As the wife of a minister, Rachel took it upon herself to care for the poor. Ann wrote:

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1 The World of Joseph Fielding: Chapter 2 Rachel Cared for Those Around Her As e wife of a minister, Rachel took it upon herself to care for e poor. Ann wrote: Her compassion was always ready to yearn over e sons and daughters of affliction and distress. Her hand and heart were ever open to relieve eir wants, which she often did, to human appearance, beyond her means: but it was a maxim wi her, at whatever is given to relieve e necessities of e poor, is, if given in a right spirit, lent to e lord...she considered it to be her duty to God...to frequent e chambers of e sick and dying, pouring in e balm of consolation to e wounded spirit [and] pointing ose who were seeking mercy to e Lamb of God who take away e sins of e world. Rachel, especially after losing bo parents at such a young age, knew of suffering. Not quite six years after her marriage, her stepson Marmaduke died at e age of eleven. Of his moer s seven children, only sixteen-year-old Sarah remained. By e spring of 1796, Rachel had ree sons, John, age five; James, almost ree, who most surely was named after John s uncle and landlord, and Thomas, who was nine mons old and had been born in Honeydon e previous summer. Rachel and John bo had broers named Thomas. Ann recalled at her moer took a large share of e care of her family upon herself, and by so doing left her husband more at liberty for his religious and pulpit engagements. John often The Bedford Infirmary and Fever or Quarantine Hospital were two structures which would have brought villagers from e outlying areas to e county capital. Drawing from History of Bedfordshire traveled twenty miles away to preach, but Rachel was determined to be a helpmeet for her husband. Ann added, His temporal comfort and spiritual prosperity lay near her heart. Rachel was described as a splendid business woman, looked up to by her neighbors. John was studious and easy going, concerned about his sermons and studying e scriptures

2 Ann remembered at her moer was kind and tenderly affectionate, but Rachel strived to bring her children up in a manner which would keep em from succumbing to e temptations associated wi pride. Ann wrote: Her conduct towards her children was...seldom manifested by caresses or ill-judged commendations....her love was shown by her precepts, and her firmness in opposing e gratification of every desire which she knew to be prejudicial to eir best interests. But, above, all, it was manifested in her fervent prayers and supplications at e rone of grace. There she never failed to pour out her heart before God in behalf of ose who were bone of her bone, and flesh of her flesh. Rachel, alough living in a humble atched cottage in e tiny village of Honeydon, was literate, highly contemplative and well-read. Even as a child she had been fond of reading, alough much of e available literature was religious in nature. The Wesleyan Meodist Magazine, which published her memoirs in 1830, was a constant source of edification to Rachel. Ann wrote at her moer valued e scriptures far beyond all oer books, Ann wrote: They were to her as daily food. From em she drew consolation under e various afflictions and distresses rough which she was called to pass. Ann remembered her moer speaking fondly of Psalms and saying, Whatever state I am in, I always find someing suited to it ere. She taught her children from e accounts in e Bible, saying (in particular reference to e kings in e Old Testament), My dears, you have noing to fear but sin. Sin, you see, always brings misery. Joseph Fielding was Born in 1797 On Sunday, e 26 of March, 1797, Joseph Fielding was born into e family, e four son of Rachel but e eleven child of John. Joseph was christened five weeks and two days later, a 2 Tuesday, at e Meodist chapel in Saint Neots, where his broer Thomas had been christened. Alough Joseph s older broers were named after relatives, Joseph does not seem to have been a family name. Perhaps Rachel named him after e Reverend Joseph Entwistle, e preacher who had such a great influence in her early life. Mary and Mercy were Born in 1801 and 1807 Two years later, Rachel s first daughter Ann was born, followed in two more years by Mary, a daughter who would become e moer and grandmoer of two prophets of e Restoration Joseph, Mary and Mercy Fielding were born in is wattle and daub home. Joseph returned to e home during his mission. In 1872 Joseph s sister Mercy would visit and take cuttings from e vines growing on e tile roof. Mary s descendants would visit e home in e 20 century, but more recent visitors to Honeydon do not believe it still stands.

3 A ird daughter was born in 1803, Mara, who was given her moer s maiden name of Ibbotson as her middle name and who used it roughout her life. A fif son, Benjamin, was born in 1805 but died just before his second birday. Daughter Mercy was ten years younger an Joseph, born in Rachel s ten and last child, Josiah, was born in 1809 but died at same year. Mary was e last of e Fielding children to be baptized as an infant. The Wesley broers had questioned e doctrine of infant baptism and stated at conversion as adults was essential, wi baptism being e means of entering God s church. While John and Charles Wesley considered Meodism to be a means of strengening Christianity wiin e Anglican Church, ey still believed it important for sacraments to be administered by ordained Anglican clergy. Lack of christening records indicates at by 1803, John and Rachel Fielding had decided at infant baptism was not necessary, and Mara Ibbotson Fielding and her ree younger siblings 3 were not christened as infants. Mercy Rachel Fielding was e sole child of John and Rachel Ibbotson Fielding whose only baptism occurred when she joined e LDS Church.Interestingly, This christening record shows at Mara Ibbotson, e daughter of John and Rachel Fielding, was christened as an adult. Her broer-in-law Timoy Richards Matews officiated. If Mara had been baptized as a child, is baptism would not have taken place. By 1822, Mara s faer John would have been 66 and was apparently retired from e ministry. However, is record shows at he still farmed. Anglican church records show at Mara was christened in 1822 at e age of eighteen in e Colmwor Chapel, wi her sister Ann s husband, e ordained Anglican minister Timoy Richards Matews, officiating. Fifteen years later, in 1837, Joseph Fielding, by en having returned to England as an LDS 4 missionary, wrote his sisters Mary and Mercy in Kirtland, Ohio. He mentioned in passing at his broer-in-law Timoy Matews no longer baptized infants. In 1822, christening was a foundational rite of e Anglican Church, and perhaps he had convinced Mara of its necessity. By 1837, after e Reverend Matews had left e national church and en returned, it seems he had carried wi him some of his non-conformist beliefs. -25-

