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THE year 1870 opened with bright prospects, though obstacles of a vexing and perplexing nature had not all disappeared.
January 4, Elder George M. Rush wrote from West Meryston, Scotland, that prospects were some brighter in that land, although persecution, mostly from the Brighamites, was very bitter.
The committee appointed at the Semiannual Conference of 1869 to ascertain the cost of a suitable tent in which to hold conferences, published a report, January 15, to the effect that a suitable tent, 5O x 77 feet, would cost about five hundred dollars.
Elder W. W. Blair, on January 24, wrote from Salt Lake City, Utah, regarding the Harrison and Godbe movement. His theory was that it was a phase of spiritualism. He gave reasons for his conclusion.
Much inquiry and controversy arose about this time regarding the duties of district president, and President Smith was solicited to define said duties, which he did, as follows:-
"The presiding officer of a district should seek to obtain the good will of the congregations, and the individuals of which his district is composed. In securing this good will, he should be humble, faithful, and diligent. His first
duty toward those under his charge is to seek unto the Lord for wisdom, that he may be aided and instructed to direct the affairs intrusted to him successfully. He should be a firm friend to the truth. His duty under this head would imply that he must speak the truth himself, encourage it in others, and reprove the disregard and the want of it in others. He must be gentle. In this light he must not be heady, high-minded, or obstinate, neither in his preaching to the world nor in his demeanor to the saints. He must be an open, avowed, and honest enemy; to wrong, oppression, false doctrines, and false practices. Under this rule of conduct he is authorized to silence elders preaching in his district, transient or local, if they preach false doctrine, or if they transgress the rules of morality which are known to obtain in the church and by which the members should be governed. He should preach and secure the preaching of others within his district. If at all practicable, he should travel in his district constantly, opening new fields of labor, filling stated appointments, and securing, by a guarded, careful walk and conversation, the favor of the people, that they may be induced to listen to the preaching of the word. He must realize that upon him to a great extent rests the entire moral responsibility of the district. He is supposed to be the representative of the saints comprising the district. As such a representative, if he is dirty in person, and disorderly and unclean in his dress, so will it be understood are his constituents. He must therefore be clean. If he be rough in language, profane, light, using foul and indecent language in private, and uncouth language in public, of just such material will it be understood is his congregation of saints composed. He must therefore be chaste and clean in his conversation.
"He must be impartial as a judge. Under this rule he must be closely discriminating in his choice of elders to take charge of congregations upon special occasions. He must not assume a right which is not his. He may preside at branch meetings, but it is not his right so to do. He may preach in a branch, and may call upon the branch authorities to call special meetings. It is their duty when
requested by him to call meetings to do so at once, without delay. He has a right to inquire into the standing of any member in the branch, but it is his duty to make his inquiry of the officers of the branch. It is his duty to notify officers of branches of that which he requires of the branch; of all baptisms and confirmations to which he attends in their respective branches. He should give official notice of all specific changes in the business of the district conferences and other matters of general importance. He should see that all branches under his charge are properly instructed as to time and place of holding conferences, and should himself attend the sessions of conference. It is his duty to encourage the talent in the various officers of the various branches, and upon all suitable occasions call out and uphold those who are of lesser priesthood and talent. It is his duty to hear every official and proper complaint. It is his duty to discourage and refuse to hear every unofficial and fault-finding complaint, more especially should he do this in the priesthood, more especially still in the elders. It is his duty to keep his opinion of the merits of individual quarrels and differences to himself, except when called upon to decide officially; in fact, he is not fit to preside in the trial of any cause concerning the merits of which he has expressed an opinion. He should be a thorough Christian. Under this rule we embrace the following list of duties: It is his duty to be a good son, if he have parents; a good husband, if married; if not married he should be a gallant, but virtuous gentleman; a good father, if he have children. It is his duty to be courteous and friendly to all, remembering this rule more especially 'to the household of faith.' Remark: No natural churlishness of temper will make this rule any less imperative. It is his duty to be studious, active, energetic, unfailing; true as a brother, friend, neighbor, citizen, and child of God. It is his duty to be frank, kind, and firm; neither swerving from direct duty by entreaty of friends nor threats of enemies. It is not his duty to be eloquent and a great speaker, though if he possess these gifts it will be to his advantage. It is his duty to be sober. No drunkard or dram drinker is fit for
this position, and should neither be chosen nor sustained. It is not his duty to boast or wrangle with those placed under his authority, nor assume dictatorial power. It is his duty to be outspoken against vice. He should give it neither countenance nor quarter; nor while he condemn it, should he rail at individuals. It is his positive duty to refrain from hearing and retailing slander; nor should he circulate evil tales though they be true."-The Saints' Herald, vol. 17, pp. 80-82.
There had also been an agitation of the question of organizing an order, among the members of the church, for the purpose of purchasing lands to provide homes and labor for the worthy and industrious poor. This afterwards materialized under the name of The First United Order of Enoch.
Under date of February 15, Elder E. C. Brand closed a letter from Utah in the following words: "Prospects are bright all around. The gifts and blessings are with the saints in Utah. Many say they have not seen the like for twenty years."
Elder Josiah Ells wrote, on March 4, from Allegheny City, Pennsylvania, announcing his arrival from Europe on March 2. He also stated that on account of poor health Elder Thomas E. Jenkins had resigned the presidency of the Welsh mission, and Elder Ells had appointed Elder John Seville to travel in Wales.
The Annual Conference was held at Plano, Illinois, April 6 to 13. Joseph Smith presided, and H. A. Stebbins and W. H. Garrett acted as clerks. Elder Josiah Ells reported the English mission; Elders W. W. Blair and A. H. Smith, the California mission; Elder E. C. Brand, Utah and California; Elder J. H. Lake, Canada; Elder T. W. Smith, the Eastern mission; Elder C. G. Lanphear, (by letter,) the Southern mission; and Elder W. H. Kelley, the Minnesota mission. Elders B. H. Ballowe, H. A. Stebbins, J. A. McIntosh, Charles Derry, J. D. Bennett, and M. H. Forscutt also reported. The report of Elder Lake was objected to on account of his having rebaptized John Shippy. After some discussion, however, the report was
accepted. On the 7th, the following business was transacted:-
"The President suggested the consideration of the memorial spoken of yesterday, and also of the financial subject. Bro. M. H. Forscutt presented a resolution that this conference do appoint a committee of five to draft, and present before this conference shall adjourn, a memorial to Congress in which shall be embodied an epitome of our faith, and especially a setting forth of our views on government, church polity, and polygamy. Pres. Joseph Smith, Bros. W. W. Blair, Josiah Ells, A. H. Smith, and M. H. Forscutt were appointed as that committee.
