STORM CLOUDS.

The spring of 1833 opened early in western Missouri. The streams, which had been so long locked up in ice, broke loose under the genial rays of the returning sun, and rushed madly on to swell the majestic current of the Missouri. The winter snows early melted before the balmy breath of spring, and grass and flowers in rich profusion and of varied hue clothed the great rolling prairies of the west in their loveliest attire. The forests along the water courses put forth their tender buds, and the birds that had migrated to the south in the autumn, to escape the severity of the winter, joyfully returned to build their nests in the same old woods, and make the wilderness glad with their sweet songs. All nature rejoiced, and the saints who had gathered to that land to build up Zion rejoiced with her. They had repented of the sins which had called forth the reproofs of the servants of God: and although there were some persons among them with whom the Lord was not well pleased, yet they had received assurances from God that the angels rejoiced over them.

Under these auspicious circumstances eighty officials and a large number of the members of The Church met for the service of God, and to be instructed in the things of eternal life, at the Ferry on Big Blue, a small forest-lined stream a few miles west of Independence. Their conversation and discourses ranged over immense periods of time; extending back to that time when the morning stars sang together, and the sons of God shouted for joy in anticipation of the blessings that would follow the creation of this earth.^[A] They spoke of the cruel persecutions endured by the disciples of Jesus in former ages, little dreaming that the time was at hand when they, too, would be required to endure like trials for the truth's sake—for the word of God and the testimony of Jesus. Their minds were absorbed in contemplating the future glory of Zion; their souls were filled with joy unspeakable—filled with that spirit which ages before caused men and angels to unite in singing, "Peace on earth; good will to man." This occurred on the 6th of April, and was the first attempt of The Church to celebrate the anniversary of her birthday. Only three years before, in the house of Peter Whitmer The Church had been organized; and now the saints in Missouri were exclaiming, How The Church has grown! How much has been accomplished! The Gospel had been preached in nearly all the states of the Union: thousands had hailed the message with delight, and numerous branches of The Church had been established. The place of the city of Zion had been revealed, and nearly a thousand of the saints gathered there. A printing establishment had been founded, and the precious truths from heaven were being published to the world; and all this had been accomplished in the face of poverty and bitter opposition.

[Footnote A: Job 38:3-7.]

During the summer of 1833, a school for the elders was organized in Zion, presided over by Elder Parley P. Pratt, who labored with all the zeal of an apostle in teaching them the things of God. They held their meetings in the shady groves—in "God's first temples," and their instructor frequently walked several miles bare-footed to meet with them. How strange it seems to record the above as occurring in this age! It appears to be quite out of joint with the times, and smacks rather of that age in which John the Baptist preached the gospel in the wilderness of Judea, clothed with camel's hair, and a girdle of skin about his loins; and whose food was locusts and wild honey. Some day, however, when a parallel shall be drawn between the introduction of the gospel in this dispensation, and that in which John figured, it will appear that the men who have been chosen of the Lord in this age to perform his work, possess the same simplicity of character as those whom he chose in Judea, nineteen hundred years ago—the same guileless honesty of purpose; the same child-like confidence in God, and the same unwavering fidelity to their Master's cause; as willing to undergo privations, hunger and cold, and toil and nakedness; as willing to endure the scorn and hatred of the world; as willing to suffer bonds and even death.

The migration of the saints to Missouri in the early summer of 1833, exceeded that of the previous season; but they were settling among a people who possessed characteristics with which, from the nature of things, they were bound to be at variance. The "old settlers" of Jackson County were principally from the mountainous portions of the Southern States. They had settled along the water-courses, in the forests which lined their banks, instead of out on the broad and fertile prairies, which only required fencing to prepare them for cultivation. It was the work of years to clear a few acres of the timber lands, and prepare them for cultivation, but with these small fields the "old settlers" were content. They had no disposition to beautify their homes, or even make them convenient or comfortable. They lived in their log cabins without windows, and very frequently without floors other than the ground; and the dingy, smoked log walls were unadorned by pictures or other ornaments. They were uneducated; those who could read or write being the exception and not the rule; and they had an utter contempt for the refinements of life. It is needless to add that they were narrowminded, ferocious, and jealous of those who sought to obtain better homes, and who aspired to something better in life than had yet entered into the hearts of these people.

There was another element in western Missouri which did not tend to the improvement of its society. Western Missouri at the time of which I write, and as before remarked, was the frontier of the United States, and therefore a place of refuge for those who had outraged the laws of society elsewhere. Here they were near the boundary line of the United States, and if pursued by the officers of the law, in a few hours they could cross the line out of their reach, as the officers could not operate outside of their own nation. These outcasts helped to give a more desperate complexion to the already reckless population of western Missouri.