4 Rachel Ibbotson Fielding was a Respected Member of Her Community By e 19 century, Rachel was settled in her community and well-respected. Oer moers would seek her help wi eir sick children, and she inoculated e babies in e village against small pox, a relatively new practice, and at at time, extremely controversial. Rachel would open cowpox lesions on a milkmaid s hand and scratch e substance into a vein of an infant, significantly reducing e risk at e child would be stricken wi small pox and eier die or be terribly scarred later in life. This was a brave endeavor and shows at Rachel was educated enough to understand e revolutionary work of Edward Jenner of e previous century. She was also persuasive enough to convince e oer moers at is was 5 necessary. John s four surviving sons, e oldest children in e family, would most certainly have assisted eir faer wi work on e farm. The four daughters would have been closely supervised and taught by Rachel, learning to sew, cook, and master e skills typical of young British girls. St. Denys About two miles west of Honeydon stands an ancient chapel which was originally built in e 12 century by e conquering French Normans. The chapel was dedicated to e patron Saint Dennis, e bishop of Paris. He is said to have lost his head while martyred in 250 A.D., but en walked six miles while carrying his head, preaching e entire time until finally succumbing to dea. Kei Foulger, a descendant of Joseph Fielding rough his granddaughter Isabella, visited St. Denys in 2009 while he and his wife served in e England Manchester Mission. He took ese pictures at at time. The chapel was rebuilt in 1429 A.D. and still stands, alough e building received major repairs in e 20 century. The church was Caolic until e reign of King Henry VIII when it became Anglican. The chapel fell into disuse after e Puritans took control of Parliament in e 17 6 century. -26-

5 Timoy Matews In 1818 a new minister moved to Colmwor. Twenty-ree years old, e Reverend Timoy Richards Matews trained for e Anglican ministry at Kings College in Cambridge. He was born in Long Sutton of Lincolnshire, about sixty miles nor of Bedford, not far from where e River Ouse flows into a large estuary called The Wash, which feeds into e Nor Sea. After receiving his diploma, Mr. Matews was appointed to serve e congregations in Colmwor, 7 near Honeydon, and Bolnhurst, about eight miles west of Bedford. Wi Meodists in conflict over who could legitimately perform ordinances, Reverend Matews served Anglicans and nonconformists. During is period of work and service to two Anglican congregations, Timoy had a spiritual conversion during a church meeting and devoted e rest of his life to e search for God s will. He wrote at ere fell as it were from [my] eyes scales of darkness and doubt. He determined to not just minister to e faiful, but to sinners perishing in e neglected parishes around him. Joseph Fielding would later state at Reverend Matews has no Desire but to know and do e 8 Will of God. Mary Fielding said of him, Our dear Broer M. is evidently growing in grace and in e knowledge and love of God and his Holy word which he is very deeply studying & from which he finds how very far we have been living benea what is our duty as well our privilege to enjoy. 9 Reverend Matews later wrote at Rachel Ibbotson Fielding had a great influence on his life. Under her guidance, and perhaps wi her financial support rough an inheritance from her 10 uncle, he and his parishioners restored St. Denys so it could be used for prayers and evening class meetings following e Wesleyan practice. Ann wrote at her moer Rachel was gratified to see class and prayer meetings established at St. Denys by her son-in-law. It is likely at 11 Reverend Matews was able to accomplish is wiout leaving e Anglican Church. 12 However, e Fielding family continued to travel e four miles to St. Neots on Sundays. In e course of his work in Colmwor, Timoy met Rachel s daughter, e devout Ann Fielding, who was approaching her twentie birday. The couple married in e Colmwor chapel early in e summer of Nine mons later Ann gave bir to twin boys. Sadly, one infant, his faer s namesake, lived only two weeks. During e next four years, she had two more sons. Ann commented in her moer s memoirs at Rachel felt her position as e wife of a minister required her to live a circumspect life. Rachel was ever careful to adorn e Gospel of Christ, and e church to which she belonged, by walking wory of her high vocation. Ann added at it gave her much uneasiness whenever she saw any of e professed followers of Christ walking disorderly. Rachel often spoke on religious topics, even in settings outside of formal worship. Ann wrote at her moer had a peculiar meod of introducing religious subjects in whatever company she joined, seldom, if ever, suffering an opportunity of doing good to pass by unimproved. She added, Many times have persons who were hardened in iniquity been brought to tears while listening to her affectionate expostulations, and several who were in heaviness rough manifold -27-

6 temptations [were] comforted and encouraged by her tender sympay. Surviving letters written by her children clearly show at Rachel s home was filled wi gospel instruction from e scriptures. Surely Rachel was part of is instruction, but eir faer John, well-versed in bo e New and Old Testament, would have also been a strong resource for e children. Mercy recalled at in e summers her faer sat in e corner by e cellar door to read e Bible and meditate on e deep ings written erein. An 1837 letter from John to his broer Joseph, and an 1839 letter from James to Joseph, and Joseph s letters and diary entries during is period, are all filled wi references to e scriptures, bo e Old and New Testament, used wi ease and correct in context. Each of ese men knew and understood e scriptures well, not from casual attendance at Sunday meetings, but from orough instruction and study at home. Mary and Mercy s writings also showed eir deep fai. In just one instance, an 1833 letter by Mary Fielding referenced fifteen separate passages from e New Testament and showed her deep fai in God. 14 In an 1837 letter, Mary, in Kirtland, Ohio, reminded Mercy, who was serving an LDS mission wi her husband Robert Thompson in Canada, of eir rich, spiritual upbringing: I know not at I can convey to you, (but I wish I could,) e sense of obligation and gratitude which flows rough my Soul very frequently when meditating upon our superior privileges as a Family: where shall we go to find Parents whose hearts are so diligently engaged in laying up in store, not of is World s Treasures, but at which is of infinitely more wor to eir Children, even Volumes of prayers, like ose laid up for us by our beloved Parents, which I believe are now answering upon our heads. O let us praise e God of our Faer and press forward and live so at we may realize all e blessings at have been asked for us and claim all e promises made to e faiful by our Heavenly 15 Faer.... The Fielding Siblings in 1821 By e time of Ann s marriage in 1821, her oldest broer John was married and e faer of ree children, alough one had died. Thomas would marry in Bo Thomas and John settled twelve miles away in e county of Cambridgeshire where John was a successful farmer. As e oldest son, he apparently inherited land which had belonged to his grandfaer, 17 Marmaduke Fielding. A granddaughter later recalled at irty hams were smoked in his chimney at one time, women 18 were hired to cook, and ere was enough to last for weeks. Thomas was a shoemaker, not yet married. James appears to have been in business for himself and would not marry for more an twenty years. 19 In 1824, Ann s ird son was born whom she named after her broer Joseph. Ultimately, four of Joseph s siblings would name sons after him. Thomas named a son Joseph in John named a son after his broer in Wi Joseph approaching his fortie year in 1837 and still unmarried, perhaps ey did not want his name to be lost. In 1838 Mary named her only son

