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.



CHAPTER IX - MORMONISM AND ITS ORIGIN

Only a short time after the events narrated it was arranged that Parson Hall and myself should hold another discussion in the Campbellite chapel. Parson Hall did not want to meet me in discussion, but he must do so or lose his flock, as all the people had become interested in the subject of Mormonism. We met at the appointed time, and chose two umpires to act as moderators of the meeting. The subject to be discussed was:

"Are apostles, prophets, and teachers, together with the spiritual gifts spoken of and recorded by the Apostle Mark in his 16th chapter, necessary to the Church now as they were then?"

In his closing speech Parson Hall became very abusive and denounced the Mormons to the lowest regions of darkness, and called the Prophet Joseph a vile impostor. I replied to him and closed the discussion. It had been agreed that the Old and New Testaments should be the only authorities to be quoted by us. The umpires refused to decide as to which one of us had the best of the discussion. They said it rested with the people to decide for themselves. It was evident, however, that the people were with me. The principal topic of conversation was about this strange Mormon doctrine.

Parson Hall's flock was by no means satisfied with his course. He said the Mormon doctrine was the strongest Bible doctrine he had ever heard of, and he feared the consequences of a further discussion. But this would not satisfy the people, who wanted to hear and learn more of it; so another discussion was agreed upon, in which Parsons Curlee and Nichols were to assist Parson Hall, and prompt him. The subject was:

"Is the Book of Mormon of Divine origin, and has it come forth in direct fulfillment of prophecy? And was Joseph Smith inspired of God?"

We selected three judges; the hall was thronged. I felt the responsibility of my situation, but I put my trust in God to give me light and utterance to the convincing of the honest and pure in heart. The discussion lasted many hours. I showed conclusively, both from the Old and New Testaments, that, in accordance with Scripture and prophecy, the ten tribes of Israel had been broken up and scattered upon the face of the earth. That sure and indisputable evidence had been found and produced by which it was certain that the North American Indians were descendants from the ten tribes of Israel. I showed this from many customs and rites prevalent among the Indians, and there could be no doubt, in any rational mind, that these tribes had sprung from the remnants of the scattered ten tribes of Israel. The prophecies of the Old and New Testaments, the traditions and history of the Indians so far as known, their solemn religious rites and observances, were conclusive evidence of this fact.

And God has repeatedly promised that, in His own good time, these tribes of Israel, this chosen people, should be again gathered together; that a new and further revelation should be given them and to the whole world, and that under this new dispensation Zion should be rebuilt, and the glory of God fill the whole earth as the waters cover the mighty deep. It should be as a sealed book unto them, which men deliver to one that is learned, saying, "Read this book," and he saith, "I cannot, for it is a sealed book." It is strange that a people once so favored of God, strengthened by His arm and counseled by His prophets and inspired men, should have wandered and become lost to all sense of duty to God! But so it was, until, as the prophet says, the Book that should come unto them spoke to them out of the ground - out of the dust of the earth; as a "familiar spirit, even out of the dust of the earth."

The Book that was to contain the Divine revelation of God was to come forth, written upon plates, in a language unknown to men. But a man unlearned, not by his own power, but by the power of God, by means of the Urim and Thummim, was to translate it into our language. And this record, in due time, came according to God's will. It was found deposited in the side of a mountain, or hill, called Cumorrah, written in the reformed Egyptian language, in Ontario County, in the State of New York. It was deposited in a stone box, put together with cement, air-tight. The soil about the box was worn away, until a corner of the box was visible. It was found by the Prophet Joseph, then an illiterate lad, or young man, who had been chosen of God as His instrument for making the same known to men.

The Prophet Joseph was a young man of moral character, belonging to no sect, but an earnest inquirer after truth. He was not permitted to remove the box for a period of two years after he found it. The angel of God that had the records in charge would not permit him to touch them. In attempting to do so, on one occasion, his strength was paralyzed, and the angel appeared before him and told him how that record contained the gospel of God and an historical account of the God of Joseph in this land; that through their transgressions the records were taken away from the people and hid in the earth, to come forth at the appointed time, when the Lord should set His heart, the second time, to recover the remnant of His people, scattered throughout all nations; that the remnant of His people should be united with the stick of Judah, in the hands of Ephraim, and they should become one stick in the hands of the Lord. This is the Bible, which is the stick of Judah, that contained the gospel and the records of the House of Israel, till the Messiah came. The angel further informed Joseph that when the ten tribes of Israel were scattered one branch went to the north; that prior to the birth of Jesus Christ the other branch left Jerusalem, taking the records with them, of which the Book of Mormon is a part. The branch of the ten tribes which went north doubtless have a record with them.

When these plates containing the Book of Mormon and God's will, as therein revealed, were removed from Ontario County, New York, they were taken to Professor Anthon, of New York City, for translation. He replied that he could not translate them, that they were written in "a sealed language, unknown to the present age." This was just as the Prophet Isaiah said it should be.

Do any of the present denominations counsel with the Lord? No, they deny Revelation, and seek to hide their ways from Him. Upon all such He pronounces woe. I do not wish to be considered as casting aspersions on any other sect. It is not my purpose to do so. The love that I have for truth and the salvation of the human family may cause me to offend, but if I do so it is because of my exceeding zeal to do good. Remember that the reproof of a friend is better than the smite of an enemy. Jesus said, "Woe unto you that are angry and offended because of the truth."

It is not policy on your part to be offended on account of the truth. If your systems will not stand the scrutiny of men, how can they stand the test of the great Judge of both the living and the dead? I place a greater value upon the salvation of my soul than I do upon all earthly considerations.

After my second discussion I began to baptize some of the leading members of the Campbellite Church. Among the first to be baptized were John Thompson and wife. Brother Thompson was sheriff of Rutherford County, and an influential man. Among others who were baptized were Wm. Pace and wife. Mrs. Pace was a sister of Parson Nichols, who assisted Parson Hall in his last discussion with me. Major D. M. Jarratt and wife, Mrs. Caroline Ghiliam, Major Miles Anderson, and others were also baptized and received into the Church.

My friend Webster, after being with me about a month, returned to visit and strengthen the branches of the Church established in Smith, Jackson, and Overton counties. I continued my labors on Stone River and Creple Creek about six months. During the most of this time I availed myself of the opportunity of studying grammar and other English branches. During my stay I lectured three times a week, Wednesdays, Saturdays, and Sunday afternoons.

Sabbath forenoon I attended the meetings of other denominations. During this time I held four public discussions in addition to those I had with Parson Hall. I held two discussions with the Rev. James Trott, who for fifteen years had been a missionary to the Cherokee Nation. I held a closing debate in that settlement with the Rev. Mr. Cantrall, of the Campbellite faith. He came from a distance, at the request of friends, to endeavor to save the flock.

After consultation with Parson Hall and other members of the flock they refused to submit to moderators or judges; neither were they willing to be confined to the Old and New Testaments for authority to disprove the doctrine that I defended. Their proposition was that Mr. Cantrall should speak first, bringing out any argument he chose; when he finished I was to conclude the debate, and the people were to judge for themselves who had the best of the argument.

My friends would not consent to this arrangement, but I told the opposition they might have it their own way. If the Rev. Cantrall wished to condescend to the platform of a blackguard, in a case of necessity I would meet him there, though I preferred honorable debate to slander and ridicule. This statement I made to the assembly prior to the gentleman's mounting the stand, with Parsons Hill, Crulee, Trott, and Nichols as prompters.

They had provided themselves with a roll of pamphlets and newspapers, containing many of the low, cunning, lying stories about the Prophet Joseph walking on the water, being a money digger, an impostor, and a thousand such tales. Mr. Cantrall read and emphasized each story, as his prompters handed them to him. He occupied two hours and a half in this manner, and about half an hour in trying to point out discrepancies in the Book of Mormon.

He spoke of the absurdities of the boat that the Nephites built in which to cross the ocean, from Asia to America, and said that it was built tight, excepting a little hole on top for air, and that it would shoot through the water like a fish, and ridiculed such an absurdity. He defied me to point to any such inconsistencies in the Holy Bible. He said the Bible was a book of common sense, written by men inspired of God. It was full of good works and pure characters, nothing like the impostor Joseph. He challenged me again to point to a single instance in the Bible which would compare with the stories in the Book of Mormon. The idea of apostles and prophets and supernatural gifts in the Church, as in the days of Christ, was absurd. He said the History of Nephi was absurd and a burlesque upon common sense; that he hoped none of the people would be led away by such nonsense and folly. I sat facing him during all his long harangue of abuse and ridicule.

When it was my turn to speak I asked the reverend gentleman to occupy my seat. I did not want more than thirty minutes to reply. I said to the assembly that a sense of duty to the truth, and the cause I had espoused, alone prompted me to make any reply to the long tirade of abuse and sarcasm they had been listening to. The gentleman and his prompters had gathered quite an angry-looking cloud of pamphlets and newspaper slang and abuse, without quoting a single passage of Scripture to disprove my position, or in support of their own. But on the contrary, he had become an accuser of the brethren, speaking evil of things he knew not. The spirit of persecution, hatred, and malice is not the spirit of the meek and lowly Saviour. The gentleman tells you that the day of perfection has arrived, that Satan is bound in the gospel chain, that we have no need of spiritual manifestations, that this is the reign of Christ. Now, I will say that if this is the millennial reign of Christ, and the devil is bound in the gospel chain, I pity the inhabitants of the earth when he gets loose again. After reading the description of the millennial reign, as it shall be, as described by the Prophet Isaiah, can anyone be so stupid as to believe that we are now living in that holy day? Shame on him who would deceive and tamper with the souls of men! The gentleman who told you this, doesn't believe it.

