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Both of these brethren died previous to our exodus from Nauvoo.
Now, it is of some of the incidents that transpired while Elder Robert Hamilton and I traveled together as missionaries in the State of Virginia, in the years 1844 and 1845, that I wish to write.
While preaching at Newcastle, the present County seat of Craig Co., Virginia, we were challenged by the Rev. Dr. Waltholl, of the Campbellite church, to meet him in discussion.
We accepted the challenge. The large church in Newcastle belonging to the Campbellites, was offered for the purpose of holding the debate in. The subjects and terms were agreed upon, the moderators chosen, and the time to commence and continue the discussion to, was arranged, all of which the public was duly notified of.
During the time the debate lasted the large church was filled to overflowing, good order prevailed, and the strictest attention was given.
Elder Hamilton was the speaker on our side. He was a fluent and powerful talker, enjoying much of the Spirit of the Lord, and as the great truths of the gospel flowed from his lips the audience seemed utterly entranced and carried away with the newness, plainness and force of his arguments, "for he taught them as one having authority, and not as the scribes."
The great Campbellite champion, the Rev. Waltholl, who was both preacher and lawyer by profession, was so utterly overwhelmed and filled with confusion and terror from the first, that he never recovered from the shock during the time the debate lasted. So much was this the case with him that he could only occupy a small portion of the time allotted to him, and, on the second day, at his own request, the discussion was brought to a close, although by his own proposition at first, it was to have lasted three days.
The reason he assigned for this was, that he was entirely unprepared to meet Elder Hamilton's arguments and evidence on the subjects under discussion, which were the authenticity of the Book of Mormon, the organization of the Church, with apostles, prophets, etc., and the gifts, blessings and power of the Holy Ghost.
Not one of the hundreds that attended that discussion ever pretended that the Campbellites did not meet with a great and decisive defeat on that occasion.
The news of their disaster spread rapidly and widely throughout the land, and came to the ears of another of their great divines, by the name of Dr. Scott (doctor of divinity, not of medicine).
This man flattered himself that he was able to retrieve his cause from the terrible defeat that it had suffered at the hands of Elder Hamilton, at Newcastle. He, therefore, challenged Brother Hamilton to debate with him upon the same subjects, and with the same terms as at first, but in another church and at another place.
This challenge was also accepted by Brother Hamilton, and the discussion was held, but it proved more disastrous to the Campbellite cause than the first had done.
Dr. Scott failed so completely on every point, and so disgraced himself as well as the cause, that he never afterward attempted to preach.
While the power, gifts and blessings of the Holy Ghost were being discussed, Elder Hamilton contending for its inspiration, its gifts and blessings as formerly enjoyed by the Saints, and the doctor arguing against these gifts, and denying such inspiration in any manner or form, I occupied a seat in the stand. While watching and listening to the proceedings, I caught the doctor imbibing freely from a bottle of whisky, which he replaced in his saddle-bags when the operation of drinking was over.
I had detected the smell of whisky the day previous, while seated near the doctor, but never suspected it was from his breath. I could never have thought a preacher guilty of so flagrant an outrage. But so it was; I had caught him in the very act, and so informed Elder Hamilton.
Such a scathing as that preacher received from Brother Hamilton I never witnessed. Said he:
"He denies the inspiration and power of the Holy Ghost; but there is an inspiration that he does believe in, and that is the spirit of the whisky bottle, which he now carries in his saddle-bags, and from which he has often sought and obtained his kind of inspiration since the beginning of this discussion."
This exposure and his muddled condition rendered Dr. Scott unfit to continue the debate longer. Prior to this time he had been considered a respectable, pious and able preacher. However, that defeat and consequent exposure destroyed his influence from that time forward.
As a rule, public discussions do not result in much good, but these were exceptions, and in and around this place we soon had the names of forty persons who were applicants for baptism.
I have traveled and labored in company with many of our most worthy Elders, but never with one more faithful, contrite in spirit and child-like, and yet more determined, valiant and undeviating in defense of the truth, and in every duty devolving upon him, than was Elder Robert Hamilton; and I have written this little sketch as a feeble tribute to his memory and his sterling worth.