"A committee on finance was proposed. The President stated the need of such a committee, there being such a diffusiveness of effort and labor. Those who go forth to preach need to have their families supported, and we have in some respects failed to do this, and thus crippled, to an extent, the efforts of some of our best laborers. A committee should be appointed to present a plan for an effectual working and superintending of effort to supply the need. Resolved that this conference do appoint a committee of six to prepare and present such resolutions to this conference as in their judgment may be deemed practicable for the removing the financial disabilities now existing, and providing a plan whereby the families of missionaries may be supported, and means secured to conduct the work of the Lord. Committee appointed were Bros. J. S. Patterson, T. W. Smith, H. J. Hudson, I. Sheen, Elijah Banta, and J. M. Putney."-The Saints' Herald, vol. 17. p. 246.
The committee on finance reported on the 9th, and after some discussion and amendments, the conference adopted the following:-
"Resolved that the Bishop shall publish in the Herald, quarterly, an exhibit of all church moneys coming into his hands, with the name of parties paying the same, (unless otherwise ordered,) also a quarterly exhibit of all moneys disbursed, to whom or for what purpose, except the names of the poor."-The Saints' Herald, vol. 17, p. 250.
On the 8th, the resignation of Elder Charles Derry as an apostle was presented. The published minutes on this point are as follows:-
"President Joseph Smith then read a letter from Bro. Charles Derry, presenting the resignation of his position in the Quorum of the Twelve, feeling that he was not called of God to fill that position, requesting that he might be permitted to act as an elder, and as such was willing to labor and do all he could for the good of the cause. The President made some remarks, and suggested his resignation be accepted, bearing testimony to Bro. Derry's fidelity and his strong love of the latter-day work. Bro. William W. Blair remarked, though against his own feelings, yet by reason of Bro. Derry's conviction, he would move to accept his resignation. Carried."-The Saints' Herald, vol. 17, p. 248.
Bro. Derry was by resolution sustained as an high priest. There was not so much as a suspicion of transgression upon the part of Elder Derry, so his resignation was purely a matter of conscience on his part. The church doubtless would have gladly sustained him. The records of the quorum while in his hands as secretary were more carefully kept than at any other time previous to their falling into the hands of Elder T. W. Smith, in 1873. To Elder Derry's carefulness is due the preservation of some very valuable documents.
The subject of establishing a school for the education of "young men," "with a view to the ministry," was taken up and discussed. After the offering of several amendments and substitutes, the following was passed: "Resolved that the School of the Prophets be organized, with Joseph Smith as its president, at the close of this conference." This was subsequently reconsidered, and the resolution lost upon the statement of President Smith that he was not prepared to enter into his duties connected with the school. Elder Stephen Richardson's original ordination as an high priest was accepted, and his official standing recognized by vote. The following resolution regarding ordination was passed:-
"Resolved that all presidents of quorums, and counselors to presidents of quorums, be set apart to their offices by ordination."-The Saints' Herald, vol. 17, p. 249.
On the 9th, Ralph S. Young and wife, of Chain Lake, Minnesota, were received upon their original baptism, and his standing as an elder was recognized. The following resolutions regarding seventies and elders were adopted:-
"Resolved that the president of the Quorum of Seventy examine into the condition of members of the quorum regarding their taking missions, and report this afternoon. Resolved that the Elder's Quorum report through their president the names of those who may take missions or be admitted into the Quorum of Seventy."-The Saints' Herald, vol. 17, p. 250.
The following proceedings, regarding high priests and the rights of presidency, will be instructive:-
"The High Priests' Quorum presented the names of J. S. Patterson, J. M. Putney, and C. G. McIntosh for acceptance and ordination into the High Priests' Quorum. By reason of the refusal of the first two names to accept the office, and the ability and conditions of the last to labor more effectually as a seventy, the resolutions were not adopted.
"Resolved that the law does not make it necessary for high priests to preside over branches, although they have the right to preside when chosen by the branch. The President stated that any officer of the Melchisedec priesthood may be chosen to preside over a branch, district, or conference, though it may not be his prerogative right. High priests preside by virtue of prerogative, seventies by virtue of privilege. It was clear to the President that a high priest or seventy had a right to preside when called and the privilege given to him by the people. It is sometimes a question of prerogative and sometimes of privilege." -The Saints' Herald, vol. 17, p. 250.
On the 11th, the finance committee made a further report, and the following resolutions reported by them were adopted:-
"Report of committee on finance was then resumed and each item examined. Board of Publication and stock certificate came up first, and disposed of as follows:
Resolved that the officers of the board be composed of a president, (who shall be the President of the Church,) a secretary, and a treasurer, who shall give suitable bonds for the faithful performance of his duties, such as shall be agreed upon by the board. That said board have the management of the publication interests of the church, and shall publish quarterly a statement of the financial condition of said board. That the board be incorporated according to the laws of the State of Illinois as the Board of Publication of the Reorganized Church of Jesus Christ of Latter Day Saints. That the Board of Publication issue certificates of indebtedness in amounts of from five to fifty dollars each, said certificates to be redeemable within five years from date of issue, and none to be payable in less than one year, after which time said certificates to draw legal rate of interest of the State in which said certificates may be issued; and be it further resolved, that all holders of said certificates as issued by the Board of Publication may at their option after the term of one year from date, take up publications issued by said board to the amount in full of their certificates. That an immediate contribution of one dollar per head be asked by the board, of such as can possibly give it, and that all presidents, whether of districts or branches, bring this before their respective charges as early as possible."-The Saints' Herald, vol. 17, p. 251.
The following ordinations took place: William Redfield and H. J. Hudson, high priests; Joseph Parsons, counselor to president of High Priests' Quorum; Elijah Banta, president of Elders' Quorum, and J. S. Patterson his counselor.
On the 12th, the case of John Shippy was again taken up, and the following resolution was finally adopted-
"Resolved that this conference regard the late baptism and ordination of John Shippy as unwise and untimely, though not strictly illegal, and that we hereby demand of him that he make, in person, or by letter, full confession, and reparation, so far as he can, to the injured parties, and
that he do not officiate as a minister until further action be had in his case by a General Conference."-The Saints' Herald, vol. 17, p. 251.
The Bishop made a proposition to pay his tithes by crediting the church with the balance due him on account. The following is the entry on the minutes:-
"Bishop I. L. Rogers made some remarks stating his willingness to tithe himself, and offered if the church would accept it, he would give the church all it was indebted to him, some $4,097.26, placing it on his books as his tithing, and square the account with the church; and said as God should prosper him, he would tithe himself each year; knew the work was true, and desired to see it roll on. It was then resolved, that inasmuch as the church, in account with Bishop I. L. Rogers, is found indebted to him for moneys advanced to aid the publishing department to publish the New Translation, Doctrine and Covenants, and for other purposes, to the amount of $4,097.26, and that he now offers the same to the church as tithing, Therefore, be it further resolved, that the church accept the proffer, and that he be authorized to enter the same in its proper place on the tithing books."-The Saints' Herald, vol. 17, pp. 251, 252.
The committee on memorial to Congress reported, and after some amendments the report was adopted. 1 It was subsequently presented to the United States Senate by Senator Trumbull, of Illinois, May 5, 1870, and referred to committee on Territories.
