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"Truth will prevail."

Vol. IV. No. 19.] CITY OF NAUVOO, ILL. AUGUST 15, 1843. [Whole No. 79.



During this state of unexampled success, the prospect of wealth and affluence was fairly open before him; but he looked upon it with indifference, and made every thing subservient to the promotion of correct principles: and having food and raiment, he learned therewith to be content. As a proof of this, his family were in no better circumstances, and made no greater appearance in the world, than when he labored at the occupation of tanning. His family consisted of his wife and six children, and lived in a very small, unfinished frame house, hardly capable of making a family comfortable; which affords a clear proof that his affections were not set upon things of a worldly nature, or secular aggrandizement.

After he labored in that vicinity some time, and having received but little pecuniary aid, the members of the church which he had built up, held a meeting to take his circumstances into consideration, and provide for his wants, and place him in a situation suitable to the high and important office which he sustained in the church. They resolved upon erecting him a suitable residence, where he could make his family comfortable, and accommodate his numerous friends, who visited him. A committee was appointed to make a purchase of land, and to erect such buildings as were necessary. The committee soon made a purchase of a farm in a beautiful situation in that township, made contracts for erecting a suitable dwelling house, stable, barn &c., and soon made a commencement on the house, and had a quantity of the building materials on the spot. He being held in the highest respect by that people, they entered the work with pleasure, and seemed to vie with each other in their labors of love, believing it a duty to make their beloved pastor and his family comfortable. His prospects, with regard to temporal things, were now brighter than they ever had been; and he felt happy in the midst of a people who had every disposition to promote his welfare.

Under these pleasing circumstances, and enjoying this full tide of prosperity, he hardly thought that, for his attachment to truth, he would soon see the prospect blasted, and himself and family reduced to a more humble situation than before.

At this time, it being in the fall of A. D. 1830, elders Parley P. Pratt, Ziba Peterson, Oliver Cowdery and Peter Whitmer, called at the town, on their way to the western boundary of the State of Missouri, testifying to the truth of the "Book of Mormon," and that the Lord had raised up a Prophet, and restored the priesthood. Previous to this, elder Parley Pratt had been a preacher in the same church with elder Rigdon, and resided in the town of Amherst, Lorain county, in that state, and had been sent into the State of New York, on a mission, where he became acquainted with the circumstances of the coming forth of the Book of Mormon, and was introduced to Joseph :Smith, Junior, and others of the church of Latter Day Saints. After listening to the testimony of the "witnesses," and reading the "Book," he became convinced that it was of God, and that the principles which they taught, were the principles of truth. He was then baptised [baptized], and shortly after was ordained an elder, and began to preach, and from that time became a strenous [strenuous] advocate of the truth.

Believing there were many in the church with whom he had formerly been united, who were honest seekers after truth, induced him, while on his journey to the west, to call upon his friends, and make known the great things which the Lord had brought to pass. The first house at which d they called, was elder Rigdon's; and after the usual salutations, presented him with the Book of Mormon-stating that it was a revelation from God. This being the first time he had ever heard of or seen the Book of Mormon, he felt very much prejudiced at the assertion; and replied that, "he had one Bible which he believed was a revelation from God, and with which he pretended to have some acquaintance; but with respect to the book they had presented him, he must say that he had considerable doubt." Upon which they expressed a desire to investigate the subject, and argue the matter; but he replied, "No, young gentlemen, you must not argue with me on the subject; but I will read your book, and see what claim it has upon my faith, and will endeavor to ascertain whether it be a revelation from God or not." After some farther [further] conversation on the subject, they expressed a desire to lay the subject before the people, and requested the privilege of preaching in elder Rigdon's church, to which he readily consented. The appointment was accordingly published, and a large and respectable congregation assemble. Olive Cowdery and Parley P. Pratt severally

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addressed the meeting. At the conclusion, elder Rigdon arose and stated to the congregation that the information they had that evening received, as of an extraordinary character, and certainly demanded their most serious consideration: and as the apostle advised his brethren "to prove all things, and hold fast that which is good," so he would exhort his brethren to do likewise, and give the matter a careful investigation; and not turn against it, without being fully convinced of its being an imposition, lest they should, possibly resist the truth.

This was, indeed, generous on the part of elder Rigdon, and gave evidence of his entire freedom from any sectarian bias; but allowing his mind full scope to range, untrammeled, through the scriptures, embracing every principle of truth, and rejecting error, under whatever guise it should appear. He was perfectly willing to allow his members the same privilege. Having received great light on the scriptures, he felt desirous to receive more, from whatever quarter it should come. This was his prevailing characteristic; and if any sentiment was advanced by any one, that was new, or tended to throw light on the scriptures, or the dealings of God with the children of men, it was always gladly received, and treasured up in his mind. After the meeting broke up, the brethren returned home with elder Rigdon, and conversed upon the important things which they had proclaimed. He informed them that he should read the Book of Mormon, give it a full investigation, and then would frankly tell them his mind and feelings on the subject-told them they were welcome to abide at his house until he had opportunity of reading it.

About two miles from elder Rigdon's, at the town of Kirtland, were a number of the members of his church, who lived together, and had all things common-from which circumstance has arisen the idea that this was the case with the Church of Jesus Christ-to which place they immediately repaired, and proclaimed the gospel to them, with some considerable success; for their testimony was received by many of the people, and seventeen came forward in obedience to the gospel.

While thus engaged, they visited elder Rigdon occasionally, and found him very earnestly engaged in reading the "Book of Mormon,"-praying to the Lord for direction, and meditating on the things he heard and read; and after a fortnight from the time the book was put in his hands, he was fully convinced of the truth of the work, by a revelation from Jesus Christ, which was made known to him in a remarkable manner, so that he could exclaim "flesh and blood hath not revealed it unto me, by my father which is in heaven."

Being now fully satisfied in his own mind of the truth of the work, and the necessity of obedience thereto, he informed his wife of the same, and was happy to find that she was not only diligently investigating the subject, but was believing with all her heart, and was desirous of obeying the truth, which, undoubtedly, was great satisfaction to his mind.


From the Philadelphia Chronicle, Aug. 7.


Our city was visited on Saturday with one of the most terrific storms that ever occurred for many years. It commenced raining early in the morning, with a fresh gale from the e. n. e., and continued with occasional intermission, through the day. Towards the afternoon the wind hauled to the e. s. e., and the sky was obscured by dense masses of clouds, which so darkened the atmosphere that we were obliged at four o'clock to light the gas burners in our office to continue our dally avocations. A few minutes before six o'clock, the clouds apparently began to thin in the west, and we were congratulating ourselves upon the prospect of a speedy termination of the rain when the delusion quickly vanished. The rain began to pour. The flood gates of heaven appeared to have been suddenly opened, and an immense torrent of water came rushing down, which continued incessantly for the space of two hours. It was a perfect deluge. Sharp flashes of lightning occasionally gleamed through the atmosphere, and tremendous peals of thunder mingled with the roar of the wind and the rushing of the waters. Many of our streets were inundated; great destruction of property, with the loss of life, and mush personal distress has been the consequence. The quantity of water which fell, and the extent of damage done, throughout the city and vicinity, has far exceeded the great thunder, lightning, and rain storm of the night of the 1st of July, 1842. The north-east and north-west section of the city and suburbs, have suffered to an immense extent; houses have been unroofed, and blown down; board yards and coal wharves swept away; shipping disabled and dismasted; cellars inundated, and a vast amount of property partially ruined or totally destroyed. Philadelphia has not suffered such a calamity within our memory.

[Here the incidents which occurred and the losses which have been sustained, are enumerated,

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so far as they could be ascertained. We make such extracts as we have room for.]