7 20 Joseph Fielding Smi, resulting in Joseph s name being well-known roughout e world into e succeeding generations, alough Joseph himself had no sons who survived long enough to marry. In 1825 Joseph s forty-five-year-old half-sister Sarah passed away. The last of her moer s seven children, Sarah died wiout ever marrying. John Fielding s enormous posterity descends from e eight surviving children he had wi Rachel and included irty-two grandchildren. John s American descendants are rough e lineage of nine granddaughters and one grandson, who are: Rachel Fielding, Sarah Fielding and Ellen Fielding, daughters of Joseph Fielding and Hannah Greenwood, each becoming a wife of William Walton Burton; Mary Ann Fielding and Josephine Fielding, daughters of Joseph Fielding s plural wife Mary Ann Peake; Mary Fielding Smi s two children, Joseph Fielding Smi and Mara Ann Smi; Mercy Fielding Thompson s daughter, Mary Jane Thompson; Mary Fielding Lupton, e daughter of John Fielding, who emigrated to Utah wi e assistance of her Utah cousins, accompanied by daughter Ann Jane Lupton. Bo of ese women joined e LDS Church in 1878 and Ann had a large posterity. None of ese American descendants carry Fielding as eir surname, and it is possible few of eir posterity know of eir Fielding heritage. However, members of e LDS Church are certainly familiar wi e name of John Fielding s grandson, Joseph Fielding Smi, who served as president of e LDS Church from 1901 to 1918, and wi Joseph Fielding Smi s son and namesake serving as president of e Church from 1970 to John s British descendants are from: Three surviving children of John Fielding. Three surviving children of James Fielding, including Sarah Maria Fielding Wright. The descendants of Ann Fielding Matews, who bore six children and had twenty-nine grandchildren. In e late nineteen century, e Utah descendants opened correspondence wi Sarah Maria Fielding Wright, e oldest daughter of James Fielding, after visits by Joseph F. Smi and Mercy Fielding Thompson to England and possibly wi information given to em by Mary Fielding Lupton who emigrated to Utah. Sarah shared genealogy data wi her cousins, often sending original copies across e ocean wi e request at ey be copied and returned to her. This correspondence continued into e twentie century between Sarah Maria s daughter Millicent and Pearl Burton, Rachel Fielding Burton s daughter. After Pearl s dea. Millicent corresponded into e 1960s wi Josephine Burton Bagley, Sarah Ann Fielding Burton s daughter. -29-

8 Rachel Ibbotson Fielding Dies Rachel had been deeply touched by words from e pen of John Wesley, which had become a favorite hymn among e Meodists: Shrinking from e cold hand of dea, I too shall gaer up my feet, Shall soon resign is fleeting brea, And die, my faers God to meet. Numbered among y people, I Expect wi joy y face to see; Because ou didst for sinners die, Jesus, in dea remember me! O at wiout a lingering groan I may e welcome word receive! My body wi my charge lay down, And cease at once to work and live. In particular, e last verse became important to Rachel as she advanced in age. Her daughter Ann wrote at It had for some years been her desire, if it were e will of God, to have a speedy exit out of time into eternity. Early in October of 1828, in Rachel s sixtie year, she: was seized wi a painful sensation at e heart, while walking.... Notwistanding is, she attended all e means of grace as usual, frequently walking upwards of a mile to our prayer meetings and class meetings at Colmwor. On Friday, October 10, Rachel attended her class meeting, speaking, praying and encouraging ose present. Sunday evening, Rachel attended e evening prayer meeting, and alough invited to stay in e rectory wi her daughter Ann, she chose to return to her own home. However, on Monday morning she returned to e rectory to receive e dying memorials from Reverend Matews. It appears at Rachel spent e day wi 21 Ann and anoer daughter, probably Mary, and Ann s ree children at e rectory. 22 That evening Rachel desired to attend prayer meeting, but on e way she was seized wi pain at her heart, wi so much violence at she was unable to proceed. She returned to e rectory and spent two hours wi her daughters. They talked about spiritual matters, wi Ann and her sister describing eir backwardness in introducing religious subject [into conversations wi friends]. Rachel said, You must live in e spirit and walk in e spirit, if you would be useful, and have a word in season for all. She reached home [at night] wiout much difficulty This photo of e interior of e Colmwor chapel was taken by The Reverend Canon Annette Reed.