1Memorial to Congress from a committee of the Reorganized Church of Jesus Christ of Latter Day Saints, on the claims and faith of the church.
To Their Excellencies, the President and Vice President, and the Honorable Senate and House of Representatives of the United States, in Congress Assembled:-
Having learned that counter influences are at work to prevent or thwart the action proposed by Congress to remedy evils existing in the Territory of Utah, and knowing that a claim to be "The Church of Jesus Christ of Latter Day Saints" has been made by a large portion of the inhabitants of Utah Territory, and by other religious bodies than that which your memorialists represent, by whom doctrines are held and practiced which are at variance with the proper usages of civilized nations, and opposed to the law of our common country; and that these doctrines are claimed by those who practice them to be made binding
The following resolutions were adopted:-
"Resolved: That this conference accept Samuel H. Gurley, and Catherine his wife, as members of the church; that, whereas, the High Priests' Quorum is now sufficiently organized to do quorum business, this conference does hereby recognize said organization; that all presidents and clerks of quorums be authorized to issue
upon them, as Latter Day Saints, by the revelations governing said church, we, your memorialists, would respectfully call your attention to the following statement of facts:-
The Church of Jesus Christ of Latter Day Saints was organized on the 6th day of April, 1830, and was subsequently represented by its ministry and by the establishment of churches in many of the States, the Canadas, and Europe, under the ecclesiastical presidency of Joseph Smith, until June 27, 1844, when he and his brother Hyrum were killed at Carthage, Illinois.
At the time of the organizing of the church, and at all subsequent time prior to the dispersion of its members from Nauvoo, the church was simply an ecclesiasticism; and, as such, could confer no privileges before the law not contained in the provisions of the law; nor authorize as a tenet that which was forbidden by the law of the State where the church might exist, or in contravention of the constitutional basis on which the church was built,-the word of God.
Under the presidency of Joseph Smith, the church became a corporate body, and adopted as a constitution or form of church government and discipline, the Scriptures, the Book of Mormon, and Book of Doctrine and Covenants. The Bible and Book of Mormon have ever been the foundation on which the church has rested its faith, and there has been added to them the Book of Doctrine and Covenants, first published in the year 1835, and republished in 1845; the former edition during the presidential term of Joseph Smith, the latter edition under the regime of Brigham Young, as "President of the Twelve." This book, the "Book of Doctrine and Covenants," was, on the 17th day of August, 1835, presented to each and all the quorums of officers belonging to the church, separately, and acted upon by them; it was also presented to the church in General Assembly, and was adopted unanimously. It then became a part of the law of the church, and the church became bound by its provisions, equally as by those of the Bible and Book of Mormon. The doctrines and law of the church so established must ever remain the basis of its government; the indorsement [endorsement] of them an indorsement [endorsement] of the church, the departure from or denial of them a departure from or denial of the church.
We would respectfully urge our conviction that there can be no true Church of Jesus Christ of Latter Day Saints excepting that which is based on the law of the church, and that the observance of the law is not only the contradistinctive feature of the church, but of every individual member thereof. That we may not present an unsupported statement on so important a point, we most respectfully call attention to the following quotations from the Book of Covenants, which we submit as evidence:-
Section 42, paragraph 5 (old edition sec. 18): "The elders, priests, and teachers of this church shall teach the principles of my gospel which are in the Bible and the Book of Mormon, in the which is the fullness of the gospel,
licenses to the members of their respective quorums, and that the President and Secretary of the church be authorized
and they shall observe the covenants and church articles to do them, and these shall be their teachings."
Section 42, paragraph 21 (old edition sec. 13): "Every person who belongeth to this Church of Christ shall observe to keep all the commandments and covenants of the church."
Having, we trust, set forth sufficiently clearly the binding character of the church, state, and national law upon whoever may claim to be "The Church of Jesus Christ of Latter Day Saints," your memorialists would beg permission to refer to the following items of church law found in the Bible, Book of Mormon, and Doctrine and Covenants, touching matters in which there is a direct antagonism between the church your memoralists represent and the church in Utah with which the government is at issue, and presenting the actual law on those points which are in disputation; and more especially upon the duties and privileges of the marriage relation:-
Malachi 2:14, 15: "Yet, ye say, Wherefore? Because the Lord hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet is she thy companion, and the wife of thy covenant. And did not he make one? Yet had he the residue of the Spirit. And wherefore one? That he might seek a godly seed. Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth."
Matthew 19:4-6: "And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female, and said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder."
First Corinthians 7:2: "Nevertheless, to avoid fornication, let every man have his own wife, and every woman have her own husband."
BOOK OF MORMON.
Jacob 2: 6: "Wherefore, my brethren, hear me, and hearken to the word of the Lord; for there shall not any man among you have save it be one wife; and concubines he shall have none."
DOCTRINE AND COVENANTS.
Section 42, paragraph 7 (old ed. sec. 13): "Thou shalt love thy wife with all thy heart, and shall cleave unto her and none else'; and he that looketh upon a woman to lust after her, shall deny the faith."
Section 49, paragraph 3 (old ed. see. 65): "And again, I say unto you, that whoso forbiddeth to marry, is not ordained of God, for marriage is ordained of God unto man; wherefore it is lawful that he should have one wife, and they twain shall be one flesh."
Again, and to conclude our direct evidence upon this point from the church law, we submit the following extract from the article on marriage, in which the minister officiating is required first to ascertain if there be any legal objections, and on becoming satisfied that there are none, the law thus instructs: "He shall say, calling each by their names: 'You both mutually agree to be each other's companion, husband and wife, observing the legal rights belonging to this condition: that is, keeping yourselves wholly for each other and from all others during your lives.' And when they have answered 'Yes,' he shall pronounce
to issue licenses to the general officers of the church; that there be appointed a Secretary of the Church of Jesus
them husband and wife,' in the name of the Lord Jesus Christ, and by virtue of the laws of the country and authority vested in him."
The claim put forth by the advocates of polygamy that a subsequent revelation authorizes the practice of polygamy, is rendered invalid by the law of the church in Book of Covenants, section 27, paragraph 4 (old ed. see. 51), which reads: "Neither shall anything be appointed unto any of this church contrary to the church covenants, for all things must be done in order and by common consent in the church."
That polygamy could not become a tenet of the church while the church existed in the several states of the union, is plainly indicated by a clause of the law governing the church from an early day, which reads: "Let no man break the laws of the land; for he that keepeth the laws of God hath no need to break the laws of the land." Book of Covenants, section 58, paragraph 5 (old ed. sec. 18).
