rain fell in torrents, while heavy peals of
thunder and bright flashes of lightning were constant, or seemed
so to me. The timber was very heavy, making the night darker than
it would otherwise have been. The road was badly cut up from
heavy freight teams passing over it, and the holes were full of
water. We fell into many holes of mud and water, and were well
soaked.
About ten o'clock we called at the house of a Methodist class
leader, and asked for lodging and food. He asked who we were. We
told him that we were Mormon preachers. As soon as he heard the
name Mormon he became enraged, and said no Mormon could stay in
his house. We started on. Soon afterwards we heard him making
efforts to set his dogs on us. The dogs came running and barking,
as a pack of hounds always do.
Brother Edwards was much frightened; but I told him not to be
scared, I would protect him. So when the dogs came near us I
commenced to clap my hands and shouted as though the fox was just
ahead of us; this caused the dogs to rush on and leave us in
safety. In this way we escaped injury from the pack of ten or
more dogs that the Methodist had put on our trail.
At the next house we were again refused shelter and food. I asked
for permission to sit under the porch until the rain stopped.
"No," said the man, "if you were not Mormons I would gladly
entertain you, but as you are Mormons I dare not permit you to
stop around me."
This made twenty-one houses that we had called at and asked for
lodging, and at each place we had been refused, simply because we
were Mormons.
About midnight my partner grew very sick of his contract to do
the begging and resolved to die before he would ask for aid from
such people again. I told him I would have both food and lodging
at the next place we stopped. He said it was useless to make the
attempt, and I confess that the numerous refusals we had met with
were calculated to dishearten many a person; but I had faith in
God. I had never yet gone to Him in a humble and penitent manner
without receiving strength to support me, nor had He ever sent me
empty-handed from Him. My trust was in God, and I advanced to the
next house, confident that I would not ask in vain.
As we approached the house we discovered that the negroes were
having a dance. I asked where their master was; they pointed out
the house to me. We walked to the house and up on the porch. The
door was standing open; a candle was burning, and near the fire a
woman was sitting holding a sick child on her lap. The man was
also sitting near the fire. Our footsteps attracted their
attention; our appearance was not inviting as we stood there wet,
muddy, and tired. I spoke in a loud voice, saying:
"Sir, I beseech you, in the name of Jesus Christ, to entertain us
as servants of the living God. We are ministers of the gospel, we
travel without purse or scrip; we preach without hire, and are
now without money; we are wet, weary, and hungry; we want
refreshment, rest, and shelter."
The man sprang to his feet, but did not say a word. His wife
said:
"Tell them to come in."
"We will do you no harm; we are friends, not enemies," I said.
We were invited in. Servants were called, a good fire was made
and a warm supper placed before us. After eating we were shown to
a good bed. We slept until near ten o'clock in the morning. When
we did awaken our clothes were clean and dry, and breakfast was
ready and waiting for us. In fact, we were as well treated as it
was possible to ask.
This family had lately come from the State of Virginia, intending
to try that climate for a year, and then, if they liked it,
purchase land and stay there permanently. After breakfast the
gentleman said:
"You had a severe time of it among the Christians yesterday and
last night. As you are ministers, sent out to convert sinners,
you cannot do better than to preach to these Christians, and seek
to convert them."
He offered to send word all over the settlement and notify the
people, if we would stay and preach that night. We accepted his
offer, and remained, thus securing the rest that we so much
needed, thanking God for still remembering and caring for us, His
servants.
Agreeably to arrangements, we preached in the Methodist meeting-
house to a very attentive audience upon the first principles of
the gospel. We alluded to the treatment of Christ and His
followers by the Pharisees and Sadducees, the religious sects of
those days, and said that we preached the same gospel, and fared
but little better. This meeting-house had been built conjointly
by Methodists and Universalists. Members from both persuasions
were present. Our neighbor who had fed and cared for us leaned to
the latter faith.
At the close of our remarks the class leader who had set the
hounds on our track was the first to the stand to invite us home
with him. I told him that the claims of those who did not set
their dogs on us, after they had turned us from their doors
hungry, were first with me - that his claims were an after
consideration. He said it was his negro boys that sent the hounds
after us; he would not be bluffed. He said that one of us must go
with him - that if I would not go Brother Frank must go. I told
him that Elder Edwards could use his own pleasure, but I would
hold a meeting that night with our Universalist brethren; and
thus we parted.
