CHAPTER IX - MORMONISM AND ITS ORIGIN
Only a short time after the events narrated it was arranged that Parson Hall and myself should hold another discussion in the Campbellite chapel. Parson Hall did not want to meet me in discussion, but he must do so or lose his flock, as all the people had become interested in the subject of Mormonism. We met at the appointed time, and chose two umpires to act as moderators of the meeting. The subject to be discussed was:
"Are apostles, prophets, and teachers, together with the spiritual gifts spoken of and recorded by the Apostle Mark in his 16th chapter, necessary to the Church now as they were then?"
In his closing speech Parson Hall became very abusive and denounced the Mormons to the lowest regions of darkness, and called the Prophet Joseph a vile impostor. I replied to him and closed the discussion. It had been agreed that the Old and New Testaments should be the only authorities to be quoted by us. The umpires refused to decide as to which one of us had the best of the discussion. They said it rested with the people to decide for themselves. It was evident, however, that the people were with me. The principal topic of conversation was about this strange Mormon doctrine.
Parson Hall's flock was by no means satisfied with his course. He said the Mormon doctrine was the strongest Bible doctrine he had ever heard of, and he feared the consequences of a further discussion. But this would not satisfy the people, who wanted to hear and learn more of it; so another discussion was agreed upon, in which Parsons Curlee and Nichols were to assist Parson Hall, and prompt him. The subject was:
"Is the Book of Mormon of Divine origin, and has it come forth in direct fulfillment of prophecy? And was Joseph Smith inspired of God?"
We selected three judges; the hall was thronged. I felt the responsibility of my situation, but I put my trust in God to give me light and utterance to the convincing of the honest and pure in heart. The discussion lasted many hours. I showed conclusively, both from the Old and New Testaments, that, in accordance with Scripture and prophecy, the ten tribes of Israel had been broken up and scattered upon the face of the earth. That sure and indisputable evidence had been found and produced by which it was certain that the North American Indians were descendants from the ten tribes of Israel. I showed this from many customs and rites prevalent among the Indians, and there could be no doubt, in any rational mind, that these tribes had sprung from the remnants of the scattered ten tribes of Israel. The prophecies of the Old and New Testaments, the traditions and history of the Indians so far as known, their solemn religious rites and observances, were conclusive evidence of this fact.
And God has repeatedly promised that, in His own good time, these tribes of Israel, this chosen people, should be again gathered together; that a new and further revelation should be given them and to the whole world, and that under this new dispensation Zion should be rebuilt, and the glory of God fill the whole earth as the waters cover the mighty deep. It should be as a sealed book unto them, which men deliver to one that is learned, saying, "Read this book," and he saith, "I cannot, for it is a sealed book." It is strange that a people once so favored of God, strengthened by His arm and counseled by His prophets and inspired men, should have wandered and become lost to all sense of duty to God! But so it was, until, as the prophet says, the Book that should come unto them spoke to them out of the ground - out of the dust of the earth; as a "familiar spirit, even out of the dust of the earth."
The Book that was to contain the Divine revelation of God was to come forth, written upon plates, in a language unknown to men. But a man unlearned, not by his own power, but by the power of God, by means of the Urim and Thummim, was to translate it into our language. And this record, in due time, came according to God's will. It was found deposited in the side of a mountain, or hill, called Cumorrah, written in the reformed Egyptian language, in Ontario County, in the State of New York. It was deposited in a stone box, put together with cement, air-tight. The soil about the box was worn away, until a corner of the box was visible. It was found by the Prophet Joseph, then an illiterate lad, or young man, who had been chosen of God as His instrument for making the same known to men.
The Prophet Joseph was a young man of moral character, belonging to no sect, but an earnest inquirer after truth. He was not permitted to remove the box for a period of two years after he found it. The angel of God that had the records in charge would not permit him to touch them. In attempting to do so, on one occasion, his strength was paralyzed, and the angel appeared before him and told him how that record contained the gospel of God and an historical account of the God of Joseph in this land; that through their transgressions the records were taken away from the people and hid in the earth, to come forth at the appointed time, when the Lord should set His heart, the second time, to recover the remnant of His people, scattered throughout all nations; that the remnant of His people should be united with the stick of Judah, in the hands of Ephraim, and they should become one stick in the hands of the Lord. This is the Bible, which is the stick of Judah, that contained the gospel and the records of the House of Israel, till the Messiah came. The angel further informed Joseph that when the ten tribes of Israel were scattered one branch went to the north; that prior to the birth of Jesus Christ the other branch left Jerusalem, taking the records with them, of which the Book of Mormon is a part. The branch of the ten tribes which went north doubtless have a record with them.
When these plates containing the Book of Mormon and God's will, as therein revealed, were removed from Ontario County, New York, they were taken to Professor Anthon, of New York City, for translation. He replied that he could not translate them, that they were written in "a sealed language, unknown to the present age." This was just as the Prophet Isaiah said it should be.
Do any of the present denominations counsel with the Lord? No, they deny Revelation, and seek to hide their ways from Him. Upon all such He pronounces woe. I do not wish to be considered as casting aspersions on any other sect. It is not my purpose to do so. The love that I have for truth and the salvation of the human family may cause me to offend, but if I do so it is because of my exceeding zeal to do good. Remember that the reproof of a friend is better than the smite of an enemy. Jesus said, "Woe unto you that are angry and offended because of the truth."
It is not policy on your part to be offended on account of the truth. If your systems will not stand the scrutiny of men, how can they stand the test of the great Judge of both the living and the dead? I place a greater value upon the salvation of my soul than I do upon all earthly considerations.
After my second discussion I began to baptize some of the leading members of the Campbellite Church. Among the first to be baptized were John Thompson and wife. Brother Thompson was sheriff of Rutherford County, and an influential man. Among others who were baptized were Wm. Pace and wife. Mrs. Pace was a sister of Parson Nichols, who assisted Parson Hall in his last discussion with me. Major D. M. Jarratt and wife, Mrs. Caroline Ghiliam, Major Miles Anderson, and others were also baptized and received into the Church.
