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Chapter 5
On the twenty-eighth day of December, 1866, I engaged with Brethren Joseph, Ebenezer Robinson, and I. L. Robinson in preparing the manuscript of the Inspired Translation of the Bible and continued to assist in that work, preaching in the meantime when leisure offered, until the firt day of July, 1867. In the preparation of this manuscript
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we were greatly blessed and enlightened of the Lord.
Conference convened April 6 to 9, at Keokuk, Iowa, and held an important session. As we were waiting at its close to take train at Keokuk for Montrose and Nauvoo, Brother William Redfield was seized suddenly in the depot, with cramping and convulsions in a most peculiar and distressing manner, an affliction he has suffered with for many years past. Brother Derry coming in at that moment, I silently signified to him, though in the midst of a crowd of strangers, that we should admininster for Brother Redfield’s relief, and upon this we quietly placed our hands upon his head, praying fervently, but silently, and almost instantly he was completely recovered.
We mention, occasionally, numerous instances of divine interposition, that God may be glorified and his believing children confirmed in present truth.
July 5, accompanied by Brother Ebenezer Robinson, I started out to visit St. Louis, Cininnati, and Philadelphia, to get the Inspired Translation stereotyped and published. Remained in St. Louis until the 10th, but could not arrange to get our work done in the manner we desired. We then visited Cincinnati the 11th and 12, but could effect no suitable arrangements for the work in that city. On the 15th and 16th we visited various offices in Philadelphia without success, but on the 17th we called on Wescostt & Thompson and readily secured satisfactory terms, and on the 19th concluded our contract in writing. When I told him that the book was a revision, correction, and translation of the
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Scriptures by Joseph Smith, the Prophet, the Spirit of the Lord rested both on him and us, and he exclaimed with tearful eyes: “All right! I want to do your work, and it shall be done well and in good time.” Up to this time we had not explained to him the nature of the book, nor our religious associations. From this time forward Mr. Wescott and his associates were our helpers and warm friends. Brother Robinson stated afterward to myself and other that his experiences and testimonies of the Spirit in procuring the stereotyping of the Inspired Translation were quite similar to those attending him in Cincinnati when he procured the stereotyping and publication of the Book of Mormon.
Thursday evening, July 25, I attended an interesting prayer-meeting at Brother N. H. Ditterline’s. An elder James Logan, a Rigdonite, created some excitement by his boisterous speech. A sister spoke in tongues and Elder Logan attempted to interpret it, saying that the sister would not change her faith and unite with the Reorganized Church. The sister stopped him and said she had already changed her faith, was now in favor of the Reorganized Church and that God had given her testimony leading to this change. Of this meeting my diary notes say: “The Lord wrought gloriously and amny are coming over to the Lord’s work.” And later I wrote as follows to the Herald:
“On coming to this city in July last, with Brother Ebenezer Robinson, to attend to the stereotyping of the New Translation, we found a branch of the
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Saints organized under the presidency of Elder N. H. Ditterline.
“They had been organized for some six years, holding the view that Sidney Rigdon was the only legal representative of the presidency of the church; and while they had no confidence in the effort that Elder Rigdon and his associates are now making, they nevertheless looked for him to ordain his successor at an early day. Thus they have been looking and waiting, watching and praying, until of late.
“Soon after the arrival of Brother Robinson and myself in the city, we attended some of their meetings, and a privilege being offered us to speak, we bore a few words of testimony to them in regard to the Reorganization. We asked the privilege of holding a meeting among them, to explain our views and position at length. It was granted, and we proceeded to explain the teaching of the Scriptures in regard to lineal priesthood, and to cite the promises to the ‘seed’ and ‘posterity’ of the Martyr. Brother Robinson then gave an outline of Elder Rigdon’s claims and leadership, from the time he professed, in Nauvoo, to be the ‘guardian’ for the church, until his final ‘hegira’ from Greencastle, Pennsylvania, more familiarly known by some as ‘the valley.’
“He told them how that at Pittsburg, Pennsylvania, Elder Rigdon professed to set up the ‘little stone,’ kingdom of Daniel 2:35, 45, which the revelation of October, 1835 (section 65) and many others in the Doctrine and Covenants, says was set
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up fourteen years before. He also told them of Elder Rigdon baptizing them out of all former organizations, thus rejecting and abandoning the church organized under the Martyr. He furthermore told them of the ‘grand council’ of seventy-three, at the head of which was Elder Rigdon and his counselors, and that in this council they cut off offending members without reference to the order appointed in the law of God, and in direct violation of that law. He also told them of Elder Ridgon’s revelations and prophecies that proved false, as for instance, his prophecy that Christ would come in person the the ‘barn’ where they were holding their protracted conference.
“By this time the people began to think that Elder Rigdon might not be the man of God they thought him to have been, and they undertook a thorough investigation of the matter. We told them to read for themselves, the law and the promises, and ask the Lord in faithful prayer for wisdom and a correct understanding; and also for a testimony through the Spirit as to whether young Joseph was his father’s rightful successor.
“A few nights afterwards we attended one of their prayer-meetings, and Brother Robinson and myself took part in the exercises. Two of the branch opposed our position, and one of them (James Logan) seemed quite harsh and bitter, advocating the idea that Elder Rigdon, and he only, was the successor of the martyr.