During the eight or ten months we traveled together, our union and love for each other resembled very much that which existed between David and Jonathan.
HOW SUCCESS IS GAINED
By H. G. BELDERS TO GO OUT TWO AND TWO – YOUNG MISSIONARIES INCLINED TO SHIRK – ELDER MOSES THATCHER – HIS DIFFIDENCE – THE WAY HE WAS BROKEN IN – HIS SUCCESS – ELDER M'ALISTER – HIS BACKWARDNESS IN SPEAKING – FORCED INTO IT – HIS TESTIMONY – ELDER CORAY'S EXPERIENCE – PROMISES OF THE LORD PROVED TRUE.
We are informed in the book of Doctrine and Covenants, sec. 42, verse 6, that the Elders are to travel "two and two," and in sec. 84, verse 106 (latest edition) that the strong in spirit are to take with them the weak. That is, as I understand it, those that are experienced are to take with them the inexperienced.
Thus has it always transpired in my missionary labors.
The first mission I ever was called upon to perform was to the State of Virginia, in 1844. During that mission I traveled successively with Elders Sebert C. Shelton, Chapman Duncan and Robert Hamilton.
These Elders had more experience than I had, consequently, it was very natural for me to depend upon them to do the preaching, allowing the burden of our labors to rest upon their shoulders. But if they had humored me, and allowed me to shirk my legitimate share of the work, I am satisfied that I would have failed to succeed on that mission.
They, however, took great pains to see that I should not neglect my share in all the labors. They put me forward, and not unfrequently managed to leave me to fill appointments alone, and sometimes to travel alone for a week or two at a time. This left me to depend upon God and His Spirit entirely, and I can truly testify that this course was very valuable to me. I was often very much surprised and encouraged at the assistance afforded me through the Spirit on these occasions.
Since that first mission I have been sent on many others, and have traveled with seventeen other Elders at different times, most of whom were without experience. Among these were several more or less like I had been – backward, and inclined to shirk the responsibility of preaching.
I have had to resort to some pretty sharp management in breaking them in. A few of these instances I will relate.
When Elder Moses Thatcher was only between fifteen and sixteen years of age, he traveled with me as a missionary in California.
He was naturally inclined to modesty and diffidence, and said to me one day that he would black our boots, curry and saddle our horses, and do all that was to be done except the preaching, if I would do that part of the work and excuse him.
Naturally I entertained a great amount of sympathy for him, on account of his extreme youth, also because I remembered my own shortcomings when out on my first mission, during which time nothing ever so frightened me as the thoughts of being called upon to arise and try to preach. I therefore favored him until I thought it unwise and an injury to him to indulge him farther.
Having been invited to visit and preach in a new locality, I asked Elder T. to take some tracts and visit the place, and see the trustees of the school house. If the liberty to preach in the house was granted, then he was to proceed to notify the neighborhood of the meeting, distributing the pamphlets as he went. I also told him if anything happened to prevent my being there he was to fill the appointment.
At this he trembled, and with a face white with fear he begged me not to fail to be there, until I nearly repented of my intention.
He succeeded in obtaining the use of the house, and in notifying the people he came upon a quilting party of women and girls, who readily promised to be at the meeting, provided he (Elder T.) would preach.
He replied that his colleague would most likely do the preaching. But it turned out otherwise, and Elder T. was left to his fate; but he filled his appointment like a man.
Judging from the report that spread from that meeting, Elder T. preached as good a discourse then as at any time since, and probably with greater satisfaction to himself.
From that time forward he never failed to do his part in our labors, and I have no doubt that he looks back upon that achievement as one of the greatest of a very eventful and useful life.
Elder J. D. H. McAllister traveled with me in Arkansas, and for the first two months of our labors, when called upon to talk, would not occupy above five minutes, and often not half that time. It would then occur to him that the audience would rather hear some one else than him, after which he would not possess courage to try to talk longer, and would take his seat.
He would often say that he could not account for his being called on a mission. "What can I do? I do not even know that this latter-day work is true. My father has often borne testimony that he knew this work to be true. He is a good man and I believe his testimony; but I do not know it to be true for myself."