The Saints could not join the Missourians in their way of life—in Sabbath-breaking, profanity, horse-racing, idleness, drunkenness, and debauchery. They had been commanded to keep the Sabbath day holy, to keep themselves unspotted from the sins of the world. The fact of people having so little in common with each other was of itself calculated to beget a coldness and suspicion, which would soon ripen into dislike. The saints, too, had come, for the most part, from the Northern and New England States, and the hatred that existed at that time between the people of the slave-holding and free states, was manifested toward the saints by their "southern" neighbors. Moreover, the old settlers were dear lovers of office, and the honors and emoluments growing out of it; and they greatly feared that the rapidly increasing saints would soon outnumber them, and that the offices would be wrested from them. Political jealousy is always cruel and unscrupulous; and is not slow to find excuses for destroying the object of its hatred. To the politician as well as to the lover,

"Trifles light as air,
Are to the jealous confirmations strong
As proofs of Holy Writ."

And where these "trifles" do not exist, we shall see in the progress of our narrative that sectarian meanness and political jealousy do not hesitate to manufacture them.

As early as the spring of 1832 there began to appear signs of an approaching storm. In the deadly hours of the night the houses of some of the saints were stoned, the windows broken, and the inmates disturbed. In the fall of the same year a large quantity of hay in the stack belonging to the saints was burned, houses shot into, and the people insulted with abusive language. In the month of April, 1833, the old settlers to the number of some three hundred met at Independence, to consult upon a plan for the destruction, or immediate removal, of the "Mormons" from Jackson County. They were unable, however, to unite on any plan, and the mob becoming the worse for liquor, the affair broke up in a "Missouri row."

The secret of their failure in accomplishing anything was this: A few of the brethren, learning that such a meeting was being held, met for secret prayer, and petitioned the Father to frustrate the plans of this ungodly mob, who were seeking their destruction. The Lord, in view of the fact, doubtless, that this people were partially repenting of the evils for which they had been reproved, in his mercy heard their prayers, and thwarted the designs of their enemies. But the angry clouds of the threatened persecution had been merely drifted aside, not driven from the horizon; and in a few months they assumed a more threatening aspect than on their first appearance.

The sectarian priests inhabiting Jackson and the surrounding counties were earnestly engaged in fanning the flames of prejudice, already burning in the public mind. The Rev. Finis Ewing, the head and front of the Cumberland Presbyterian church, published this statement: "The 'Mormons' are the common enemies of mankind and ought to be destroyed."

The Rev. Pixley, who had been sent out by the Missionary Society to Christianize the savages of the west, spent his time in going from house to house, seeking to destroy The Church by spreading slanderous falsehoods, to incite the people to acts of violence against the saints.

Early in July, a document was in circulation known as the "Secret Constitution," setting forth the alleged grievances of the mob, and binding all who signed it to assist in "removing the 'Mormons.'" The document set forth the following: The signers believed an important crisis was at hand in their civil society, because a pretended religious sect—the "Mormons"—had settled in their midst. The civil law did not afford them a sufficient guarantee against the threatening evils, and therefore they had determined to rid themselves of the "Mormons," "peaceably if they could, forcibly if they must;" and for the better accomplishment of this object, they had organized themselves into a company—pledging to each other their "bodily powers, their lives, fortunes, and sacred honors!"

The saints are represented as being the very dregs of that society from which they came; and also as being poor, "idle, lazy, and vicious." They are accused of claiming to receive direct revelation from God; to heal the sick by the laying on of hands; to speak in unknown tongues by inspiration; and, in short, "to perform all the wonder-working miracles wrought by the inspired apostles and prophets of God;" all of which, the document claims, "is derogatory of God and religion, and subversive of human reason."

The signers of this document also accuse the saints of sowing dissensions and inspiring seditions among their slaves. They further charge that the "Mormons" had invited "free people of color" to settle in Jackson County; and state that the introduction of such a caste among their slaves, would instigate them to rebel against their masters, and to bloodshed.

The "Mormons" are also charged with having openly declared that God had given them the land of Jackson County; and that sooner or later they would possess it as an inheritance. The document then concludes by saying that if after timely warning, and receiving an adequate compensation for what property they could not take with them, the saints shall refuse to leave the county, such means as might be necessary to remove them were to be employed; and calls a meeting of the signers to convene at the court-house in Independence on the twentieth of July, to consult on subsequent movements.^[B]

[Footnote B: The document of which the foregoing is a summary was published in the December number (1833) of the Evening and Morning Star.]

It may not be amiss here to notice the charges made against the saints:

The statement made by the mob that the "civil law did not afford them a sufficient guarantee against the threatening evils" of which they complained, is good evidence that the saints, although they may have fallen far short of coming up to the full requirements of the high moral and spiritual laws of the gospel of Jesus Christ, had violated none of the laws of man—it is an acknowledgement that they lived above that law.