“Hitherto this man had exercised an almost unlimited control in the minds of the member, but
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he was doomed to see his counsel and advice fall harmless to the ground. Many of the members had sought unto God by prayer for the needed wisdom and the desired testimony, and the Lord had heard and answered them; and they believed God rather than man, notwithstanding the man was one whom they loved and honored. One after another of the members arose and bore their testimony, and expressed their faith in the Reorganization, until at length one arose and spoke in tongues. The opposing elder professed to interpret it, when he was straightway rebuked by the Spirit through the one who spoke the tongue, and told that if he spoke (to interpret) to speak by the Spirit or not at all. He turned to the person who spoke the tongue, and asked if what he had said (interpreted) was true or false; and the reply was that it was false. The person then declared to the congregation how that she had sought by prayer to God for the testimony of his Holy Spirit, as to whether young Joseph was his father's successor, and the Lord had now given her testimony that he was. And thus it was that in their hour of need, when they had faithfully sought unto God by prayer, he proved to them 'a present help.
"On the twenty-first day of August I rebaptized Brother N. H. Ditterline, and on the evening of the 22d we proceeded, after confirming Brother Ditterline and ordaining him by vote of the members present to the office of elder to organize the Philadelphia Branch, consisting of ten members, including five elders, N. H. Ditterline, presiding elder.
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Some more have expressed a desire to unite with us, and we hope to have an addition of eight or ten more in a short time, and that finally a great work may be done, and a large church raised up in this city.
"We have taken a nice and commodious hall, and are having some pleasant and interesting meetings. We have increasing congregations of attentive listeners. At times the word is declared in power, and in the demonstration of the Spirit, and at all times we have the liberty of the Spirit.
"We ask the Saints to remember in their prayers the work of God in Philadelphia.
"The work of stereotyping the New Translation is progressing finely, and the plates will probably be ready in about six weeks.
"The Lord seems to have the work entirely in his own hands, for he has raised up to us kind friends in the stereotypers, and printers, and bookbinders, men who seem to take a deep interest in the book and in the church.
"PHILADELPHIA, Pennsylvania, August 27, 1867."
On the twenty-ninth day of July we paid Wescott & Thompson one thousand dollars on our contract.
On the 31st Brother Robinson started for Pittsburg and the West.
September 9 1 wrote to Sidney Rigdon, Sr., and sent him some proof-sheets of the Inspired Translation. On the 16th, sent sample of paper, also estimates for printing, paper, and binding of the Inspired Translation to Ebenezer Robinson, as I had done to Joseph Smith. On the 17th received
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letter from President Joseph Smith requesting me to go west to labor as soon as I could get released from present duties.
On the 24th I ordered the printing and binding of five thousand copies of the Inspired Translation of the firm of J. P. Lippincott & Co., Wescott & Thompson guaranteeing the payment of fifteen hundred dollars to twenty-five hundred dollars on the contract in ten or twelve days, such confidence did he and his firm have in our reliability.
October 4, at the urgent request of the Saints at St. Clair, Pottsville, and Shenandoah City, made them a visit, laboring among them in word and doctrine.
On the 16th settled with Wescott & Thompson, paying them in full on stereotyping contract. Labored in Pittsburg and vicinity from the 18th to the 24th, and in Brookfleld, Ohio, from the 24th to the 31st, and then proceeded home.
On the seventh day of November I made my report on the Inspired Translation to the publishing committee. From this time until December 25 my time was devoted to preaching in Sandwich, Rochelle, Amboy, Kewanee, Mission, Millersburg, and vicinities, some of the time in company with President Joseph Smith. At the latter place and at Buffalo Prairie, near by, the Lord added to the church, and the hearts of the people were greatly blessed and comforted. December 30 found me at Galland's Grove, Iowa. I continued preaching here and at Denison, Deloit, Dunlap, Little Sioux, Preparation, Council Bluffs, Omaha, Crescent City,
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Plum Hollow, Manti, and other western points. At all of these places I found it well to set forth the claims of the Inspired Translation, and show its superiority in morals, in doctrine, and in historical fact over other versions. In this effort I was blessed richly with the liberty of the Spirit.
The following are some items of my report of this western trip to the Herald:
"Dear Herald: Knowing that the Saints are anxious to hear of the welfare of the church, and of the labors of the elders, from time to time; I now undertake to give a brief sketch of my labors for the past few weeks in Illinois and Iowa.
"On the seventh and eighth days of December I attended conference at Kewanee, Illinois. The work is prosperous in that district. From there I wept. to Millersburg, Illinois, where I preached to large congregations on Sunday, the 15th. The Methodists and Presbyterians began protracted meetings, and our congregations were, for the four evenings following, much smaller than before. I held meetings at four other places, and the attendance was generally large, and much interest was manifest. There is -a noble band of Saints in that region. The gifts of the Holy Spirit are enjoyed by many, and there are excellent prospects for large additions to their branches. They intend having a meeting-house built by September next, and already have made a vigorous effort toward getting the materials for it. A sister, the wife of Brother J. B. Larew [LaRue], living in this branch, was healed at the Truro conference, in September last, of ulcers in the
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head, a complaint with which she has been troubled since she was three years old, and from which she has suffered greatly for the past few years, and especially for the last year. Some time before the conference, she dreamed of going to conference, of there seeing President Joseph Smith, of being administered to by him, and of being healed. This she told to many. When the time for conference came, her ill health forbade her attending it, but she finally yielded to the importunities of friends, and went. She there for the first time saw Joseph, was administered to by him, and was healed, just as she dreamed.
"From there I went to Galland's Grove, found the Saints in rather a backward state, but with a fair prospect for improvement. Preached a few times to large congregations.
"At Deloit, Crawford County, I held four meetings, congregations large, attentive, and deeply interested. There is a fine branch here, and it is in a healthy, prosperous condition. At this place met packages of George P. Dykes' papers, and found them to contain many untrue statements in regard to the Reorganized Church, its ministry, etc., to say nothing of their faulty argumentation.