At the corner of Second and Dock streets, we are told, the water was, at one time, in several places, six feet deep, and, of course, all the cellars in the neighborhood were overflowed, and much property lost. The ill-fated n. w. corner of Fourth and Market streets met with a repetition of the overflow of July, 1842. The basement stories of four or five stories on Fourth street, were filled with water, and a like number of cellars on Market street were inundated.-Much valuable property was here destroyed.-The culvert at the corner of Sixth and Race streets burst and overflowed all the cellars in the neighborhood. A dwelling house opposite the gas works ,was crushed by part of the roof of the gas works which fell upon it, and the building adjoining was unroofed. In the vicinity of Market street bridge, large trees have been torn up by the roots; the weather boards of the bridge were ripped off, and the railings laid flat-the bridge itself was saved by the remarkable foresight of Martin Deer, who closed the windows about 4 o'clock, under the apprehension of a storm. Market street in front of the Permanent bridge, is covered with boards, planks and timbers, which were carried there from a board yard in the vicinity. The Machine Factory, Schuylkill, Second and Vine, was blown down. One of the men was killed, and several had their legs and arms broken. Schuylkill Third and Wood, a brick shop for the manufacturing of gas fixtures, blown down-one man killed instantly, and two others seriously injured. Seven other brick buildings were blown down. It is impossible, at present, to make any correct estimate of the amount of the loss. Suffice it to say that it is immense, and there is no reasonable means of calculating its extent at present.

Along the Schuylkill, the damage and destruction of property is incalculable, and, what is infinitely worse, there were a number of lives losté how many, at present it is impossible to say. In the neighborhood of Vine street and the Schuylkill, it tore up trees, unroofed houses, forced the shutters off their fastenings, and carried them like feathers through the air.

A factory in that vicinity, used for the manufacture of gasfiting [gas-fitting] materials, in which three men were, in order to obtain shelter from the storm, fell to the earth with a tremendous force, crushing one of the men. The other two fortunately made their escape. It seems that after the roof was blown down, which was carried to some distance, the walls fell in. In Arch st., near the Schuylkill, a similar scene was presented, and several stables were unroofed, and all the fences in the neighborhood overturned.


We are indebted to a gentleman of this city, one of the sufferers on Crum Creek, for the following particulars of the disasters in Delaware county Pennsylvania, by the recent storm.

On Crum Creek, every bridge from, and including Lewis' large bridge, have been carried away. Beatty's mill, (celebrated for edge tools) and dam are destroyed. Lewis' paper mill near it is much injured. Wm. J. Leiper's upper dam is about half swept away, and his lower one still more damaged. Both the mills on these dams are cotton mills, occupied buy James Riddle who has suffered considerably, ;he whole of his cotton having been swept away, and machinery injured. Five horses belonging to S. Bull, a colored man, were drowned in a stable. George G. Leiper's mills and canal escaped with but little injury. On the lower part of the creek the meadows are much damaged by the breaches at the junction of Darby and Crumb [Crum?] creeks and the railroads there is much injured. Ridley Creek has its bridges from Sharpless' to tide all swept away. Bancroft's dam is carried away and the mill much injured. Groves the same, at the latter seven person were drowned, having been swept away in their houses.

CHESTER CREEK.-The railroad and old chain bridge are both gone, and considerable injury and loss of life has been sustained along this creek, of which the definite particulars were not known.

A scene of unparalleled distress presents itself-families have escaped with nothing but the clothes they had on-shelterless and without food. The farmers have nobly sent in food and raiment to supply their wants. The water was seven feet higher than it was in the great ice fresh of 1832. An opportunity is now presented for charitable exertions-let our citizens bear it in mind.

Several of the small bridges on the road between this and Wilmington have been injured by the storm. The only bridge that has been carried away is the one at Chester. No injury has been done to the road itself. In the neighborhood of the Darby, Ridley and the Chester creeks, the damage done to private property is immense, and has been attended with great loss of life. The train of cars to Reading, returned yesterday morning, not being able to proceed farther than the fall of Schuylkill, on account of the injury done to the road.

About 9 o'clock on Saturday night, the bridge over Darby creek was swept off, and two men who were standing on it at the time were carried

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away by the flood, and have not since been heard of. A house at Kelley's mills above Darby was also carried away and its inmates, a woman and four children were drowned.

There were eighteen coal boats sunk in the Schuylkill, and forty-four vessels sustained more or less injury.

A large number of boats run against the piers of the bridge, from one of which a colored man fell and was drowed [drowned].

The creeks near Wilmington were swollen to a feral height, and flooded the country for a great distance. Several head of cattle were lost.

The bridge at Naaman's creek was much injured.

Eleven lamp posts were blown down in the city.

Two or three bridges on the Reading Railroad have been swept away.

From the State Register.


We have seen and heard a statement that Governor Ford had delayed making a decision upon the demand of Missouri for the militia to arrest Joseph Smith, until after the election: so as by intimidation to compel the Mormons to vote the democratic ticket. The authors of this desperate and reckless slander take counsel from their own corrupt hearts, and judge others by a knowledge of what they would do in like case. No doubt but that they would do this and more too if necessary to secure the success of their party, and hence their readiness to believe evil of others. If, however, they had been in the least degree inclined to judge correctly, they would have gone as we have done to the records of the Secretary's office, where they would have ascertained that all these suspicions were groundless; and that the Governor had actually decided not to call out the militia, eleven days before the election.

The following letters we copy from the record in the office of the Secretary of State.


Springfield Illinois, July, 16, 1843. }

To His Excellency, Thomas Reynolds,

Governor of Missouri:

SIR: The demand of Joseph H. Reynolds, Esq. the agent appointed by you to receive Joseph Smith, jr., for a detachment of militia to assist in retaking said Smith, has been duly considered by me, and I now, at the earliest moment, after coming to a conclusion on the subject, proceed to lay before you the result of my deliberations.

The request for a military force is declined. The reasons which have influenced me in coming to this determination will be furnished to you at large, as soon as I can obtain leisure to do so. I have the honor to be

Very respectfully,

Your obedient servant,



Springfield, Illinois, Aug. 14, 1843 }

To His Excellency Thomas Reynolds,

Governor of the State of Missouri:

SIR: On the 26th day of July last, I had the honor to inform you by letter, that after full consideration, I had come to the conclusion to decline ordering out a detachment of militia to assist in retaking Joseph Smith, jr., who was said to have escaped from the custody of the Missouri agent and in that letter I engaged to furnish you with my reasons at large for coming to that determination .

It appears that an indictment was found at a special term of the Davies Circuit Court, Missouri, held on the 5th day of June last, against Smith for treason. Upon this indictment the Governor of Missouri issued a requisition to the Governor of this State, demanding the arrest and delivery of Smith. A writ was thereupon duly issued by me for the apprehension and delivery of Smith as demanded. This writ was put into the hands of an officer of this state to be executed. The officer to whom it was directed immediately arrested Smith, and delivered him to Joseph H. Reynolds, the agent of Missouri, appointed to receive him. The writ has been returned to me as having been fully executed.

After Smith was delivered into the hands of Mr. Joseph H. Reynolds, it is alleged that he was rescued from his custody by the municipal court of the city of Nauvoo.

Affidavits on both sides of the question have been filed before me, and I also have additional information on the subject contained in a report of M. Brayman, Esq., a special agent appointed by myself to investigate and collect facts in relation to the whole matter.