As to the saints being the dregs of the society from which they came—it is untrue; they had a respectable standing in the society from which they came, and that society was far in advance in civilization and enlightenment of the people of western Missouri. This is an old and oft repeated charge against the early members of The Church—this charge that they were of the "dregs of the society from which they came," and I repeat again that it is not true. I know the usual method of defense is to concede the charge, and then quote the well-known and, I may add also, the well-worn passage from Paul's writings, where, in speaking of the early Christians, he says: "For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world, * * * the weak things of the world, * * * and base things of the world, and things which are despised, * * * and things which are not, to bring to nought things that are: that no flesh should glory in his presence." ^[C] But however complete such an answer may have been in the days of Paul with reference to the Christians of the first century; and however satisfying it may be now in some particulars as to the character of the early membership of The Church, so far as the charge, that the early members thereof were of the "dregs of that society from which they came," is concerned, there is a better course to pursue, a more direct and perfect answer, a more complete argument; and that better course, that more complete answer, is to deny in toto the charge. I do deny it. It is not true. Nobler men and women than those who first embraced the gospel of the Son of God in this last dispensation are not to be found; nobler spirits were not on earth. It counts for nothing that in the main they were poor in this world's goods. It is of little moment that they were not famous for learning in the schools of men. I care nothing about their not being regarded as constituting "polite society," having neither the leisure nor the means to cultivate the special graces supposed to go to the making of "polished" gentlemen and ladies. But honesty of heart, purity of motive, nobility of soul, righteousness of life, devotion to God—all characteristics and all attributes which go to the making of a people worthy in the sight of God, may exist quite apart from all that man considers essential to entitle certain of their fellow-men to be considered as forming "good society;" and these attributes the early members of The Church possessed. The Smiths, the Whitmers, the Cowderys, the Johnsons, the Pages, the Corrills, the Knights, the Partridges, the Pratts, the Morleys, the Rigdons, the Whitneys, the Gilberts, the Allens; and a little later, the Youngs, the Snows, the Kimballs, the Taylors, the Richardses—and a host of others whose names do not appear so prominently in the very early history of The Church, were a class of people of whom both The Church and God might well be proud. So far removed were they from being the dregs of society that they were the very choicest part of it; respected and honored because possessed of those cardinal virtues which always command respect, however fallen the material fortunes, or humble the station or calling of those who possess them. Nor is this general statement concerning the respectability of the early members of The Church to be weakened because some of them were unhappily overcome of the world, the flesh and the devil. It is not to be supposed that all who start in the way of salvation will be equal to the task of persevering to the end. The inherent weakness of human nature forbids us to hope for that. The innate weakness of many of the saints was made apparent. The gospel is calculated to do that. "If men come unto me I will show them their weakness," ^[D] is the word of the Lord in the Book of Mormon, and indeed it is self-evident that if men are to be perfected—and that is the mission of the gospel—then it is necessary that their defects be pointed out to them; for the first step in reformation is to learn in what particular direction reformation is needed. All that can be said, then, against some of the early saints of this dispensation is that they manifested some of the sinfulness common to humanity, and much of that weakness which is the heritage of the sons of Adam; and some of them—many of them if you will—were not quite equal to the great task of overcoming that sinful nature, that human frailty. Meantime, their future is in the hands of God, and he alone will judge them. To the world we may say: "Who art thou that judgeth another man's servants? To his own master he standeth or falleth. Yea, he shall be holden up; for God is able to make him stand." ^[E]

[Footnote C: I Cor. chap. I.]

[Footnote D: Ether 12:27.]

[Footnote E: Rom. 14:4.]

The charge of idleness comes with a bad grace from the slave-holders of Missouri. Especially so since the charge is made against people chiefly from New England; who, whatever other faults they may possess, can never be truthfully charged with idleness. In addition to the saints who settled in Missouri having been trained from childhood to habits of industry in their former homes, they had received an express command from God to labor, and the idler was not to eat the bread nor wear the garment of the laborer,^[F] and unless the idler repented, he was to be cast out of The Church.^[G]

[Foonote F: Doc. & Cov. Sec. 42:42.]

[Footnote G: Ibid, Sec. 75:28.]

The saints in Missouri, it is true, claimed to receive revelations from God through the Prophet Joseph Smith; and they also enjoyed the gifts of tongues, and of healing the sick through the anointing with oil and the prayer of faith, in fulfillment of the promises of the Lord;^[H] but how all this can be "derogatory of God and true religion," when these blessings of revelation and the enjoyment of the spiritual gifts enumerated are the same as those that were possessed by the primitive Christians, which they were encouraged to "desire," ^[I] and have ever been regarded as a crowning glory of the early Church; or how they could be "subversive of human reason," can only be comprehended by a Missouri mob, seeking a vain excuse for the destruction of an unoffending people.