"I next called at Little Sioux, where I preached a few times to large and attentive congregations. While here I dreamed that I heard a wolf howl, and, going out, I looked in -a westerly direction, and saw, at a short distance from me, a prairie-wolf. I turned and looked near by, to the northeast, and saw a flock of sheep, one of which had been badly
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mangled by this wolf. When I awoke, I understood this dream as relating to spiritual affairs at Little Sioux. The sheep are Saints, but the wolf is not, though he may profess to be.
I preached once in Crescent City and twice Bluff City. A gentleman in Bluff City, learning that the Saints were in want of a commodious hall, offered them, gratuitously, his newly finished storeroom for our services on Sunday. Our congregations here were large and respectful, listening with marked attention to our discourses on "The Holy Scriptures," and "Are the. Scriptures inspired of God?"
I preached once in Florence, and once in Omaha; found the Saints generally in good spirits.
In company with Brethren S. W. Condit and D. P. Hartwell, went to Manti, Fremont County, and attended quarterly conference; had a very good time; the Lord was in our midst with some degree of power. A great change has occurred at this place within the last few years. Joseph Smith, our president, prophesied in an evening meeting at this place in 1862, that God had begun his work in this place, and, that as many as embraced it and adhered to it would be blessed, and they that did not, would be broken and scattered. This has, to a great extent, been fulfilled already, as many of the Saints here can testify.
While in Western Iowa I learned that certain ones stated that the committee publishing the New Translation had altered it, and that as it is now published, it does not agree with the manuscripts.
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Inasmuch as I have had more or less to do with the manuscripts from the time they were delivered, by Sister Emma Bidamon, in May, 1866, into the hands of President William Marks, Bishop I. L. Rogers, and myself, until they were stereotyped, under my supervision, in the fall of 1867, 1 will say that the committee were careful in copying to follow the manuscript as they found it, as near as chaptering, versifying, punctuation, etc., would permit. But to put to silence all caviling in regard to that matter, we will quote a prophecy touching the New Translation, found in Doctrine and Covenants 42: 15: "Thou shalt ask and my Scriptures shall be given as I have appointed, and they shall be preserved in safety." If the manuscripts have been altered, and made to read differently from what the Lord designed, then they have not been "preserved in safety," and this prophecy is false.
One of the strongest proofs that the Reorganized Church is the church of Christ, is found in the fact that God has honored it in causing the New Translation to be brought forth by it. By doing so he has declared, essentially, that they are the believers:
"Thou shalt write these things which I shall speak, and in a day when the children of men shall esteem my words as naught, and take many of them from the book which thou shalt write, behold, I will raise up another like unto thee, and they shall be had again among the children of men: among as many as shall believe. "-Doctrine and Covenants 22: 9.
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And that its ministry are the Lord's ministry and the Lord's elders:
"Thou shalt ask, and my Scriptures shall be given as I have appointed, and they shall be preserved in
safety; and it is expedient that thou shouldst hold thy peace concerning them, and not teach them until ye have received them in full. And I give unto you a commandment, that then ye shall teach them unto all men; for they shall be taught unto all nations, kindreds, tongues, and people. "-Doctrine and Covenants 42: 15.
By referring to the first paragraph of section forty-two, it will be seen that the revelation was given directly to the elders of the Lord's church. In paragraph fifteen we learn that they were to "ask," and the "Scriptures" should "be given," and in the next place they should be "Preserved in safety." This promise is full of meaning, implying great danger through which they would pass before publication, and anticipating the base charge of alteration, or corruption, that would be made by some; and testifying that the Martyr's widow and the Reorganization were safe places of deposit for. and trusty and chosen guardians of, those sacred records.
It further testifies that they (the elders of Christ's church) should "receive them in full" or in their completeness, and commands them, "then ye shall teach them unto all men," so that when we find what church has the honor of bringing forth the Scrip-
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tures in their fullness, and teaching them to all others, we find the church of Christ.
The Brighamite, Rigdonite, Hedrickite, and all other churches, are dependent on the Reorganized Church for the New Translation. God has chosen that it should be the source, and its elders the ministry from whence the fullness of the Scriptures should go forth to all men, hence it is the Lord's church, and its elders are the Lord's elders.
March 1, 1868, found me at home near Sandwich, Illinois. I had now been engaged for nine years continuously in the missionary field, and I concluded to engage in secular business pursuits in order to the better look after the interest of my family, which now consisted of seven persons, and also to repair my temporal concerns, and I began making arrangements in that direction. But, as will be seen later on, the adage, "Man proposes, but God disposes," was found true in my case. During March I preached the word in the branch at Amboy, also at Earlville, Sandwich, and Batavia. By request of the citizens of Earlville, where I had formerly been engaged in produce dealing, I gave my reasons in a public address for being a Latter Day Saint. Other ministers had been invited to give in this manner their reason for the religious hopes they respectively entertained. The opera hall, in which the addresses were delivered, was filled upon these different occasions with eager listeners, many of whom were critics on doctrine, thus making these occasions both instructive and enter
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taining. The results of this effort proved excellent, as we afterward learned.