9 Throughout Tuesday Rachel was able to keep to her daily routine, including evening prayers and singing at a neighbor s home, alough she was boered wi chest pains. The next morning, on Wednesday October 15, Rachel awoke just after midnight in excruciating pain. Ann wrote: [Her family members] were immediately alarmed, and a medical man sent for. [Rachel] seemed confident at dea was very near, and during is severe paroxysm called on all around to pray for her. She also requested to have e psalms for e evening read, and when Mercy, who read, came to Psalms 26:73, my moer stopped her and wi firmness and strong confidence, repeated it herself: My flesh and my heart faile, but God is e streng of my heart, and my portion forever. Ann Matews, her husband Timoy and her sister Mary, after receiving word at Rachel was near dea, arrived at 2 a.m. Ann wrote at Rachel, upon seeing em, tenderly expressed herself as much concerned lest we should suffer from being exposed to 23 e air at at hour....when asked, Moer, how do you feel in your mind? she answered, O my dear, I feel very comfortable! Jesus cannot leave me, no he cannot leave me after I have served him so long. I know he is my Savior, and en added, I had a glorious manifestation of e love of God, in e afternoon, while praying for my children. After about two hours e pain abated, and we began to hope e bitterness of dea was past. But, alas! It was far oerwise. Dea had fixed his arrow in e vital part. During e early morning hours, Rachel talked wi her children while praising God. Her husband John asked if she still felt Christ to be precious, she replied, Yes! I feel he is my Savior, and again repeated her firm and unwavering fai. At about 9 o clock on e morning of e 15 of October, 1828, Rachel spoke her last words before quietly passing away: I have felt of late an unusual deadness to e world. Whenever I have seen anying at has for e moment given me pleasure, I have turned from it and said, O is will not do! My God, and 24 my all, my God, and my all. Rachel Ibbotson was interred in 1828 in e cemetery of e St. Denys Chapel in Colmwor. John Fielding s 1836 gravestone is in e center. His daughter Sarah s grave is on e right. Timoy and Ann Matew s tomb is on e left. Photo courtesy of Kei Foulger. Rachel was buried ree days later on e grounds of St. Denys, next to her step-daughter Sarah. -31-

10 Timoy Richards Matews Starts His Own Church In 1830, e Reverend Matews left his congregations in Colmwor and Bolnhurst to take a prominent position as e chaplain of Bedfordshire s House of Industry. During e late 18 and early 19 centuries, many counties established ese workhouses, or almshouses. Typically hundreds of e poor from e county, including unmarried moers or e aged, lived in e workhouse, and Reverend Matews would have seen to eir religious instruction. The Reverent Timoy Matews held e position as chaplain of Bedfordshire s House of Industry between However, during is period Mr. Matews altered his copy of e Common Book of Prayer, removing e Anglican Articles of Fai which had been in place for two hundred years, since e reign of Queen Elizabe. Alough Reverend Matews defended his position before e board of directors, ey resolved, by a margin of just one vote, to remove him as chaplain In 1832 e Reverend Matews organized his own church in Bedford, which he believed was in line wi e organization established by e Savior during his time on e ear. This new congregation was called The Primitive Episcopal Church. 27 The Reverend Matews often preached wearing a black robe. Interestingly, symbolically 28 imitating imagery in e scriptures, he would blow a copper bugle or a silver trumpet while standing on a stool at e head of his congregation. He was large in stature and had a strong 29 voice, perhaps much like e Reverend George Whitefield. A description of Timoy Matews comes from e pen of Elder Heber C. Kimball: Mr. Matews who is a gentleman of considerable learning and talents, had been a minister in e established church of England. Seeing a great many ings in at church contrary to tru and righteousness, and moreover believing at an overturn was at hand, and at e church was destitute of e gifts of e spirit, and [it] was not expecting e Savior to come to reign upon e ear, as had been spoken by e prophets, felt led to widraw from at body and consequently gave up his prospects in at establishment and began to preach e ings which he verily believed and was instrumental in raising up quite a church in [Bedford]. 30 The Reverend Matews was very interested in e second coming of e Savior and felt at is great event was imminent. Preaching on is topic brought many to his congregation. 31 The congregation grew rapidly, and in just one year Reverend Matews s church moved to a new 32 chapel which could hold twice e number of people. The building, constructed by his -32- Apostle Heber C. Kimball met e Reverend Timoy Matews and described him as a man searching for e tru.

11 supporters, was on Bromham Road in Bedford. At is time e chapel was called Christ Church. 33 John Fielding Loses e Honeydon Farm At some point in is time period, perhaps not long after Rachel s dea, John Fielding lost e farm which supported his family. In 1833, in a letter to Joseph and Mercy in Toronto, Mary alludes to e family s difficult situation while professing her fai in God: The dealings of e Almighty towards us as a family have indeed been very mysterious. I have at times been led to doubt wheer his hand can have been in all e changes at have taken place. But be at as it may, we cannot now alter ings, nor do we know at it would be for e best if we could, alough ings of a temporal nature were so dark an aspect I cannot help feeling a hope, yes, and a good degree of confidence at e Lord has gracious designs toward us still. I look upon our present situation as being someing like at of e Children of Israel in e Wilderness & at we may wisely take warning by eir conduct & never yield to a murmuring or complaining disposition, we should perhaps by so doing lengen our time of trial. Let us erefore endeavor to submit wi meekness & patience to our present circumstances and trials and trust at he who has hier brought us will not now forsake us but in his own good and best time deliver us out of em all. 34 William Bennet occupied e family home for a time, but wiin a few years Shadrach Brightman, a young farmer from St. Neots, took possession of e family home and might also have been e tenant farmer for a distant landlord in Yorkshire : Joseph and Mercy Fielding Emigrate; James and Mara Move to Preston After e loss of e Honeydon farm, Joseph lived wi his broer John s family in Graveley, working on his farm and for his household. Broer Thomas and his new family lived nearby. 36 Joseph loved John s family and felt love from em in return. Joseph also served as a Meodist class leader in nearby St. Neots. However, four years after his moer s dea, an opportunity arose in Toronto where Joseph could have a farm of his own, and Joseph pursued is. In 1832, Joseph, age irty-five, wi his sister Mercy, age twenty-four, chose to emigrate to Canada. Mary s fai, demonstrated by her words in her letter e following year, was about to be strengened as e Lord s hand worked in e lives of e members of her family. It appears at as Joseph and Mercy left England, James desired to leave e Meodists in order 37 to build up a church of his own, which was later called e Fieldingites. So as to not interfere wi his broer-in-law s prospects, he settled in Preston, one hundred and eighty-five miles norwest. -33-