My friend Webster, after being with me about a month, returned to visit and strengthen the branches of the Church established in Smith, Jackson, and Overton counties. I continued my labors on Stone River and Creple Creek about six months. During the most of this time I availed myself of the opportunity of studying grammar and other English branches. During my stay I lectured three times a week, Wednesdays, Saturdays, and Sunday afternoons.
Sabbath forenoon I attended the meetings of other denominations. During this time I held four public discussions in addition to those I had with Parson Hall. I held two discussions with the Rev. James Trott, who for fifteen years had been a missionary to the Cherokee Nation. I held a closing debate in that settlement with the Rev. Mr. Cantrall, of the Campbellite faith. He came from a distance, at the request of friends, to endeavor to save the flock.
After consultation with Parson Hall and other members of the flock they refused to submit to moderators or judges; neither were they willing to be confined to the Old and New Testaments for authority to disprove the doctrine that I defended. Their proposition was that Mr. Cantrall should speak first, bringing out any argument he chose; when he finished I was to conclude the debate, and the people were to judge for themselves who had the best of the argument.
My friends would not consent to this arrangement, but I told the opposition they might have it their own way. If the Rev. Cantrall wished to condescend to the platform of a blackguard, in a case of necessity I would meet him there, though I preferred honorable debate to slander and ridicule. This statement I made to the assembly prior to the gentleman's mounting the stand, with Parsons Hill, Crulee, Trott, and Nichols as prompters.
They had provided themselves with a roll of pamphlets and newspapers, containing many of the low, cunning, lying stories about the Prophet Joseph walking on the water, being a money digger, an impostor, and a thousand such tales. Mr. Cantrall read and emphasized each story, as his prompters handed them to him. He occupied two hours and a half in this manner, and about half an hour in trying to point out discrepancies in the Book of Mormon.
He spoke of the absurdities of the boat that the Nephites built in which to cross the ocean, from Asia to America, and said that it was built tight, excepting a little hole on top for air, and that it would shoot through the water like a fish, and ridiculed such an absurdity. He defied me to point to any such inconsistencies in the Holy Bible. He said the Bible was a book of common sense, written by men inspired of God. It was full of good works and pure characters, nothing like the impostor Joseph. He challenged me again to point to a single instance in the Bible which would compare with the stories in the Book of Mormon. The idea of apostles and prophets and supernatural gifts in the Church, as in the days of Christ, was absurd. He said the History of Nephi was absurd and a burlesque upon common sense; that he hoped none of the people would be led away by such nonsense and folly. I sat facing him during all his long harangue of abuse and ridicule.
When it was my turn to speak I asked the reverend gentleman to occupy my seat. I did not want more than thirty minutes to reply. I said to the assembly that a sense of duty to the truth, and the cause I had espoused, alone prompted me to make any reply to the long tirade of abuse and sarcasm they had been listening to. The gentleman and his prompters had gathered quite an angry-looking cloud of pamphlets and newspaper slang and abuse, without quoting a single passage of Scripture to disprove my position, or in support of their own. But on the contrary, he had become an accuser of the brethren, speaking evil of things he knew not. The spirit of persecution, hatred, and malice is not the spirit of the meek and lowly Saviour. The gentleman tells you that the day of perfection has arrived, that Satan is bound in the gospel chain, that we have no need of spiritual manifestations, that this is the reign of Christ. Now, I will say that if this is the millennial reign of Christ, and the devil is bound in the gospel chain, I pity the inhabitants of the earth when he gets loose again. After reading the description of the millennial reign, as it shall be, as described by the Prophet Isaiah, can anyone be so stupid as to believe that we are now living in that holy day? Shame on him who would deceive and tamper with the souls of men! The gentleman who told you this, doesn't believe it.
The gentleman has challenged me to produce anything from the Bible equaling in strangeness the building of a boat like a fish, in which the Nephites crossed the ocean from Asia to America. I call his attention to the first chapter of the Book of Jonah. Here a very strange craft was used for three days and nights, in which to send a missionary to Nineveh. This craft was constructed after the manner of the boat spoken of in the Book of Mormon. If the prophet was correct in the description of his craft, he too scooted through the water in the same way that the Nephites did in their boat. The Book of Mormon is nothing more or less than a book containing the history of a portion of the House of Israel, who left Jerusalem about the time of the reign of Zedekiah, King of Judah, and crossed the ocean to America; containing also the gospel which was preached to them on this continent, which is the same gospel as that preached by' Christ and His Apostles at Jerusalem. The Bible and the Book of Mormon both contain a history of the different branches of the House of Israel, and each contains the gospel of Christ as it was preached unto them, the different branches of the house of Israel, and to all nations. Both testify of each other, and point with exactness to the dispensation of the fullness of time. The Book of Mormon does not contain a new gospel; it is the same gospel as that preached by Christ. It is a mysterious book, just what the prophet said it should be, "a marvelous work, a wonder." But my friend says that it is too mysterious, too wonderful, for human credence, and challenges me to point out anything told in the Bible that seems inconsistent with reason or experience. Now, which is the more reasonable, that Nephi built a boat after the pattern mentioned in the Mormon Bible, being directed by God how to build it, and then crossed the ocean to this continent, or that Jonah was in the whale's belly for three days and three nights, and then made a safe landing? Or would it sound any better if Nephi had said that when he and his company came to the great waters, the Lord had prepared whales, two or more, to receive them and their outfit, and set them over on this side?