However, an opportunity occurred that dispelled all these doubts, and planted in the place thereof, facts and certainties.
I had taken a severe cold, and was so hoarse that I could not talk. A meeting was to be held, and at that meeting some one would have to preach.
The only alternative was for him to attend and do the preaching. To do this he had to travel five or six miles across the "slashes," face a large congregation composed almost entirely of strangers, and do all the preaching, and that, too, alone.
I never, while in that country, heard the last of the praises heaped upon him by the people for the "best sermon" they had ever listened to. He had no difficulty in testifying to the divinity of the great latter-day work. The Holy Spirit rested upon him, and he could not keep back this testimony, which was as new to him as it was to those that heard him.
That day's work is no doubt remembered by him with the greatest pleasure of any event of his life, and will prove as profitable as any in his future career.
Elder H. K. Coray was the most bashful of all the young Elders I ever traveled with, and it was more than a year before he overcame this fault. I had almost despaired of his ever making a success as a missionary. But I am proud to say he did finally succeed, and during the last year of our labors together, through the blessings of the Holy Spirit, he became an able speaker, and our hearers listened to him in rapt attention.
He has often said that the experience he gained during that mission was worth more to him than all the wealth of the world.
I could refer to the experiences of many other Elders who have traveled with me, which were, in many instances, similar to those that I have related. Some of them have been so far discouraged that they would weep like a child; others would beg of me to release them and let them return home, who at brighter moments would charge me not to permit such a thing, as they did not wish to disgrace themselves or their parents.
I can think of nothing that would so blight a young Elder's future usefulness and destiny as a failure to make a success of his mission, or any work that the priesthood may have set him apart to do. And I feel it my duty in this connection to bear my testimony to the truth contained in the book of Doctrine and Covenants, that has never failed to be verified in my experience, and in that of all other Elders whose labors have come within my observation. These promises are as follows:
"Any man that shall go and preach this gospel of the kingdom, and fail not to continue faithful in all things shall not be weary in mind, neither darkened, neither in body, limb, nor joint: and an hair of his head shall not fall to the ground unnoticed. And they shall not go hungry, neither athirst." (sec. 84, verse 80).
"Neither take ye thought beforehand what ye shall say, but treasure up in your minds continually the words of life, and it shall be given you in the very hour that portion that shall be meted unto every man." (verse 85).
I have written the above incidents of missionary life and made these quotations in connection with them for the encouragement of young Elders now on missions, and the thousands of boys and young men that may, and will yet have to take missions to the many nations of the earth.
HELP IN TIME OF NEED
CHAPTER I
START UPON A MISSION, PENNILESS – AID FROM THE CAPTAIN AND PASSENGERS ON THE STEAMBOAT – ARRIVE AT NEW ORLEANS – FAIL IN TRYING TO FIND FREE PASSAGE TO ENGLAND – DISCOURAGEMENT – PRAYER – REBUKE AND ANSWER – APPLY FOR PASSAGE ON THE "BERLIN" – KIND RECEPTION FROM CAPTAIN BAKER – BARGAIN FOR PASSAGE – ONE HALF TO BE PAID IN DISCUSSING RELIGION WITH AN EPISCOPALIAN MINISTER.
In the year 1846, at a council of the Twelve Apostles held in the temple at Nauvoo, I was appointed to go on a mission to England.
After seeing my wife and our one child provided for, as to travel and board in the great exodus then being inaugurated for the unknown somewhere for the Saints to seek, I left Nauvoo, poor and penniless, for St. Louis, Missouri.
After procuring some pecuniary help, I took passage for New Orleans on board the steamer Brunswick, Captain Moore commanding.
From some of the passengers I received substantial evidences of answer to prayer for means to prosecute my journey. In my labors in preaching the word I was wonderfully blessed, the captain kindly remitting one-half of the cabin passage money.
Arriving at New Orleans a stranger, and knowing no Saints if there were any in that city, I secured lodgings and board at $1.00 per day. It now became a new and peculiar duty and strain on my faith and pocket to seek a passage in some sailing vessel, bound for Liverpool.