12 Elder Kimball would later write, Mr. J. Fielding had been a minister in e Meodist Church, but...had widrawn from at society, and had 38 collected a considerable church in Preston. It appears at James had been able to make is move on his own, away from e Meodist Church, only rough e support of his broer- 39 in-law. In 1833 James s church was doing so well at it was said of him, If e Honeydon Farm were offered to him as a gift... he should decline accepting it so much is his heart engaged 40 in his work. At e time of Joseph s and Mercy s emigration, eir faer John was seventy-ree and lived in e priory in Bedford wi Ann and her husband 41 Timoy Matews. Mary lived wi em, e only members of e family remaining in Bedfordshire. As Joseph left his faer s embrace for e last time, John, recognizing his age, told him at if he should die before Joseph returned from America, he would, if e Lord permit, visit [him] in e 43 Spirit. Joseph and Mercy en traveled to Liverpool where ey sailed to Nor America. Oer travelers at is time disembarked in New York and reached Canada via e Hudson River, e Erie Canal and Lake Ontario, and Joseph and Mercy likely followed at same route. 44 Mara Fielding Accompanies James Fielding to Preston Mara chose to move to Preston to assist James, where she supported him in his efforts and 45 became involved in a temperance society. In 1833 Mary wrote at Mara could not leave [Preston] for anywhere else. She leads a Class which has become so large as to require dividing. The implication was at Joseph and Mercy had asked at Mara join em in Canada, and while Mara wanted e family to be togeer, she did not want to leave England. 46 At is time, five of e Fielding siblings were unmarried. In America, James, Joseph, Mary, Mara and even possibly Mercy would have stood out being single at eir ages, but in England it 47 was very typical for persons to not marry until ey were in eir irties, and ultimately, each of ese siblings did marry. Interestingly, Mary, age irty-two, had received two marriage proposals before departing for 48 America in Copies of letters she wrote declining ese invitations to marry still exist. In e first letter, Mary refused marriage on e grounds at her suitor was not aligned wi her spiritually About e same time Mercy and Joseph Fielding emigrated to Canada, eir broer James left Bedford and started his own church in Preston. In e second, Mary rejected e offer of marriage because she did not want to take on e role of step-moer. The second letter was written on March 17, 1832, less an two weeks before 42

13 Joseph and Mercy emigrated to Upper Canada. As late as 1837, two mons before Mary would marry e widower Hyrum Smi, she wrote to Mercy and mentioned a woman raising several stepchildren, a situation I desire as little as ever. 49 This is a copy of a letter Mary wrote to a suitor in declining his marriage proposal. She assigns some reason for her refusal, at ey entertained differing views on spiritual and choice subjects, and at she felt it essential to e happiness of any couple at eir religious sentiments agree. Copying personal letters was a typical practice, wi e sender often maintaining a small correspondence book of sent letters, often referred to as a letter book. In late 1832, Mary wrote Joseph and Mercy after eir arrival in Toronto, where ey apparently were waiting for her to join em. In is letter she explained at she had not yet acquired e means to emigrate. Upon hearing from em in early1833, Mary quickly wrote anoer letter: I much wish at I knew certainly at you had received my last Letter as you would en have ceased to expect to see me at present. I fear if you have not, you will be disappointed at receiving is instead of e writer: but I must tell you at noing would cause me to feel e least desire to come to America but e pleasure of seeing my dear Broer & Sister, even if I were possessed wi e means, which if you received my last you will see I am not. No, I am left quite destitute, all is sold and we are left considerably in debt so at we have now noing to depend upon but e unseen hand of our Heavenly 50 Faer. -35-

14 Mary Fielding Relocates to Preston, Then Emigrates to Canada It appears at Mercy had found an opportunity for Mary to teach school in Toronto. Mary replied: It seems useless for me to say anying respecting your School, as e distance which separates us renders it necessary to take such steps as appear best to our own judgment before we can communicate our ideas to each oer on any particular subject: & I hope and pray at e Lord may direct you in every step you take and at you will entreat e All Wise disposer of events, if it is his will at I should ever come to you, to open e way and make plain before me. If is route be e case I shall not stand out against it. 51 Later in 1833 Mary left Bedford for Preston where she lived for some time wi Mara and James. The following year, Ann traveled to Preston to help Mary prepare to emigrate to Toronto. In an 1837 letter, Ann reminisced on is time by saying, I often ink, Dear Mary, of e wretched picture of misery our dear Sister Mara presented when you and I took leave of her for Liverpool prior to your 52 embarkment for America. Mary Fielding, emigrating in 1834, would likely have followed e same route Joseph and Mercy took in 1832, leaving Liverpool for e New York harbor. A steamship would have taken immigrants to Albany, and en a series of barges would have carried passengers along e Erie Canal. An overland route from Buffalo to Toronto was possible, but e probability is at Canadian immigrants crossed Lake Ontario by steamship. It is possible at e invitation and probably e means to emigrate was extended to bo Mary and Mara. Perhaps Mara s decision to remain in Preston was made out of loyalty to James, or perhaps made out of love toward e members of his congregation wi whom she closely worked. Mary Fielding had earlier written at she looked to e Children of Israel in e Wilderness, who were led by e Lord. Mary s destiny was in America, and she trusted in her Heavenly Faer enough to live by fai and follow. 53 Mary s voyage across e Atlantic from Liverpool would have taken between four weeks to two mons, depending on e time of year and e weaer. Perhaps she accompanied oers heading to Canada. They likely arrived in New York City and traveled via steamboat nor on e Hudson River. Her group would have en headed west along e Erie Canal, most likely traveling across Lake Ontario to Toronto. In e fall of 1835, more an a year after Mary s emigration to America, Mara wrote to her Canadian siblings from Preston. This letter gives evidence of e love and respect which had been -36-