Nothing is impossible with God. If He saw fit to send Jonah on his mission in a whale's belly, I have no fault to find with Him for so doing. He has the right to do His own will and pleasure; and if He instructed Nephi how to fashion his boat, or Noah to build an ark against the deluge, or caused Balaam's ass to speak and rebuke the madness of his master, or Moses to lead the children of Israel through the Red Sea, without any boat at all, or the walls of Jericho to fall to the ground, and the people to become paralyzed through the tooting of rams' horns, or empowered Joshua to command the sun to stand still while he slaughtered his enemies, is any of these things more wonderful than the other?
Now one of these instances that I have selected from the Bible, if found in the Book of Mormon, would be sufficient to stamp it with absurdity and everlasting contempt, according to the gentlemen who oppose me; but when found in the Bible the story assumes another phase entirely. It is as the Saviour said of the Pharisees, "Ye strain at a gnat and swallow a camel." My opponent strains at a gnat, when found in the Book of Mormon, but if camels are discovered in the Bible he swallows them by the herd. I cannot see why a big story, told in the Bible, should be believed any more readily than one found in the Book of Mormon.
It is not my purpose to find discrepancies in the characters of the ancient prophets or inspired writers, but my opponent has challenged me to produce from the Bible a character of such disrepute as that of Joseph, the Mormon Prophet. Now I will say that of the characters I shall mention we have only their own history or account of what they did. Their enemies and contemporaries have long since passed away. But if their enemies could speak worse of them than they have of themselves, decency would blush to read their story. I will refer to only a few instances.
Moses, the meek, as he is called, murdered an Egyptian that strove with an Israelite, and had to run away from his country for the offense. He was afterwards sent by God to bring the Israelites out of bondage. Noah was a preacher of righteousness. He built the ark, and was saved through the deluge. His name has been handed down from posterity to posterity, in honorable remembrance, as one who feared God and worked righteousness. But we find him soon after the Flood getting drunk, exposing his nakedness, and cursing a portion of his own posterity. Lot, whose family was the only God-fearing family in Sodom and Gomorrah, rescued by the angel of God from the judgments that overwhelmed those cities, when only a short distance from Sodom became drunk and debauched his daughters. Think of the conduct of David with Uriah's wife - and David was, we are told, a man after God's own heart. Also Judah, Judge in Israel. Peter cursed and swore and denied his Master. The enemies of Christ said He was a gluttonous man and a wine bibber, a friend of the publicans and sinners; that after the people at the marriage feast were well drunken, He turned water into wine that they might have more to drink; that in the cornfield He plucked the cars of corn and ate them; that He saw an ass hitched, and without leave took it and rode into Jerusalem; that He went into the Temple and overset the tables of the money changers and took cords and whaled them out, telling them they had made His Father's house a den of thieves. I am aware that all Christians justify the acts of Christ, because He was the Son of God. But the people at that time did not believe Him to be the Son of God, any more than the gentleman believes that Joseph is the prophet of God. I have alluded to these instances merely in answer to the challenge imposed upon me by my opponent.
Few seem to comprehend that man, in and of himself, is frail, weak, needy, and dependent, although the Creator placed within his reach, as a free agent, good and evil, and instilled in the heart of every rational being a degree of light that makes us sensitive to, and teaches us right from, wrong. As the Saviour says:
"There is a light that lighteth every man that cometh into the world."
My argument as I relate it here has been abbreviated very much, lest I tire my readers. I had scarcely closed speaking before my reverend opponents were making for the door. They would have nothing more to do with the Mormons. Some were honest enough, however, to acknowledge that Mormonism had stood the test; that it could not be disproved from the Bible, and sooner or later all other creeds would have to give way to it, or deny the Bible, for the more it was investigated the more popular it would become, as it would expose the many weak points and inconsistencies of the different denominations. Others denounced it as an imposition, and warned their adherents to have nothing to do with it. This kind of talk from the pulpit served to give Mormonism a new impetus. I soon baptized many converts, and organized branches in that and adjoining counties of over one hundred members.
CHAPTER X - LEE CASTS OUT DEVILS
After holding the discussion mentioned, Brother Young, of Jackson County, Tennessee, wished me to go with him and join in a discussion with a couple of Campbellite preachers. At first I declined, as the distance was nearly one hundred miles, and my labors in the ministry where I was were pressing. I had more calls to preach than I could fill. However, I finally consented to go and attend the discussion. On our arrival at the place agreed upon I learned that all necessary arrangements had been made. The subject was:
"Is the Book of Mormon of Divine authenticity, and has it come forth in direct fulfillment of prophecy found in the Old and New Testaments; and is Joseph Smith Divinely inspired and called of God?"
There was a large concourse of people assembled. The discussion lasted two days. At the close of the debate the judge decided that the Mormons brought forth the strongest reasonings and Scriptural arguments, and that the other side had the best of the Mormons in sarcasm and abuse.
When I was about to leave, Brother Young exchanged horses with me, he keeping my pony, and giving me a fine blooded black mare. I was then built up, so far as a good outfit for traveling was concerned. Brother Young traveled with me as far as Indian Creek, Putnam County, twenty-five miles southeast, as report said that a couple of Mormons had been there. We concluded to visit the place and learn the facts.
This was about the 1st of March. It was Saturday when we arrived there. We rode at once to the Methodist chapel. Here we found several hundred people assembled - the most distressed and horrified worshipers my eyes had ever beheld. Their countenances and actions evinced an inward torture of agony. Some of them were lying in a swoon, apparently lifeless; others were barking like dogs; still singing, praying, and speaking in tongues - their eyes red and distorted with excitement.
The chapel was situated in a yard surrounded with trees. I was so overcome with amazement and surprise that I forgot I was on horseback. The first I remember was that a man had led my horse inside the gate and was pulling me off, saying:
"Come, get down, you are a Mormon preacher; we are having fine times."
Presently a chair was set for me by some rational person, and I leaned my head upon my hands and commenced praying. I was a stranger, both to the people and to their religious exercises. I was puzzled, not knowing what to do.