The gentleman has challenged me to produce anything from the Bible equaling in strangeness the building of a boat like a fish, in which the Nephites crossed the ocean from Asia to America. I call his attention to the first chapter of the Book of Jonah. Here a very strange craft was used for three days and nights, in which to send a missionary to Nineveh. This craft was constructed after the manner of the boat spoken of in the Book of Mormon. If the prophet was correct in the description of his craft, he too scooted through the water in the same way that the Nephites did in their boat. The Book of Mormon is nothing more or less than a book containing the history of a portion of the House of Israel, who left Jerusalem about the time of the reign of Zedekiah, King of Judah, and crossed the ocean to America; containing also the gospel which was preached to them on this continent, which is the same gospel as that preached by' Christ and His Apostles at Jerusalem. The Bible and the Book of Mormon both contain a history of the different branches of the House of Israel, and each contains the gospel of Christ as it was preached unto them, the different branches of the house of Israel, and to all nations. Both testify of each other, and point with exactness to the dispensation of the fullness of time. The Book of Mormon does not contain a new gospel; it is the same gospel as that preached by Christ. It is a mysterious book, just what the prophet said it should be, "a marvelous work, a wonder." But my friend says that it is too mysterious, too wonderful, for human credence, and challenges me to point out anything told in the Bible that seems inconsistent with reason or experience. Now, which is the more reasonable, that Nephi built a boat after the pattern mentioned in the Mormon Bible, being directed by God how to build it, and then crossed the ocean to this continent, or that Jonah was in the whale's belly for three days and three nights, and then made a safe landing? Or would it sound any better if Nephi had said that when he and his company came to the great waters, the Lord had prepared whales, two or more, to receive them and their outfit, and set them over on this side?

Nothing is impossible with God. If He saw fit to send Jonah on his mission in a whale's belly, I have no fault to find with Him for so doing. He has the right to do His own will and pleasure; and if He instructed Nephi how to fashion his boat, or Noah to build an ark against the deluge, or caused Balaam's ass to speak and rebuke the madness of his master, or Moses to lead the children of Israel through the Red Sea, without any boat at all, or the walls of Jericho to fall to the ground, and the people to become paralyzed through the tooting of rams' horns, or empowered Joshua to command the sun to stand still while he slaughtered his enemies, is any of these things more wonderful than the other?

Now one of these instances that I have selected from the Bible, if found in the Book of Mormon, would be sufficient to stamp it with absurdity and everlasting contempt, according to the gentlemen who oppose me; but when found in the Bible the story assumes another phase entirely. It is as the Saviour said of the Pharisees, "Ye strain at a gnat and swallow a camel." My opponent strains at a gnat, when found in the Book of Mormon, but if camels are discovered in the Bible he swallows them by the herd. I cannot see why a big story, told in the Bible, should be believed any more readily than one found in the Book of Mormon.

It is not my purpose to find discrepancies in the characters of the ancient prophets or inspired writers, but my opponent has challenged me to produce from the Bible a character of such disrepute as that of Joseph, the Mormon Prophet. Now I will say that of the characters I shall mention we have only their own history or account of what they did. Their enemies and contemporaries have long since passed away. But if their enemies could speak worse of them than they have of themselves, decency would blush to read their story. I will refer to only a few instances.

Moses, the meek, as he is called, murdered an Egyptian that strove with an Israelite, and had to run away from his country for the offense. He was afterwards sent by God to bring the Israelites out of bondage. Noah was a preacher of righteousness. He built the ark, and was saved through the deluge. His name has been handed down from posterity to posterity, in honorable remembrance, as one who feared God and worked righteousness. But we find him soon after the Flood getting drunk, exposing his nakedness, and cursing a portion of his own posterity. Lot, whose family was the only God-fearing family in Sodom and Gomorrah, rescued by the angel of God from the judgments that overwhelmed those cities, when only a short distance from Sodom became drunk and debauched his daughters. Think of the conduct of David with Uriah's wife - and David was, we are told, a man after God's own heart. Also Judah, Judge in Israel. Peter cursed and swore and denied his Master. The enemies of Christ said He was a gluttonous man and a wine bibber, a friend of the publicans and sinners; that after the people at the marriage feast were well drunken, He turned water into wine that they might have more to drink; that in the cornfield He plucked the cars of corn and ate them; that He saw an ass hitched, and without leave took it and rode into Jerusalem; that He went into the Temple and overset the tables of the money changers and took cords and whaled them out, telling them they had made His Father's house a den of thieves. I am aware that all Christians justify the acts of Christ, because He was the Son of God. But the people at that time did not believe Him to be the Son of God, any more than the gentleman believes that Joseph is the prophet of God. I have alluded to these instances merely in answer to the challenge imposed upon me by my opponent.

Few seem to comprehend that man, in and of himself, is frail, weak, needy, and dependent, although the Creator placed within his reach, as a free agent, good and evil, and instilled in the heart of every rational being a degree of light that makes us sensitive to, and teaches us right from, wrong. As the Saviour says:

"There is a light that lighteth every man that cometh into the world."

My argument as I relate it here has been abbreviated very much, lest I tire my readers. I had scarcely closed speaking before my reverend opponents were making for the door. They would have nothing more to do with the Mormons. Some were honest enough, however, to acknowledge that Mormonism had stood the test; that it could not be disproved from the Bible, and sooner or later all other creeds would have to give way to it, or deny the Bible, for the more it was investigated the more popular it would become, as it would expose the many weak points and inconsistencies of the different denominations. Others denounced it as an imposition, and warned their adherents to have nothing to do with it. This kind of talk from the pulpit served to give Mormonism a new impetus. I soon baptized many converts, and organized branches in that and adjoining counties of over one hundred members.



CHAPTER X - LEE CASTS OUT DEVILS

After holding the discussion mentioned, Brother Young, of Jackson County, Tennessee, wished me to go with him and join in a discussion with a couple of Campbellite preachers. At first I declined, as the distance was nearly one hundred miles, and my labors in the ministry where I was were pressing. I had more calls to preach than I could fill. However, I finally consented to go and attend the discussion. On our arrival at the place agreed upon I learned that all necessary arrangements had been made. The subject was:

"Is the Book of Mormon of Divine authenticity, and has it come forth in direct fulfillment of prophecy found in the Old and New Testaments; and is Joseph Smith Divinely inspired and called of God?"

There was a large concourse of people assembled. The discussion lasted two days. At the close of the debate the judge decided that the Mormons brought forth the strongest reasonings and Scriptural arguments, and that the other side had the best of the Mormons in sarcasm and abuse.

When I was about to leave, Brother Young exchanged horses with me, he keeping my pony, and giving me a fine blooded black mare. I was then built up, so far as a good outfit for traveling was concerned. Brother Young traveled with me as far as Indian Creek, Putnam County, twenty-five miles southeast, as report said that a couple of Mormons had been there. We concluded to visit the place and learn the facts.

This was about the 1st of March. It was Saturday when we arrived there. We rode at once to the Methodist chapel. Here we found several hundred people assembled - the most distressed and horrified worshipers my eyes had ever beheld. Their countenances and actions evinced an inward torture of agony. Some of them were lying in a swoon, apparently lifeless; others were barking like dogs; still singing, praying, and speaking in tongues - their eyes red and distorted with excitement.

The chapel was situated in a yard surrounded with trees. I was so overcome with amazement and surprise that I forgot I was on horseback. The first I remember was that a man had led my horse inside the gate and was pulling me off, saying:

"Come, get down, you are a Mormon preacher; we are having fine times."

Presently a chair was set for me by some rational person, and I leaned my head upon my hands and commenced praying. I was a stranger, both to the people and to their religious exercises. I was puzzled, not knowing what to do.

There was a young woman, about eighteen years of age, of handsome form and features, in her stocking feet, her beautiful black hair hanging down over her shoulders in a confused mass. She was preaching what she called Mormonism, and warning the multitude to repent and be baptized, and escape the wrath of God. In front of her stood a young Methodist minister, to whom she directed her remarks.

He smiled at her.

Of a sudden she changed her tack, and belted him right and left for making light of what she said.

The next moment she confronted me, and shouted:

"You are a preacher of the true Church, and I love you!"

Thus saying, she sprang at me with open arms. I stretched forth my hand and rebuked the evil spirit that was in her, and commanded it to depart in the name of the Lord Jesus, by virtue of the holy Priesthood in me vested. At this rebuke she quailed, and turned away from me like a whipped child, left the crowd, and went home, ashamed of her conduct. This gave me confidence in God, and in Him I put my trust still more than I had ever done before.