General Conference convened April 6, at Plano. In a council of the First Presidency and Twelve during this conference, it was appointed that "Elders W. W. Blair and A. H. Smith take charge of and labor in the Utah and California missions." This appointment was confirmed by the conference. A few days prior to this I saw myself in a distant land, laboring where there were peoples of all colors and nationalities, notably Chinese, Mexicans, and Islanders, and I was given to understand that there was my mission field. Being thus prepared in a measure, I accepted the mission, and after arranging my home affairs as best I could with the limited means at my command (here came a sharp trial of faith), the church treasury being so low that I could
receive from the Bishop for both myself and family but fifty dollars, I set out the first part of May to make my way to San Francisco, California, by the
way of New York and thence by steamer via the Isthmus of Panama to the Golden Gate. This was largely a work of faith, for to make the trip it then required, as was supposed, between two hundred and fifty dollars and three hundred dollars to reach San Francisco. Just how I was to succeed I did not know, but I had confidence that under the over- ruling hand of God I would reach my destination in due time, and so I went, Brother Elijah Banta accompanying me, preaching by the way. We called and labored at Brookfield, Ohio, Pittsburg, Phila-delphia, and a few other points in Pennsylvania;
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and on June 5 at half past twelve we took the steamer Santiago De Cuba at pier number forty-six, New York, and started out to sea at once. Before we bought our tickets a new line of steamers had been put upon the route between New York and San Francisco and rates were reduced so that we secured passage for eighty-five dollars each.
The Saints and friends had aided me liberally at the points before mentioned, so that after I had purchased my ticket and made numerous purchases of things likely to be needed in a month's trip at sea, I had more money remaining than I received from the Bishop.
The trip between New York and Aspinwall was stormy and rough in the main. Brother Banta was taken with seasickness immediately we struck the sea outside of New York, and continued so until the morning of the third day out. On the night of the 8th we passed the island of San Salvador, the first land discovered by Columbus in 1492. Rockets were exchanged by our steamer and the lighthouse on the island, giving an interest to the scenery on that beautiful starry night. On the morning of the 10th we passed the eastern point of Cuba. That part of the island had a wild, desolate appearance. The sea was as smooth as a mirror, and as beautiful as a quiet day, a cloudless sky, and the blazing sunlight could make it. Just at nightfall we passed the western extremities of San Domingo and soon after encountered rough seas which continued until long after we passed the island of Jamaica on the right,
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whose mountains lifted their peaks, in places, far above the lowering clouds.
On the 12th a strong easterly wind prevailed and the ship rolled and pitched heavily. The storm increased until the sea was wild and tumultuous, tossing its waves at times clear across our vessel, and before night came on not a person, except the officers or the crew, was seen on deck save Brother Banta and myself. We felt desirous of witnessing a storm at sea, and though the night was on, we sought permission of the officers and obtained the privilege of going onto the upper deck, which we did by clinging to the ropes until we reached the leeward side of the pilot-house, where we remained for an hour or more, wet by the dashing spray, and witnessed the wild, furious tossing of the waves, the blinding flashes of lightning accompanied by deafening peals of thunder, until our curiosity and love of the sublime and the awful were thoroughly satisfied.
When the storm was at its worst it was rumored that the vessel was heavily loaded with iron rails in the hold and that the extreme tossings of the vessel had displaced them, throwing them toward the bow and leeward side of the ship and -that we were momentarily in danger of going to the bottom of the sea. These tidings, with the howling of the storm and the almost deathlike quiet that reigned, aside from the calls and answers of the seamen, filled many a heart with doubtings and dismay, and had I not, before - leaving home, seen myself engaged in mission work in what I understood to be Cali
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fornia, doubtless I, too, would have feared greatly. But as it was, our trust was in God, and we at least exhibited no fear, and thereby attracted the attention of some, and among them a Canadian Methodist man who sought our acquaintance and company soon after we went on shipboard, but who soon afterward was found drinking and gambling with great abandon. When the evil rumors were rife, he sought us out and professed to be very religious again and forced a talk on religious matters. We feared his repentance was not genuine, and a few days afterward he "returned like a dog to his vomit" and we had no more of his company. Such is one of the dark, pitiable sides of life.
On Sunday, the 14th, we reached Aspinwall, a small place inhabited chiefly by blacks, with a few French, Dutch, and English, glad to place our feet again on solid ground. Here we saw the rain literally come down in streams , not a breath of air stirring, and the atmosphere as warm as that of a hothouse. We crossed over to Panama by railway, forty-seven miles, through settlements principally of Jamaica negroes, dwelling together in a state of semi-nudity which put to blush the most calloushearted. At about half past eleven we proceeded by small steamer to the splendid ship Oregonian anchored out in the bay. At that time Panama seemed an old town; its streets were narrow and its population numbered about two thousand.
Just at dark we weighed anchor and stood out into the great Pacific sea. The night was beautiful; the stars shone out brilliantly and seemed twice as
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numerous as we had ever seen before. The days passed rapidly away as we steamed along the coast, first touching at Acapulco, on the 20th. On Sunday, the 21st, at about ten o'clock our attention was called by the captain to a lofty range of mountains, said to be about one hundred miles distant, one peak of which towered high above the clouds that seemed resting quietly in huge masses below. About noon we reached Manzanilla, a small Mexican port, said to be fifteen hundred and fifty miles from San Francisco. Here we saw the very finest pineapples and bananas. Before entering the harbor the captain had requested Brother Banta or myself to read Episcopal service at half past ten. This we declined to do, for we were not acquainted with that style of service, and then we did not propose to number ourselves with that class who "draw near to God with their lips, while their hearts are removed far from him." The captain, nevertheless, read the appointed service for that day as was required by the rules of his company, and after going on deck it was but a short time before we heard him cursing and swearing in a furious manner, threatening to put certain disorderly parties in chains until they reached San Francisco.
The night of the 22d we struck the trade-wind, damp and chilling, from the northwest. At about seven o'clock on the morning of the 23d we passed the point of land lying west of the Gulf of California. The coast at this point is rocky, sandy, and barren, with no traces of timber visible.