There was a young woman, about eighteen years of age, of handsome form and features, in her stocking feet, her beautiful black hair hanging down over her shoulders in a confused mass. She was preaching what she called Mormonism, and warning the multitude to repent and be baptized, and escape the wrath of God. In front of her stood a young Methodist minister, to whom she directed her remarks.
He smiled at her.
Of a sudden she changed her tack, and belted him right and left for making light of what she said.
The next moment she confronted me, and shouted:
"You are a preacher of the true Church, and I love you!"
Thus saying, she sprang at me with open arms. I stretched forth my hand and rebuked the evil spirit that was in her, and commanded it to depart in the name of the Lord Jesus, by virtue of the holy Priesthood in me vested. At this rebuke she quailed, and turned away from me like a whipped child, left the crowd, and went home, ashamed of her conduct. This gave me confidence in God, and in Him I put my trust still more than I had ever done before.
It was now about sunset, and we had had no refreshments since morning. I arose and informed the multitude that we would preach at that place on the morrow at ten o'clock. A merchant by the name of Marshbanks invited us home with him, some of the leading men accompanying us.
They informed us that a couple of men, brothers, from west Tennessee, named William and Alfred Young, formerly members of the Baptist Church, had joined the Mormons, and had been there and preached; that they enjoyed spiritual gifts as the apostles anciently did, and had baptized the people into that faith, and ordained John Young, who was Receiver of the Land Office there, a preacher; that he had been an intelligent, well-educated man, but was now a fanatic; that their leading men were ruined and business prostrated, and all through that impostor, Joe Smith. They said he ought to be hanged before he did any more harm; that their settlement was being ruined and all business stopped; that if anyone would give John Young, or Mark Young, his father, who was formerly a Methodist class leader, his hand, or let either of them breathe in his face, he could not resist them, but would come under the influence and join them. I told them that I had been a member of this Church for a number of years and had never seen or heard of anything of this kind.
The next morning about daybreak those two fanatics, the Youngs, were at Marshbanks' house. They said they had had a glorious time through the night, and had made a number of converts. I began to reason with them from the Scriptures, but as soon as I came in contact with their folly they began to whistle and dance, and jumped on their horses and left.
Some time after, on our way to the chapel, my friend Marshbanks indulged in a great deal of abuse of the Prophet Joseph. He told me that I could not be heard among the fanatics at the chapel, and had better return to his house and hold a meeting there. I said to him:
"In the name of the Lord Jesus Christ, I will preach there to- day, and not a dog will raise his voice against me; you shall bear witness to it."
"Very well. I will go with you and try to keep order," he replied.
As we entered the chapel, the same scene of confusion prevailed that we observed the day before. Some were stretched on the floor, frothing at the mouth, apparently in the agonies of death. Others were prophesying, talking in tongues, singing, shouting, and praying. I walked into the pulpit as a man having authority, and said:
"In the name of Jesus Christ, and by virtue and authority of the holy Priesthood invested in me, I command these evil spirits that are tormenting you, to be still, while I lay before you the words of life and salvation."
As I spoke every eye was turned upon me, and silence reigned; the evil spirits were subdued and made powerless.
There were two Presbyterian ministers present who asked leave to take notes of my sermon, which I freely granted, telling them they were at liberty to correct me if, in anything, I spoke not according to the Law and Testimony of Christ. I preached a plain sermon on the first principles of the gospel of Christ, as taught by the apostles. I showed them that the house of God was a house of order, and not confusion; that the Spirit of God brings peace, joy, light, and complete harmony.
Before I dismissed the meeting I asked my Presbyterian friends if they wished to reply to me. They said they did not; that they were much pleased with my remarks, which were Scriptural and reasonable.
Now I concluded to return to the branch at Rutherford County and continue my labors there. A delegation came to me from the assembly and said:
"Mr. Lee, your discourse has turned us upside down. You have convinced many of us that we are going astray. Do not, for mercy's sake, leave us in this situation. We are persuaded that many are honest-hearted and will obey the truth." I replied:
"My mission is to preach the truth, to call erring children to repentance."
With that I appointed a meeting, and preached that evening at the house of David Young, a brother of Mark Young, the Methodist class leader, to a large body of inquiring minds.
The following day I preached by the side of a clear running brook. After the preaching many demanded to be baptized. I went down into the water and baptized twenty-eight persons, among whom were two well educated young men. One was a nephew of Gov. Carlin, of Illinois; the other was Brother McCullough, now a bishop at Alpine City, Utah.
Elder Samuel B. Frost had been laboring in DeKalb County, east Tennessee, where he baptized about thirty converts. As he was on his return to Nauvoo, I asked him to tarry with me a few days, and assist me, as Brother Young had returned home. Those of the people who had been under the power of the spirit of darkness had become alarmed, and dared not trust themselves away from us. We fasted and prayed three days and three nights, pleading with the Father, in the name of the Son, to give us power over those evil spirits.
And here I will say that up to the time of my witnessing what I have narrated I was skeptical on the subject of our power over evil spirits. I had heard of such manifestations, but had never seen them with my own eyes. My experience here impressed me with the fact that we could attain such power, and showed me the stern necessity of living near to God; for man, in and of himself, is nothing but a tool for the tempter to work with.
As I said, the people dared not trust themselves away from us. Once we were in a large room at Mark Young's house. I was sitting by a desk writing in my diary. Adolphus Young, the chairman of the delegation which had waited on me and requested me to remain with them and set them right, was walking to and fro across the room. As he came near me I noticed that his countenance changed, and as he turned he cast a fearful glance at me. I kept my eyes upon him as he walked away from me. When near the center of the room he wilted down and exclaimed:
"O God, have mercy on me!"
Without a word spoken, Elder Frost and I sprang to him. Laying my hands upon him I commanded the evil spirits, by virtue of the holy Priesthood, and in the name of Jesus Christ, to come out of him.