It was now about sunset, and we had had no refreshments since morning. I arose and informed the multitude that we would preach at that place on the morrow at ten o'clock. A merchant by the name of Marshbanks invited us home with him, some of the leading men accompanying us.

They informed us that a couple of men, brothers, from west Tennessee, named William and Alfred Young, formerly members of the Baptist Church, had joined the Mormons, and had been there and preached; that they enjoyed spiritual gifts as the apostles anciently did, and had baptized the people into that faith, and ordained John Young, who was Receiver of the Land Office there, a preacher; that he had been an intelligent, well-educated man, but was now a fanatic; that their leading men were ruined and business prostrated, and all through that impostor, Joe Smith. They said he ought to be hanged before he did any more harm; that their settlement was being ruined and all business stopped; that if anyone would give John Young, or Mark Young, his father, who was formerly a Methodist class leader, his hand, or let either of them breathe in his face, he could not resist them, but would come under the influence and join them. I told them that I had been a member of this Church for a number of years and had never seen or heard of anything of this kind.

The next morning about daybreak those two fanatics, the Youngs, were at Marshbanks' house. They said they had had a glorious time through the night, and had made a number of converts. I began to reason with them from the Scriptures, but as soon as I came in contact with their folly they began to whistle and dance, and jumped on their horses and left.

Some time after, on our way to the chapel, my friend Marshbanks indulged in a great deal of abuse of the Prophet Joseph. He told me that I could not be heard among the fanatics at the chapel, and had better return to his house and hold a meeting there. I said to him:

"In the name of the Lord Jesus Christ, I will preach there to- day, and not a dog will raise his voice against me; you shall bear witness to it."

"Very well. I will go with you and try to keep order," he replied.

As we entered the chapel, the same scene of confusion prevailed that we observed the day before. Some were stretched on the floor, frothing at the mouth, apparently in the agonies of death. Others were prophesying, talking in tongues, singing, shouting, and praying. I walked into the pulpit as a man having authority, and said:

"In the name of Jesus Christ, and by virtue and authority of the holy Priesthood invested in me, I command these evil spirits that are tormenting you, to be still, while I lay before you the words of life and salvation."

As I spoke every eye was turned upon me, and silence reigned; the evil spirits were subdued and made powerless.

There were two Presbyterian ministers present who asked leave to take notes of my sermon, which I freely granted, telling them they were at liberty to correct me if, in anything, I spoke not according to the Law and Testimony of Christ. I preached a plain sermon on the first principles of the gospel of Christ, as taught by the apostles. I showed them that the house of God was a house of order, and not confusion; that the Spirit of God brings peace, joy, light, and complete harmony.

Before I dismissed the meeting I asked my Presbyterian friends if they wished to reply to me. They said they did not; that they were much pleased with my remarks, which were Scriptural and reasonable.

Now I concluded to return to the branch at Rutherford County and continue my labors there. A delegation came to me from the assembly and said:

"Mr. Lee, your discourse has turned us upside down. You have convinced many of us that we are going astray. Do not, for mercy's sake, leave us in this situation. We are persuaded that many are honest-hearted and will obey the truth." I replied:

"My mission is to preach the truth, to call erring children to repentance."

With that I appointed a meeting, and preached that evening at the house of David Young, a brother of Mark Young, the Methodist class leader, to a large body of inquiring minds.

The following day I preached by the side of a clear running brook. After the preaching many demanded to be baptized. I went down into the water and baptized twenty-eight persons, among whom were two well educated young men. One was a nephew of Gov. Carlin, of Illinois; the other was Brother McCullough, now a bishop at Alpine City, Utah.

Elder Samuel B. Frost had been laboring in DeKalb County, east Tennessee, where he baptized about thirty converts. As he was on his return to Nauvoo, I asked him to tarry with me a few days, and assist me, as Brother Young had returned home. Those of the people who had been under the power of the spirit of darkness had become alarmed, and dared not trust themselves away from us. We fasted and prayed three days and three nights, pleading with the Father, in the name of the Son, to give us power over those evil spirits.

And here I will say that up to the time of my witnessing what I have narrated I was skeptical on the subject of our power over evil spirits. I had heard of such manifestations, but had never seen them with my own eyes. My experience here impressed me with the fact that we could attain such power, and showed me the stern necessity of living near to God; for man, in and of himself, is nothing but a tool for the tempter to work with.

As I said, the people dared not trust themselves away from us. Once we were in a large room at Mark Young's house. I was sitting by a desk writing in my diary. Adolphus Young, the chairman of the delegation which had waited on me and requested me to remain with them and set them right, was walking to and fro across the room. As he came near me I noticed that his countenance changed, and as he turned he cast a fearful glance at me. I kept my eyes upon him as he walked away from me. When near the center of the room he wilted down and exclaimed:

"O God, have mercy on me!"

Without a word spoken, Elder Frost and I sprang to him. Laying my hands upon him I commanded the evil spirits, by virtue of the holy Priesthood, and in the name of Jesus Christ, to come out of him.

As I spoke these words I felt as if a thousand darts had penetrated my mouth, throat, and breast. My blood ran cold in my veins; my pulse stopped beating; in a word, I was terror- stricken. I saw a legion of evil spirits in the vision of my mind. And what was still more, they had fastened their fangs in me. I was about to give up the contest, when another influence came to my relief, and said to my spirit:

"Why yield to the powers of darkness? You hold the keys over evil spirits. They are subject to your bidding in the name of Jesus, through faith."

This last comforting assurance relieved my fears, strengthened my faith, and gave me power to overcome the evil spirits. I was only a minute or two in this situation, but during that time I endured more agony, torture, and pain than I ever did before or since. The man was restored, and bore witness to the power of God in his deliverance, and was to the day of his death an honorable, good citizen.

During my stay here I added to this branch of the Church until it was more than fifty members strong. My friend, Elder Frost, agreed to wait in Overton County until I could revisit the branch in Rutherford County and set things in order there. Then I was to accompany him home to our families in Nauvoo, the City of Joseph. I ordained Brother William Pace in the office of the lesser Priesthood, to take charge of the Saints there. We also ordained Brother Adolphus Young to preside over the branch at Indian Creek, Putnam County.

After calling on Brother Young. I joined my friend, Elder Frost, and drove to Nauvoo for him six jacks and jennets to exchange for land, that on his coming he might have a place to dwell. We had a pleasant journey to Nauvoo, as the weather was fine. On arriving in the city I met my family, all in good health. I traded some of my stock with Hyrum Smith, the Prophet's brother, for land.

It was now June, 1842. In the summer and fall I built me a two- story brick house on Warsaw street, and made my family comfortable. I enclosed my ground and fixed things snug and nice. I then took a tour down through Illinois. H. B. Jacobs accompanied me as a fellow companion on the way. Jacobs was bragging about his wife, what a true, virtuous, lovely woman she was. He almost worshiped her. Little did he think that in his absence she was sealed to the Prophet Joseph.

We raised up a branch of the Church in Clinton County. Among others whom we baptized, were the Free sisters, Louisa and Emeline; also the Nelsons. Emeline Free was afterward sealed to Brigham, and her sister Louisa to myself.

In Randolph County, the home of my youthful days, I baptized my cousin Eliza Conners, with whom I had been raised. I also baptized Esther Hall, the sister of my old friend Samuel Hall, with whom I lived when I was first married. I was kindly received in my own county. Few, however, cared to investigate the principles of Mormonism, as the most of them were Catholics.

In all my travels I was agent for our paper, the Nauvoo Neighbor, and collected means, tithings, and donations for the building of the Temple. I returned home by steamboat.

Through the winter Joseph selected forty men for a city guard, from the old tried Danite veterans of the cause. I was the seventh man chosen. These men were to be the life guard of the Prophet and Patriarch and of the twelve apostles. My station as a guard was at the Prophet's mansion. After his death my post was changed to the residence of Brigham, he being the acknowledged successor of the Prophet. From the time I was appointed until we started across the plains, when at home I stood guard every night; and much of the time in the open air, one-half of the night at a time, in rain, hail, snow, wind, and cold.



CHAPTER XI - HOT FOR LEE IN TENNESSEE

During the winter of 1841 a letter was sent I the Prophet from the leading men and members of the branch church on Stone River, Tennessee, and Creple Creek, Rutherford County, Tennessee, desiring him to send me back to labor in that country, as it was a wide field for preaching. They stated that I had so ingratiated myself among the people that no other man could command the same influence and respect among them.

This was enough. In the latter part of February I took leave of my family and entered upon my mission. To refuse to comply with the call of the Prophet is a bad omen. One so doing is looked upon with distrust, renders himself unpopular, and is considered a man not to be depended upon.

At the time I started the river was blocked with ice. I traveled on foot, without purse or scrip, like the apostles of old, carrying out the motto of the Church, the bee of the desert, "Leave the hive empty-handed and return laden." In this way I, as well as many other elders, brought in money - thousands of dollars yearly - to the Church; and I might say hundreds of thousands, as the people among whom I traveled were mostly wealthy, and when they received the love of the truth their purses as well as their hearts were opened, and they would pour out their treasures into the lap of the bishop. All were taught that a liberal man deviseth liberal things, and by his liberality shall he live, and that he that soweth liberally shall reap bountifully.

