PEACEFUL EXODUS FROM CLAY COUNTY.

Meantime the presence of the saints in Clay County began to be a cause of uneasiness among the non-"Mormons" of the community. The leading citizens of the county assembled at the courthouse in Liberty on the twenty-ninth of June, 1836, to consider the difficulties threatening the people of Clay County in consequence of the presence of the "Mormons." After the usual organization at such meetings, the committee on resolutions reported a document that briefly stated the circumstances under which the "Mormons" flocked into Clay County; without money; without property; without food for their wives and children; and, like Noah's dove, without a resting place for their feet; and how the people of Clay County in face of the thousand reports accusing them of every crime known to the laws of the country, had treated them with toleration, and often with peculiar kindness. The document referred to the statements of the leading brethren who had said they did not regard Clay County as their permanent home, but merely as a temporary asylum which they would promptly leave whenever a respectable portion of the citizens of the county should request it; and now the best interest of the county demanded the fulfillment of that pledge.

The reasons why the saints had become objectionable as permanent citizens to many of the people of Clay County were stated to be:

1. Their religious tenets were so different from the present churches of the age, that this always had and always would excite deep prejudice against them in any populous country where they might locate.

2. They were eastern men whose manners, habits, customs, and even dialect were essentially different from the Missourians.

3. They were non-slave holders, and opposed to slavery, which excited deep and abiding prejudices in a community which tolerated and protected slavery.

4. Common report had it that they kept up a constant communication with the Indian tribes on the frontier; and declared from the pulpit that the Indians were a part of God's chosen people, destined by heaven to inherit with them the land of Missouri.

"We do not vouch for the correctness of these statements," said the committee in their report, "but whether they are true or false, their effect has been the same in exciting our community."

The causes named are represented as having raised a prejudice against the saints, and a feeling of hostility, that the first spark might, and the committee deeply feared would, ignite into all the horrors and desolations of a civil war, and it was

Resolved: That it is the fixed and settled conviction of this meeting, that unless the people commonly called Mormons, will agree to stop immediately the immigration of their people to this country, and take measures to remove themselves from it, a civil war is inevitable.

We do not contend that we have the least right under the constitution and laws of the country to expel them by force. But we would indeed be blind, if we did not foresee that the first blow that is struck at this moment of deep excitement, must and will speedily involve every individual in a war, bearing ruin, woe, and desolation in its course. It matters but little how, where, or by whom the war may begin, when the work of destruction commences, we must all be borne onward by the storm, or crushed beneath its fury.

The saints were told that if they had one spark of gratitude they would not willingly plunge a people into civil war who had held out to them the friendly hand of assistance in the dark hour of their distress. A committee of ten were appointed to present these views to the leading elders among the "Mormons" with the understanding that if the saints would consent to move as requested, the gentlemen who had called the meeting, and now asked them to leave Clay County, would use all their influence to allay the excitement among the citizens of the county.

The reply of the Saints to the request to remove from Clay County was adopted at a general mass meeting. In their reply they expressed their appreciation of the kindness shown them by the people of Clay County. They denied having any disposition to meddle with slavery. They also denied holding communication with the Indians, and said they held themselves as ready to defend their country against their barbarous ravages as any other people. After making these denials they resolved that

For the sake of friendship, and to be in a covenant of peace with the citizens of Clay County, and they to be in a covenant of peace with us, notwithstanding the necessary loss of property, and expense we incur in moving, we comply with the requisitions of their resolutions in leaving the county of Clay, as explained by the preamble accompanying the same; and that we will use our exertions to have The Church do the same.

It appears that the committee who had presented the resolutions of the Clay County citizens, had tendered their services to assist the saints in selecting a new location, and the latter resolved to accept that assistance. The reply from the saints was perfectly satisfactory to the people of Clay County, and the latter made some arrangements to assist the former in complying with their request; that is, two persons from each township were appointed to raise money by subscription to aid the "Mormons" who might need assistance to leave the county, and also arrange for some suitable person to assist them in selecting a new location for settlement; and recommended the "Mormons" to the good treatment of the citizens in surrounding counties; and asked them to assist the exiles in selecting some abiding place, where they would be, in a measure, the only occupants of the land; and where none would be anxious to molest them.

On the twenty-fifth of July, 1834, the brethren received a letter from Governor Dunklin that was the funeral knell to their hopes of executive interference in their behalf. He informed them their cases were individual cases, and as such, were subjects for judicial interference, and not for the special cognizance of the executive, and to this the governor added:—

And there are cases, some times, of individual outrage which may be so popular as to render the actions of the courts of justice nugatory, in endeavoring to afford a remedy. * * * * * A public sentiment may become paramount law, and when one man, or society of men become so obnoxious to that sentiment, as to determine the people to be rid of him or them, it is useless to run counter to it. * * * Your neighbors accuse your people of holding illicit communication with the Indians, and of being opposed to slavery. You deny. Whether the charge or the denial is true I cannot tell. The fact exists, and your neighbors seem to believe it true; and whether true or false, the consequences will be the same, unless you can, by your conduct and arguments, convince them of your innocence. If you cannot do this, all I can say to you is, that in this republic the vox populi is the vox Dei.

What a mockery then is such government! Under it none may hope to enjoy liberty but those who are willing to swim in the stream of popular sentiment—a stream oftener filthy than clean! oftener wrong than right!—influenced by passion rather than reason! How precarious is the hold of the inhabitants of such a government upon their liberties—depending upon the changing whims of the populace—the populace, which "to-day will weep a Caesar slain; to-morrow vote a monument to Brutus!" Under such a government what is to become of reformers? Perhaps the fate of reformers of other ages, who have fallen victims to the hatred of popular sentiment will answer the question. What is to become of the weaker parties if all are to be crushed or banished that popular sentiment condemns? For what are governments established if not to protect all, the weak as well as the strong, the despised as well as the favored in the enjoyment of life, liberty, and the pursuit of happiness?

What do constitutions amount to if they are not recognized as conservators of liberty, by acting as restraints upon these rash acts of injustice, so frequently prompted by the frenzy of popular sentiment—a sentiment often manufactured by a misrepresentation of the principles and motives of those against whom the injustice is levelled? In popular governments constitutions are adopted for the express purpose of restraining the majority in the exercise of its power, and to guarantee the enjoyment of rights and liberties to the minority—to those out of favor with the popular sentiment of the hour. The tyranny of a majority is known and feared, and hence it is restrained by constitutional provisions, which thus become the bulwarks of freedom, by especially guarding the weak against the strong.

It may be held that in popular governments the constitutions and laws enacted in accordance therewith are but the expressions of popular sentiment. Grant it. But the popular sentiment as expressed in constitutions and laws, is very different from that expressed by an excited populace, not unfrequently controlled by demagogues. Popular sentiment is often created by intemperate speeches, and sustained by misrepresentation. But the popular sentiment as expressed by laws and constitutions is adopted in legislative halls where right reason has a chance to assist in forming the sentiment; and where a decent respect for the long established maxims of justice and liberty will be taken into consideration, and will influence the legislature in forming the rules for the action of the people. When popular sentiment is expressed in constitutions and laws, and they are enforced, the citizens are, in a measure at least, secure from oppression and sudden destruction; but what guarantee have the people against injustice being done, if an inconsiderate, frenzied, popular sentiment is to be enforced—a sentiment that falsehood creates and that passion directs? None whatever. And when the citizens of the American Republic regard the prejudiced and excited voice of the populace as the voice of God—as Governor Dunklin of Missouri did—let them bid an everlasting farewell to freedom!