15 shown Mary while she associated wi James s congregation in Preston: And now I shall say a little to Sister Mary about Preston. People, many of em, inquire kindly after you. Mr. Crain in particular.... I was much pleased wi Robert Eaton s prayer tonight. He sued God, Bless our dear minister [James] and all his family, bo old & young, but most especially his Sister Mary. Mara continued, The Provident Society is going on well. I collected nearly 5 pounds last mon for it. She and James had taken e Abstinence on Tea Total Pledge, us I do voluntarily promise at I will abstain from Ale, Port, Wine, Spirits and all intoxicating liquors and will not give or even offer em to oers except as medicines [or partake] as ordinance. 54 In 1833, Ann Fielding Matews wrote to Joseph and mentioned e marriage of eir common friends, Adam Douglas and Louisa Foot. The context could indicate at Joseph might have at one time been romantically involved wi Louisa. It is easy to read between e lines to see Ann s implication at Adam was one who had proposed marriage to eir sister Mary. I ink it is very likely at Mary was providentially removed at he might be e more at liberty to give himself up to e work of e Lord. Ann explained, He works at his trade just so much time as to enable him to supply himself wi food & common raiment & en goes off into e Villages to 5 seek for e lost sheep & bring em into e fold of Christ. 5 Joseph and Mercy s departure in e spring of 1832, followed by Mary s emigration in 1834, would ultimately lay e groundwork for e dissolution of e harmony which existed between e eight Fielding siblings. Wiin five years, Joseph would bring a new religion from America back to England and decimate bo James and his broer-in-law s congregations. John and Thomas would openly condemn Joseph, and little pity would be shown to Mercy and later Mary when ey were widowed wi e Mormon cause. Before leaving for America, Mary wrote to Mercy, saying: I believe bo you and I shall have many more [trials] to encounter but blessed be God, he has promised at his grace shall be sufficient for us and we have hierto found it, so oh, at his past goodness to us may encourage us still to trust in him and rely upon his promises which are all Yea and Amen to em at believe. One is at all ings shall work togeer for good to em at love God, so at our principle concern ought to be to get our hearts filled wi is love, it is en and only en at we can lay claim to at promise. 56 Chapter 2 Endnotes Pages 23-37: 1.I was delighted to find ese descriptions of John and Rachel Fielding in a letter from eir granddaughter, Sarah Marie Fielding Wright, born in 1844 and e oldest daughter of James. The letter was undated but in context was written about 1914, most likely to Pearl Burton, who was e daughter of Rachel Fielding Burton. While Sarah was born after e deas of her grandparents, she had surely heard about em from her faer, aunts and uncles. 2.A christening record exists for Joseph Fielding, but e records at St. Neots do not exist earlier an However, John and James were bo christened in Halifax, so it is logical to assume at Thomas was indeed -37-

16 christened. Ann and Mary, e fif and six children, were also christened. There are no childhood christening records for Mara, born in 1803, and her ree younger siblings, including Mercy. 3.I was surprised to find Mara s baptism, which clearly occurred when she was an adult. Her broer-in-law Timoy Richards Matews was named as e officiator. Her faer was named in is record as a farmer, not as a minister, alough e word Labourer was written first and en crossed out, wi farmer written above. Mara s name is shown as Mara Ibbotson Fielding, and her actual bir date was given, added to e record to indicate she was an adult. I have looked for e records of her younger siblings, and ey do not seem to exist, alough oer records for St. Neots Church exist for at time period. In my experience as a researcher, Mara would not have been christened as an adult if she had been christened as an infant. Not baptizing eir four youngest children was likely because John and Rachel had changed eir beliefs on infant baptism. Ann and her husband Timoy Richards Matews christened all of eir children as infants. 4.This letter, now in e Church History Library as MS 7617 Folder 2, has been referred to earlier as Joseph Fielding to Miss Fielding. In is letter Joseph writes of some of e trials he was facing as he began his mission. 5.In a 1915 letter from Sarah Marie Fielding Wright to Pearl Burton, Sarah casually mentioned, I was very pleased to hear at my Cousin J. F. Smi was so deeply interested in e Life sketch of Grandmoer Fielding. She was a fine woman. Grandfaer was easy going & she was business like & capable, used to inoculate e babies of e village & was looked up to, it was said of her at she had always a good reason for what she did, she died very suddenly. 6.Information about e Colmwor chapel came from a blog kept by a vicar in St. Neots, Annette Reed. Her blog is found at Paxtonvic.wordpress.com and is post was made by her on 18 September Mormons in Early Victorian Britain, page Joseph Fielding Letter to Miss Fielding. The actual context included e comment, I fully ot it is Wife (sic) at has kept him out of e Kingdom. This letter is in e Church History Library as MS 7617 Folder 2. The only context which makes sense is at Joseph wrote is letter early in his mission, and sent it back to America wi John Goodson, who apparently promised to deliver as a favor to Joseph. It wasn t too long after is at Timoy Matews became a great persecutor of e LDS Church March 1833 Mary Fielding to Joseph and Mercy Fielding. 10.In a 1966 letter from Don Cecil Corbitt, a biographer of Mary Fielding Smi, to Josephine Burton Bagley, my grandmoer s aunt, Don wrote, Rachel Ibbotson Fielding apparently inherited some money and was well fixed in her own right. The context of e letter was determining e location of one of Mercy Fielding Thompson s journals, which was apparently found, as he references it in his book. The journal is now in e LDS Church History Library as MS 7616-F History of Bedfordshire , by Joyce Godber, Bedfordshire County Council: 1969, pages In 1830 Reverend Matews accepted e position as chaplain of e Bedford House of Industry. This was likely a position which could only be held by an Anglican minister. In 1832 he lost at position because he removed e Anglican Articles of Fai from e Book of Common Prayer, furer indication at it was at is time he left e national church. 12.Joseph Fielding Diary, page 88. I have mentioned is earlier. Joseph Fielding wrote at e Meodist Chapel in St. Neots was e Place in which my Faer & Family used to worship God, to which we walked 4 Miles every Sabba for many years, often in bad Weaer, up to e time I went to America. He added, This was our place of Worship. 13.This bit of information came from a short journal kept by Mercy Rachel Fielding Thompson about 1875 when she visited her family s home in Honeydon wi her broer Thomas. The document is filed as MS7618 F