Elder Edwards went to spend the night with the class leader,
while I attended a meeting with the friends who had invited me
home with them. I had a good time. Of their own accord they made
up a collection of a few dollars as a token of their regard for
me. I was to meet Elder Edwards at the house of my friend who
took us in at midnight from the storm, an hour before sun; but he
did not put in an appearance for an hour after. When he got
within talking distance I saw by his features that he had been
roughly dealt with. His first words were:
"He is the wickedest old man that I ever met with, and, if he
don't repent, God will curse him."
That was enough, and I began to laugh. I conceived what he had to
encounter the long night before. He said:
"If the Lord will forgive me for going this time, I will never go
again unless you are along." I said to him:
"Brother Frank, experience teaches a dear school, yet fools will
not learn at any other. I knew what treatment you would receive,
and refused to go. If you had been a wise man you would have
taken the hint and kept away from him."
We made our way through to Overton County, Tennessee. Here I
advised my friend Edwards to return to Nauvoo, and gave him money
to pay his fare on a steamer, for he was not cut out for a
preacher.
At Carlisle, the county seat of Overton County, I met with a
young man, an elder, by the name of Dwight Webster. Though but
little experienced, yet he was a man of steady habits and an
agreeable companion. We held a number of meetings in this part of
the country. Brother Webster and I baptized several persons, and
made a true friend of a wealthy merchant, named Armstrong, who
welcomed us to his house and placed us under his protection. He
also owned a large establishment in Louisville, Kentucky. He was
an infidel, though an honorable gentleman. His wife Nancy, and
her sister Sarah, were both baptized.
While here I received a letter from Brother James Pace, one of my
near neighbors in Nauvoo, requesting me to visit his brother,
William Pace, and his relatives in Rutherford County, Tennessee.
Elder A. O. Smoot and Dr. David Lewis succeeded us in this
county, and in Jackson County, Tennessee, and added many to those
whom we had already baptized.
Brother Webster and I made our way through to Stone River,
preaching by the way, as opportunity occurred. Here I handed my
letter of introduction to William Pace, brother of my neighbor,
James Pace, who received us kindly and procured us the liberty of
holding forth in the Campbellite chapel.
Here we were informed that the Campbellite preachers were heavy
on debate; that none of the other sects could stand before them,
and that no one dare meet them in public or private discussion. I
replied that my trust was in God, that the message I had to bear
was from Heaven; that if it would not bear the scrutiny of man I
did not want to stand by it; but if it was of God He would not
suffer His servants to be confounded.
"Truth is mighty and will prevail; Error cannot stand before
Truth. If these men can overthrow the gospel which I preach, the
sooner they do it the better for me. I do not wish to deceive
anyone, or to deceive myself. If anyone can point out an error in
the gospel which I preach, I am willing to drop that error, and
exchange it for truth."
The hour came, and Brother Webster and I both spoke. We spoke on
the first principles of the Gospel of Christ, as taught by the
Saviour and His apostles.
Before sitting down I extended the courtesy of the pulpit to any
gentleman that wished to reply or offer any remarks either for or
against what we had set forth. Parson Hall, the presiding
Campbellite minister, was on his feet in a moment and denounced
us as impostors. He said we were holding forth a theory that was
fulfilled in Christ; that the canon of Scripture being full,
these spiritual gifts that were spoken of in the New Testament
were done away with, being no longer necessary. As for the story
of the "Golden Bible" (Book of Mormon), that was absurd in the
extreme, as there were to be no other books or revelations
granted. He quoted the Revelations of St. John in his support,
where they read:
"He that addeth to, or diminisheth from the words of the
prophecies and this Book, shall have the plagues herein written
added to his torment," or words to that effect. I followed him in
the discussion, and quoted John where it reads:
"He that speaketh not according to the law and the testimony hath
no light in him." I said that my authority and testimony were
from the Bible, the book of the law of the Lord, which all
Christian believers hold as a sacred rule of their faith and
practice.
To that authority I hoped my worthy friend would not object. I
illustrated my position by further quotations from the criptures,
and when our meeting was over the people flocked around Brother
Webster and myself in a mass, to shake hands with us and invite
us to their houses - the Methodists, Baptists, and Presbyterians
especially.
The planters in this county were mostly wealthy, and prided
themselves on being hospitable and kind to strangers, especially
to ministers of the gospel. We went from house to house and
preached two and three times a week. We saw that the seed had
already been sown in honest hearts, and we were near to them.
Knowing the danger of being lifted up by self-approbation, I
determined to be on my guard, attend to secret prayer, and to
reading and keeping diaries. When at our friend Pace's house
Brother Webster and I would frequently resort to a lonely grove
to attend to prayer and read to ourselves.