On the morning of the 25th the sky was clear,
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the atmosphere very bracing, the sea smooth and clear as glass, so that we could see hosts of porpoise and other species of the finny tribe, and occasionally a whale would lift itself near us plainly into sight and spout streams of water high up in the air. At six o'clock we were off the Island of Clementina. Here we saw six or eight whales, two of them quite near the ship, not over sixty or eighty feet away. Just at nightfall we passed the Island of St. Catalina.
The morning of the 27th we passed Point Conception, about two hundred and twenty miles from San Francisco, and on the morning of the 28th, after a splendid passage of twelve days from Panama, our stately vessel, like a thing of life, rounded in at the Golden Cate and steamed up the bay, reaching San Francisco at nine in the morning, when with hearts filled with gratitude to Cod for our safe and enjoyable passage from our home in Sandwich round about by sea to the western metropolis of our nation, we quit the steamer and with hopeful hearts sought the hospitable home of Brother and Sister Thomas J. Andrews, where we were received with most Christian cordiality by our brother and sister and a few friends who were in waiting for us, they having learned by letters overland that we would reach the city about that date.
Immediately we set about our Master's work, for, we attended sacrament and social-service at three o'clock and in the evening preached to an attentive and appreciative congregation. The kindness of the
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Saints and friends we here met on the western shores of our continent, in a far away and strange land, gave us keener relish for those courtesies and manifestations of Christian love which bind together the hearts of God's faithful people.
Here I began to see the fulfillment of the vision given me at home just before conference concerning our mission field in the midst of a people apparently from among all nations.
We found the work in this western mission in a somewhat divided and lukewarm condition, and after canvassing affairs so far as we could in a preliminary way proceeded to call priesthood meetings to make further inquiries, also to advise and instruct relative to church government. On the tenth and eleventh days of July Brother Banta attended district conference at Petaluma, and by -patient effort, aided by Brethren Oman, Adamson, and others, the affairs of the district were placed in -a united and prosperous condition. On the same date Brethren Thomas Dungan, Hervey Green, and myself attended an excellent district conference at Watsonville, and were made the guests of Brother and Sister George Adams. The business of the conference passed off to the satisfaction of all parties concerned, a few were baptized and confirmed, the Spirit of the Lord blessed the services richly, and joy and gladness reigned in the hearts of the Saints. Continuing our meetings nightly, on the 14th I baptized Norman S. Moses and his daughter and son. We continued services nightly at this place till the 20th, having excellent congre
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gations, the people attending in goodly numbers, and many were deeply interested. On the 21st went to Santa Cruz, held two services and baptized and confirmed Ambrose T. Moses. On the 24th Brother Green and I, with Brother Thomas Dungan, went to Brother William Hopkins', near Washington Corners. Here we met Brother Banta, and together we held a series of interesting and profitable meetings. August 2 1 baptized three persons. On the 6th Brother Banta and I went to Petaluma and entered upon our work in that vicinity, arranging fields of labor for the various elders in that district, and preaching nightly with fair success.
The 20th found me at Sacramento. Here I found the heretical teachings of George P. Dykes had caused us no little lukewarmness and division. By his cunning craftiness and large experience in matters of religion he had sown the seeds of evil so far as he had opportunity. Aided by the faithful ministry and membership we soon got matters so adjusted that our meetings were largely attended and the Spirit of the Lord cheered the Saints. September 1 we administered to Miss Mary, daughter of Brother William 0. and Sister Julia R. Clark.
In answer to urgent calls from the Saints in Nevada, I visited Carson City the 3d, and on the 4th set out with Brother E. C. Brand, on horseback, visiting many of the Saints and friends in Carson Valley and high up in the foot-hills, Brother Brand and I lodging one night in a place similar to that in which our blessed Lord was born. The trip was interesting and successful, though somewhat try
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ing and painful at times; for I was not accustomed to riding a fractious, badly broken "broncho." I preached at the schoolhouse in Jack's Valley at eleven a. m. on Sunday, the 6th, trying at first to speak on the kingdom of God, but the Spirit was taken from me gradually until I had to stop. I then began to preach on the righteousness of God as contained in the written word, showing its binding force on the Saints, and in this was greatly blessed
of the Spirit. I afterwards learned that the Saints in that branch needed teaching on the latter subject rather than on the former, and some of the Saints appreciated the situation and afterwards remarked that the sermon was just what was needed.
On the 12th district conference convened in Carson City, where I was made the guest of Brother and Sister Thomas Millard. Our labors were blest both at Jack's Valley and Carson City, resulting in effecting unity, reviving interest, and in the baptism of a goodly number of persons. Here we first met Brethren Emanuel Penrod, A. B. Johns, D. E. Jones, and their families, all of whom were helpers in the work. Labored with success also at Genoa, Mottsville, and Fairview, baptizing some. Sister Gilman, of Genoa, and Sister Mott, of Mottsville, were notably good helpers in the Lord's work and were worthy. On the 21st began meetings n Franktown; was the guest of Brother John Twaddle and family. Our services were largely attended by interested listeners, and some who had been leading wretched lives in, the past, addicted to intemperance, gambling, and the like, were converted and
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became orderly and devoted members of the church. While in this vicinity we held services in Pleasant Valley and were the guests of Brother Stephen Wood. In all our labors in this vicinity we were greatly sustained by the Holy Spirit, and a number of additions were made to the church.
October 6 1 attended conference in Meriam's Hall, San Francisco, which continued until the 9th, and passed off pleasantly and profitably, unity and godly zeal predominating very largely.