The undisputed facts of the case are that Smith was arrested near Dixon, in Lee county; he was immediately delivered over to Mr. Reynolds: Smith immediately brought an action against Mr. Reynolds for false imprisonment, and held him to bail in the sum of four hundred dollars. Mr. Reynolds being in a strange country, and unable to give bail, was taken into custody by the sheriff of Lee county, and held as a prisoner; whilst Reynolds held Smith as his prisoner. The parties finally concluded to get out writs of habeas corpus, and try the legality of the imprisonment in each case. The

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writs were accordingly issued, returnable before the nearest judicial tribunal; in the circuit in which Quincy is situated, and thereupon all parties proceeded in the direction of Quincy: Smith being in the custody of Reynolds, and Reynolds himself in the custody of the sheriff of Lee county. On the road during their progress, they were met by parties of the citizens of Nauvoo; some or most of whom are said to have been members of the Nauvoo legion; though there is no evidence that they appeared in a military capacity. There was no exhibition of arms of any description, nor was there any military or warlike array; nor was there any actual force used; though Mr. Reynolds testifies that he felt under constraint, and that Smith, soon after meeting the first parties of Mormons enlarged himself from his custody.-Mr. Reynolds also testifies, (and there can be no doubt of the fact,) that he was taken to Nauvoo against his will. But whether he was taken there by the command of Smith and his friends, or by the voluntary act of the sheriff of Lee county, who had him in custody, does not appear by any testimony furnished by Mr. Reynolds. The affidavit of the sheriff has not been obtained; though there is evidence on the other side to show that the sheriff of Lee county voluntarily carried Mr. Reynolds to the city of Nauvoo, without any coercion on the part of any one.

After arriving at Nauvoo, a writ of habeas corpus was issued by the municipal court of that city, and Mr. Reynolds was compelled by the authority of the court to produce Mr. Smith before that tribunal. After hearing the case, the court discharged Smith from arrest.

There is much other evidence submitted; but the foregoing is the material part of it to be considered on the present occasion.

Now Sir, I might safely rest my refusal to order a detachment of militia to assist in retaking Smith upon the ground that the laws of this state have been fully exercised in the matter. A writ has been issued for his apprehension. Smith was apprehended; and was duly delivered by the officer of this state, to the agent of the state of Missouri, appointed to receive him. No process, officer, or authority of this state has been resisted or interfered with. I have fully executed the duty which the laws impose on me, and have not been resisted either in the writ issued for the arrest of Smith, or in the person of the officer appointed to apprehend him. If there has been any resistance to any one, it has been to the officer of Missouri, after Smith came to his custody; and every thing had been done on my part which the law warranted me in doing.

Another objection to ordering a detachment of militia, arises out of the militia laws of this State; the forty-third section of which is as follows: "Whenever it may be necessary to call into actual service any part of the militia of this State on a requisition of the executive of the United States, on an actual or threatened invasion of this State, or any of the neighboring States or Territories of the United States, the commander-in-chief shall forthwith demand from each division a detachment in proportion to the strength thereof, except as hereinafter excepted; which order shall be delivered by a special messenger to the several commandants of divisions, specifying the number demanded from each division; the time and place of rendezvous, if ordered to march; and if the same be detached under any particular act of the U. States to endorse the same on such order: Provided, that whenever the safety of any of the frontier settlements in this State, shall, in the opinion of the Governor, require it, he may exempt the militia in such settlements from being called into service, and make such further provision for the defence [defense] as the necessity of the case may require; which exemption shall be expressed in his orders to commandants of the division; who, together with the commandants of brigades, regiments, battalions and companies, shall govern themselves accordingly;-And provided also, that such militia-men may be required to serve as spies on their own frontiers; and that on actual invasion or any extreme emergency, the commander-in-chief, commandants of divisions, brigades, battalions and companies may call on the whole or any part of the militia under their respective commands, as the nature of the case may require, who shall continue in service, if necessary, until the militia can be regularly called out."

The Governor has no other authority in calling out the militia, than that which is contained in this section; by which it appears that there must be either a requisition from the President, an actual or threatened invasion, or some extreme emergency to warrant the Governor in exercising this power. No one of these contingencies has arisen. There has been no requisition from the President-there has been no actual or threatened invasion of the State-nor is this such an extreme emergency as is contemplated by the law. If we allow that force was exhibited and threatened, to compel your agent to carry his prisoner before the municipal court of Nauvoo; that the court there took cognizance of the cause without jurisdiction, and against the consent of your agent, it would amount at most to a riot; and to a resistance of authority in a single case, and that too under

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color of law and legal process. To constitute an extreme emergency, so as to justify a call for the militia, there ought, in my opinion, to be something more than a mere illegal act-something more than a design to resist the law in a single instance. The design ought to be general as in treason, rebellion, or insurrection; in which cases an universality of design is essential to constitute the offence [offense].

If a person resist a constable or sheriff, or other officer charged with the execution of process, with an intention to resist the law in that particular instance; such an act is a misdemeanor at most-is indictable as such, and may be met by the posse comitatus. But something more than a mere misdemeanor must have been contemplated by the law. It would seem to me that it could never have been intended that the Governor should call out the militia in every case where a constable or sheriff may be resisted; and even in a case of a riotous resistance, it would not be an extreme emergency without some military array, some warlike show, or some threatened resistance to the government itself,

In this case, there had been no warkile [warlike] array in the proceedings of Smith and his friends: no exhibition of arms, and no actual force of an illegal character. Mr. Reynolds was not subjected to illegal imprisonment. He was arrested on lawful process, and although that process may have been wrongfully obtained, yet his arrest was not riotous or unlawful, but according to the forms of law. Mr. Reynolds continued in the custody of the sheriff by virtue of that process until he was taken to Nauvoo; and although he was taken to that city against his will, and was by that means compelled to take his prisoner there, yet was he taken by lawful process; by an authorised [authorized] officer who acted, so far as I have any evidence, freely and voluntarily in so doing. In no one aspect of the case can I consider the present an extreme emergency, warranting a call for the militia according to the provisions of law in this State.

Thus, sir, I have stated to you the principal reasons which have influenced me in refusing to order a call of the militia. To my mind they are entirely satisfactory; and I hope they will meet with the approval of your excellence, and the citizens of Missouri.

I have the honor to be your excellency's most obedient servant.


The Church of Jesus Christ of Latter Day Saints is sending messengers to almost all nations, for the purpose of spreading gospel light, that the inhabitants of the earth may be correctly informed of things pertaining to eternity.


For the Times and Seasons

PEKIN, ILL, May 24th, 1843,


Agreeable to council, I now proceed to give you a short account of my journey from Nauvoo to this place. On my way to Fort Wayne, Indiana.

I gave the people an opportunity to hear preaching in every neighborhood through which I passed; but no desire was manifested for the word, with two exceptions, until I arrived at this place. Some wished to hear in Cuba, ten miles west of Canton; but Mr. John Rigdon, a Campbellite preacher, would not let us have the use of their meeting house, it being the only suitable house in that place, unless I would give him testimonials of my good moral character, and suffer him to say what he chose in reply. I informed him he should have full liberty to reply to any thing I should advance, and correct me if [I] should take any position contrary to the Bible. But I had no letters of recommendation from the popular sects of the day, and wanted none, being sent by the authority of Jesus Christ. He replied, "Well sir, with this recommendation you cannot be admitted. A recommendation from your church," continued he, "will not do, for the world has condemned it already.' * This reminds me of the case of elder Hyde's applying to a clergyman in England for a similar favor, and was treated in like manner. Also of the words of our Savior, "I am come in my father's name, and ye receive me not: if another shall come in his own name, him will ye receive." I replied: "Sir, if you have a

[ * He might have also added, "If ye were of the world, the world would love its own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." It would seem that Mr. Rigdon places the Latter Day Saints in the same situation that a notorious character of old was placed by similar people to himself, of whom it is said, "Whom the world CANNOT receive!!" and assigns that as a sufficient reason for not allowing him to preach in his meeting house. The prophets, apostles, our Savior, and all good men that ever lived, were condemned by the world; and if Mr. Rigdon will shew [show] us a man of that stamp who is not, or refer us to one that ever did exist, who was not, we think that we shall discover something "new under the sun." Perhaps we ought to have made an honorable exception of himself.-EDITOR TIMES AND SEASONS]

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system of religion which will not bear investigation, your case is a hard one. You had better change it for one that courts investigation, and which will shine brighter and brighter the more it is tried.