As I passed along my way I strengthened the brethren of the various branches, reminding them of their duties, especially of the necessity of building the Temple. That duty was more important than all others, for in that alone, when completed, they could attain to the highest exaltation of the Priesthood, with all the spiritual gifts that belong thereunto.

When I arrived at my old home, the place of my childhood days, I there found Elder John Twist, who was waiting my coming. We stayed in that neighborhood a few days, and then started on. My uncle was going our way with a wagon for about one hundred miles, and we accompanied him. I passed through Kaskaskia, where I was born, but did not preach there, for my uncle was in a hurry to reach the point of his destination in Jackson County, where he was establishing a woodyard on the Mississippi River. Here we intended to take steamer for Nashville, but no steamer would receive us on board at the landing, as it was a bad one for boats.

While staying at that place we preached to the people, and made our home with Mr. V. Hutcheson, and his sister Sarah, where we were treated very kindly. Finally a flatboat came in sight. We hailed it and went aboard. We were soon on good terms with the captain and crew, and went with them to Memphis, Tennessee. At this place the captain of the flatboat sold out his cargo, and then offered to pay our fare on a steamer from Memphis to Nashville. While we were in Memphis Gen. William Henry Harrison, then a candidate for President, arrived, and a great political meeting of the Whig party was held in the open air.

After my friend Wm. Springer, the captain of the flatboat, had sold his cargo and received his money, he invited Brother Twist and myself to go with him to a saloon. There were quite a number of men in the saloon, fiddling, eating, drinking, and otherwise enjoying themselves. Capt. Springer was not used to drinking. He soon got mellow, felt rich, and commenced throwing his money around in a careless manner.

The saloon keeper was a man with an eye to business, and became particularly interested in friend Springer. He treated him often and insisted on his drinking. I tried to get Springer to his boat, and took him by the arm and started off with him, when one of the crowd told me not to be so officious, that the man knew his own business and was capable of attending to it. I said nothing in reply, but I sent Brother Twist in haste to the boat with word for the crew to come at once before Springer was robbed of his money. They came, but not any too soon for his benefit, as a row had commenced, with the design of going through him while it was on.

When the crew came I started for the boat with Springer, the crew keeping back the crowd of drunken robbers. By acting in this way we saved him and his money too. Brother Twist and myself refused all kinds of drinks that night. We were therefore sober and in condition to protect the man who had favored us and been our friend. Next morning Springer wished to reward us, but we refused to let him do so. I told him we had done nothing but our duty.

We parted with him and his crew, and took passage in a new steamer that was owned in Nashville, and making its first trip from Nashville to New Orleans. The boat got into a race with the Eclypse, another fast boat. The captain was a fine man. The crew were all negroes. One of the firemen on our boat took sick, and was unable to do his work. I saw that the Eclypse was crowding us closely. I threw off my coat and took the negro's place as fireman. There was a barrel of resin near by; I broke the head with an ax and piled the resin on the fire. This had its effect, and our boat soon left the Eclypse far in the rear. The steamers parted at the mouth of the Ohio. The captain was so well pleased with my work that he gave Elder Twist and myself a free passage.

When we reached Nashville. Elder Twist became homesick, and returned to Nauvoo. I gave him ten dollars to pay his way home. I was thus left alone once more. I found the branch at Nashville in a healthy condition, and much pleased to have me with them. I visited the branch in Putnam County, and preached to them, advising all to go to Nauvoo. I added several new members to the Church. By the next spring that entire branch had gone to Nauvoo.

The branch on Stone River also went to Nauvoo soon after I returned home. A delegation, headed by Capt. John H. Redd, invited me to preach in the settlement where Capt. Redd lived. They said I could not preach publicly, for my life would be in danger, as many of the citizens were hostile to the Mormons and had run one man out of the neighborhood for practicing Mormonism, and that Randolph Alexander had been run off for preaching Mormonism.

Capt. Redd was formerly a sea captain; he was a native of South Carolina. I told the delegation I would preach if they gave general publicity to my appointment. They were startled at the proposal, and said my life would not be safe if I undertook to preach in public. I told them to trust that to God.

They returned home and gave general notice of when and where I would preach. At the appointed time I started for the place of meeting, which was twenty miles from Murfreesborough. I was met by a guard of ten men, headed by Capt. Redd, who came to meet and protect me.

The next day I preached to a large number of people. I spoke two hours to them, upon the subject of our free institutions and the constitutional rights of American citizens. I told them who I was and what I was; that I was a free American citizen; that I claimed the right of free speech as a free man; that I held myself open for investigation; that if the people wished me to set forth the tenets of our faith I would do so, otherwise I would leave; that if they did not desire to hear the truth they could make it manifest and I would quit their country. The vote was unanimous for me to tarry and preach to them. I preached there twice.

My first sermon was upon the apostasy of the Churches of the day and the necessity of a purer gospel, proving what I said by the Scriptures. I followed with the origin and authenticity of the Book of Mormon. I was induced to continue my sermons. I stayed there to do my Master's will.

After the fourth sermon I commenced to baptize members. The first one that I baptized at that place was Parson John Holt, of the Christian faith. Then I baptized seven of the members of his Church; then Capt. Redd and his family. This unexpected success of the gospel created great excitement in that section of country.

About ten miles from where I preached lived two men, formerly lieutenants in the militia company of Capt. Bogardus, of Missouri infamy and disgrace. These men had strayed into this section of the country, and were employed by two wealthy farmers as overseers.

They circulated fearful stories about the Mormons in Missouri, and gathered up a mob of about twenty-five men and came with them, determined to tar and feather me if I preached again. Word reached the settlement of what was intended. The people flocked to me and asked what they should do. I told them to wait and let me manage the affair.

The next day, Sunday, while I was preaching one of the ruffians by the name of Dickey made his appearance with ten men. He informed me of his design, and said that I must quit preaching and leave for other parts of the country.

"Not just yet," said I.

At this he and his men made a rush for me. As they started, the sisters next to the stand formed a circle around me. While thus surrounded I continued my sermon. I refuted the absurd stories of Dickey and his crew. I then told the people what had been done at Far West by Lieut. Dickey and the members of Capt. Bogardus' company. The mob tore down my stand, but could not get at me because of the sisters. Then they retired to consult.

Capt. Redd appointed a meeting to be held at his place that afternoon, and he told the people that he did not want any person to come into his yard unless he came intending to behave; that if any violence was used there someone would get hurt. I preached at his house that afternoon. A fearful storm raged during most of the time, but this was fortunate, for it kept the mob away.

While I was preaching a drunken man interrupted me and called me a liar. Capt. Redd was sitting near me with two large pistols, which he called his peacemakers. The insult was no more than out of the fellow's mouth when Capt. Redd caught him by the neck and rushed him from the house into the rain. The coward begged hard for himself, but he was forced to go out and sit under a porch during the rest of the sermon. Capt. Redd was a kind-hearted, generous man, but would not stand abuse.

The next Sunday was a cloudy day, so the meeting was held within doors. Dickey had by this time raised his mob to fifty men, and made every arrangement to give me a warm reception. Two ruffians who were intoxicated had been selected to start the disturbance, or "open the ball," as they called it. I had just commenced speaking when one of these men began to swear and use indecent language, and made a rush for me with his fist drawn. I made a Masonic sign of distress, when, to my relief and yet to my surprise, a planter pushed to my aid. He was the man who employed Dickey. He took the drunken men and led them out of the crowd, and then sat by me during the rest of my sermon, thus giving me full protection. That man was a stranger to me, but he was a good man and a true Mason. His action put an end to mob rule at that place. After the meeting I baptized ten converts.

Soon afterwards I was sent for by Col. Tucker to come a distance of thirty miles. I attended, and delivered three lectures, which were well received by all, the Colonel in particular. He was a wealthy Virginian, and he pressed me warmly to make his house my home. His wife and family were very favorably impressed. They were of the Presbyterian order, and two of Mrs. Tucker's brothers were ministers of that faith. I remained a few days, and made an appointment to preach on the following Saturday and Sunday. Before leaving I let the Colonel's lady have books on our faith, and then went to fill some appointments that I had made at Capt. Redd's. At the appointed time I returned to preach, as I had promised, on Buckskin River.

Within half a mile of Col. Tucker's house was a Methodist chapel. At this place lived a New Light preacher, an old man, who invited me to stop with him. He informed me that Col. Tucker had become bitter against the Mormons because his wife believed in them; and that she wanted to be baptized. She had left word with him, requesting me not to leave without baptizing her.

This was something I wished to avoid, so to prevent trouble I concluded not to go to Col. Tucker's at all. I filled my appointments, and returned to my Christian friend's house for refreshments, intending to make my way over the mountains that night, and thus avoid meeting Mrs. Tucker.

This, however, was not to be. I had just finished supper, and stepped to the door to start back when I met Mrs. Tucker. She upbraided me for not calling to see her. I said that it was contrary to the rules of our faith for an elder to interfere in any man's family against the wish or will of the husband or parents; that she must keep quiet and the Lord would take the will for the deed. The more I tried to reconcile her, the more determined she grew to be baptized.