At our prayer-meeting on the 15th at the residence of Brother T. J. Andrews, it was revealed through the Spirit that the Lord's work in the California and Utah Districts would be revived and make very considerable headway from that time forward. This was fulfilled in due time as many souls can testify. On the 16th I went to Washington Corners, where Brethren Thomas Dungan, Hervey Green, and myself conducted a series of profitable meetings.
On the morning of the 21st, about nine o'clock, when Brethren Dungan, Green, and myself were calling on Brother Glaud Rodger and family, sudden and repeated shocks of earthquake came with a loud, rumbling sound, the house lurching ominously from north to south and with such violence as to throw Brother Green, Sister Rodger, and some of the children -prostrate upon the floor, tossing chairs, tables, bedsteads, etc., about in wild confusion, filling all hearts with terror. When first it came, I thought an explosion had occurred, but at the second thought concluded it was an earthquake and
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thereupon offered a silent, fervent prayer, and instantly felt the Holy Spirit speaking peace to my heart and imparting perfect confidence in God. Sister Rodger, in her tender solicitude for her children, screamed aloud. We sought as best we could to encourage her to trust in the Lord, assuring her God certainly would care for us and for her children.
The first vibrations lasted nearly thirty seconds and shortly afterwards were followed by others. Chimneys were shaken down, also some buildings, including the Catholic church at the old mission, were thrown down; and all through the country and especially in San Francisco and other cities in the regions around, there was great consternation; much damage was done, with some loss of life.
On the 28th I baptized William Hopkins and his wife Elizabeth, also John Joyce and Charlotte, his wife. Thursday, the 29th, found Brother Glaud Rodger and myself at Santa Cruz. We remained here visiting and preaching as opportunity offered. On Sunday, the 8th, I preached in the Unity Chapel in the city, at two and at half past six. In a night vision I had seen the chapel, came to its open doorway, heard people engaged in religious services, strove in vain to look within and see what was going on, but all within seemed the blackness of darkness. As I looked a feeling of horror came over me, and the thought came forcibly to my mind that what I had seen was not a dream, but divine reality. I afterwards learned that this vision signified that inasmuch as the Unitarians 'deny the
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divinity and deity of Christ, they have not the light of Christ, but are in gross darkness on that point.
On the eleventh day of November I baptized Moses M. Meder and Sarah, his wife, also Misses Jane, Emma, and Ella, their granddaughters, and Brother Rodger and I confirmed them in the evening at Brother Meder's residence. Here I first met Francis M. Sheehy, and at this time the Lord touched his heart and brain with the power of gospel truth, but it was not until some time afterward that he felt prepared to abandon Catholicism and unite with the Latter Day Saints.
During the winter of 1868 and 1869, 1 devoted considerable time in writing for the Herald, partly for reason that rainy weather interfered with ministerial labor, but more especially because I was prompted thereto by the Holy Spirit.
George P. Dykes and his sympathizers worked with great craftiness and energy to destroy the Reorganized Church in the Pacific Mission, but was exposed and his errors refuted to the satisfaction of all who loved the truth and the right supreme. The Lord revealed by vision, prophecy, tongues, and otherwise, to many of the worthy Saints, the character, doings, and fate of this cunning adversary, so that in all parts where he had obtained damaging influence, the Lord exposed the evils of this man and brought him to merited shame and reproach. This was the Lord's doings and justifies him where he says, "Leave judgment alone with me, for vengeance is mine; I will repay, saith the Lord of -hosts."
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At Sacramento, Stockton, Washington Corners, Watsonville, Petaluma, San Bernardino, and other points, the Lord confirmed his work with signs following, bestowing upon the faithful Saints the gifts of healing, prophecy, tongues and interpretations, tilling their hearts with assurance and holy joy. Spiritualism had become very thoroughly established throughout California and was making fearful inroads among the sectarian churches. Many who had been connected with Utah Mormonism became ensnared by it, and became infidels to the Christian religion, ancient and modern, and some of these fell into habits of gross impurity and immorality, and nowhere was this more noticeable than in Southern California. It would appear that having known the truth, then having been blinded and bewildered and
finally disgusted with Brighamism, they fell an easy prey to the seductive wiles and boastful,
miraculous pretensions of spiritualism.
From the eighth day of February to March 24, 1869, 1 labored in and about San Bernardino with most excellent success, baptizing many, and ordain
ing a number of worthy men to various offices in the church. While there I preached upon the latter
day apostasy, the need and promise of a reorganization of the church, pointing out the prophecies relating to those very essential matters and bearing testimony to the divinity of the work of the Reorganized Church.
Among my hearers was a Brother John Garner, who had a long time been a member of the former organization and who still held to the thought and
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hope that the Utah Mormon church was the church of Christ and still accepted of God. On his invitation I visited him at his home, conversed with him and his family freely on these topics, and he at length told me a singular and very instructive vision he had some years before but had not understood until of late. In the vision he saw that he and others were seeking to ascend to heaven by means of what was called a "liberty pole, or ladder," and that when they had reached a high point in their ascent, some one above him shouted aloud to stop, for the pole or ladder was discovered to be rotten and weak, endangering those seeking to go higher upon it. Upon this they regretfully returned down to the ground, went out a short distance, stood and scanned the ladder and sorrowed because it had failed them in their efforts. Immediately after that he heard a voice, not far away, calling him and others, saying there was now another ladder by which to ascend to heaven, that it was new and strong and sound. To this call they finally yielded and went, and, upon examination accepted it for what it was proposed, and immediately proceeded to ascend thereon until they reached a point where they saw Joseph the Seer and Hyrum the Patriarch reach down and grasp them by the hand, lifting them up upon the plane whereon they stood. From this point he looked out as far as the eye could reach upon a scene, wide and extended, and of enchanting beauty, where they met and greeted many of the loved ones that had gone before. "Now," says Brother Garner, "you, Brother Blair, are the very
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man I heard and saw in that vision calling me and others to ascend to heaven by the means prepared, and I, therefore, and my wife and some of my children are ready for baptism." Soon after this I baptized him and a number of his family, with many others, all of whom became members of the San Bernardino Branch.