And as it regards my moral character, or that of the church to which I have the honor of being a member, we challenge any man, or set of men to establish anything against us; only that we are persecuted and have been mobbed for our faith, because we take the liberty to differ from the popular opinions of the day; not that we have violated either the laws of God or man. "That which is highly esteemed among men, is an abomination in the sight of God."-How different is the conduct of many of this generation, from the advice given by the great apostle of the Gentiles: "Be careful to entertain strangers," &c.

I should have thought this ungentlemanly demand for a recommendation, an insult to common sense, had it not have come from one of the blind priests. But truly, as our Savior said, "they now not what they do." I only notice it, because these apostles of reform cry continually, "investigate! investigate!!"

I accepted an invitation to hold a meeting three miles south of Pekin, on the Mackanaw. I asked my Heavenly Father for the mind that was in Christ, that I might feel for the people, and in the spirit of love and humility, show them the better way. I have labored here twelve days, in which time many have been convinced. Six came forward for baptism, who are now rejoicing in the truth. Many more are favorable, and much prejudice is removed. Truly, the Lord is on our side. The elders would do well to call on the brethren. Yours in the bonds of the gospel



The Leechburg branch of the Church of Jesus Christ of Latter Day Saints, met in conference, May 10th, 1843.

Elder William Smith was chosen to preside, and elder William Hickenlooper appointed clerk.

The president addressed the meeting by way of exhortation at considerable length, and gave much valuable and interesting instruction to the saints.

At the request of elder Critchlow, who was about to leave the place, elder Thomas Hickenlooper was appointed by the voice of the church, to preside in his place.

Several elders were then delegated to fulfil [fulfill] missions appointed to them by the conference.

The church now numbers fifty members, five elders, two priests, and one teacher.

The work of the Lord is still progressing and there are calls for preaching on every hand.







The above cognomen is an epithet that a few years ago used to be very familiar in our modern schools of divinity. There was very few of our theologians but were conversant with it; it was used with sublime eloquence by our pulpit orators, while performing their sacred functions, and talked of by all the religious people of the day. The editors caught the new phrase, being informed by the ministers, and it was heralded to the four winds, until from Maine to Missouri, you would scarcely hear any thing else talked about but 'Mormon delusion.' But if you were to ask editors, priests, or people, the meaning of the term, they would be in the same predicament as the Yorkshire man who went into a store and ask for some hidrophobia [hydrophobia]. 'What is that, said the shopkeeper.' 'I dont know,' replied Hodge; 'but it is an article much talked about.' So in regard to our new term, after all the bluster about 'Mormon delusion,' none of the above dignitaries could give any better exposition; it would sometimes vary to 'false prophet,' 'imposture,' &c.; but the signification was generally the same. This continued for a time, until our editors, who, by the by, are generally a more intelligent class than the ministers, grew ashamed of such incoherent nonsense, and turned their attention to things that were more rational. It continued however in the pulpit for some time, until our reverend worthies, ashamed of the too frequent repetition of the same term and unable to exist without calumny, sought for a fresh people to abuse, and with one consent turned upon Parson Miller. 'Mormon delusion' has now nearly got out of date, and none but the truly pious ever make any mention of it. Sometimes however some of there truly devout, who feel very much interested in their master's cause; now and then refer to the old subject, to stir up the pure minds of the people by way of remembrance.

As we had a paper forwarded us lately with a communication in it having a tendency to show what 'Mormon delusion,' or, 'Mormon perversion' is, we thought that we would lay it before our readers that they might have some

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knowledge of this awful imposition. The article alluded to may be found in an extremely religious paper called the 'Morning Star,' published in Dover, New Hampshire, by the trustees of the Freewill Baptist Connection, and edited under their direction; in speaking of its being extremely religious, we think that we shall be sustained by some remarks quoted from it; "3; All we have or possess is to be heartily dedicated to the service and honor of God; our affections, our bodies, our talents, our friends, and our property." "A salvation from all sin; victory over, or freedom from our corrupt and wicked propensities," &c. &c. From such a paper, under the direction of such a body, and the advocate of such principles, we may expect to receive true intelligence; and this 'Morning Star' may be a light unto our feet until the day dawns. But now for the article:


"These signs shall follow them that believe: In may name shall they cast out devils; they shall speak with new tongues: They shall take up serpents; and if they drink any deadly thing it shall not hurt them; and they shall lay hands on the sick, and they shall recover: Mark 16:17: 18.

It is said that the Mormons often quote this passage to prove that the power of working miracles was to be perpetuated in the church-a power which they pretend exists among their ministers. That they have not the power promised by our Lord to 'them that believe,' is evident from the following facts."

"1. They cannot cast out devils."

"IT IS SAID." Is this the foundation for the arguments of this great disciple of truth; this champion of the Freewill Baptist order; this learned exposee [expose]? After all our pains, and patience, and investigation, are we to have no better grounds whereon to rest our information relative to this great delusion than something that is barely hypothetical; merely assumption, without evidence, testimony, or proof. As this is a new, arrogant and presumptive manner of adducing testimony, it will behoove us to enquire [inquire] who this writer is, or if there is any precedent for such a proceeding; for if there is not, we shall have to despatch it as being altogether untenable. But as we wish to give all parties a fair hearing, we will investigate the matter fully, and see if we can find any precedent for such a mode of proceeding. We know that such premises would not be admitted by any of our modern, or ancient logicians, nor received in our courts of justice, and that most of our modern divines would be very far from admitting it into any of their polemical essays; but as the Baptist Church boasts of its antiquity, perhaps by the ancient records we may be able to find some precedent for such an un-modern, anti-logical course of proceeding. Solomon says that "there is nothing new under the sun;" that "the thing that hath been, it is that which shall be, and that which is done, it is that which shall be done." So we may expect according to this statement, that however immodern there mode of proceeding may be, it must have "already been," and that some of the ancients have practiced the like.

We find by examining the situation of the churches in our Savior's day, that there was an honorable body of men associated with a church with whom was connected of old men of renown, they were called Pharisees, but from what we can learn, although the name is dissimilar, as the practice is the same, we think they must have belonged to the same church, for they "said" of Christ he hath a devil; they said that he cast out devils through Beelzebub, the prince of devils; they "said' when Christ rose from the dead, that 'his disciples came and stole him away by night,' and so honorable was their testimony, that we are told the saying is reported among the Jews 'unto this day.' They must have belonged to the Freewill Baptist church. We find also an honorable church in Ephesus, of the Freewill Baptist order, who like our modern Baptists, were very zealous for the cause of truth, and violently opposed error, particularly when their craft was in danger, for when the heritic [heretic] Paul was preaching false doctrine in their midst, they were exasperated:-Acts, 19;23, 27.

"And the same time there arose no small stir about that way. For a certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftmen [craftsmen], whom he called together, with the workmen of like occupation, and said, sirs, ye know that by this craft we have our wealth; moreover ye see and hear, that not alone at Ephesus, but almost through all Asia, this Paul has persuaded and turned away much people, saying, that they be no gods which are made with hands: So that not only our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be dispised [despised], and her magnificence should be destroyed, whom all Asia and the world worshipped."

And when they heard "these sayings," they were full of wrath, and cried out, saying, great is Diana of the Ephesians. There were some of a similar kind, yet more ancient, they lived in Jermiah's day. It would seem however, that as though they were of a very respectable class, the Lord was not well pleased with them. However they had the honor of men. 'I am against the prophets saith the Lord, that use their own tongue, and say 'he saith,' It is evident from the analogy they bear to the Freewill

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Baptists that they must be of that order.-We might trace out an honorable association of this kind that have ever existed in different ages, but from what we have already noticed, we think that we shall be necessitated to notice what our friends the Baptist says, after quoting one more testimony, that of Lucifer, the son of the morning, to Eve; and he "said" unto the woman 'ye shall not surely die.'