While I was talking with her a young man came to us and reported that Col. Tucker had ambushed himself, with a double-barreled shotgun, near the place of baptizing, swearing vengeance against the man that attempted to baptize his wife. I tried to persuade her to return, but in vain. She said to me:

"You have declared that your mission is from Heaven, that you are a servant of God; and I believe it. Now I demand baptism at your hands. If you are a servant of God, don't shrink from your duty."

I looked at her for a moment, and said: "Sister, if you have faith enough to be baptized under these circumstances, I have faith enough to try it."

Some personal friends who lived in the little village accompanied us to the water, a short distance above the usual place of baptizing, and were present during the performance of the ordinance. They advised her to return home immediately, with her two servants, and never let on that anything had happened.

For myself, I started for the house of my friend, carrying my boots in my hand. It was now dark. As I got to the top of a high fence and cast my eyes about me, I luckily saw a man with a double-barreled shotgun in his hands, or what I supposed was such. He was within ten steps of me, or nearer. I recognized Col. Tucker.

Having heard of his threats, I was induced not to tempt him too far. I placed my hands on the fence and leaped over it, alighting on the other side, near a cross fence which separated the garden from a field of corn. As quick as thought I got among the corn, which was at full height. I was within twenty feet of Tucker and could hear all that was said. I heard him rave, and demand with oaths what my friends, who came up, were doing there. Had they been baptizing his wife? I recognized the voice of the parson's lady with whom I was stopping. She had the wet clothes of Mrs. Tucker.

"Tell me," said Tucker, "if my wife has been baptized, or I will blow your brains out." The reply was: "She has been baptized."

"Where is that infernal Mormon preacher?" demanded the Colonel; "I will put a load of shot through him."

"He is in that cornfield," was the reply.

The Colonel raved the more. Finally some of his friends persuaded him to return home, and not disgrace himself. He pretended to do so, but it was only a feint to get me out.

After waiting until all was quiet I returned to the house of my friend, and passing through the door went out on the porch. I sat down and was slipping off my socks, to put on dry ones, when I heard a rustling in the room behind me. The next moment Col. Tucker had his gun leveled on me, but it flashed in the pan. He then whirled up the butt of it to fell me to the earth.

Seeing my danger I sprang and caught him around the waist, with one of his arms in my grasp, which left him only one arm loose.

"I have you now where I want you," he cried.

He was a strong, muscular man, and, no doubt, supposed I would be no match for him. I ordered a young man who stood near to take his gun. I then gripped him with an iron hug, and sent him back into the room.

The old gentleman with whom I was stopping ordered him out of the house unless he would behave himself. He said he had invited me to his house, and felt it his duty to protect me. The Colonel replied that he would go if he could; he never knew before that when he was in the hands of a Mormon he was in a bear's clutches. I said:

"I will take you out if it will accommodate you."

Thus saying, I stepped out on the porch with him. I saw that he was willing to go. This gave me new courage.

"Let me go, or I will blow your brains out when I get loose," he said.

"There is one condition on which I will let you go, which is that you will go home and be quiet and trouble me no more," I replied.

"I will settle with you for all this," was his answer.

It was in the month of July, and very warm. I had hugged him closely, and he was growing weak. As I was in the act of dashing him to the ground he begged of me, saying that if I would set him loose he would go and trouble me no more. I let him fall to the ground, handed him his gun, and let him live. When he got a little distance away he began threatening me, and said he would be revenged. When all had quieted down I retired to rest in the upper story of my friend's house.

About one o'clock in the morning I was awakened by a voice which I recognized as the voice of Mrs. Tucker. She informed me that her husband was bent on my destruction, and he and ten men were then waylaying my road, and advised me not to start in that direction. Her husband had accused her of wetting the loads in his gun to save my life; but she told me to be of good cheer and put my trust in God, and that she had not regretted the steps she had taken. I thanked her for her kindness, and begged her to return home and not see me any more; that I was in the hands of God, and He would protect me and deliver me safe; that her visits would only make her husband more enraged at her.

At four o'clock I awoke, dressed myself, and ordered the servant to saddle my horse. As the servant hitched my horse to the post Tucker and several men appeared upon the ground. Tucker told the servant that he would shoot him in two if he saddled my horse. I spoke to Tucker, saluting him with the time of day. His reply was:

"I have got you now."

Thus saying, he ordered his nephew to bring Esquire Walls immediately.

After washing, I took my seat on the porch, and got out my Bible to read. Tucker stood about ten steps from me to guard me and my horse.

While this was the situation my old friend, the New Light preacher with whom I was lodging, had a fine horse saddled and hitched on the south side of the cornfield. He advised me in a whisper to pass down through the cornfield while I could do so without being detected, take the horse, and thus get out of the county before a warrant had been issued for my arrest.

Deliverance was very tempting, yet I did not like the name of running away from trouble. It would convey the impression of fear, if not of guilt. So I chose to face the music and abide the consequences. A little after sunrise I saw Justice Walls coming, and some men with him. At this my heart leaped for joy. Among so many I was satisfied all were not against me, as some of them had attended lectures and were favorably impressed.

After a short interview with Col. Tucker, Justice Walls informed me that Col. Tucker demanded from him a warrant for my arrest for having baptized his wife without his consent. I asked Col. Tucker if he ever forbid me to baptize his wife; whether he had not invited me to his house and asked me to stop there when I returned. I told him I had not seen him, after this conversation, until his wife was baptized; that I had not urged her to be baptized - she had come to me and demanded to be baptized. I told the Justice that I had violated no law of Tennessee. The law allows a wife much greater privileges than being baptized without the consent of her husband; she could sell one-third of his real estate, and her deed would be good. The Justice said I was right, and told the Colonel it would be useless to issue a warrant without lawful cause.

The Colonel then demanded a warrant for my arrest on the charge of assault and battery. He said I had abused his person, and that he was sore and scarcely able to walk. The Justice told the Colonel that it seemed to him that he was the one who made the assault; for he snapped a loaded gun at me and attempted to take my life, while what I had done was in self-defense. He told Col. Tucker he would talk with him again. He then beckoned me to follow him, and I did so. We went into a room by ourselves, when he said to me,

"Parson Lee, you have warm friends here. I have been much interested in your lectures. I believe you to be honest and firm in your faith, and will do all I can for your benefit. Col. Tucker is a desperate man when aroused. As a matter of policy, to humor him, I will give him a writ; but I will manage to delay the time, so as to enable you to get out of the county. I will send for my law books, with instructions to delay in getting them here, and will argue with the Colonel that I must have my books to examine the law. It is only four miles to the county line, where you will be all right. Take the trail over the mountain, and they will not know which way you have gone. When you get into your own county, remember me on election day. This county and Rutherford County send three members to the Legislature. I am a candidate, and the vote of your friends in these counties will secure my election. When I send for my books appear and bid us good-by, as though you were not afraid of any man. Col. Tucker has promised that he will use no violence if I give him a writ."

The Justice then gave me a token of the Brotherhood, and walked out to confer with Col. Tucker. He sent his nephew back for his books, instructing him in whispers to delay in getting them, so as to give me time to get out of the county before an officer could overtake me.

After the boy started, the Justice told the Colonel to keep cool and he would soon have a writ for me. I went into the dining-room and sat down to breakfast, and ate a little as a blind. Then taking up my saddlebags, I bade them all good-by. I walked to my horse, that stood hitched where the servant had left him.

As I left the house Justice Walls followed me as though he was much surprised, and said:

"Parson Lee, I hope you will tarry until this matter can be settled amicably."

Again I told him that I had violated no law; that my ministerial engagements compelled me to leave, and I should have done so before had not this unpleasant affair detained me; that I chose to serve God rather than fear the ire of man.

Thus saying, I placed my saddle upon my horse. Col. Tucker leveled his gun on me, and said:

"I knew you would run."

At this I turned and eyed him and told him to put up his gun; that I had borne all I intended to from him; that if he attempted violence he would never trouble another man. At the same time the Justice exhorted him to be careful, saying that he had made himself liable already. I mounted my horse and turned to the Colonel and told him he might guard that woodpile until the day of judgment, for all I cared. He again raised his gun, but was prevented by the by-standers from shooting. I rode off leisurely, and when about seventy-five yards away I stopped and watered my horse. Tucker again drew his gun on me, and I expected him to shoot every moment, but I dared not show fear.

My road lay along the mountain for two miles. When I passed a house I would walk my horse, and sing and seem to be wholly unconcerned; but when I was out of sight I put my horse on the keen jump, and was soon out of Marshall County. Finding an out- of-the-way place, with good blue grass and plenty of shade, I swung down from my horse and returned thanks to my Father in heaven for my deliverance.

In the afternoon I arrived at the house of Capt. Redd, where, when in that county, I generally made my home. The brethren all came to welcome me back, and I related to them my experience and deliverance. A short time after this James K. Polk and Col. Jones, both candidates for the office of Governor of Tennessee, and the candidates for the Legislature, including my friend Walls, met at Murfreesborough and held a political meeting. Walls gave me the sequel of what happened with Col. Tucker.