In a careful examination of the publications of the gospel church from its earliest existence to the present time, your memorialists have not found one single clause authorizing, justifying, or even permitting polygamy. The New Testament; the Book of Mormon; the Book of Covenants; the standard works of the Latter Day Saints' Church; the periodicals of the church, embracing the Evening and Morning Star, the Messenger and Advocate, the Gospel Reflector, the Nauvoo Neighbor, the Times and Seasons, published in America; and the Millennial Star, published in England, are all silent on the question of polygamy, except wherein they refer to it historically, or to condemn either impliedly or directly its practice. The scriptures are opposed to it, and the works published in the church of Latter Day Saints most unqualifiedly condemn it. Not even the body that now practices and teaches polygamy made any public profession of it till the year 1851, and not officially to the outside world before 1852.
Four months before the death of Joseph Smith, and seven months after polygamists date the receiving of a revelation which they assert came through him, authorizing polygamy, this same Joseph Smith published in the Times and Seasons a notice of the excommunication of a man for "preaching polygamy and other false and corrupt doctrines in the county of Lapeer, State of Michigan," in the following terse language: "This is to notify him and the church in general that he has been out cut from the church for his iniquity, and he is further notified to appear at the special conference on the 6th of April next to answer to these charges." (Signed) Joseph Smith, Hyrum Smith, Presidents of said Church. This expulsion, we submit, could not have taken place had polygamy been made a church tenet seven months previously.
In addition to this, Mr. John Taylor, now one of the apostles of the polygamic doctrine, in a public discussion held in Boulogne, France, July 11, 1850, impliedly denied the doctrine of polygamy and condemned it in the following language: "We are accused here of polygamy, and actions the most indelicate, obscene, and disgusting, such that none but a corrupt and depraved heart could have contrived." (Taylor's Discussion, p. 8.)
We, your memorialists, would therefore submit for the consideration of Congress in its action on the Utah question, and in its legislation on the question of the right of Congress to interfere with polygamy as being a part of the faith of the Church of Jesus Christ of Latter Day Saints:-
1. That the law of the church found in the Bible, the Book of Mormon,
Christ of Latter Day Saints, whose duty it shall be to sign all documents authorized by general provisions of General
and the Book of Covenants, books accepted by the polygamists themselves, expressly forbids to one man more than one living wife.
2. That the law contained in those books is the constitution of the church; that no law can obtain in the church in contravention thereof, and that therefore the pretended revelation on polygamy is illegal and of no force.
3. That in the "Remonstrance" presented to Congress from the polygamists of Utah, dated March 31, 1870, the non-publication of this pretended revelation till the year 1852 is admitted in the following language: "Eighteen years ago, and ten years before the passage of the anti-polygamy act of 1862, one of our leading men, Elder Orson Pratt, was expressly deputed and sent to Washington to publish and lecture on the principles of plural marriage as practiced by us. . . . For ten years before the passage of the act of 1862, the principle was widely preached throughout the union and the world, and was universally known and recognized as the principle of our holy faith."
4. That the plea of polygamy not being at variance with the law of the land because not expressly in violation of any law on the statute book of the Territory of Utah, is not admissible, for this reason, the polygamic revelation claims to have been given in 1843, when the church as a body was in Illinois, in which State bigamy, or polygamy, was then, as now, a crime.
5. That polygamy, being a crime against the law of the State of Illinois, could not have been authorized by revelation from Him whom polygamists themselves affirm gave the revelation found in Book of Covenants, section 58, paragraph 5 (old edition see. 18), which declares, "Let no man break the law of the land, for he that keepeth the laws of God hath no need to break the laws of the land; wherefore be subject to the powers that be."
6. That the pretended revelation on polygamy was not published till 1852, is strong presumptive evidence that it was not in existence; but even if it were, it would still be of no force in the church, as it contravenes revelations previously given to and accepted by the church, and is therefore precluded from becoming a church tenet by that clause of the church law before quoted, which declares, "Neither shall any thing be appointed unto any of this church contrary to the church covenants."
It is known throughout the nation, and in many parts of the old world, that there is an influential and rapidly growing organization of Latter Day Saints, separate and distinct from, and in this matter of polygamy, in church polity, and in the relations of the church to the government, entirely dissimilar and opposed to that which the Cullom Bill requires Congress to legislate upon.
This organization, known as the "Reorganized Church of Jesus Christ of Latter Day Saints," is now being represented in conference at Plano, Illinois, by delegates and visitors from many of the Eastern, Southern, and Western States, from the Pacific States, the Territories, Including Utah, and Great Britain. Your memorialists are a committee appointed by this conference, and as such, would respectfully present to their Excellencies, the President and Vice President of the United States, and to each of the honorable members of the Senate and House of Representatives in Congress assembled, our views on the questions herein set forth, and accompany them with an abstract of the faith of the true Church of Jesus Christ of Latter Day Saints in relation to governments and laws in general as published in 1835 and in 1845, and affirmed by the
Conference, to sign licenses and certificates issued by the First Presidency, and to perform any and all other duties
Reorganized Church at as early a date as 1853 and again In 1864; which faith, as so affirmed, is based upon the Bible, Book of Mormon, and Doctrine and Covenants:-
FAITH OF THE CHURCH ON GOVERNMENTS AND LAWS IN GENERAL
We believe that governments were instituted of God for the benefit of man, and that he holds men accountable for their acts in relation to them, either in making laws or administering them, for the good and safety of society.
We believe that no government can exist in peace, except such laws are framed and held inviolate as will secure to each individual the free exercise of conscience, the right and control of property, and the protection of life.
We believe that all governments necessarily require civil officers and magistrates to enforce the laws of the same, and that such as will administer the law in equity and justice should be sought for and upheld by the voice of the people, (if a republic,) or the will of the sovereign.
We believe that religion is instituted of God, and that men are amenable to him, and to him only, for the exercise of it, unless their religious opinions prompt them to infringe upon the rights and liberties of others; but we do not believe that human law has a right to interfere in prescribing rules of worship to bind the consciences of men, nor dictate forms for public or private devotion; that the civil magistrate should restrain crime, but never control conscience; should punish guilt, but never suppress the freedom of the soul.
We believe that all men are bound to sustain and uphold the respective governments in which they reside, while protected in their inherent and inalienable rights by the laws of such governments, and that sedition and rebellion are unbecoming every citizen thus protected, and should be punished accordingly; and that all governments have a right to enact such laws as in their own judgments are best calculated to secure the public interest, at the same time, however, holding sacred the freedom of conscience.
We believe that every man should be honored in his station; rulers and magistrates, as such, being placed for the protection of the innocent and the punishment of the guilty; and that to the laws all men owe respect and deference, as without them peace and harmony would be supplanted by anarchy and terror; human laws being instituted for the express purpose of regulating our interests as individuals and nations, between man and man, and divine laws, given of heaven, prescribing rules on spiritual concerns, for faith and worship, both to be answered by man to his Maker.
We believe that rulers, states, and governments have a right, and are bound to enact laws for the protection of all citizens in the free exercise of their religious belief; but we do not believe that they have a right, in justice, to deprive citizens of this privilege, or proscribe them in their opinions, so long as a regard and reverence is shown to the laws-such religious opinions do not justify sedition nor conspiracy.