It would seem from the statement of our Baptist friend, that the Mormons are guilty of quoting the 16th chapter of Matthew, 17th and 18th verses. They seem to resemble some of the ancient heretics, who dispite [despite] of all the Freewill Baptists could do, would continue to 'reason out of the Scriptures.' 'Preach the word,' &c. But the difficulty rests not here alone, for the Mormons are not only guilty of reading this, but of believing it also; a crime that cannot be laid to the charge of the Freewill Baptists, for they never would condemn others of what they were guilty of themselves. It seems that there was always difficulties of this kind with the Mormons; for no sooner did the ancient Baptists cease to whip Peter and John for teaching the word of God, than they were immediately found in the temple teaching the same things; and although the Rev. McCoy, one of the modern Baptist was as the head of a mob, driving the deluded Mormons in Missouri, [it would seem from the whole tenor of the Morning Star,] that the Mormons are in that neighborhood, and that the modern Baptists are just as much troubled with the Mormons, as the ancient Baptists were with same class of people in their day.

Our friend tells us that the 'the Mormons often quote this passage, to prove that the power of working miracles was to be perpetuated in the church.' If he had read the two preceding verses, he must have been convinced that any believer in the Bible must come to that conclusion; and his not believing the Bible does not invalidate the testimony of the Bible, as part and parcel of the Mormon creed. The Mormons believe the Bible, and that statement says, 'go ye into all the world, and preach the gospel to every creature; he that believeth and is baptized shall be saved; and he that believeth not shall be damned' &c. We here ask, where was the gospel to be preached? The answer is to all the world. We ask again, where were these signs to follow? The answer is, where the gospel is preached and believed in, all the world. Consequently, in all the world wherever the gospel is preached and believed in, these sings must follow, and if these signs do not follow in the world, the gospel is not preached and believed in, in all the world, Therefore, however orthodox it is to believe the Bible, and howsoever contrary to the faith of the Baptist order, the Mormons are consistent inasmuch as they professed to believe the Bible, to live up to their profession, and the Bible does positively state that the power of working miracles should be continued in all the world where the gospel was preached and believed in.

Our friend goes on to state 'that they have not the power promised to them that believe, is evident from the following facts.' Just above he tells us that the Mormons often quote this passage to prove that the power of working miracles was to be perpetuated, and calls it a Mormon perversion. He next goes on to say that they have not the power promised; hence he believes that there was power promised.-Just before that, it was Mormon perversion to believe in that promise; hence, although the Mormons believe the Bible, it is a perversion for them to say they do, or teach it; but according to our friend's reasoning, it is perfectly right and logical for the Baptists to say they believe the Bible, and then to call it a perversion to teach it.

But we are told by our friend that the Mormons possess not the power to work miracles, as is evident from the following facts:

"1. They cannot cast out devils."

How are we to know that this is a fact?-Facts seem to be curious things in this gentleman's hands; a mere say-so from who, or by whom he knows not, is sufficient for him, but not for us. The Mormons believe that it is the privilege of the Church of Christ to cast out devils-not, however, of themselves-but in the name, and by the power of Jesus. They do not profess greater power than our Savior, who said, "of myself I can do nothing; the Father that dwelleth in me, he doeth the works." Another fact is,

"2. They cannot speak with new tongues. Their pretensions to this gift will avail nothing till they give the world as good evidence that they possess it, as the apostles gave on the day of Pentecost."

We say here as said our Savior, "I bear not witness of myself," but we merely state, if these things exist not in the Mormon church, it is not the church of Christ. Did it ever occur to our friend that the Baptists are not believers in, or of, the church of Christ, because they have not these things?

"3. They cannot take up serpents. Call upon a Mormon teacher to prove his claims to miraculous power by taking up a copperhead or rattlesnake, and I pledge myself that he will not dare to attempt the deadly task. This fact alone effectually fastens the charge of imposition

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upon their pretensions! Let this be remembered."

We wonder if the Baptist church can? The Mormons do not profess any such thing. Do we ever read of any of the servants of God taking up rattlesnakes or copperheads, for the sake of making infidels believe? or in any presumptious [presumptuous] manner? We do not, but we read of some of the ancient Freewill Baptist's coming to our Savior, and wanting to see a sign, and he called them a wicked and adulterous generation for so doing. Herod must have belonged to the Baptist church, for he sent for our Savior, desiring to see some miracle performed by him. And we read of another personage of high note, who came to our Savior and took him to a pinnacle of the temple, and with all the bombast of any of our modern sign-seeking Baptists, told him to cast himself down from thence, for it is written, "he will give his angels charge concerning thee," &c. Our Savior answered, "it is written, thou shalt not tempt the Lord thy God." We would remind our modern Baptist friend that it is so written; and if our Savior dared not to tempt the Lord his God, the Mormons dare not.

"4. They cannot drink any deadly thing with impunity."

"When Zeenab was asked why she put poison into a roasted lamb, which she had provided for Mohammed's dinner, it is said she replied to this effect, 'I said in my heart, if he be a king, we shall be freed from his tyranny;-and if he be a prophet, he will easily perceive it, and consequently receive no injury.' Several Mohammedan historians state that he died from the effect of the poison, about two years after he took it. This, as Dr. Clarke observed, is a complete and everlasting refutation of his pretensions to the prophetic spirit and mission; for the language of Christ implies that those who believed on him in the sense of the text, should not die by poison. Notwithstanding Christ's assurance that those who were endowed with miraculous gifts, should not lose their lievs [lives] in this way, it is presumed that J. Smith, the prophet and apostle of Mormonism, with all his pretensions to the Divine favor, would not dare to drink a cup of tea if he feared that it possibly contained arsenic. Nor would his best friends dare to test his pretentions [pretensions] to the power to work miracless [miracles], by putting poison into his food."

They cannot drink any deadly thing with impunity. Our answer to his last fact, must be sufficient for this. Query: Can the Freewill Baptists? They profess to believe the Bible.-Relative to his statements about Mahomed, we know nothing; and we presume our great exposee [exposé] known as little. We have always found it is difficult to obtain a correct statement of facts concerning Mahomedanism, as we do concerning Mormonism, from some of our dealers in facts. Christ has given no assurance that those who were endowed with miraculous gifts should not lose their lives in this way; but Christ has said that these signs should follow those that believe. If the Baptists believe, they will follow them. If the Mormons believe, they will follow them; and if they follow neither of them, they are neither of them believers.

Joe (Joseph) Smith would not drink arsenic knowingly if offered to him. Again we ask, dare our Baptist friend, who is no much better than he?

"5. They cannot heal the sick. That they may occasionally arouse a hypocondriac [hypochondriac], is not denied; but they can no more cure the fever, the palsey [palsy], or consumption, than they can arrest the mighty current of the majestic Niagara."

This we must let pass with the rest. If the Mormons cannot, the Lord can; and perhaps they can do it in the 'name of Christ.' If they 'lay hands on the sick, and annoint [anoint] them with oil in the name of the Lord,' they live up to what they believe more than the Baptists do, who do not attempt to fulfil [fulfill] the ordinances of God: and if the sick are not healed, they fulfil [fulfill] their part-they come nearer the mark than the Freewill Baptists do, who neither believe nor practice.