When Justice Walls' nephew went for the law books he permitted his horse to run away, and it was nearly ruined in the brush and grapevines. Col. Tucker did not blame the Justice at all, but rather sympathized with him in his misfortune. Mrs. Tucker to the end remained firm in her faith.

The kindness of Justice Walls in my hour of peril was not forgotten. I spoke of it in all my meetings, and to my friends in private. And to this act of justice and humanity he owed his election, as he was elected by a majority of only five votes.

Next I visited the branch on Stone River and made arrangements to return to my family at Nauvoo, the City of Joseph. The two branches now numbered about sixty members. I organized a branch west of Murfreesborough, and ordained Brother John Holt to the office of Elder. I baptized a young girl at Readysville, by the name of Sarah C. Williams, of rich parentage. I lectured at Murfreesborough for ten days, and about the beginning of October, 1843, I took the steamer at Nashville for my home in Nauvoo, arriving there on the 14th of October.



CHAPTER XII - OF PECULIAR INTEREST IN NAUVOO

Upon my return home I found my family well. Work on the Temple was progressing finely, every effort being made to push it ahead. About this time a man named Bennett came on a visit to the Prophet, and soon after joined the Church. At that time he wielded quite an influence in government affairs. He grew in the graces of the Prophet and became his right-hand man. He endeavored in connection with Stephen A. Douglass to obtain a charter for the city of Nauvoo.

Bennett organized the Nauvoo Legion, and was elected Major General. Through his influence, backed by Douglass, arms were obtained for the Legion from the government. A Free Mason's lodge, and the privileges of Masonry, were extended to the Legion. Judge Cleveland, of Springfield, was very friendly, and frequently visited the Prophet. A fine Masonic lodge was built in Nauvoo, and many were admitted as members. The Prophet Joseph and Hyrum Smith held high positions in the brotherhood.

The institution flourished during our stay in Nauvoo, and was frequently visited by the Grand Worshipful Master from Springfield; lectures were given and a library established. I was librarian of the order. I was also Wharf Master of the city, and held the position of Major in the Nauvoo Legion; also, I commanded the escort in the Fifth Infantry. I was made the general clerk and reader for the Seventies, and issued the laws to that body. I held the office of a Seventy, and was collector of the delinquent military tax.

The same fall I was appointed on a committee, with Brigham as counselor, to build a hall for the Seventies, the upper story to be used for the Priesthood and the Council of Fifty. Previous to my being appointed on the committee two committees had been named, but accomplished nothing. We commenced without a dollar. My plan was to build it by shares, of the value of five dollars each.

Hyrum Smith, the Patriarch, told me that he would give the Patriarchal Blessing to any that labored on the foundation of the building. The Seventies numbered about four hundred and ninety men. I was to create the material. That is, when I could get a contract to take lumber from the river, as rafts would land at the city, I would take common laboring men, and the portion of the lumber that we got for our pay we piled up for the building. In this way we got all the lumber needed. The bricks we made ourselves, and boated the wood to burn them and our lime from the island.

In the month of March, 1844, we had the building up on the west side nearly two stories high. One day when the wall was built up nine feet high and forty-five feet long, and was, of course, green, a tornado blew the wall down, breaking columns and joists below, doing a damage of several thousand dollars. I was inclined to be down in the lip, but Brigham laughed at me, and said it was the best omen in the world; it showed that the devil was mad, knowing that the Seventy would receive the blessings of God in that house; since they were to be special witnesses to the nations of the earth, they would make his kingdom quake and tremble. Brigham reminded me that when Noah was building the ark he was mobbed three times; but he persevered, and finally his tormentors said:

"Let the old fool alone, and see what he will accomplish."

"Just so with you," concluded Brigham. "Double your diligence and put her up again. If you do not you will lose many a blessing."

After that I went to work with as many men as could labor to advantage. We threw the wall down flat, and commenced a new one, another brick thicker than the former. I borrowed fifty thousand brick, and made them and returned them when the weather was fine. By the 1st of May we had the Hall closed in.

During the winter Joseph the Prophet set a man by the name of Sidney Hay Jacobs to select from the Old Bible such scriptures as pertained to polygamy, or celestial marriage, with instructions to write it in pamphlet form. This he did as a feeler among the people, to pave the way for celestial marriage. Like all other novelties, it met with opposition, though a few favored it.

The excitement among the people became so great that the subject was laid before the Prophet. No one was more opposed to it than was his brother Hyrum, who condemned it as from beneath. Joseph saw that it would break up the Church should he sanction it, so he denounced the pamphlet through the Wasp, a newspaper published at Nauvoo, as a bundle of nonsense and trash. He said that if he had known its contents he would never have permitted it to be published.

At the same time other leading men were advocating it on their own responsibility. The advocacy of polygamy by these leaders pleased the Prophet Joseph, albeit for policy's sake he pretended otherwise. Joseph said on the stand that, should he reveal the will of God concerning them, they - pointing to President W. Marks, P. P. Pratt, and others - would shed his blood. In this way he worked upon the feelings and minds of the people, until they feared that the anger of the Lord would be kindled against them, and they insisted upon knowing the will of Heaven concerning plural wives.

The Prophet Joseph anxiously desired polygamy, but he dared not proclaim it, so it was taught confidentially to such as were strong enough in the faith to take the forward step. About the same time the doctrine of "sealing" for an eternal state was introduced. Also the Saints were given to understand that their marriage relations with each other were not valid, and that those who had solemnized the rites of matrimony had no authority of God to do so. The true priesthood had been taken from the earth with the death of the apostles and inspired men of God. Since then people were married to each other only by their own covenants, and if their marriage had not been productive of blessings and peace, and they felt it oppressive to remain together, they were at liberty to make a new choice, as much as if they had not been married. The Prophet taught that it was a sin for people to live together and beget children in alienation from each other. There should exist an affinity between the sexes, not a lustful one, as the latter can never cement the love and affection that should exist between man and wife.

Perhaps I should mention that Orson Hyde and W. W. Phelps turned against Joseph in Missouri, and forsook him in time of peril and danger and testified against him in the courts. After the troubles were over, and Joseph was again in place in the midst of the Saints, they both wished to be restored to fellowship and standing in the Church, confessing their faults. Joseph laid the case before the Church, and said that if God could forgive them he ought to, and would do so, and give them another chance. With tears he moved that we forgive and receive them back into fellowship. He then sent Elder Hyde to the land of Palestine, to dedicate that land for the gathering of the Jews. Also Hyde's wife, with his consent, was sealed to Joseph for an eternal state. Brigham's wife was likewise sealed to Joseph. Shortly before the death of Joseph Brigham told me that Joseph's time on earth was short, and that the Lord allowed him privileges that we could not have.

There was trouble between Joseph and Brother Law, his second counselor, on account of Law's wife. Law said that the Prophet purposed making her his wife, and she so reported to her husband. Law loved his wife and was devoted to her, as she was an amiable and handsome woman, and he did not feel like giving her up to another man. He exposed the Prophet, and from that time became his enemy.

His brother, Wilson Law, sided with him. They were Canadians, and wealthy and influential men. They, in connection with Foster and Higbee, who were on the wane in the faith, established a paper at Nauvoo, called the Expositor. They set the Prophet up without mercy. They soon got after Brigham for trying to influence Martha Brotherton to be sealed to Joseph. Her father found it out and helped to expose them, which made it rather hot for them. The next move of the Prophet and his friends was to get the City Council to pass an ordinance declaring the Expositor to be a nuisance, unless the proprietors would close it up.

When I moved to Nauvoo I had one wife and one child. Soon after I got there I was appointed as the Seventh Danite. I had superiors in office, and was sworn to secrecy, to obey the orders of my superiors, and not let my left hand know what my right hand did. It was my duty to do as I was ordered, and not to ask questions. I was instructed in the secrets of the Priesthood, and taught that it was my duty, and the duty of all men, to obey the leaders of the Church, and that no one could commit sin so long as he acted as directed by his Church superiors.

One day the Danite Chief came to me and said that I must take two more Danites whom he named and watch the house of a widow woman named Clawson. I was informed that a man went there nearly every night about ten o'clock, and left about daylight. I was to station myself and my men near the house, and when the man came out knock him down and mutilate him; it would not be inquired into if we killed him.

It was my duty to report unusual orders that I received from my superiors to the Prophet, Joseph Smith, or in his absence, Hyrum. I went to the house of the Prophet to report, but he was not at home. I then called for Hyrum, and he gave me an interview. I told him the orders I had received from the Chief, and asked him if I should obey or not. He said to me:

"Brother Lee, you have acted wisely in listening to the voice of the Spirit. It was the influence of God's Spirit that sent you here. You would have been guilty of a great crime if you had obeyed your Chief's orders."

Hyrum then told me that the man I was ordered to attack had been sealed to Mrs. Clawson, and their marriage was a most holy one; that it was in accordance with a revelation which the Prophet had recently received direct from God. He explained to me fully the doctrines of polygamy, wherein it was permitted, and why it was right. I was greatly interested in the doctrine. It accorded exactly with my views of the Scripture, and I at once accepted and believed in the doctrine as taught by the revelations received by Joseph the Prophet. As a matter of course I did not carry out the orders of the Chief. I had him instructed in his duty, and Mrs. Clawson's husband was never bothered by the Danites. A few months after, I was sealed to my second wife. I was sealed to her by Brigham, then one of the twelve.