April 6 our mission conference convened in the senate chamber in Sacramento and was fairly well attended. George P. Dykes, by word and deed, aided by a few he had misled, did all in his power to deceive and confuse the Saints and destroy their faith in the Reorganized Church. But the Lord was again our helper. We challenged him to meet us in discussion in public during the conference, and sent the challenge by Brethren Gillen and Potter, Clapp and Banta, and while they went to seek him I remained at Sister Rohrer's and was shown of tile Lord that he would evade and utterly decline discussion. I felt sorely troubled over the situation of affairs and of course made it a subject of special prayer, and in a night vision heard a voice out of heaven saying, "I will be thy defense for thirty-one days." With this came the comforting influence of the Spirit of the Lord, and my heart had rest. The conference resulted well every way, and the work of the Lord spread abroad with success.
On the fifth day of April, I received a letter from Sister E. C. Brand, Carson City, Nevada, stating that her husband was lying at the point of death with a most severe attack of small-pox; that physicians and nurses gave no encouragement as to
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his recovery, and he asked that we lay the matter before conference and ask the prayers of the Saints in his behalf. The evening of the 5th we held a council at Brother Richardson's and all united in prayer, asking the Lord to restore Brother Brand to health and a life of usefulness in the ministry, and on the morning of the 7th I received a telegram from Carson City, dictated by Brother Brand, saying, "Thank God, I am healed. Send me where you will." He came to Sacramento not many days after and entered actively again on mission work.
On the 18th we held branch meeting in the senate chamber to regulate and set in order the affairs of the Sacramento Branch. An Elder Mitchell assumed to undertake to regulate branch matters by virtue of his ministerial authority and superior wisdom. I objected to this, setting forth the fact that, according to the order of God, certain men had been chosen and set apart for that work, namely, presidents of districts and presidents of missions, and that even these were not to interfere in branch matters unless needed and invited by either the officers or a majority of the membership of such branches. By vote of the members present, I took the chair and proceeded to regulate such matters as were needed, and this resulted in bringing order, unity, and prosperity to the branch. I then proceeded to labor some at Liberty, Sacramento, Stockton, Somersville, in all of which places additions to the church were made. We met with success in our labors at San Jose, San Juan, and so passed on to Watsonville and Santa Cruz and
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learned, July 9, that Sister Lydia Moses, whom elders had administered to for a severe case of lung and liver complaint of long standing, had entirely
recovered, also that Sister Jane Hart, to whom they administered for deafness, had likewise recovered; also that Sister Margaret Moses had entirely recovered from certain chronic afflictions by administration of anointing and prayer, and by careful observance of the Word of Wisdom.
On the twenty-sixth day of July, when in Sacramento, I replied to a malicious and vexatious article in the Bee from the pen of George P. Dykes. Sunday,
friends and helpers, assaulted me at the close of the afternoon service in the senate chamber,
brandishing the butt of his whip about my head in a violent manner, when he was seized by Brethren Anderson and Richardson and threatened by them with severe treatment, from which he was saved by my interposition, begging them and warning them
to do him no harm, but to render him good f or the evil he designed, saying that I was aware he was blindly actuated by the evil counsels of George P. Dykes.
From this time forward the church in California and Nevada made rapid progress. Brethren J. W. Gillen, J. C. Clapp, E. C. Brand, Hervey Green, and others did excellent work, as was seen in the fruits that. followed. About the twenty-fifth day of November I reached Malad City, Idaho, where I met Brethren Alexander H. and David H. Smith; attended district con
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ference and remained laboring in that region until in the month of December. While here David H. Smith (in the absence of the other elders, they being at Samaria), upon request of Morgan Jones and wife, administered to their little two-year-old boy supposed to be dying of stone in the bladder, and he was relieved of a stone as large as a watermelon seed while David's hands were still upon him. Considerable additions were made to the church in this region, and stability and unity abounded.
From Malad I went to Salt Lake City, where Alexander and David had been prosecuting successful labors, aided heartily by Brother E. C. Brand and others, many attending their meetings and scores being baptized. The Brighamites did everything in their power, apparently, to hinder the efforts of these sons of Joseph the Seer, and their fellow laborers; but success had attended them. The Lord blessed their labors with signs following them that believed. A Mr. Rasmussen, who had been a Brighamite for many years, was prevailed upon to attend their services and at length united with the church and was baptized by David H. Smith. When he was confirmed he was told he should receive his health and be blessed of the Lord. This was an important statement from the fact that during over fourteen years he had been strangely afflicted, for at times he would be bound and prostrated with convulsions, and this he had suffered to such an extent that his nerves were unsettled and his flesh had fallen off until he was a mere skeleton. Upon a number of occasions, when a Brighamite,
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he had been seized and prostrated publicly in this strange manner, and had been forbidden to attend their meetings because of the excitement resulting from these attacks, and he had even been threatened with arrest by the police if he did not desist. But from the time he was confirmed and administered to by David and his brethren he never had, while
he remained in Utah, any further affliction, but regained his health from the first, and increased his flesh until he became completely restored. In the meantime he received the gift of tongues and of prophecy in a very notable degree, and, as he often said in testimony-meetings and elsewhere, he was "a living miracle."