As I spoke these words I felt as if a thousand darts had penetrated my mouth, throat, and breast. My blood ran cold in my veins; my pulse stopped beating; in a word, I was terror- stricken. I saw a legion of evil spirits in the vision of my mind. And what was still more, they had fastened their fangs in me. I was about to give up the contest, when another influence came to my relief, and said to my spirit:
"Why yield to the powers of darkness? You hold the keys over evil spirits. They are subject to your bidding in the name of Jesus, through faith."
This last comforting assurance relieved my fears, strengthened my faith, and gave me power to overcome the evil spirits. I was only a minute or two in this situation, but during that time I endured more agony, torture, and pain than I ever did before or since. The man was restored, and bore witness to the power of God in his deliverance, and was to the day of his death an honorable, good citizen.
During my stay here I added to this branch of the Church until it was more than fifty members strong. My friend, Elder Frost, agreed to wait in Overton County until I could revisit the branch in Rutherford County and set things in order there. Then I was to accompany him home to our families in Nauvoo, the City of Joseph. I ordained Brother William Pace in the office of the lesser Priesthood, to take charge of the Saints there. We also ordained Brother Adolphus Young to preside over the branch at Indian Creek, Putnam County.
After calling on Brother Young. I joined my friend, Elder Frost, and drove to Nauvoo for him six jacks and jennets to exchange for land, that on his coming he might have a place to dwell. We had a pleasant journey to Nauvoo, as the weather was fine. On arriving in the city I met my family, all in good health. I traded some of my stock with Hyrum Smith, the Prophet's brother, for land.
It was now June, 1842. In the summer and fall I built me a two- story brick house on Warsaw street, and made my family comfortable. I enclosed my ground and fixed things snug and nice. I then took a tour down through Illinois. H. B. Jacobs accompanied me as a fellow companion on the way. Jacobs was bragging about his wife, what a true, virtuous, lovely woman she was. He almost worshiped her. Little did he think that in his absence she was sealed to the Prophet Joseph.
We raised up a branch of the Church in Clinton County. Among others whom we baptized, were the Free sisters, Louisa and Emeline; also the Nelsons. Emeline Free was afterward sealed to Brigham, and her sister Louisa to myself.
In Randolph County, the home of my youthful days, I baptized my cousin Eliza Conners, with whom I had been raised. I also baptized Esther Hall, the sister of my old friend Samuel Hall, with whom I lived when I was first married. I was kindly received in my own county. Few, however, cared to investigate the principles of Mormonism, as the most of them were Catholics.
In all my travels I was agent for our paper, the Nauvoo Neighbor, and collected means, tithings, and donations for the building of the Temple. I returned home by steamboat.
Through the winter Joseph selected forty men for a city guard, from the old tried Danite veterans of the cause. I was the seventh man chosen. These men were to be the life guard of the Prophet and Patriarch and of the twelve apostles. My station as a guard was at the Prophet's mansion. After his death my post was changed to the residence of Brigham, he being the acknowledged successor of the Prophet. From the time I was appointed until we started across the plains, when at home I stood guard every night; and much of the time in the open air, one-half of the night at a time, in rain, hail, snow, wind, and cold.
CHAPTER XI - HOT FOR LEE IN TENNESSEE
During the winter of 1841 a letter was sent I the Prophet from the leading men and members of the branch church on Stone River, Tennessee, and Creple Creek, Rutherford County, Tennessee, desiring him to send me back to labor in that country, as it was a wide field for preaching. They stated that I had so ingratiated myself among the people that no other man could command the same influence and respect among them.
This was enough. In the latter part of February I took leave of my family and entered upon my mission. To refuse to comply with the call of the Prophet is a bad omen. One so doing is looked upon with distrust, renders himself unpopular, and is considered a man not to be depended upon.
At the time I started the river was blocked with ice. I traveled on foot, without purse or scrip, like the apostles of old, carrying out the motto of the Church, the bee of the desert, "Leave the hive empty-handed and return laden." In this way I, as well as many other elders, brought in money - thousands of dollars yearly - to the Church; and I might say hundreds of thousands, as the people among whom I traveled were mostly wealthy, and when they received the love of the truth their purses as well as their hearts were opened, and they would pour out their treasures into the lap of the bishop. All were taught that a liberal man deviseth liberal things, and by his liberality shall he live, and that he that soweth liberally shall reap bountifully.
As I passed along my way I strengthened the brethren of the various branches, reminding them of their duties, especially of the necessity of building the Temple. That duty was more important than all others, for in that alone, when completed, they could attain to the highest exaltation of the Priesthood, with all the spiritual gifts that belong thereunto.
When I arrived at my old home, the place of my childhood days, I there found Elder John Twist, who was waiting my coming. We stayed in that neighborhood a few days, and then started on. My uncle was going our way with a wagon for about one hundred miles, and we accompanied him. I passed through Kaskaskia, where I was born, but did not preach there, for my uncle was in a hurry to reach the point of his destination in Jackson County, where he was establishing a woodyard on the Mississippi River. Here we intended to take steamer for Nashville, but no steamer would receive us on board at the landing, as it was a bad one for boats.
While staying at that place we preached to the people, and made our home with Mr. V. Hutcheson, and his sister Sarah, where we were treated very kindly. Finally a flatboat came in sight. We hailed it and went aboard. We were soon on good terms with the captain and crew, and went with them to Memphis, Tennessee. At this place the captain of the flatboat sold out his cargo, and then offered to pay our fare on a steamer from Memphis to Nashville. While we were in Memphis Gen. William Henry Harrison, then a candidate for President, arrived, and a great political meeting of the Whig party was held in the open air.
After my friend Wm. Springer, the captain of the flatboat, had sold his cargo and received his money, he invited Brother Twist and myself to go with him to a saloon. There were quite a number of men in the saloon, fiddling, eating, drinking, and otherwise enjoying themselves. Capt. Springer was not used to drinking. He soon got mellow, felt rich, and commenced throwing his money around in a careless manner.