I had some $45.00 in my pocket, the gifts of dear friends in St. Louis, on board the steamer Brunswick, and from one person particularly in answer to a masonic shake of the hand, unintentionally given.
I endeavored to find passage on the no purse or scrip principle, and was in every instance unsuccessful. I attributed these repulses to meanness or the non-appreciation of the character of a missionary, such as I proclaimed myself, and to the national character of the captains of the several vessels to whom I applied, for, being English myself, to this class I had purposely made my applications.
Meeting with several rebuffs, I was fast drifting on the road to discouragement.
On the Thursday succeeding my arrival I stood on the levee, and in fervent prayer I asked God to open the way for me to fill this mission – to soften the heart of the next captain I applied to, so that he might take me to Liverpool, free. I requested this as an evidence to me of God's favor; and if refused, I would take it as an evidence that I should return, overtake the Saints going west, and, with my family, find a new home.
While thus meditating and praying, it seemed as if some one came up to me and asked me how much money I had.
I instinctively replied, "About $40.00."
Then came the query: What did I want with that but to pay my way? Why ask for a Divine interposition on the heart or purse of any one while I had money in my pocket?
I felt the rebuke, yet I thought of my shabby clothes, my going home to see a proud-feeling mother, my desire by my personal appearance to cast no discredit on the cause I had espoused. These and many similar reflections passed hurriedly through my mind.
My invisible monitor did not leave me, but, waking me from the reverie, he again plied me with similar interrogations and rebukes, and told me to apply to the ship then in direct sight.
I looked up and saw the words: "For Liverpool."
I walked down to the pile of cotton from which the mate and some stevedores were loading the good ship Berlin.
I asked the mate what was the chance to obtain passage on board his ship for Liverpool.
In the most cherry voice he replied: "First rate! But here comes Captain Baker; talk with him."
I approached him. He offered his hand. I told him my business, my wishes and aims. He invited me on board, and, it being noon, to dinner.
After dinner he remarked: "Now to business! You say you are a 'Mormon' missionary. You wish to go to England! And how do you wish to go?"
I replied that I had but little money, and would be obliged to content myself with a steerage passage.
To this he strenuously objected, remarking that I knew not the life of a steerage passenger.
He asked me how much money I had, remarking that his cabin fare was $80.00.
I put my hand in my pocket and drew out my entire stock of cash, $40.00. "There captain," I remarked, "is all I have, which is just half the price of a cabin passage."
He remarked, "I will take this in part payment!"
"But," I asked, "how shall I, how can I pay you the difference?"
He replied, "I have heard much of the preachers of the 'Mormon' faith being experts in the scriptures. We shall take on board on Sunday evening an Episcopalian minister, and when we get out to sea and all things in trim, I shall expect you and the minister to give me and my wife some Bible contests."
"Now," said I to the captain, "having given you all my money, how can I pay my board bill till you sail?"
"Why," he replied, "how can you board but board the ship Berlin! Here," (calling to one of the men) "go with this boy and help him with any luggage he may have, and put it in the cabin."
Soon I was duly installed. You may readily imagine my feelings of gratitude to God and the monitor on the levee.
In due time we sailed, after receiving the reverend gent, who was a tall, portly person, wearing the garb and look of his church.
CHAPTER II
THE VOYAGE – DISCUSSION – MINISTER'S DISCOMFITURE – ARRIVE IN LIVERPOOL – KINDNESS OF CAPTAIN BAKER – LEARN OF HIS DEATH AND MY DUTY – MY SHABBY APPEARANCE – FIRST SERMON – MONEY PUT INTO MY HAND – VISIT HOME – UNKINDNESS OF RELATIVES – MORE HELP FROM STRANGERS.
When fairly out at sea, and as evening set in, the captain would order lights and request the minister to bring out his large Bible, and "you, little one, bring out your little Bible."
Neither of us was loth, and the theological set-to would commence.
Captain Baker would exclaim with a hearty oath, that the little one had the best of it, and then the big one would get wrathy, and close his book with a bang and declare the contest off. But Mrs. Baker would interpose and soften his ire, and again we would return "to the law and the testimony."