[Footnote H: St. James 5:14, 15.]

[Footnote I: 1 Cor. 14:1.]

The charge of sowing dissensions and inspiring seditions among the slaves, and inviting free people of color to settle in Jackson County, has no foundation in truth. The July number of the Evening and Morning Star, for 1833, contains an article on "Free People of Color," and publishes the laws of Missouri relating to that class of people. "Free people of color" were negroes or mulattoes who were set free through the kindness of their masters, or who, by working extra hours, for which they were sometimes allowed pay, were able at last to purchase their liberty. Concerning such people the Missouri laws provided that: If any negro or mulatto come into the State of Missouri, without a certificate from a court of record in some one of the United States, evidencing that he was a citizen of such State, on complaint before any justice of the peace, such negro or mulatto could be commanded by the justice to leave the State; and if the colored person so ordered did not leave the State within thirty days, on complaint of any citizen, such person could be again brought before the justice who might commit him to the common jail of the county, until the convening of the circuit court, when it became the duty of the judge of the circuit court to inquire into the cause of commitment; and if it was found that the negro or mulatto had remained in the State contrary to the provisions of this statute, the court was authorized to sentence such person to receive ten lashes on his or her bare back, and then order him or her to depart from the State; if the person so treated should still refuse to go, then the same proceedings were to be repeated, and punishment inflicted as often as was necessary until such person departed.

And further: If any person brought into the State of Missouri a free negro or mulatto, without the aforesaid certificate of citizenship, for every such negro or mulatto the person offending was liable to a forfeit of five hundred dollars; to be recovered by action of debt in the name of the State. The editor of the Star commenting upon this law said:

Slaves are real estate in this and other states, and wisdom would dictate great care among the branches of The Church of Christ on this subject. So long as we have no special rule in The Church, as to people of color, let prudence guide; and while they, as well as we, are in the hands of a merciful God, we say: shun every appearance of evil.

Publishing this law, and the above comment, was construed, by the old settlers, to be an invitation to free people of color to settle in Jackson County! Whereupon an extra was published to the July number of the Star on the sixteenth of the month, which said:

The intention in publishing the article, "Free People of Color," was not only to stop free people of color from emigrating to Missouri, but to prevent them from being admitted as members of The Church.^[J] * * * * To be short, we are opposed to having free people of color admitted into the State.

[Footnote J: In making the statement that it was the intention of the Star article not only to stop "free people of color" emigrating to Missouri, but also to "prevent them from being admitted as members of The Church," the editor of the Star goes too far; if not in his second article, explaining the scope and meaning of the first, then in the first article; for he had no business to seek to prevent "free people of color" from being admitted members of The Church. And in forming a judgment of this matter the reader must remember that it is the statement of the editor of the Star, and by no means represents the policy of The Church. As a matter of fact there were very few if any "free people of color" in The Church at that time. The "fears" of the Missourians on that head were sheer fabrications of evil-disposed minds.]

But in the face of all this the mob still claimed that the article was merely published to give directions and cautions to be observed by colored brethren, to enable them upon their arrival in Missouri, to "claim and exercise the rights of citizenship." "Contemporaneous with the appearance of this article"—the above article in the Star—continued the charge published in the Western Monitor—"was the expectation among the brethren, that a considerable number of this degraded caste were only waiting this information before they should set out on their journey." ^[K] And this base falsehood was used to inflame the minds of the old settlers against the saints.

[Footnote K: Western Monitor for the 2nd of August, 1833.]

That the saints may have said the Lord would yet give them the land of Missouri for their inheritance, is doubtless true; but that they were to obtain it in any other than a legal way never entered their minds. They had been commanded of the Lord to purchase ^[L] the land for an inheritance. Besides, the elders stationed in Zion about this time, addressed an epistle to the churches abroad, in which they alluded to the gathering of ancient Israel, and pointing out the difference in their circumstances and those by which the saints now were surrounded. Ancient Israel had been compelled to obtain the lands of their inheritance by the sword. "But," the address adds, "to suppose that we can come up here, and take possession of this land by the shedding of blood, would be setting at naught the law of the glorious gospel and also the word of our Great Redeemer: and to suppose that we can take possession of this country without making regular purchases of the same, according to the laws of our nation, would be reproaching this great republic, in which most of us were born, and under whose auspices we all have protection." ^[M] Nothing then can be clearer than that while the saints may have said that Missouri would eventually be the land of their inheritance, they were expecting to obtain it in a perfectly legitimate manner—by purchase.

[Footnote L: Doc. & Cov. Sec. 57:3, 5.]

[Footnote M: Evening and Morning Star, July, 1833.]

I have been particular in examining the charges made against the saints by their enemies in Jackson County, in order that my readers may know that wherein the things charged were not in and of themselves innocent, and no cause for offense whatever, they were utterly without foundation in truth.