The saloon keeper was a man with an eye to business, and became particularly interested in friend Springer. He treated him often and insisted on his drinking. I tried to get Springer to his boat, and took him by the arm and started off with him, when one of the crowd told me not to be so officious, that the man knew his own business and was capable of attending to it. I said nothing in reply, but I sent Brother Twist in haste to the boat with word for the crew to come at once before Springer was robbed of his money. They came, but not any too soon for his benefit, as a row had commenced, with the design of going through him while it was on.
When the crew came I started for the boat with Springer, the crew keeping back the crowd of drunken robbers. By acting in this way we saved him and his money too. Brother Twist and myself refused all kinds of drinks that night. We were therefore sober and in condition to protect the man who had favored us and been our friend. Next morning Springer wished to reward us, but we refused to let him do so. I told him we had done nothing but our duty.
We parted with him and his crew, and took passage in a new steamer that was owned in Nashville, and making its first trip from Nashville to New Orleans. The boat got into a race with the Eclypse, another fast boat. The captain was a fine man. The crew were all negroes. One of the firemen on our boat took sick, and was unable to do his work. I saw that the Eclypse was crowding us closely. I threw off my coat and took the negro's place as fireman. There was a barrel of resin near by; I broke the head with an ax and piled the resin on the fire. This had its effect, and our boat soon left the Eclypse far in the rear. The steamers parted at the mouth of the Ohio. The captain was so well pleased with my work that he gave Elder Twist and myself a free passage.
When we reached Nashville. Elder Twist became homesick, and returned to Nauvoo. I gave him ten dollars to pay his way home. I was thus left alone once more. I found the branch at Nashville in a healthy condition, and much pleased to have me with them. I visited the branch in Putnam County, and preached to them, advising all to go to Nauvoo. I added several new members to the Church. By the next spring that entire branch had gone to Nauvoo.
The branch on Stone River also went to Nauvoo soon after I returned home. A delegation, headed by Capt. John H. Redd, invited me to preach in the settlement where Capt. Redd lived. They said I could not preach publicly, for my life would be in danger, as many of the citizens were hostile to the Mormons and had run one man out of the neighborhood for practicing Mormonism, and that Randolph Alexander had been run off for preaching Mormonism.
Capt. Redd was formerly a sea captain; he was a native of South Carolina. I told the delegation I would preach if they gave general publicity to my appointment. They were startled at the proposal, and said my life would not be safe if I undertook to preach in public. I told them to trust that to God.
They returned home and gave general notice of when and where I would preach. At the appointed time I started for the place of meeting, which was twenty miles from Murfreesborough. I was met by a guard of ten men, headed by Capt. Redd, who came to meet and protect me.
The next day I preached to a large number of people. I spoke two hours to them, upon the subject of our free institutions and the constitutional rights of American citizens. I told them who I was and what I was; that I was a free American citizen; that I claimed the right of free speech as a free man; that I held myself open for investigation; that if the people wished me to set forth the tenets of our faith I would do so, otherwise I would leave; that if they did not desire to hear the truth they could make it manifest and I would quit their country. The vote was unanimous for me to tarry and preach to them. I preached there twice.
My first sermon was upon the apostasy of the Churches of the day and the necessity of a purer gospel, proving what I said by the Scriptures. I followed with the origin and authenticity of the Book of Mormon. I was induced to continue my sermons. I stayed there to do my Master's will.
After the fourth sermon I commenced to baptize members. The first one that I baptized at that place was Parson John Holt, of the Christian faith. Then I baptized seven of the members of his Church; then Capt. Redd and his family. This unexpected success of the gospel created great excitement in that section of country.
About ten miles from where I preached lived two men, formerly lieutenants in the militia company of Capt. Bogardus, of Missouri infamy and disgrace. These men had strayed into this section of the country, and were employed by two wealthy farmers as overseers.
They circulated fearful stories about the Mormons in Missouri, and gathered up a mob of about twenty-five men and came with them, determined to tar and feather me if I preached again. Word reached the settlement of what was intended. The people flocked to me and asked what they should do. I told them to wait and let me manage the affair.
The next day, Sunday, while I was preaching one of the ruffians by the name of Dickey made his appearance with ten men. He informed me of his design, and said that I must quit preaching and leave for other parts of the country.
"Not just yet," said I.
At this he and his men made a rush for me. As they started, the sisters next to the stand formed a circle around me. While thus surrounded I continued my sermon. I refuted the absurd stories of Dickey and his crew. I then told the people what had been done at Far West by Lieut. Dickey and the members of Capt. Bogardus' company. The mob tore down my stand, but could not get at me because of the sisters. Then they retired to consult.
Capt. Redd appointed a meeting to be held at his place that afternoon, and he told the people that he did not want any person to come into his yard unless he came intending to behave; that if any violence was used there someone would get hurt. I preached at his house that afternoon. A fearful storm raged during most of the time, but this was fortunate, for it kept the mob away.
While I was preaching a drunken man interrupted me and called me a liar. Capt. Redd was sitting near me with two large pistols, which he called his peacemakers. The insult was no more than out of the fellow's mouth when Capt. Redd caught him by the neck and rushed him from the house into the rain. The coward begged hard for himself, but he was forced to go out and sit under a porch during the rest of the sermon. Capt. Redd was a kind-hearted, generous man, but would not stand abuse.
The next Sunday was a cloudy day, so the meeting was held within doors. Dickey had by this time raised his mob to fifty men, and made every arrangement to give me a warm reception. Two ruffians who were intoxicated had been selected to start the disturbance, or "open the ball," as they called it. I had just commenced speaking when one of these men began to swear and use indecent language, and made a rush for me with his fist drawn. I made a Masonic sign of distress, when, to my relief and yet to my surprise, a planter pushed to my aid. He was the man who employed Dickey. He took the drunken men and led them out of the crowd, and then sat by me during the rest of my sermon, thus giving me full protection. That man was a stranger to me, but he was a good man and a true Mason. His action put an end to mob rule at that place. After the meeting I baptized ten converts.