But, alas! at one of these theological "bouts," the theme being water baptism, sprinkling and circumcision, the new birth, etc., I was so marvelously assisted in delineating the new birth – water baptism, that he closed his big book with a clang, and declared that he would never argue with me any more.
The captain, jumping up, swore with an oath that the "little one" had the best of it, and Mrs. Baker smiled her approval.
I pass over the general features of the voyage.
Arriving in the river Mersey early in the morning, and the tide not serving, the prospect was to remain on board till the tide changed.
The captain hailed a boat to go on shore, and bid me go with him. At first I declined, knowing I had no means, but by persuasion I consented.
He asked me where I was going to, and if I knew any one.
I told him "Stanley Buildings," and I knew no one only as my credentials named certain persons, such as Messrs. Ward, Hedlock and Wilson.
He accompanied me to Stanley Buildings, but finding no one there, it being too early for office hours, he invited me to breakfast.
After breakfast, he took me to the office of the Millennial Star, requesting me before leaving, to come down to the dock at a certain hour, which he named, as the ship would then be in her berth.
At the appointed time I was there.
My little trunk was examined and passed. I was in the act of throwing it over my shoulder when the captain seized it, hailed a cab, threw the trunk to the driver, and literally pushed me inside the cab.
I then said: "Captain, this is pushing things to an extreme. I have no money, I gave you all I had. I owe you $40.00 balance of my passage money. How can I pay this fare and you?"
"With this half sovereign pay your fare. As to the balance of the passage money, pay that by preaching the gospel as you know it, and as your little book (a small pocket Bible) teaches it. Do all the good you can, and when you pray, as I know you do, for I have heard you on board the ship, pray for Sam Baker. God bless you; and when you get through and want to go back home, and I am in port, come to me and I will take you back free."
Then giving the door of the cab a slam, he said: "Take this boy to Stanley Buildings!"
I never saw Captain Baker again. I learned that in a subsequent voyage he was lost at sea, in a terrific storm.
On the receipt of the news, as sensibly as you can hear a penny drop into an empty contribution box, so sensibly did my monitor of the levee tell me of my duty – to be baptized for Captain Baker.
Baptism for the dead was then a new principle in this age, and one but recently revealed through the Prophet Joseph; I therefore hailed with joy unspeakable this, another direct manifestation of the presence of God with me, the divine inspiration of Joseph Smith, and the truth of this work.
My arrival at Liverpool was in the midst of the dazzling sumptuousness of the Joint Stock Company. Feastings, dress and the appointments of well-paid attaches were the order of the day.
My appearance as to dress was not becoming.
I saw in fancy my presiding officers there, myself, my intended visit home, penniless. Yet had not God marvelously wrought for me? Why should I despair?
Placards announced my coming – the first from the temple at Nauvoo.
Sunday found me in the pulpit, with a vast host assembled.
How shall I, in adequate words, portray even now the grandeur of language, ideas, the sublimity of the opening vision of mind, as I dilated on "Ye must be born again?" How enwrapped, how enlightened I was by the Spirit! How scripture, unthought of, unknown or unappreciated before, marched in single file before my mind! How, after nearly two hours, I sank to my seat exhausted, and thought of my clothes and my mother's chagrin if I saw her in that plight.
After the benediction, I descended to mingle with the people.
Many strangers to the hall and the Saints came trooping to me, eager to press my hand, leaving therein weighty metallic evidences of their appreciation of a God-helped "Mormon" missionary.
I now had more money than when on the levee at New Orleans.
How vividly I recall, even now, my gratitude, as on bended knees at my lodgings I thanked God for His wonderful interpositions in my behalf, and what joy I felt as I counted the metallic evidences of trust and answer to prayer.
As soon as I could I visited home, from which I had been exiled for my faith. They scanned me well, and one member of the family, referring to our mode of traveling – without purse or scrip, wanted to know if I had come home to sponge on them.
I replied "No!" and, putting my hand into my pocket, drew forth a sovereign. Pushing that towards them, I remarked, "That will pay my board bill while I stay. Our Elders do not sponge!"