We believe that the commission of crime should be punished according to the nature of the offense; that murder, treason, robbery, theft, and the breach of the general peace, in all respects, should be punished according to their criminality and their tendency to evil among men, by the laws of that government in which the offense is committed; and for the
coming properly within the province of an organized government; that Mark H. Forscutt be that secretary; that this
public peace and tranquility [tranquillity], all men should step forward and use their ability in bringing offenders, against good laws, to punishment.
We do not believe it just to mingle religious influence with civil governmentwhereby one religious society is fostered and another proscribed in it spiritual privileges, and the individual rights of its members, as citizens denied.
We believe that all religious societies have a right to deal with their members for disorderly conduct according to the rules and regulation of such societies, provided that such dealings be for fellowship and good standing; but we do not believe that any religious society has authority to try men on the right of property or life, to take from them this world's goods, or put them in jeopardy of either life or limb, neither to inflict any physical punishment upon them-they can only excommunicate them from their society and withdraw from their fellowship.
We believe that men should appeal to the civil law for redress of all wrongs and grievances, where personal abuse is inflicted, or the right of property or character infringed, where such laws exist as will protect the same; but we believe that all men are justified in defending themselves, their friends and property, and the government, from the unlawful assaults and encroachments of all persons, in times of exigencies where immediate appeal cannot be made to the laws, and relief afforded.
We believe it just to preach the gospel to the nations of the earth, and warn the righteous to save themselves from the corruption of the world; but we do not believe it right to interfere with bond-servants, neither preach the gospel to, nor baptize them, contrary to the will and wish of their masters, nor to meddle with, or influence them in the least to cause them to be dissatisfied with their situations in this life, thereby jeopardizing the lives of men; such interference we believe to be unlawful and unjust, and dangerous to the peace of every government allowing human beings to be held in servitude.
We, your memoralists, regret that a necessity exists for the faith of the Reorganized Church being presented in contradistinction to that of other churches claiming the same name that we bear; but there is so manifest a tendency to confound the Reorganized Church with the polygamic factions, that we deem it but just that we be placed aright upon the record, theologically, socially, and morally, as well as politically. We therefore respectfully submit the following epitome of the faith and doctrines of the Reorganized Church of Jesus Christ of Latter Day Saints:-
We believe in God the Eternal Father, and in his Son Jesus Christ, and in the Holy Ghost. We believe that men will be punished for their own sins, and not for Adam's transgression. We believe that through the atonement of Christ, all men may be saved, by obedience to the laws and ordinances of the gospel. We believe that these ordinances are: 1. Faith in God and in the Lord Jesus Christ. 2. Repentance. 3. Baptism by immersion, for the remission of sins. 4. Laying on of hands for the gift of the Holy Ghost. 5. We believe in the resurrection of the body; that the dead in Christ will rise first, and the rest of the dead will not live again until the thousand years shall have expired. 6. We believe in the doctrine of eternal judgment, which provides that men shall be judged, rewarded, or punished according to the degree of good or evil they shall have done. We believe that a man must be called of God, and ordained by the laying on of hands of those who are in authority, to entitle him to preach the gospel, and administer in
conference does hereby recognize the organization of the Elders' Quorum; that the President of the church be hereby authorized to publish and distribute the memorial as he may deem best."-The Saints' Herald, vol. 17, p. 252.
The ordination of Franklin P. Scarcliff to the office of an elder was ordered. Then the following missions were appointed: J. H. Lake and J. S. Snively, Canada; A. M. Wilsey, eastern Iowa; T. W. Smith, under direction of the President of the Church; W. H. Kelley and
the ordinances thereof. We believe in the same kind of organization that existed in the primitive church; viz.: apostles, prophets, pastors, teachers, evangelists, helps, and governments. We believe that in the Bible is contained the word of God, so far as it is translated correctly. We believe that the canon of scripture is not full, but that God, by his Spirit, will continue to reveal his word to man until the end of time. We believe in the powers and gifts of the everlasting gospel; viz.: the gift of faith, discerning of spirits, prophecy, revelation, visions, healing, tongues, and the interpretation of tongues, wisdom, charity, brotherly love, and all other Christian graces. We believe that marriage is ordained of God; and that the law of God provides for but one companion in wedlock, for either man or woman, except in cases where the contract of marriage is broken by death or transgression. We believe that the doctrines of a plurality and a community of wives are heresies, and are opposed to the law of God. We believe that to all men there should be accorded the right to worship Almighty God in such a manner as the conscience of each may approve, provided that such worship does not enjoin a disregard of wholesome laws, or lead to an infringement of the rights of others.
In some States of the Union, the church has not been without representatives for the past forty years, or nearly, and in these churches neither the theory nor practice of polygamy has ever obtained. The body which your memorialists represent is mostly composed of churches and members scattered throughout the land from Maine to California and from Florida to Minnesota-all subscribing to the constitution of the church-all opposed to polygamy.
In view of the foregoing facts, we, your memorialists would urge the validity of the claim of the Reorganized Church to be the Church of Latter Day Saints, and in urging this claim, declare unqualifiedly the faith of the body your memorialists represent that, according to the law of the church given under the presidency of Joseph Smith, no body of people can be properly considered "The Church of Jesus Christ of Latter Day Saints" but that body which recognizes the constitutional provisions of the law under which the church obtained an existence; and as loyalty to the government and a monogamic institution of marriage are absolutely and imperatively demanded by the law of the church, as necessary to govern it in its political and social relations, we do most fully, freely, and unreservedly affirm that there is nothing required by the law or polity of the church that can render its members violators of the laws of the land in any of their legal provisions.
We, your memorialists, would therefore petition that in the consideration of the questions of polygamy and disloyalty, as affecting a body calling themselves the Church of Jesus Christ of Latter Day Saints, in
R. G. Eccles, Minnesota, Wisconsin, and Iowa; W. W. Blair in charge of Utah and Pacific slope mission; A. H. Smith, Utah mission; Josiah Ells, Eastern mission, including Pennsylvania and part of Ohio; E. C, Briggs, Michigan, Indiana, Ohio, and Canada; Z. H. Gurley, Illinois, Wisconsin, and southern Iowa; Charles Derry, western Iowa, Kansas, Nebraska, and Missouri; D. H. Smith, Elijah Banta, J. A. McIntosh, and John Landers, under First Presidency; Joseph Parsons, Pittsburg [Pittsburgh] , Pennsylvania, and vicinity; G. M. Rush, Scotland; C. G. Lanphear and colaborers in Southern mission; H. A. Stebbins, Wisconsin and Illinois; E. M. White, under E. C. Briggs; Alfred White, under George Walker in Des Moines district; J. D. Bennett, under J. S. Patterson, or western Illinois, or eastern Iowa; Samuel Ackerly, Prairie Du Chien, Wisconsin; B. V. Springer, Kansas and western Missouri; J. T. Phillips, under W. H. Hazzledine; J. P. Dillen, under Z. H. Gurley; James Wagner, under Josiah Ells. It is always understood in the conferences that an appointment to a new field is equivalent to a release from the former appointment. The following were released and not reappointed to any special field, for different causes not affecting their standing
the Territory of Utah, the crimes of polygamy and disloyalty may not be made to stain the mantle of the pure faith of the Church of Jesus Christ of Latter Day Saints, by such official sanction and legislation of your honorable bodies as shall, in order to legalize the crimes of a few hundreds of polygamists in Utah, (many of whom we trust will yet abandon their folly,) enstamp with infamy and disloyalty the faith of many thousands throughout the United States, whose bold stand in the hour of the nation's trials, whose integrity of purpose and life, whose loyalty is unquestioned, and whose faith is that of the Reorganized Church of Jesus Christ of Latter Day Saints. And for the peace, prosperity, and perpetuity of the government your memorialists will ever pray.