"6. The apostolic miracles were performed in such a manner, that the most intelligent and powerful enemies of the gospel were obliged to confess that notable miracles were wrought. See Acts 4:16. The Mormonites [Mormons] have done nothing like this. They cannot imitate the Apostles in curing the lame and healing the sick, half so well as Pharaoh's magician's imitated the miracles performed by Moses. But, as the deluded will not be convinced by arguments of this kind, and as the discerning and candid do not need them, I will draw this article to a close. It is probable that many of the followers of J. Smith, really believe that miracles are wrought by this modern Mohammed [Mahommed] and his minions. But there is no more proof that they have ever done so, than there is that the pretended miraculous image of the Virgin Mary, in Ancona, opened and shut its eyes supernaturally; or that withered lillies [lilies] placed before that image, boomed anew the night after they were put there. None but credulous, superstitious Catholics believed that such miracles were really performed; yet the first of these prodigies 'was attested by more than 80,000 ocular witnesses, and by legal inquiries.' much more evidence than the Mormonites [Mormons] will ever be able to furnish to prove that they have performed miracles. The Catholic Archbishop Martini asserted, for selfish purposes, that the pretended miracles just named, with others equally absurd, did in reality; occur in Italy, about the time it was conquered by Bonaparte; and there is every reason to believe that the motives of the Mormon leaders, in pretending to work miracles, are no better than those of the worldly minded Archbishop. It may be expected, however, that, while the 'Latter Day' deceivers are impudent and impious enough to pretend that they can work miracles, they will find many silly enough to believe their blasphemous pretensions.


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If the miracles were so fully evident in our Savior's day, why did not all the people believe in him? The Freewill Baptist's had no more confidence in him in that day, than they have in this, notwithstanding his many miracles.-They said he 'had a devil; that he cast out devils through Belzebub [Beelzebub], the prince of devils;' and if they witnessed anything that was incontestibly [incontestably] proven, they cried out 'give God the glory, for we know this man is a sinner.' No evidence was sufficient, no argument would convince, no testimony would satisfy; and our friend, Elias Hutchins, tells us that a miracle was said to be performed by the Roman Catholics, and attested by more than eighty thousand ocular witnesses; and yet it is false, although the testimony of any two of those witnesses would be sufficient to hang a man, if guilty of murder. Here we are called. upon the mere say-so of somebody, to believe all the 'facts' spoken of by our Baptist friend: but coming from any body else, if there are eighty thousand eye witnesses they must not be credited.-We suppose if twice that number were to testify to a Mormon healing the sick by laying on of hands, he would not credit it; but we, of course, must believe him upon bearing evidence, merely because he is a Freewill Baptist. So much for his facts and rule of evidence.

Our Baptist friends, however, may rest assured that they will have ample evidence of the kind they are looking for before long; for Paul says, 2d Thessalonians, ii: 7-12; "For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming as after the working of Satan with all power and signs and lying wonders. And with all deceiveablness of unrighteousness in them that perish; because they receive not the love of the truth, that they might be saved. And for this cause God shall send them strong delusions, that they should believe a lie; That they all might be damned who believed not the truth, but had pleasure in unrighteousness."

When these lying wonders shall be revealed, and the beast spoken of by John, shall perform his miracles-when fire shall descend from heaven, and great things be done by this power, there will be plenty of evidence to satisfy the most sceptical [skeptical]. The "world will then wonder after the beast;" the order of the Freewill Baptists will flourish, from lands to land, and from sea to sea. The "Morning Star'" under the direction of the Trustees of the "Freewill Baptists Connection," will then be extensively read circulated, and admired--the incontestible [incontestable] evidence of the miracles will be chronicled in its pages, and our friend, Elias Hutchins, may then be rewarded for his zeal and labor, and obtain a seat among the honorable of the earth.


To the Editor of the Times and Seasons.

BRITON, Livingston county, }

July. 30, 1834. }

DEAR SIR:-We take this opportunity of sending you the minutes of a conference, held in the town of Briton, Livingston county, Michigan, convened on the 29th and 30th of July.

Conference met according to appointment on the 28th of July, at 6 o'clock, P. M. There were several elders and other officers present on the occasion.

The conference was opened with prayer by the president; who proceeded to make some appropriate remarks on the object of the meeting, After some general instructions the different branches were represented, and were as follows:

B. Searls, teacher, represented the Pleasant Valley branch, Livingston county; one teacher and twenty members.

Priest Loree represented the Cedar branch, Livingston county; one priest, one teacher, and eighteen members.

A. Hovey, teacher, represented the Rose branch, Oakland county; one teacher, nine members.

Elder M. Serrine represented the Franklin branch, Oakland county; one elder, one priest, one teacher, and sixteen members, also the Royal Oak branch; thirteen members.

N. Goodell represented the Lapeer branch Lapeer county; two elders, two priests, and twenty-three members.

Priest Bunnel represented the Brownstown branch, Wayne county; one elder, one teacher, and twenty-three members.

Elder O. Jefferds represented the Van Buren branch, Wayne county; one elder, one teacher, and seven members.

Elder C. Dunn represented the Livonia branch, Wayne county; one elder. one priest one teacher, one deacon, and twenty-three members; he also represented the Halimazo branch, twenty-three members, all in good standing, and fifty scattered members not represented.

Many of the brethren and sisters bear strong testimony to the truth of the work, and some that were not members of the church declared before the congregation that they had been healed by the prayer of faith and the laying on of hands by the elders of his church.

Motioned and carried that this conference be

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adjourned till the last Friday Saturday and Sunday in October; to be held in the vicinity of Franklin, Oakland county, Michigan, ten miles south of Pontiac.

M. SERRINE, Prest.


I thought that I would fill out this sheet with a short sketch of my travels and labor in this state since last December. I left La Harp, Hancock county, in November, and arrived in this state on the first of December where I commenced preaching. I had calls from all parts of the country; the people seem to have a spirit to investigate the doctrine more than ever.-I visited many parts of the state during the winter; some cried delusion while others said it was the truth if the Bible was true. I was then sent for to come to Lapere [Lapeer] county, and when I arrived there a great excitement prevailed amongst the priests and people saying, 'these that have turned the world up side down are come hither also.' Finally they struck upon a plan, as they supposed, to put a stop to the delusion, as they called it; and that was to get Elder Knight, a preacher of the Christian church, to meet me in a discussion, and show the people the falsity of the doctrine. They then asked me if I would set forth the doctrine of the Latter Day Saints, and let Elder Knight show the people wherein we were wrong. I told them that I would; we accordingly met on the 18th day of January to discuss the subject. A moderator was chosen, and thirty minutes was the time for each to speak. As it fell upon me to speak first, I proceeded to set forth our doctrine just as we believe it according to the scriptures, and in the first place I set forth the kingdom of God as disclosed by Paul in the 12th chapter of Corinthians, and also in the 4th of the Ephesians.

He then attempted to show the people that those officers gifts and blessings were only given for the establishing of the church, and then were to cease; whereupon I demanded Scriptural evidence to prove his assertions. He said that the kingdom was established and therefore they were no longer needed. I then stated that Paul said in the 4th chapter of Ephesians, that they were given for the 'perfecting of the saints, and to keep them from being carried away by every wind of doctrine, by the seigh [sleight?] of men, and cunning craftiness whereby they lie in wait to deceive.' But we continued the discussion for about three hours, and the truth came off triumphant. The moderator decided that if the Bible is to be believed the doctrine must be true, for that we preached the very principles taught by Jesus Christ and his apostles. The debate made a very favorable impression on the minds of many. The next week I baptized ten, most of whom were members of the different churches; and thus instead of stopping the cause they added to its number, and I hope of 'such as will be saved' in the day of the 'coming of the Son of God.'

I have held two more debates since, one on the 4th of July, with a Campbelite [Campbellite] in Lapeer, and the other on the 22d of July, in the village of Franklin, with a Universalian minister, by the name of Curtis, and the result has been the same in each of them. The decision went against them. I have baptized since last January between fifty and sixty, and have organized two more branches, one in Livingston county, town of Briton, consisting of twenty members, known by the name of Pleasant Valley branch; and another branch in the vicinity of Franklin, Oakland county; called the Franklin branch, consisting of sixteen members. Thus the cause of God is onward in this state, and all the powers of wicked men and hireling priests combined, cannot stop the cause of Israel's God, for it is onward and will continue to roll until the 'kingdoms of this world become the kingdoms of our Lord and of his Christ.'