Soon afterwards I was sent for by Col. Tucker to come a distance of thirty miles. I attended, and delivered three lectures, which were well received by all, the Colonel in particular. He was a wealthy Virginian, and he pressed me warmly to make his house my home. His wife and family were very favorably impressed. They were of the Presbyterian order, and two of Mrs. Tucker's brothers were ministers of that faith. I remained a few days, and made an appointment to preach on the following Saturday and Sunday. Before leaving I let the Colonel's lady have books on our faith, and then went to fill some appointments that I had made at Capt. Redd's. At the appointed time I returned to preach, as I had promised, on Buckskin River.
Within half a mile of Col. Tucker's house was a Methodist chapel. At this place lived a New Light preacher, an old man, who invited me to stop with him. He informed me that Col. Tucker had become bitter against the Mormons because his wife believed in them; and that she wanted to be baptized. She had left word with him, requesting me not to leave without baptizing her.
This was something I wished to avoid, so to prevent trouble I concluded not to go to Col. Tucker's at all. I filled my appointments, and returned to my Christian friend's house for refreshments, intending to make my way over the mountains that night, and thus avoid meeting Mrs. Tucker.
This, however, was not to be. I had just finished supper, and stepped to the door to start back when I met Mrs. Tucker. She upbraided me for not calling to see her. I said that it was contrary to the rules of our faith for an elder to interfere in any man's family against the wish or will of the husband or parents; that she must keep quiet and the Lord would take the will for the deed. The more I tried to reconcile her, the more determined she grew to be baptized.
While I was talking with her a young man came to us and reported that Col. Tucker had ambushed himself, with a double-barreled shotgun, near the place of baptizing, swearing vengeance against the man that attempted to baptize his wife. I tried to persuade her to return, but in vain. She said to me:
"You have declared that your mission is from Heaven, that you are a servant of God; and I believe it. Now I demand baptism at your hands. If you are a servant of God, don't shrink from your duty."
I looked at her for a moment, and said: "Sister, if you have faith enough to be baptized under these circumstances, I have faith enough to try it."
Some personal friends who lived in the little village accompanied us to the water, a short distance above the usual place of baptizing, and were present during the performance of the ordinance. They advised her to return home immediately, with her two servants, and never let on that anything had happened.
For myself, I started for the house of my friend, carrying my boots in my hand. It was now dark. As I got to the top of a high fence and cast my eyes about me, I luckily saw a man with a double-barreled shotgun in his hands, or what I supposed was such. He was within ten steps of me, or nearer. I recognized Col. Tucker.
Having heard of his threats, I was induced not to tempt him too far. I placed my hands on the fence and leaped over it, alighting on the other side, near a cross fence which separated the garden from a field of corn. As quick as thought I got among the corn, which was at full height. I was within twenty feet of Tucker and could hear all that was said. I heard him rave, and demand with oaths what my friends, who came up, were doing there. Had they been baptizing his wife? I recognized the voice of the parson's lady with whom I was stopping. She had the wet clothes of Mrs. Tucker.
"Tell me," said Tucker, "if my wife has been baptized, or I will blow your brains out." The reply was: "She has been baptized."
"Where is that infernal Mormon preacher?" demanded the Colonel; "I will put a load of shot through him."
"He is in that cornfield," was the reply.
The Colonel raved the more. Finally some of his friends persuaded him to return home, and not disgrace himself. He pretended to do so, but it was only a feint to get me out.
After waiting until all was quiet I returned to the house of my friend, and passing through the door went out on the porch. I sat down and was slipping off my socks, to put on dry ones, when I heard a rustling in the room behind me. The next moment Col. Tucker had his gun leveled on me, but it flashed in the pan. He then whirled up the butt of it to fell me to the earth.
Seeing my danger I sprang and caught him around the waist, with one of his arms in my grasp, which left him only one arm loose.
"I have you now where I want you," he cried.
He was a strong, muscular man, and, no doubt, supposed I would be no match for him. I ordered a young man who stood near to take his gun. I then gripped him with an iron hug, and sent him back into the room.
The old gentleman with whom I was stopping ordered him out of the house unless he would behave himself. He said he had invited me to his house, and felt it his duty to protect me. The Colonel replied that he would go if he could; he never knew before that when he was in the hands of a Mormon he was in a bear's clutches. I said:
"I will take you out if it will accommodate you."
Thus saying, I stepped out on the porch with him. I saw that he was willing to go. This gave me new courage.
"Let me go, or I will blow your brains out when I get loose," he said.
"There is one condition on which I will let you go, which is that you will go home and be quiet and trouble me no more," I replied.
"I will settle with you for all this," was his answer.
It was in the month of July, and very warm. I had hugged him closely, and he was growing weak. As I was in the act of dashing him to the ground he begged of me, saying that if I would set him loose he would go and trouble me no more. I let him fall to the ground, handed him his gun, and let him live. When he got a little distance away he began threatening me, and said he would be revenged. When all had quieted down I retired to rest in the upper story of my friend's house.
About one o'clock in the morning I was awakened by a voice which I recognized as the voice of Mrs. Tucker. She informed me that her husband was bent on my destruction, and he and ten men were then waylaying my road, and advised me not to start in that direction. Her husband had accused her of wetting the loads in his gun to save my life; but she told me to be of good cheer and put my trust in God, and that she had not regretted the steps she had taken. I thanked her for her kindness, and begged her to return home and not see me any more; that I was in the hands of God, and He would protect me and deliver me safe; that her visits would only make her husband more enraged at her.
At four o'clock I awoke, dressed myself, and ordered the servant to saddle my horse. As the servant hitched my horse to the post Tucker and several men appeared upon the ground. Tucker told the servant that he would shoot him in two if he saddled my horse. I spoke to Tucker, saluting him with the time of day. His reply was:
"I have got you now."