JOSEPH SMITH, }
ALEX. H. SMITH, }
MARK H. FORSCUTT, } Committee on Memorial
W. W. BLAIR. }
JOSIAH ELLS, }
Presented and read before the Annual General Conference of the Church of Jesus Christ of Latter Day Saints, held at Plano, Illinois, on the 11th day of April, 1870, and adopted by said conference.
JOSEPH SMITH, President.
HENRY STEBBINS, }
WILLIAM H. GARRETT, }Clerks.
-The Saints' Herald,vol. 17, pp. 321-327
as ministers: J. W. Briggs, George Montague, and B. H. Ballowe. All others appointed at the Semiannual Conference of 1869 were sustained.
By resolution I. L. Rogers, Isaac Sheen, J. W. Briggs, and Elijah Banta were associated with the President of the church as a Board of Publication. The committee to audit Bishop's report, reported as follows:-
"We the committee to audit the Bishop's accounts, report that we find he has received church funds, in all, for the past year $693.74, and paid away, $737.50, leaving balance in his favor of $43.76. E. Banta, chairman, John Chisnall, William H. Hazzledine."-The Saints' Herald, vol. 17, p. 251.
The conference adopted the following: "Resolved that this conference recognize the movement being made in the Order of Enoch as a good one." The minutes close with the following:-
"The President then made a few remarks relative to the prospect before us, stating he was greatly encouraged. 'The elders are occupying a higher position spiritually, and there is an increase of spiritual power among them; and I would instruct the elders to make it their special forte to preach Christ and his mission. I apprehend if this course is pursued there will be a greater increase in the church, and if there is any question asked you that is not clear to your mind, tell them frankly, "I don't know." This is better than to attempt a subterfuge, which you may have to meet at some future time, and which will militate against the church.' . . .
"Throughout the entire session the Spirit and peace of God the Father and our Lord Jesus Christ prevailed. The brethren discussed, calmly, all questions, and did not take it as an offense if a brother held different opinions to them. The weather was remarkably clear and beautiful from the commencement of conference to the hour of adjournment, and we were greatly blessed and strengthened, and our, faith increased.
"JOSEPH SMITH, President.
"HENRY A. STEBBINS, }
"WILLIAM H. GARRETT, } Clerks."
-The Saints' Herald, vol. 17, p. 254,
The Utah semiannual conference was in session in Salt Lake City from April 6 to 8. The mission was divided into the following subdistricts: Malad, Weber, Salt Lake, and South, with Elders Nicholas, Larsen, J. Foreman, and William Worwood to preside in the order named. Thomas Liez was appointed recorder.
The Pacific slope semiannual conference was in session from April 6 to 9. The following appointments were made: Thomas Dungan, to preside over the Pacific slope mission until the arrival of those appointed by General Conference; George W. Sparks was sustained as president of San Bernardino district; E. Penrod, as president of Nevada district; T. J. Andrews, as book agent; Peter Canavan, as recorder. The following elders were appointed to do missionary work, all in California: Glaud Rodger, J. W. Gillen, Hervey Green, J. C. Clapp, Hiram Falk, George Adams, D. S. Mills, D. S. Crowley, Jacob Adamson, and Cornelius Bagnall.
About this time, as before and since, there was some speculation regarding the significance of the peculiar names found in the revelations. In consequence of this, President Smith published an explanation from his own pen, in the Herald for April 15, 1870. 2
2 In the Book of Covenants there are several revelations which are given to the church as examples for their guidance. These revelations are professedly the commandments given to Enoch, and the names which are there given, with few exceptions, are evidently the names of men living in Enoch's time. Orson Pratt, and perhaps some others in teaching these revelations, in order more fully to illustrate the principles, used the names as types, which was perhaps permissible. A difficulty has grown out of it, which has resulted in embarrassing the brethren in certain localities when defending the faith. This difficulty is, that the rumor that there was a secret organization in the church to which these names answered, has color from the interpretations. What we wish to state, then, is this, that when the order which is contemplated in those revelations is fully established, the persons holding the various positions therein provided will fill the types given in those names; not that they shall of necessity be called by those names, but simply to correspond with the example.
There are no secret organizations in the church known to us. If members of the church belong to any, they are the various secret orders existing in the world, not in the church. The different quorums of the church, when in a state of complete organization, hold business sessions; but are organizations like unto corporative bodies of towns, cities, and church officers of other religious sects. It is therefore quite time that the notion of secret church societies
Under date of April 19, Elder Josiah Ells gave notice that the publication of the Restorer had been discontinued.
At a conference held at Swansea, Wales, April 24, 1870, the resignation of Elder T. E. Jenkins as president of the Welsh mission was accepted, and Elder John Seville was sustained as his successor.
On May 1, President Smith presented through the Herald the following instruction on the ordinance of the Lord's supper:-
"Perhaps a few suggestions and plain teaching respecting this ordinance may not be amiss, during the divided opinions of the many who have superficially thought upon it. The time of its observance should be as often as once each month; it may be as often as once each week. It should be in the afternoon, toward evening. The emblems should be prepared beforehand, and should be good, sweetbread, and the pure wine of the grape, if wine is used. When wine is used it should be made by the saints, of the pure juice of the grape. Water, or water poured upon raisins and then expressed, may be used in the place of wine, when wine cannot be had.
"The saints should gather together in the spirit of solemnity, and should avoid rudeness and laughter, either going to or coming from the meeting. They should go in peace and pray for its continuance. They should forgive trespasses, and pray for forgiveness.
be exploded. Joseph Smith and others in the church may have answered to the names of Baurak Ale, Gazelam, etc., as types, general or specific, without subjecting to any charge of complicity in encouraging secret societies hostile to the laws of the land or of society. In making this statement, we speak only as to societies which it is charged are sanctioned and sustained by church law, and hereby declare that we know of none more secret in their character than the meetings of the various quorums of the church for council, at the Annual and Semiannual Conferences of the church.
In issuing the "Concordance and Reference Guide," the names of men in the church who occupied positions understood to be provided for in those revelations by the names therein given, are supposed to be substituted, to show the force and application of the example given. We sincerely hope that this statement will be sufficient to relieve the church from the various imputations cast of fostering evil secret institutions.-The Saints' Herald, vol. 17, p. 240.