I remain as ever, your brother in the bonds of the new and everlasting covenant.



At a general Conference of the Church of Jesus Christ of Latter Day Saints, agreeable to adjournment from January Conference, held at the house of sister Monroe, in the city of Utica, New Work, on Saturday the 29th day of July, 1843, commencing at 11 o'clock. A. M.

Elder John J. Green was unanimously called to the chair, and elder E. P. Maginn was chosen secretary.

The meeting opened with singing and prayer by elder Green.

The president then in a very brief and appropriate manner, set forth the object of the conference, and of the great importance of conferences in general, being for the purpose of transacting business pertaining to the kingdom of God, and of assisting in rolling it forth in the earth-made a strong appeal to the saints to assist in its accomplishment will all their powers, both mental and physical; also the necessity of building the Temple and Nauvoo House.

It was motioned and seconded that the secretary read the minutes of the last conference held in Utica. After the reading of the minutes by the secretary, it was

Resolved that the elders be called upon to present their credentials to this conference.

The secretary then arose and read an especial

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appointment that he had received from the first presidencey [presidency], and the quorum of the twelve, signed by the president and secretary of the twelve, to take the charge and preside over the church in the city of Boston, Lowel and Peterboro.

The secretary then read the credentials of elders John P. Green, James Emett, Alfred Dixon, James Gifford and John Cairns.

Motioned and seconded that this conference accept the recommend and standing of elder Alfred Dixon as being good.

Motioned and seconded that elder Alfred Dixon be appointed to go and labor in Saratoga county, New York, with permission to visit Maine.

The president then spoke at considerable length upon the authority of high priests, and showed that they had not authority to enter into branches and preside over them, unless they had been apponted [appointed] for that purpose, or by request. Elder Cairns then arose and testified to the same subject, and was followed by elder E. P. Maginn, who illustrated the subject, and bore his testimony to the same.

On motion, resolved that E. P. Maginn he appointed to preach Sunday a. m. in the City Hall, and in the evening at the Universalist church, on the necessity of revelation and its connection with the work of God in all ages; also that elder John Cairns preach Sunday p. m. in the City Hall.

On motion, resolved that the conference adjourn, to meet at three o'clock, P. M.

The conference met pursuant to adjournment, and was opened by singing and prayer by elder Carns [Cairns].

Elder Green's recommends were read by the secretary, when elder Green arose and gave a brief and interesting account of his labors from the time he left Nauvoo.

On motion, resolved that we accept the appointment and standing of elder E. P. Maginn. Carried unanimously.

On motion, resolved that elder J. P. Green's recommend and standing be accepted. Carried unanimously.

Motioned and seconded that elder James Emmett's recommend and standing be accepted.-Carried.

Motioned and seconded that James Gifford's recommend and standing be accepted. Carried.

Motioned and seconded that elder John Cairn's recommend and standing be accepted.-Carried.

Motioned and seconded that Jacob Boyce's recommend and standing be accepted. Carried.

Motioned and seconded that elder John W. Legar's license and standing be accepted. Carried.

Motioned and seconded that elder Benjamin Stafford's licence [license] and standing be accepted.-Carried.

Motioned and seconded that elder Miron Higby receive a licence [license] from this conference. Carried.

Motioned and seconded that elder Palmer H. Steven's recommend and standing be accepted. Carried.

Motioned and seconded that elder Justice Chase's license, recommend and standing be accepted. Carried.

The president then called for the representations of the different branches.

Elder Gifford represented the East Hamilton branch, consisting of fifty-five members, one elder, two priests and one teacher.

Elder Higby represented the West Boonville branch consisting of thirty-three members, two elders, one priest, two teachers.

Edward M. Fuller represented the Saratoga County branch, consisting of eighteen members, one priest, one teacher and one deacon.

Elder A. Dixon represented six members in Saratoga county, not organized.

Elder Boyce represented the branch of Utica, consisting of forty-seven members, four elders one priests, two teachers and one deacon.

On motion, resolved that this conference adjourn to eight o'clock P. M.. Carried.

Met pursuant to notice, and opened with prayer by elder Green. An interesting discourse was then delivered by elder Cairns, on the subject of the Marriage Supper of the Lamb.

Motioned and seconded that brother Henry Leonard and Joseph Stow be ordained to the office of a priest, and brother Caleb Hall be ordained to the office of an elder, Carried.

Elder Boyce presented the case of elder Samuel Savery, who has been appointing meetings within the limits of this conference without reporting himself to the same, and is teaching doctrine repugnant to the church of Christ.

Elder Green followed upon the same subject, and gave a number of important proceedings, sufficient to convince the conference of his insanity.

Motioned and seconded that elder Samuel Savery be disfellowshipped by this conference. and that elder Boice [Boyce] be appointed to demand his license, and refer him to Nauvoo for trial.

Motioned and seconded that elder John W. Legar be appointed to preside over the Utica branch. Carried unanimously.

Motioned and seconded that brother George Goodwin be ordained a teacher, and brother Thomas Stafford be ordained a deacon; carried.

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On motion, resolved that elder Jacob Boyce receive a letter of commendation from the church, such as the secretary shall approve.-Signed by the president and secretary.

Motioned and seconded that brother William Legar be appointed clerk of this branch; carried.

On motion, resolved that elder E. P. Maginn be appointed to preach in the City Hall in the forenoon, and elder Cairns in the afternoon, that elder E. P. Maginn preach in the Universalist House in the evening.

On motion, resolved that the minutes of this conference be accepted, and transmitted to Nauvoo, with a request that they be published in the Times and Seasons. Carried.

During intermission on Sunday, elder E. P. Maginn baptised [baptized] three individuals.

JOHN P. GREEN. President.

E. P. MAGINN, Secretary.


It is one year and eight months since the sound of the fullness of the gospel was first heard in this place Up to this time, a deeprooted sectarian prejudice against us, remained upon the minds of the people: but through our faith and perseverance, and most of all, through the blessings of heaven, we were enabled to allay the prejudice against us, to a great extent, and to as we fondly hope, indellibly [indelibly] impress upon the minds of the honest-hearted, the sublime truths of the new covenant.

Elder E. W. Pell labored in company with me several days. Elder Quartus S. Sparks remained several weeks, and returned to Long Island. I continued my labors here during the Fall months. I preached in Norwalk, New Canaan, Ridgefield, Danbury, and several other townships. On the 17th of the following December, I baptised [baptized] one person; two days after this, I baptised [baptized] two. During the following month, nine were baptised [baptized]; and thus the work of the Lord increased, insomuch [inasmuch] that in the following April, when we were organized into a branch, we numbered twenty-seven members.

I will not detain you with a detailed account of the history of the branch; but suffice it to say, that the sick have been healed, and devils cast out in the name of the Lord Jesus. The Saints have been, and are rejoicing in the happy enjoyment of the gifts and blessing of the gospel of Christ. Many of our sectarian neighbors entertain towards us, feelings of the most hostile nature, while others certainly are our friends. Something about the time the branch was organized, I received a challenge to discuss the claims of the Book of Mormon to divine authenticity. We met pursuant to appointment, and discoursed one evening. We met the next evening; but alas, for the cause of the poor old Devil, (his cause could not stand.) My opponent's moderator, who by the bye, is a class leader, and member of the Legislature, did not appear. My opponent's friends persuaded him to abandon the contest; and we agreed, at their request, to adjourn until they could get La Roy Sunderland, or some other clergyman to take it up: and so their champion has not appeared yet. Of course the adjournment still continues, and no doubt will, until the resurrection of the unjust. Since then, I received a challenge from a certain doctor of the Methodist Episcopal church in order to discuss the merits of the articles of religion as contained in their discipline. We met in their synagogue, and took our position behind the shrine of their deity-and his half frantic votaries labored so hard to sustain the reputation of their own dear Baal, that they got such a fit of spiritual gout, that they have hardly got over it since.