17 00009 in e Church History Library. 14.I am referring to letters which I will also address later. John Fielding s 1837 letter to Joseph is filled wi scriptural denunciations against Mormonism, in which among oer verses he quoted a barely-known passage from Isaiah. James letter in 1841 to Joseph, informing him of John s dea, also has scriptural references. Mary s 1833 letter has fifteen references to scriptural passages mingled among e words of her letter. I have had quite a bit of experience in teaching LDS you and have learned to distinguish between you who access gospel instruction on Sundays versus you who study e scriptures at home on eir own or wi eir families. Having also had experience teaching adults, I will remain silent on at topic except to say at ere is quite a difference in learning by personal study versus learning by listening to e results of e studies of oers. In transcribing e letters written between family members, it became abundantly clear to me at e Fielding siblings were fed e milk of e Gospel from e Old and New Testaments in eir childhood home, and ey embraced it October 1837, Mary Fielding to Mercy Fielding Thompson. 16.By 1841 John Fielding had died after a sudden and accidental dea wi a new reaper on his farm. His widow Ann was enumerated in Graveley as a farmer, taking over e family farm her husband left to her. Thomas was enumerated on at census in nearby Papwor St. Agnes as a shoemaker, alough in Joseph s diary, page 88, dated 23 August 1840, Joseph states at Thomas was a school teacher. 17.I cannot explain how Marmaduke Fielding of Halifax owned land so far from Yorkshire, In a 1915 letter from Sarah Fielding Wight to Pearl Burton, she wrote I don t know if it would be possible to trace e Fieldings by enquiring about e Title Deeds of e farm at Colmwor, which belonged to Marmaduke Fielding. Rachel Ibbotson directly said is land was owned by John s uncle, and Don Corbett traced it to John Dyson, Marmaduke s wife Sarah s broer. I tried to verify is information rough land records, but failed. Marmaduke Fielding died in 1787, and it s possible e land was bestowed to his grandson John Fielding after passing rough e hands of oer relatives until eir deas. I cannot oerwise explain e large property owned by is irty-year-old son of an itinerant preacher. 18.Annie Jane Fielding Lupton Heward was e daughter of Mary Fielding who was born in In 1878 Annie and her widowed moer, wi e help of eir Mormon cousins, fled a difficult situation created by Annie s cruel husband and emigrated to Utah where ey joined e LDS Church. I will address is later. 19.Joseph Fielding Diary, page 88. Joseph wrote at soon after he left for America, his broer James left Busyness to go to Preston as a Preacher, but not in e [Meodist] Society, and one or two of my Sisters wi him.... The date of is writing was 23 August, 1840, during a visit to St. Neots. Heber C. Kimball later wrote, Mr. J. Fielding had been a minister in e Meodist Church, but... had widrawn from at society, and had collected a considerable church in Preston. I have had to guess at James had been in business, en became a Meodist minister, and en left at church to head a church of his own in Preston about By 1835 family letters make it clear at James was leading a congregation in Preston, Mara lived wi him before her marriage, and at Mary had lived in Preston before emigrating in Pioneer Magazine, Volume 61, Number 4, 2014, page 37 states at Joseph Fielding Smi, Mary s son, was named after Mary s and Hyrum s broers, bo named Joseph. 21.Later context indicates Mercy, e youngest surviving child, lived at home. It is most probable at Mara also lived at home and Mary lived in e rectory wi Ann and her husband. The seven letter in e Fielding Family Letter Collection is from Ann, written in While she addressed e letter to her broer and sisters, she speaks directly to Mary by name several times. These sisters were just two years apart, and it appears ey were very close. 22.Ann s memoir of her moer, and Rachel s burial record clearly state at Rachel died on e 15 of October, However, in recounting e details of e last days of Rachel s life, Ann has somehow added an extra day between Sunday and Wednesday. I have compressed two days to leave Rachel dying Wednesday morning e 15, -39-