"The manner of procedure should be on this wise: The elder or the priest should break the bread provided into as many fragments as he may in his judgment deem necessary for all; he should then kneel, the saints kneeling if practicable, and ask a blessing upon the bread as given in the Doctrine and Covenants. After all have eaten, the elder or the priest should ask if any have been missed in passing the bread. He should then pour the wine, (if wine be used,) or the water into the cups prepared, and kneeling with the saints, as before in blessing the bread, ask a blessing on the wine, or water.
"If the congregation be small the elder or priest may pass the emblems to the saints; if the congregation be large, or wisdom dictate, two or more should be chosen to present the emblems to the saints. The person or persons, for two may act, officiating in blessing the emblems, should require the persons who are to present the emblems to partake first, after which the persons who carry the emblems to the saints should present them to the officiating officers and then take them and present them personally to every member of the church present. No person should officiate in the act of blessing the emblems, or in the presenting them to the congregation, who is not willing and in condition of mind and body to partake. The person officiating should see that all the bread broken should be eaten; and the persons passing the emblems should not permit unbaptized persons, nor members of the church against whom charges are made for which they are to be tried, to partake if they know them. After the wine is passed, the elder or priest should ascertain if any have been missed. If all have partaken, then he should in a few words of exhortation request the saints to speak of the goodness of God, bear testimony to the work, or exercise other gifts as they may be led by the Spirit. . . .
"The sacrament should not be administered in a dirty room, nor should the saints meet to partake of the emblems in filthy places. They should also be clean in person, having washed their bodies in pure water that they may show forth the purity of their intentions and their hopes. The
hands of the persons breaking the bread and pouring the wine should be clean, so should the hands of those who bear it to the saints.
"If the foregoing rules be generally observed, there will need be no contention as to the materials used, nor as to the manner of its administration. A pure heart is the most essential ingredient in the whole matter. The administration of the sacrament comprehends the breaking the bread, pouring the wine, blessing the bread, blessing the wine, passing or presenting the emblems, and the partaking thereof. These all constitute the sacrament of 'The Lord's Supper,' an ordinance of the church.-The Saints' Herald, vol. 17, pp. 272, 273.
May 15, Bishop Rogers and others published the following instruction concerning the organization of the First United Order of Enoch:-
"The first of September has been settled upon by those who are more directly moving in the matter, for the completion of the organization of the proposed order. The reasons for this appointment are these: As much time will be gained by organization and location made in the early fall, as in midsummer. Many who have made up their minds to take shares will then be better able to make definite calculations for paying in; and many not able now, may then be in circumstances to take one or more shares.
"It is earnestly urged upon all who are interested in the success of the enterprise, that they now prepare to pay the first installment of their shares, or the whole if they so desire, to the Bishop, Israel L. Rogers, by the first of September next. The Bishop will receipt for all moneys so paid to him, and will transfer the several amounts to the treasurer of the company as soon as he shall be appointed and qualified.
"As soon as the organization shall be completed, the directors will at once enter upon the discharge of their duties, and assume the management of the affairs of the company. These directors are to be elected by the shareholders annually, by ballot. The first board of directors is
formed by the commissioners who are named in the articles of incorporation; it is therefore necessary that so many of the shareholders as practicable should assemble at the Semiannual Conference at Council Bluffs, Iowa, September 15, 1870, to appoint from among themselves these seven commissioners; for, to a very great extent, the subsequent success of the enterprise will depend upon their integrity and business tact.
"There are already twenty-eight thousand dollars pledged by good men to the capital stock; but it will be far better that there should be one hundred thousand taken by September 1 than any less sum. If this amount be not reached there should not be less than fifty thousand. We hope the saints will come out liberally, and manifest their appreciation of the benefit to accrue to the church from the effort being made. Besides, if there is a large amount to expend for land at the outset, it will forestall the attempts of others to buy land near by to speculate in.
"It is very desirable that the agents, and subscribers where there are no agents, shall be prompt in the transmitting of names of subscribers, the amount subscribed, places of residence, and the amounts paid in; together with the moneys for which receipts will be given. Moneys should be remitted by express, or draft on Chicago or New York; drafts are preferable.
"In no case will less than one third of the amount subscribed be received as payment of installment; but one third, two thirds, or all of it may be paid.
"When the commissioners shall be selected, a committee will be appointed to locate and purchase. When this is done the church will be made acquainted through the Herald with what has been done.
"We feel assured that the committee will be directed in the search for a location by that Spirit which has charge of the affairs of God's people; for this, the prayers and the exercise of the faith of the saints are desired.
"As there can be no stock taken after the organization of the company except they shall make provision therefor, it is quite desirable that all make the effort to take share
now, a vote of the shareholders will be necessary for an increase of stock, which vote must be called and notice thereof given by the board of directors. The reason why no increase of stock can be made except by vote of the stockholders, is that it is so fixed by statutory provision; is, in fact, 'the law of the land.'
"No shareholder will be permitted to draw out his or her stock; either in land or money; but shares will at all times be transferable.
"As the incorporation and the conducting of the affairs of the company are to be under the provisions of the law of the land; and the officers are to be guided in their administration by the law of righteousness, and are entitled to the direction of the Spirit, and are subject to instant removal and perpetual disgrace if found unworthy of trust, the saints may readily understand that they need be under no apprehension of loss. They can and ought therefore to support the movement liberally, that a step toward the redemption of Zion may be taken, and taken now.
"(Signed) BISHOP ISRAEL L. ROGERS, AND OTHERS.
-The Saints' Herald, vol. 17, pp. 289, 290.
May 24, Elder C. G. Lanphear wrote favorably from Milton, Florida. He stated: "A most favored and happy conference has just taken place here; which did betoken a great renewal of light, peace, and strength to the saints and work of the Lord in this district of country."
The question of the immaculate conception of Christ was agitated by a few of the elders which was the occasion for President Smith to express himself as follows:-
"We learn with regret that there is now and then an elder who believes and teaches against the doctrine of the immaculate conception of Christ. The scriptural statement is the accepted faith of the church, and he who teaches to the contrary does not express the voice of the church. That a man's faith cannot be coerced by any human power, we are willing to admit; but all well-disciplined minds will agree to the principle that he who is a
representative of a people must not present as the doctrine of that people that which he knows is disapprobated by them. It is true that every man has the right to hold personal views and belief upon all subjects connected with time and eternity; but no man has a right, while essaying to represent the faith of a people, to present as their doctrine what he knows to be only his own private views and not held by that people.
"To hold that the scriptural relation of the immaculate conception of Jesus is untrue, is to accept him as less than Christ. We can have no confidence for our salvation in one simply mortal in his conception and life; for it is not given to man to 'redeem his fellow men, or to give a ransom for his brother.' The fact of his immaculate conception is necessary to the validity of his claim as the Son of God, and this claim is essential to the existence and truthfulness of the plan of salvation, the redemption of the body from the grave to honor and glory; destroy Christ's Sonship and the entire gospel fabric fades into the mists of infidelity.