Utah Mormonism was now coming rapidly to judgment. Its strange doctrines and peculiar prac
tices were being sharply discussed, and it was contronted not only with the Reorganized Church but with a body of dissenters eventually called Godbeites. Prominent representatives of the Government, such as Vice-president Colfax and party, also, were criticising Brighamism and cross-questioning its leaders, much to the annoyance and discomfiture of the latter.
Godbeism (a sort of hybridism, being part spiritualism and part Mormonism), during the winter of 1869 and 1870, became organized, and with such men as William S. Godbe, Henry W. Lawrence, E. L. T. Harrison, Eli B. Kelsey, and William H. Shearman to lead it forward, it became a dangerous menace to Brighamism. Strife and bitterness abounded. Brighamism. was the persecutor, and
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Godbeism and everything else in the way of Brigham Young and his fellows was persecuted. Dangers and hindrances were thick on every hand to those who dared call in question the doctrines and doings of Brigham and his fellows, and perhaps no winter was ever seen in Utah when the very foundation of Brighamism was so laid bare and broken up as that of 1869 and 1870. In those times we were shown that God had laid the ax at root of the Brighamite tree, and though good work had been done before, more decisive work would follow in the near future and that notable system of evil would be hewn down, also that the chief men of the Godbeite movement would be mixed up with it in some measure and be affected by its overthrow.
On parting with the Saints prior to starting home to Illinois, in our last service in Independence Hall, I stated by constraint of the Spirit to the packed assembly present that the time was near at hand when the fear and the dread that had been upon the people would be taken from them and be put upon their oppressing leaders, also that civil and religious liberty would yet come to Utah and abound throughout all her borders. During these times and for two years after, we sent many carloads of people away to the East, procuring cheap fares for them. Others, profiting by our teachings, broke away from Brighamism and fled to Idaho, Montana, Nevada, California, Oregon, and other localities east and west, many of whom have since united with the Reorganized Church.
I returned home the latter part of March to attend
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conference. President Joseph Smith and the conference of April, 1870, appointed me to take charge of the Utah and Pacific Slope Mission, Brother A. H. Smith to be associated with me.
In answer to urgent requests from John, James, and David Scott, and others, at Scottsville, Indiana, I made them a visit in May and June, preaching the word there and in that vicinity, holding a discussion at Mt. Eden with Elder Vardaman Scott of the Campbellite Church on the prophetic calling of Joseph Smith. A report of my labors at that time is in the Herald for July 15, 1870, page 436. The Lord stood by in defending the mission of the Seer, giving great liberty and spiritual power in my labors, both there and at Galien, Michigan, and, by his blessing we baptized thirty-three in all during the month of June, and organized two branches.
During my labors in Southern Indiana I was bitterly opposed, especially by sectarian ministers who agreed among themselves long enough to array all their talent and skill to overthrow what they called -"Mormonism"; and the people, blinded and excited by their misstatements, slanders, and craftiness, seemed ready to do me violence and drive me away (even some women threatened it) ; but humbly trusting in God, dealing gently and patiently with an persons, God gave his work the victory.
I held a three-day discussion with Elder Vardaman Scott, forced upon me by other ministers with himself, in which it was demanded that I affirm:
1. That Joseph Smith was a prophet sent of God.
2. That the church organized April 6, 1830, by
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Joseph Smith and others, was and is the only divinely organized church of God on earth.
3. That the Book of Mormon is of divine origin.
We protested that this arrangement was altogether unfair, but as we could get nothing better I accepted it, for I was anxious to get the facts touching those propositions before the people, even though I had to do so at a great disadvantage. Excitement ran high, the church and its surroundings where we held the debate were crowded with people eager to see and hear; all the sectarian ministers in that place or near by were on hand, and the few friends I had feared lest I become overawed and vanquished. One of them met me early the morning of the second day of the discussion and expressed his fears that I would be borne down by the great odds arrayed against me, saying that on that day there would be a concentration of all their forces to overwhelm me with defeat. I replied that I feared nothing but my own infirmities and lack of qualification, that I knew I had the truth of God and that all the powers outside of his kingdom could not resist that truth when faithfully and wisely presented. I furthermore told him (M. R. Scott) that God would manifest the truth of the proposition I was affirming that day, for he had shown me in a vision that. my opponent would be as feeble as a child in my hands, and that I had seen him helpless in my grasp, prostrate on the ground, while I smote him at my will with a two-edged sword, punishing him severely, but carefully seeking to spare his life.
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And so it proved to be; for in the presence of that vast audience God gave us, by his Spirit, a signal victory in favor of his truth, so that at the close of the discussion that second afternoon, Elder Scott publicly declined to hold further discussion, though we had not yet finished the proposition, "Was Joseph Smith a prophet sent of God?" I demanded that inasmuch as he and his friends had forced the discussion upon me and had all the advantages arising from the unfair form and statement of the propositions, he must stand to the work and take his chances as I had to do. This he persistently declined to do. But at the close of the services a crowd of his fellow opposers took. him to the rear of the church and there prevailed upon him to change his methods (which had thus far been manly) and "go for him!" It was therefore arranged to continue the contest. But when service time arrived next day not one half of the former congregation were in attendance.
Elder Scott did change his manner of discussion in some measure, for he now relied largely on Antimormon persecutive stories instead of biblical and historical facts. Short work was made in disproving his slanderous statements, while we devoted the chief of the time pouring in, with all the power and light the Lord gave us, the true doctrine and historical facts touching the "marvelous work and a wonder" our Lord had called us to advocate and defend.
This man afterward came into the church, but he had been stricken with -paralysis and did not long survive.
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