18 not Thursday morning e From e time of e Romans e folk belief was at night air was filled wi miasma, a poisonous vapor which caused illness. This belief was so prevalent at it was culturally unacceptable in England and America at at time to sleep wi open windows. 24.In revisiting is issue, Rachel s burial record states she died in Eaton Socon, but is account clearly implies at she died in her cottage in Honeydon. Fortuitously, a letter written by Mara Fielding about 1834 from Preston gives e name of a new resident of e cottage, Shadrach Brightman. He was enumerated in e 1841 Eaton Socon Parish living in Honeydon. This letter, referred to later, is e four in e Fielding Family Letters collection. 25.An interesting footnote appears on page 52 of Mormons in Early Victorian Britain. The footnote quotes anoer source which I cannot locate, A Bedfordshire Clergyman of e Reform Era and his Bishop, by Joan Varley. That source indicates at at Matews was replaced as curate for Bolnhurst and Colnwor in 1830, at which time he became chaplain to e House of Industry. It was not until 1832 at he founded e Primitive Episcopal Church. 26.Two letters indicate Reverend Matews and his wife Ann Fielding Matews lived in a priory in Bedford. The nd first is an 1833 letter, dated March 22, from Ann to Joseph Fielding in Toronto. Ann s heading was, Priory Bedford. Ann s faer John was living wi Ann and Timoy at is time, and he also wrote to Joseph. His letter rd was dated March 23, 1833, wi e return address shown as Bedford, in care of e Reverend Matews. John Fielding s 1836 burial record states at while he was buried in e Colmwor cemetery, he died in Bedford. 27.A discussion of e ministry of e Reverend Matews comes from Chapter Four in Mormons in Early Victorian Britain, pages This chapter was written by Malcolm R. Thorp and includes sources to which I don t have access, but he also includes references to letters which I do have. On March 24 of 1833, Ann Fielding Matews wrote her broer and sister in Toronto and said, It is twelve mons today since my dear husband preached his last sermon at e House of Industry & e same time since you & our dear Mercy set sail for America. In is letter Ann described how fast e new congregation was growing and at ey had built a new chapel capable of containing nearly twice e number of people.... Mr. Thorpe believes at ere was a strong connection between e Reverend Matews congregation in Bedfordshire and e congregation of his broer-inlaw James Fielding in Preston, which we know began riving about is time. 28.Matew 24:31 And he shall send his angels wi a great sound of a trumpet, and ey shall gaer togeer his elect from e four winds, from one end of heaven to e oer. Anoer reference is from Joel, Blow ye e trumpet in Zion, and sound an alarm in my holy mountain: let all e inhabitants of e land tremble: for e day of e Lord come, for it is nigh at hand. There are several passages in e Book of Revelation which also refer to an angel wi a trumpet. These passages are consistent wi scripture in e Doctrine and Covenants, and even in The Book of Mormon, where in Alma 29:1 we can read, O at I were an angel, and could have e wish of mine heart, at I might go for and speak wi e trump of God, wi a voice to shake e ear, and cry repentance unto every people! 29.Mormons in Early Victorian Britain, pages Journal of Heber C. Kimball, by Robert B. Thompson, Published in Nauvoo, Illinois: Pages March 1833, Mary Fielding to Joseph and Mercy Fielding. Mr. M was talking a few days since wi an enlightened Jew who told him at he had been searching eir records & an excellent Hebrew Bible and he found by eir dates at ere was every reason to believe at e Messiah will appear wiin 7 years as we are now in e 5993 year since e creation of e World & he said at e next 1000 was to be e Sabbatical year when he was to reign as eir King. The subject indeed o not generally entered into is yet becoming a very prominent one and e good effects of preaching is doctrine has been very considerable. -40-

19 , March 22, Ann Fielding Matews to Joseph Fielding, We have now a beautiful Church capable of containing nearly twice e number of people. This letter is labeled MS 7618 f in e LDS Church History Library. 33.History of Bedfordshire , Joyce Godber, pages [A] most unconventional figure of e time, Timoy Matews. Originally an Anglican curate at Colmwor and Bolnhurst, he was a law to himself. He made a name in Bedford, where he was chaplain to e House of Industry till 1832, and finally his supporters built a special church for him, called Christ Church (not e present Anglican Church). [A footnote here states A building in Bromham Rd., subsequently converted to lay purposes. ] He would summon his congregation wi a bugle or trumpet, and he had such a stentorian voice at people outside e church would stand listening March 1833, Mary Fielding to Joseph and Mercy Fielding. Later in is letter Mary spoke of James s success as a minister, quoting him as saying if e family farm were offered to him he would refuse it, clearly indicating at e farm had been lost. In anoer part of e letter, Mary implies at e loss of e farm was due to treachery on e part of someone. Wi e respect to e treatment & trials you have met wi from e Persons who [next word unclear] e moving cause of almost all our changes, especially at of removing my dear Sister & Broer from eir native land into a Land of strangers, I would advise you to remember at God who is e Judge of all e Ear will do right and render a recompense to bo sides This delightful tidbit of information came from a letter written by Mara to Joseph, Mary and Mercy in Toronto, presumably in 1834, but e date is missing, as is part of e letter. Mara wrote a very newsy letter filled wi information. She begins by sharing news of Honeydon. First, Wm Bennet has left Honeydon and gone to a far... but e rest of e sentence is missing wi part of at page. The sentence picks up wi and Shadrach Brightman has taken our old home. In studying ese words, I believe at William Bennet lived in e home for a short time, but left, leaving it available for Shadrach Brightman, whose family and at of his wife s had lived in e Bedford area for quite some time. As mentioned earlier, it was particular helpful for me to find Shadrach s family on e 1841 census. The enumerator clearly marked e family as living in Honeydon, (interestingly, not Honidon, as e Fielding family members spelled it,) but ey are shown to be in e Eaton Socon parish. This explains how Rachel Ibbotson Fielding could die in Eaton Socon but still be in her atched cottage in Honeydon; ese locations were one and e same. This letter, referred to several times later, is e four in e Fielding Family Letters Collection, preserved in e LDS Church History Library as MS D 2779, folder 6. Joseph wrote on page 90 of his diary at The Farm is improved, ough e House is not... My impression was at Mr. Brightman was now not only e resident of e Fielding family home, but was also e tenant farmer for e land Joseph had grown up working. 36.Joseph Fielding Diary, page 87. Here I had lived as a Servant to my Broer several years before I went to America, and labored hard....i found his Family in good Heal, busy in e World, just in eir Harvest, but ough ey seem high and have got rich, ey were pleased to see me; said ey wished I could come and be wi em again, etc. 37.Mormons in Early Victorian Britain, page 50, Fielding s church, called e Fieldingites, was an independent church at allegedly broke away from e Meodists. 38.Journal of Heber C. Kimball, by Robert B. Thompson, Published in Nauvoo, Illinois: Pages In an 1835 letter, dated October 23, James wrote from London to Joseph Fielding in Toronto. In context, he rd was informing Joseph of eir broer-in-law s decision to leave his reformed church and return to e Anglicans. As a consequence of is, Reverend Matews was on probation for a period of several years. However, James wrote: I assure you it has been a heavy trial to me. I am now left alone, not a single broer minister to communicate wi. It seems strange at I should have been almost forced into e work en deserted. Whatever happens I have not a single individual to assist me besides ose of my own society. However I do still indulge a hope at Bro. M. will be reunited wi us; In his last letter he made great complaints of his people etc etc. may God deliver him and e family. James s comments indicate at he himself had broken away from e Meodists only at e urging and support of Timoy Matews, and was directed to Joseph, wi whom he had -41-