On the Monday morning I returned to Lahaina, and received a warm welcome from the brethren. They were much interested in the recital of the incidents of my trip. From that time, however, I stayed but little there. Much as I liked the society of the Elders, I could not be content there, for I felt that I ought to be among the natives, trying to teach them the principles of the gospel, and there seemed to be a better opening for this work in other places than at Lahaina.

There being none of the Elders on the Island of Oahu, it was decided that Elders Bigler and Farrer should go there instead of to the island of Molokai. When they sailed for that island, which they did in a few weeks, Brother James Keeler was left alone with no one to converse with in English, unless he occasionally met a white man. This gave him a better opportunity of acquiring the language than he had when we were all there. After some weeks he also was led to leave there and to travel around the island until he found a people who were willing to receive him and the principles which he taught.

When the Presbyterian missionary at Wailuku saw that I had come back there he was displeased. He used all his influence against me among his congregation, and one Sunday he came out in public and delivered a most abusive discourse against the Prophet Joseph and our principles, in which he gave an entirely false statement of the cause of his death, and also warned the people against me.

I happened to be present when this sermon was delivered. While listening to it a variety of emotions agitated me. My first impulse was to jump upon one of the seats as soon as he had got through, and tell the people he had told them a pack of falsehoods. But this I thought would produce confusion, and result in no good. When the services were over, I walked around to the pulpit where he stood. He knew how short a time we had been on the islands, and, I believed, had no idea that I could understand what he had said; when he saw me, therefore, his face turned pale, and to me he looked like a man who had been caught in a mean, low act.

I told him I wanted to give him correct information respecting the things he had told the people that morning, that he might remove the effect of the lies which he had repeated to them; for, I said, they were base lies, and I was a living witness that they were.

He said he did not believe they were lies, and he should not tell the people anything different to what he had said; he thought he had but done his duty, and if the people had been warned against Mahomet in his day, he would not have got so many disciples.

I bore him a solemn testimony respecting the prophet Joseph, and the truth of the work, and said that I would stand as a witness against him at the judgment seat of God, for having told that people lies and for refusing to tell them the truth when it had been shown to him.

Much more was said, for our conversation lasted about half an hour, and while we conversed many of the congregation, some of whom understood English, crowded around.

This was the first occurrence of the kind in my experience in which I was personally prominent, and it had an importance in my eyes which it would scarcely have were it to happen to-day. One of those who listened to and understood this conversation was a brother-in-law of Napela’s, a half-white and a circuit judge, and a leading man on that island. He gave a report of the conversation which was very favorable to me, and altogether I think the missionary’s sermon did good. He intended it for evil; but the Lord overruled it, as He does all the plots and acts of the wicked, for the advancement of His purposes.

The Lord gave me favor in the sight of the natives, and I had their sympathy, though they dare not avow it, for fear of the consequences.

Another reason of the sermon not having so good an effect was the preacher’s allusions to Napela. He had called him by name, as the man at whose house I stopped, and denounced him. This, of course, was distasteful to Napela’s relatives and friends, many of whom were present. Thus this man, who fought in this manner against the work of God, did not prosper as he expected, neither then nor afterwards.

The Lord has said in one of the revelations to His servants:

“Verily, thus saith the Lord unto you, there is no weapon that is formed against you shall prosper; and if any man shall lift his voice against you, he shall be confounded in mine own due time.”

I have found every word of this to be true.

Napela was not frightened by what the missionary had said. He was threatened with removal from his judgeship and with being cut off from their church; but he manifested no disposition to have me leave his house.

The pressure, however, finally became so strong through the continued efforts of the preacher, that I thought it would be wiser for me to withdraw from Wailuku for awhile. I felt for Napela, for he had a heavy opposition to contend with, and I thought that if I went elsewhere, the persecution would not be so severe.

There was a place called Kula, (which means a country near the base of a mountain) where there were a few scattered villages, about eighteen miles from Wailuku, to which I was led to go. It was rather an out-of-the-way place, though just before I went there, a brisk trade in Irish potatoes, which grew spontaneously in that region, had been carried on; the people hauling them in carts, from there to a small port not far distant. These potatoes were carried in schooners to California to supply the gold diggers. But they were of a poor quality, and when the farmers of California began to raise them the trade ceased. The business had begun to fall off when I went there.

I stopped at the house of a man by the name of Pake, who had charge of Napela’s affairs in Kula, and to whom he had given me a letter of introduction when he found that I had determined to go there. He received me very kindly, also a man by the name of Maiola, whom I had met in Wailuku. He was a deacon in the Presbyterian church.