In less than one year after I first learned the will of God concerning marriage among the Saints, as made known by Him in a revelation to Joseph, I was the husband of nine wives. I took my wives in the following order: First, Agathe Ann Woolsey; second, Nancy Berry; third, Louisa Free; fourth, Sarah C. Williams; fifth, old Mrs. Woolsey (she was the mother of Agathe Ann and Rachel A. - I married her for her soul's sake, for her salvation in the eternal state); sixth, Rachel A. Woolsey (I was sealed to her at the same time that I was to her mother); seventh, Andora Woolsey (a sister of Rachel); eighth, Polly Ann Workman; ninth, Martha Berry; tenth, Delithea Morris.

In 1847, while at Council Bluffs, Brigham sealed me to three women in one night, viz., eleventh, Nancy Armstrong (she was what we called a widow, that is, she had left her first husband in Tennessee, in order to be with the Mormon people); twelfth, Polly V. Young; thirteenth, Louisa Young (these two were sisters). Next, I was sealed to my fourteenth wife, Emeline Vaughn. In 1851 I was sealed to my fifteenth wife, Mary Lear Groves. In 1856 I was sealed to my sixteenth wife, Mary Ann Williams. In 1858 Brigham gave me my seventeenth wife, Emma Batchelder. I was sealed to her while a member of the Territorial Legislature. In 1859 I was sealed to my eighteenth wife, Teressa Morse. I was sealed to her by order of Brigham. Amasa Lyman officiated at the ceremony. The last wife I got was Ann Gordges. Brigham gave her to me, and I was sealed to her in Salt Lake by Heber C. Kimball. She was my nineteenth, but, as I was married to old Mrs. Woolsey only for her soul's sake, and she was near sixty years old when I married her, I never considered her really as a wife. After 1861 I never asked Brigham for another wife. By my eighteen real wives I have been the father of sixty-four children. Ten of my children are dead and fifty-four are living.

To return to Nauvoo: The Prophet Joseph had written a letter to Martin Van Buren, wishing to know his views in regard to the grievances and wrongs of the Mormon people, and what would be his action should he be elected President. He replied that he believed their cause was just, and Congress had no right to interfere; that it was a State matter, and must be left to the Executive.

The Prophet addressed another letter to Wm. H. Harrison, on the same subject. His answer was but little more satisfactory.

Joseph then drew up a statement of his own, of the power and policy of the Government. A convention was called, and the Prophet nominated as a candidate for the Presidency. He set forth his views in the Nauvoo Neighbor, formerly the Wasp. He stated that if the people would elect him President it would be the salvation of the nation; otherwise, the Union would soon be severed. The two political parties would continue to influence the people until it would end in civil war, in which all nations would take part, and this nation be broken up. At this convention the elders were assigned missions to different States. I was sent to stump the State of Kentucky, with ten elders to assist me.

"You had better shut up the Seventies' Hall and obey the last call of the Prophet," Brigham said to me.

Things looked squally before I left, with little prospect of growing better. I left Nauvoo on the 4th of May, 1844, with greater reluctance than I had on any previous mission. It was hard enough to preach the gospel without purse or scrip; but it was as nothing compared to offering the Prophet Joseph to the people as a candidate for the highest gift of the nation. I would a thousand times rather have been shut up in jail than to have taken the trip, but I dared not refuse.

About one hundred of us took the steamer Ospray for St. Louis. Our mission was understood by all the passengers on board. I was not long kept waiting before the subject was brought up. I had made up my mind to banish fear and overcome timidity. I made the people believe that I felt highly honored by my mission to electioneer for a prophet of God. It was a privilege few men enjoyed in these days. I endeavored to make myself agreeable by mixing with the passengers on the steamer. I told them that the Prophet would lead both candidates from the start.

There was a large crowd on the boat, and an election was proposed. Judges and clerks were appointed and a vote taken. The Prophet received a majority of seventy-five, out of one hundred and twenty-five votes polled. This created a tremendous laugh, and we kept it up till we got to St. Louis. Here the most of us took the steamer Mermaid.

The change of steamers afforded me a new field of labor. I met a brother of Gen. Atchison, one of the commanders of the militia that served against the Church at Far West. He became interested in me, and when we parted at Smithland he invited me to go home with him and preach in his neighborhood.

My destination being Frankfort, I could not accept his invitation. I started for Lexington, by way of Georgetown, lecturing as I went. I finally got to the capital, put up at a hotel, and endeavored to hire the State House to speak in, but found it engaged.

My funds were low, and my hotel hill was four dollars per day. After three days' trial I hired the Court House. The people said that no Mormon had ever been able to get a hearing, though several had attempted to do so.

When evening came I had to light up the house and ring the bell. Elder Frost assisted me. Soon the hall was filled with juveniles, from ten to fifteen years of age. I understood the trick. The people supposed I would leave, but to their surprise I arose and said I was glad to see the young ones out in such numbers; that I knew they had good parents, or they would not be there; that if they would take seats and be quiet we would sing them our Mormon songs.

Elder Frost was a charming singer. We sang two or three songs. Our juvenile hearers seemed delighted. I then knelt down and prayed. By this time the hall was crowded with grown men, and I begged them not to crowd out my little friends. I then spoke an hour and a half upon the constitutional rights of American citizens. I spoke of the character of the Southern people; how they were noted for their generous treatment of strangers; but I feared from the treatment I had received, I had missed my way in Kentucky. My sires were of Southern birth; my father was a relative of the Revolutionary Lee, of Virginia; my uncle was from Lexington, Kentucky, I had come a stranger into their midst, but I felt confident the right of speech would be extended to us, who were ministers of the gospel, dependent upon the generosity of the people for food and raiment. Nor did we preach for hire. If they wished, we would remain there and lecture, and if it met the approbation of the people they could have the gospel preached to them without money and without price.

The first man that spoke up was a saddler. He said he was a poor man, but we were welcome to his house, giving the street and number. About twenty more responded in like manner, among them the most wealthy men of the county. We went home with a rich farmer, and continued our labors, having more calls than we could fill.

We were sent for by a rich planter who lived about twenty miles away. I was anxious to extend our labors as much as was advisable. On our way to the planter's we found it difficult to obtain dinner. The orthodox people did not like to associate with Mormons. I finally asked them to direct me to where some infidel or gambler lived. They wanted to know what on earth I wanted of such. I replied:

"To get something to eat. Infidels and gamblers are too liberal- minded to turn a stranger away from their door. The Saviour ate with publicans and sinners - for the very reason that we do, for the Scribes and Pharisees would not feed Him."

They pointed us to the next house, where we were kindly received and entertained. The gentleman informed us that he belonged to no Church, but had an interest in a church, and said we were welcome to preach there. He made an appointment for us to preach.

We preached, and were received with kindness. I soon began to baptize, and calls came in from every side, when one day the papers brought us the news of the assassination of the Prophet Joseph and his brother Hyrum.

We returned immediately to Frankfort, as I expected the elders there, to learn what to do. We all retired to Maple Grove, on the Kentucky River, and kneeled in prayer and asked the Lord to show us whether or not these reports were true. I was the mouth-in- prayer, but received nothing definite in answer to my prayer. I told the elders to follow their own impressions, and if they wished to do so to return to Nauvoo. Each of them made his way back. I spent the evening with a Mr. Snow. He claimed to be a cousin of Brother Erastus Snow, and was favorable to us. We spent the evening talking over the reported deed.

The next morning about ten o'clock my mind was drawn out in prayer. I felt as though the solemnity of eternity was resting with me. A heavenly, hallowed influence fell upon me, and continued to increase until I was electrified from head to foot. I saw a large personage enter the door and stand before me. His apparel was as white as the driven snow and his countenance as bright as the noonday sun. I felt paralyzed, and was speechless and motionless. He remained with me but a moment, then receded through the door.

This bright being's influence drew me from my chair and led me south about three hundred yards, into a plot of clover and blue grass, and under a persimmon tree, which afforded a pleasant shade. I fell prostrate upon my face. While here I saw Joseph the Prophet and Hyrum the Patriarch, and the wounds by which they had been assassinated.

This personage spoke to me in a soft, low voice, and said that the Prophet and Patriarch had scaled their testimony with their blood. Our mission was like that of the apostles, and our garments were clear of the blood of the nation; I should return to Nauvoo and wait until power was granted us from on High; as the mantle of priesthood fell upon the Apostle Peter, so should it rest with the twelve apostles of the Church for the present. Thus the vision closed, and I gradually returned to my native element.

Rising up I looked at my watch and saw that I had been there an hour and a quarter. Returning to the house my friend Snow asked me if I was ill. I replied in the negative. He said I was very pale, and that he saw my countenance change while I sat in my chair; that when I went out of doors it was as though every drop of blood had left me, or been changed. I then told him that the reports in the papers were true, and the two Saints, the Prophet and the Patriarch, were no more. I asked him to take me to the landing; I wished to get the evening packet, as my labors were done in that country. He importuned so hard that I told him what I had seen.