"Our confidence in Christ is not dependent upon the antiquity of the doctrine of his Sonship alone; but the tenor of the scriptures both old and new, as well as the revelations of God of modern date, seem to bear out the declaration that Jesus was 'the Christ, the Son of God.' If he was the son of Joseph, begotten of the will of the flesh, then every claim to divinity and every argument based thereon for the salvation of the human family is futile, and we have no hope from anything revealed in the Bible.
"We believe in the immaculate conception of Christ, and we understand this to be the faith of the church; and we would hereby advise those who hold licenses to represent the church that they are not authorized to present a doctrine to the people as a part of the faith of the church that is not so recognized. No elder is at liberty to present his private views, held in antagonism to the body, (if any such there be,) as the faith of the church. The terms of the compact are, they shall teach the things which are given in the scriptures, according to the church covenants and commandments. The Spirit will not lead a man to disregard
the church articles; nor will it lead him to teach personal views and speculative theories as the doctrine of the church.
"Much of the teaching which has characterized the preaching of some who have attempted to reconcile the genealogy given of Jesus, has been of a vain and intangible kind; and it has been assumed by each that his way of accounting for any difficulty was the only one which could be successfully maintained. This conclusion is based upon the idea that there could be nothing existing unless its existence was satisfactorily explained. For our own part we are willing to concede that we know of several things which exist as facts or truths, for the existence of which we have no reason to give satisfactory to us or to others. This does not in anywise interfere with their existence.
"That Jesus is the Christ may be revealed; but how he is, or how he became the Son of God, may not be within our power to demonstrate satisfactorily to all, however well developed and fortified our theory may seem to be to ourselves. To attempt, then, to throw doubt upon the scripture relation, upon the hypothesis that he may be more easily proved to be the Son of God by human reasoning and philosophy, is to us a very doubtful and destructive policy; while we by no means would attempt to stifle or prevent theorizing or reasoning."-The Saints' Herald, vol. 17, pp. 336, 337.
Robert Fairgrieve wrote from Penston, Gladsmuir, Scotland, June 8, as follows:-
"I thank God that you, brethren, were guided by the Spirit of the Holiest to send Bro. Rush to Scotland, also that he was guided to land in the village that I belong to, because he showed clearly to us, by the demonstration of the Spirit, the doctrines of Jesus Christ, in meekness, in simplicity, and in plainness. He has planted and another may water. I say this because I should deem it right that Bro. Rush should return home, owing to his state of health; for his health is entirely broken down.
"There are seventeen members in Scotland, some in good and some in indifferent standing, so that he has had to labor hard for his living and preach the gospel also. Some of us
have done all in our power to help him, though we have not been one third able to sustain him in the mission. He has been in the west of Scotland these last twelve months, fighting, as I may call it, with all the prejudices there that he could get at, visiting our branch when required. The last visit we had from him was on the 28th, 29th, and 30th of May.-"The Saints' Herald, vol. 17, pp. 472, 473.
Elder E. C. Brand wrote from Salt Lake City, on June 11, as follows:-
"I have opened several new preaching places. We are baptizing fast, about twenty in Salt Lake City last week, and ten ready for the water today. The brethren will organize a new branch today at Sugar House ward, about four miles from the city. Last week Bro. Franklin and myself went to E. T. City and Tooele City, and baptized seven. The Bishop of Tooele City opened the courthouse for your humble servant to preach in, and the school trustees lent me the benches out of the schoolhouse. This is the first bishop who has acted fairly and honorably with us in Utah."-The Saints' Herald, vol. 17, p. 402.
Elder W. W. Blair wrote, under date of June 23, the following interesting letter from Sandwich, Illinois:-
"On yesterday I returned from a short mission to southern Michigan and southern Indiana. By God's blessing I was enabled to baptize thirty-three in all; three at Galien, Michigan, twenty-two near Scottsville, Floyd County, Indiana, and eight near Marietta, Crawford County, Indiana. Of those I baptized in Indiana, four were preachers, and two of them were, I think, ruling elders in the Campbellite Church. Bro. Elijah Banta had preached twice in that region, in 1865, and myself with him made a short visit there in 1866, sowing the seed, and the Lord has for years past been greatly blessing a humble few with remarkable night visions in regard to the latter-day work, so that I have been reaping the fruits, to some extent, of others' labors. I may safely say that scores in Floyd, Clark, Harrison, and Crawford counties are favorably, and many
of them thoroughly, impressed with the doctrines we advocate. Nearly every species of opposition, except mob violence, was resorted to in order to hinder us, yet the Lord raised us up friends on every side; and some who were bitter enemies were turned to respect and admire our teachings. Truly the Lord prepared our way and sustained us in our labors.
"At Mt. Eden we held a three days' discussion with Elder V. Scott, of the Campbellite Church, on the prophetic calling of Joseph the Martyr. The elder is a gentleman, courteous and honorable, and for whom we have more than ordinary respect as a minister, for he would not descend to the low level of slander, a course so common to those who oppose our faith. I learned that he said it cost him over one hundred dollars to get prepared for his onslaught upon our position, (they had been looking for the past two years to a collision with our elders when they should come,) but all his and his friends' efforts proved abortive; for though we handled him gently, and even tenderly at times, yet he made an utter failure. 'Truth is mighty, and will prevail.'
"We had pressing invitations to go and labor in many other places in the vicinities of where we preached. I am confident a great work will be done in building up the church in southern Indiana, and over in Kentucky. It requires faithful, spiritual men,-men full of the Holy Ghost and of power, then the Lord will give the increase.
"I organized a branch near Scottsville, called the Pleasant Ridge branch, with twenty-one members; James G. Scott presiding elder, and David Scott deacon. I organized the Low Gap branch, near Marietta, with nine members, Isaac P. Baggerly presiding elder, John H. Bywater priest, James A. Ferguson teacher, Vardemon Baggerly deacon, and William Robinson clerk. . . . I now think to start on my mission to Utah and the Pacific coast by or before July 10,-The Saints' Herald, vol. 17, pp. 436, 437.
The following from Elder J. W. Gillen shows the progress where the old Lyman and Rich colony was planted in California-
"MISSION SAN JOSE, Cal., June 23, 1870.
"Pres. Joseph Smith:-I have just returned from San Bernardino. The branch there is in a prosperous condition. It numbers at the present time two hundred and ninety members. There have been seventy-six added by baptism since last February, and there are quite a good many more who are favorable to the work."-The Saints' Herald, vol. 17, p. 436.
On June 24, Elder T. J. Franklin wrote from Salt Lake City: "I have baptized forty-seven myself, and Bro. Brand thirty-three, since April conference. I expect to be going to the water with some more, either today or tomorrow. While I am writing this letter, three more have come and given their names for baptism on Sunday morning."
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