The whole number of members that have been baptised [baptized] into this branch, is sixty-five-four have been added by letter, six are expelled, some have removed to Nauvoo, and some to other places. The brethren here are very anxious to emigrate to Illinois; so you may expect to see all of us in Zion this Fall, that can possibly get there. To give you an idea of the unity of our faith, and consequent enjoyment, I will just say, that there is not a member of this branch but what keeps the word of wisdom,

I am glad to find that the annual conference has sent several elders to Connecticut. The blue laws are no more in existence here; nevertheless, there are very many individuals who are blue enough, I can assure you. However, in my opinion, the honest people of this State are ripe for the gospel, although the gospel has been preached in this section of country for a year and a half: yet doors are opened on every side, and nearly all people are calling for preaching. Although at a the May Conference, held in New York city, four of our members were ordained to the office of elder, yet we cannot fill the openings that are made. May the Lord raise up laborers and send them forth, that the wheat may be speedily gathered into the Lord's garner, even Zion, that the chaff may be burned up by the brightness of his coming.


I enclose you $2,00 for one copy of the Times and Seasons. Direct it to Benjamin Benedict, New Canaan, Fairfield county, Connecticut. I hope to be able to send you more subscribers soon. I will use my best exertions to increase your subscription list. Yours in the new covenant.

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The Lima branch met in conference pursuant to appointment, at the house of Amos Scott, in Hancock county, June 11, 1843.

The house was called to order by President Morley, at 10 o'clock, A. M.; and after laying before the saints the object of the meeting, the choir sung an hymn, and Elder H. C. Kimball opened by prayer, the services of the day. The president then arose and stated that it was the privilege of the saints to make their selections for president and council, bishop and council, and high council, to govern the affairs of the kingdom in this branch, when the following nominations were made.

It was motioned, seconded and carried, that Elder Isaac Morley, still remain our president, and Walter Cox and Edwin Whiting still remain his councillors [councilors].

It was motioned and carried, that Elder Gardner Snow, still remain our bishop, and Clark Hallett and Henry Deam, continue as his councillors [councilors].

(To be Continued.)

Nauvoo, September 2d, 1843.


This is to certify that Elder George J. Adams has been honorably acquitted by the High Council in Nauvoo, from all charges heretofore preferred against him from any and all sources; and is hereby recommended as a faithful laborer in the Church of Jesus Christ of Latter Day Saints, and a servant of the Lord that is entitled to the gratitude, confidence, liberality and clemency of the Saints and honorable men in all the world.

WM. MARKS, president.


It will be seen that the publication is behind the date, owing to sickness in the office.


For the Times and Seasons.

An extract from the "Historical sketch of the Life of President Joseph Smith,"



Thou great eternal of eternity! Its ample folds:-Improvement's rapid march

Thou God of Abraham, I look to thee: Was heralded-Intelligence was borne [born]

Thou Omnipresent one! incline thine ear, On floating pinions, o'er the face of earth:

And me, a child of ;dust, vouchsafe to hear. And yet, in spite of all the noisy boast,

It was an age of darkness. Shadows dark

The Seer and Prophet of the latter days Envelop'd deeply the broad scenery

Is now my theme-his hist'ry help me trace; Of the religious world. The praise of truth

And thy approval, Lord, shall prompt my pen, Was loudly trumpeted by multitudes,

Regardless of the praise or blame of men. And multitudes, before its empty name:

Wisdom and knowledge, light and truth are thine- Some, for the sake of honor, some for ease,

Let thy intelligence around me shine: And some, by motives pure as heav'n inspir'd;

Give pow'r of thought, this matter to indite- But more, by far, for filthy lucre's sake,

Instruct me what, instruct me how to write. Were daily bowing down and worshiping [worshipping].

With Truth's bold eloquence, my mind inspire, The people and "heaped up unto themselves

And touch my mind with celestial fire: teachers with itching ears." All Christendom

Thy approbation, is the boon I claim; Of priests without a priesthood. Ev'ry form

With that, it matters not who praise or blame. And shadow of authority, which they

* * * * * Held in possession, had been smuggled from

The nineteenth century was spread out The great apostate mother church of Rome!

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The heav'ns above were sealed. The glorious lamp The hecatombs that have been offer'd yet

Of inspiration had withdrawn its rays In sacrifice to heathen deities.

Of pure supernal lighté Jehovah's voice The God of Abra'm has a purpose which

For centuries, by man had not been heard! From all eternity he had decreed

The light that God ordain'd to emanate To execute upon the earth. The Lord

From the long treasur'd page of Holy Writ; Makes use of human instruments

By human sacrilege and foul abuse, For the accomplishment of his designs.

By adding shade to shade of mysticism;

Became adulterated and obscur'd! In every age in which he has perform'd

His mighty works, he rais'd up chosen men,

Faith had been long exterminated: Faith, Commission'd by himself-invested with

The principle of pow'r pertaining to His own authority; thro' whom he spoke

The holy Priesthood which the Lord confer'd To the inhabitants, and by whose means

On man in former times-the pow'r by which He mov'd-he roll'd his mighty purpose forth.

He rent the vail [veil] and gaz'd on heav'nly things,

Or drew the curtain of futurity Noah was call'd in his degen'rate age,

Aside, and converse held with distant scenes, To teach the principles of righteousness

Closely envelop'd in the years to come. To a corrupt, stiffnecked race of men:

To seal the testimony and bind up the law.

Some truly thirsted for the precious gifts,

The light, the glory and intelligence When God would call his people out

Of ancient times: while others vainly thought From under Egypt's yoke, he gave command

The history contained the essence of To Moses, whom he had rais'd up to lead

The things declar'd-that the rehersal [rehearsal] of To Canaan's land, the tribes of Israel.

Those blessing, had transfer'd the blessing down:

The ancient prophets all have testified

As tho' a hungry man could satisfy That in the latter days the Lord would do

His appetite upon the bare belief. A work in magnitude and interest,

That other starving persons had been fed. Surpassing ev'ry work perform'd below,

Since earth was moulded [molded] in it spheric form.

The priesthood gone-the church was but a wreck;

And like a ship without a rudder, toss'd At length the time, the chosen time arriv'd

Upon the boist'rous waves of changeful Time, For the commencement of the glorious work,

While the ancient order was extinct. The restitution of all things; which shall

Restore the earth to its primeval state,

The Urim and the Thummin hid away; And usher in the long expected reign

The human mind was left to wander through Of Jesus Christ.

The mazy fields of 'erring reason;' and

To float at large upon ærial forms; But where's a mighty man

Borne [born] onward by contingences' [contingencies] fickle breath. Like unto Enoch, Noah, Abraham,

Hence, mental abberations [aberrations] oftentimes Or Moses,, who can stand in battle's front

Assum'd a threat'ning aspect, and appear'd Amid the persecuting rage of men,

Impervious as the darksome catacombs And guide the helm of turn and overturn,

Of ancient structure; sometimes swelling to Amid the wreck of ev'ry human scheme;

Gigantic size, on which was sacrificed While God shall revolutionize the world?

A sum of happiness of more amount

Than could be purchas'd by the price of all Jehovah knows.-His eyes was fix'd on one

Whom he had chosen from eternity;

And in his choice, he counsel'd not with man.

The one, of all mankind, whom God ordain'd

Is now the subject of the writer's pen.

The Times and Seasons, IS EDITED BY JOHN TAYLOR. Printed and published about the first and fifteenth of every month, on the corner of Water and Bain Streets, Nauvoo, Hancock County, Illinois, by JOHN TAYLOR AND WILFORD WOODRUFF.

TERMS.-TWO DOLLARS per annum, payable in all cases in advance. Any person procuring five new subscribers, and forwarding us Ten Dollars current money, shall receive one volume gratis. All letters must be addressed to John Taylor, editor, POST PAID, or they will not receive attention.

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