Thus saying, he ordered his nephew to bring Esquire Walls immediately.
After washing, I took my seat on the porch, and got out my Bible to read. Tucker stood about ten steps from me to guard me and my horse.
While this was the situation my old friend, the New Light preacher with whom I was lodging, had a fine horse saddled and hitched on the south side of the cornfield. He advised me in a whisper to pass down through the cornfield while I could do so without being detected, take the horse, and thus get out of the county before a warrant had been issued for my arrest.
Deliverance was very tempting, yet I did not like the name of running away from trouble. It would convey the impression of fear, if not of guilt. So I chose to face the music and abide the consequences. A little after sunrise I saw Justice Walls coming, and some men with him. At this my heart leaped for joy. Among so many I was satisfied all were not against me, as some of them had attended lectures and were favorably impressed.
After a short interview with Col. Tucker, Justice Walls informed me that Col. Tucker demanded from him a warrant for my arrest for having baptized his wife without his consent. I asked Col. Tucker if he ever forbid me to baptize his wife; whether he had not invited me to his house and asked me to stop there when I returned. I told him I had not seen him, after this conversation, until his wife was baptized; that I had not urged her to be baptized - she had come to me and demanded to be baptized. I told the Justice that I had violated no law of Tennessee. The law allows a wife much greater privileges than being baptized without the consent of her husband; she could sell one-third of his real estate, and her deed would be good. The Justice said I was right, and told the Colonel it would be useless to issue a warrant without lawful cause.
The Colonel then demanded a warrant for my arrest on the charge of assault and battery. He said I had abused his person, and that he was sore and scarcely able to walk. The Justice told the Colonel that it seemed to him that he was the one who made the assault; for he snapped a loaded gun at me and attempted to take my life, while what I had done was in self-defense. He told Col. Tucker he would talk with him again. He then beckoned me to follow him, and I did so. We went into a room by ourselves, when he said to me,
"Parson Lee, you have warm friends here. I have been much interested in your lectures. I believe you to be honest and firm in your faith, and will do all I can for your benefit. Col. Tucker is a desperate man when aroused. As a matter of policy, to humor him, I will give him a writ; but I will manage to delay the time, so as to enable you to get out of the county. I will send for my law books, with instructions to delay in getting them here, and will argue with the Colonel that I must have my books to examine the law. It is only four miles to the county line, where you will be all right. Take the trail over the mountain, and they will not know which way you have gone. When you get into your own county, remember me on election day. This county and Rutherford County send three members to the Legislature. I am a candidate, and the vote of your friends in these counties will secure my election. When I send for my books appear and bid us good-by, as though you were not afraid of any man. Col. Tucker has promised that he will use no violence if I give him a writ."
The Justice then gave me a token of the Brotherhood, and walked out to confer with Col. Tucker. He sent his nephew back for his books, instructing him in whispers to delay in getting them, so as to give me time to get out of the county before an officer could overtake me.
After the boy started, the Justice told the Colonel to keep cool and he would soon have a writ for me. I went into the dining-room and sat down to breakfast, and ate a little as a blind. Then taking up my saddlebags, I bade them all good-by. I walked to my horse, that stood hitched where the servant had left him.
As I left the house Justice Walls followed me as though he was much surprised, and said:
"Parson Lee, I hope you will tarry until this matter can be settled amicably."
Again I told him that I had violated no law; that my ministerial engagements compelled me to leave, and I should have done so before had not this unpleasant affair detained me; that I chose to serve God rather than fear the ire of man.
Thus saying, I placed my saddle upon my horse. Col. Tucker leveled his gun on me, and said:
"I knew you would run."
At this I turned and eyed him and told him to put up his gun; that I had borne all I intended to from him; that if he attempted violence he would never trouble another man. At the same time the Justice exhorted him to be careful, saying that he had made himself liable already. I mounted my horse and turned to the Colonel and told him he might guard that woodpile until the day of judgment, for all I cared. He again raised his gun, but was prevented by the by-standers from shooting. I rode off leisurely, and when about seventy-five yards away I stopped and watered my horse. Tucker again drew his gun on me, and I expected him to shoot every moment, but I dared not show fear.
My road lay along the mountain for two miles. When I passed a house I would walk my horse, and sing and seem to be wholly unconcerned; but when I was out of sight I put my horse on the keen jump, and was soon out of Marshall County. Finding an out- of-the-way place, with good blue grass and plenty of shade, I swung down from my horse and returned thanks to my Father in heaven for my deliverance.
In the afternoon I arrived at the house of Capt. Redd, where, when in that county, I generally made my home. The brethren all came to welcome me back, and I related to them my experience and deliverance. A short time after this James K. Polk and Col. Jones, both candidates for the office of Governor of Tennessee, and the candidates for the Legislature, including my friend Walls, met at Murfreesborough and held a political meeting. Walls gave me the sequel of what happened with Col. Tucker.
When Justice Walls' nephew went for the law books he permitted his horse to run away, and it was nearly ruined in the brush and grapevines. Col. Tucker did not blame the Justice at all, but rather sympathized with him in his misfortune. Mrs. Tucker to the end remained firm in her faith.
The kindness of Justice Walls in my hour of peril was not forgotten. I spoke of it in all my meetings, and to my friends in private. And to this act of justice and humanity he owed his election, as he was elected by a majority of only five votes.
Next I visited the branch on Stone River and made arrangements to return to my family at Nauvoo, the City of Joseph. The two branches now numbered about sixty members. I organized a branch west of Murfreesborough, and ordained Brother John Holt to the office of Elder. I baptized a young girl at Readysville, by the name of Sarah C. Williams, of rich parentage. I lectured at Murfreesborough for ten days, and about the beginning of October, 1843, I took the steamer at Nashville for my home in Nauvoo, arriving there on the 14th of October.