He saddled a horse for me and one for himself, and we started, in company with several others, for the landing. When we were about to embark on the steamer Mr. Steele, a brother of the captain, introduced me to the captain. About eight persons demanded baptism; I could not stop, but advised them to come to Nauvoo. Among them was my friend Snow. I had a cabin passage free. When I reached Nauvoo I found excitement at highest point.



CHAPTER XIII - DEATH OF JOSEPH SMITH

Joseph the Prophet and Hyrum, his brother, were assassinated on the 24th day of June, 1844, at Carthage, about twenty miles from Nauvoo, while under the pledged faith of Governor Ford, of Illinois. Governor Ford had promised them protection if they would stand trial and submit to the judgment of the court. By his orders the Nauvoo Grays were to guard the jail while the prisoners awaited trial. The mob was headed by Williams and Sharp, editors of the Nauvoo Signal. When they approached the jail the guard made no resistance, but fell back.

Brother Stephen Markham, who had been to visit the prisoners an hour or so before they were killed, gave Joseph an Allen revolver. A part of the mob rushed upstairs, to the inner door of the prison and burst it open. Brother Richards parried the bayonets with his heavy cane. Joseph reached out his hand and fired his six shots at the crowd, and wounded several mortally. Hyrum, who was trying to brace against the door, received a shot in the face near the nose.

"I am a dead man," he cried, and fell.

Brother John Taylor received a shot, but fortunately it struck his watch, which saved his life. These four were in the prison. Brother Taylor, however, received another shot and fell. Joseph left the door, and sprang through the window, crying:

"O Lord, my God, is there no help for the widow's son!"

He fell pierced with several balls. The crowd then left the door and ran around to the windows.

Brother Richards covered Brother Taylor with a straw bed. Several shots were fired at the bed, some of which cut his leg. Richards looked from the window on the scene, and several balls passed through his clothing, but he received no injury.

After Joseph fell he was set up against the well-curb and shot again. A man named Boggs rolled up his sleeves, and with a knife attempted to cut off his head. At this instant a flash of light encircled the Prophet, and the man who was advancing to cut off his head fell back. They were frightened, and fled.

Governor Ford was terror-stricken, as it endangered his life, he being without a guard, and at the mercy of the Mormons, had they chosen to take advantage of him while he was in Nauvoo. Governor Ford promised that he would see the murderers prosecuted. He gave the Mormons a company of troops to bring their dead friends to Nauvoo.

The dead were placed in rough oak boxes and brought to the city. There were lamentation and mourning among the people. Joseph was a man dearly loved by the Saints, and blessed with direct revelation from God, and was an honorable, generous, high-minded man.

The remains of the Prophet and his brother were laid in a sepulcher made of stone. The oak boards which had enclosed them were sawed in pieces and distributed among their friends, many of whom had canes made of the pieces, with locks of the hair of the Prophet set in the top of them, and those canes are kept as sacred relics to this day. But I must go back and speak of the cause of their arrest.

While I was in Kentucky the printing press of Higbee & Foster was declared a nuisance, and ordered destroyed. The owners refused to comply with the decision of the City Council, and the Mayor directed that the press and type be destroyed, which was done. The owner of the grocery where the press was, employed John Eagle, a professional bully, and others to defend it. As the Danites entered, or attempted to enter, Eagle stood in the door and knocked three of them down. As the third fell the Prophet struck Eagle under the ear and brought him sprawling to the ground. He then crossed Eagle's hands and ordered them tied, saying that he could not see his men knocked down while in the line of their duty without protecting them.

This raised the ire of Higbee, Foster, and others, and they got out writs for the arrest of Joseph, and laid their grievances before the Governor. Joseph, knowing the consequences of such a move, concluded to leave for the Rocky Mountains and lay out a country where the Saints would not be molested. He crossed over into Iowa with a few faithful friends. These friends begged him to return and stand his trial; saying that the Lord had always delivered him, and would again. He told them that if he returned he would be killed, but if he went away he would save his life and the Church would not be hurt; that he would look out a new country for them. The Governor had advised him to do this.

Those old grannies then accused him of cowardice, and told him that Christ had said he would never leave his brethren in trouble. He then asked them if his Emma wished him to return. They answered:

"Yes."

Joseph then said it was all light before him, and darkness behind him, but he would return, though he felt as a sheep led to the slaughter.

The following day he crossed the river into Illinois. He kissed his mother, and told her that his time had come, and that he must seal his testimony with his blood. He advised his brother Hyrum not to go with him, saying that he would be a comfort to the Church when he, the Prophet, was no more. Hyrum said:

"No, my brother; I have been with you in life, and will be with you in death!"

The Prophet then called Brother Dunham and had some private talk with him, and then started for the jail at Carthage. Dunham said that the Prophet requested him to take his Danites and ambush them in a grove near Carthage, and watch the movements of the crowd; but Dunham dared not go contrary to the orders of the Governor.

About this time the settlements on Bear Creek and at Great Plains had a difficulty with the Gentiles, and the settlements were broken up and the settlers driven to Nauvoo. The Mormons sought redress under the law. The sheriff tried to suppress the riot by a posse, but since he could not get a posse from the Gentiles, he was obliged to summon them from the Mormons. This made him unpopular, endangered his life, and rendered him powerless.

Governor Ford sought to bring to justice those who had assaulted the Prophet and Hyrum, but public opinion was against him, and the mass of the people objecting, nothing was done. Certain leaders in the horrid deed were members of the Legislature, and though the disturbance was partially quelled, still the feeling of enmity continued to exist until the final breaking up of the Church.

Before proceeding further, we must learn who was to be the successor of the Prophet and lead the Church. It had been understood among the Saints that young Joseph was to succeed his father. Joseph the Prophet had bestowed that right upon him by ordination, but he was too young at that time to fill the office and discharge its solemn duties. Someone must fill the place until he had grown to more mature age.

Sidney Rigdon set up his claim, he being the second counselor to the Prophet. Rigdon had a few backers. A man by the name of Strong, who had been writing for the Prophet, put up his claim to the office, by forging an appointment from Joseph. Time passed on until the whole twelve had returned from their missions, and a conference was held, at which the several claimants came forward with their demands.

Sidney Rigdon was the first who appeared upon the stand. He had been rather in the background for some time previous to the death of the Prophet. He made but a weak claim. Strong did not file any.

Just then Brigham arose and roared like a young lion, imitating the style and voice of Joseph the Prophet. Many of the brethren declared that they saw the mantle of Joseph fall upon him. I myself saw and heard a strong resemblance to the Prophet in him, and felt that he was the man to lead us until Joseph's legal successor should grow up to manhood.

As soon as Brigham got the reins of government in his hands he swore that he would never suffer an officer to serve a writ on or arrest him, as they had Joseph; that he would send them the dark and gloomy road over which no traveler ever returned. He wished me to remove near to him, as I was one of the Danites assigned to guard him. I had a good brick house and lot, all in fine order, on Warsaw street. He told me to let him have my property on Warsaw street and he would buy me a house on the flat, nearer his own. I did so, and he bought out Brother Frost, and sent him on a mission to Kentucky, where I had been laboring. He had a nice little frame house. I moved into it and had it finished on the inside and made comfortable.

Brigham at that time was living in a log house, but was preparing to build a brick house. I renewed my labors on the Hall of the Seventies, and finished it in grand style. It was then dedicated, and the different quorums had picnic parties in it, beginning with the first quorum, consisting of seventy-seven men to each quorum. Brigham said this hall would be a building creditable to London. He called upon me to organize the young men into quorums of Seventy, and keep the records for them. He appointed me General Clerk and Recorder of the Seventies, and through me were to be issued the licenses of the quorums. This was to be a compensation for my services.

Joseph Young was the senior president over all the quorums. My burdens increased daily. I was offered the position of senior president, I to select my six counselors and my Quorum of Seventy, but I declined, as I did not want the responsibility. I held then all the offices I could fill. Having finished the hall, I was offered, or rather given a mission, to build Joseph Young, the head president of the Seventies, a neat brick dwelling. Calling upon the Seventies to assist me, I soon mustered what help was necessary, and made brick enough to build me a large dwelling house. Including my other buildings, it was ninety feet front, two and a half stories, high, with a good cellar. By the middle of July, 1845, I had both houses, the one for Joseph Young and the one for myself, finished, ready for painting.

During the winter of 1844-5 a man by the name of Stanley took up a school, teaching the use of the broadsword. At the expiration of his term I opened three schools, of fifty scholars each, in the same exercise. I gave thirteen lessons in each school, receiving two dollars from each scholar. This made me six hundred dollars. I received twenty-five cents for each license that I issued. With these means I purchased paints and oils to finish my dwelling house. I became popular among the Saints, and many of them donated labor and materials for my dwelling house. I had a handsome enclosure, with fine orchard, well of water, house finished and grained from top to bottom, and everything in finest order. I was young, strong, and athletic. I could drive ahead and work all day and stand guard half the night, through all kinds of weather.