The World of Joseph Fielding: Chapter 10 Joseph Fielding Receives Word of e Missionary Work in Bedford To compound Joseph Fielding s feelings of loneliness, a letter arrived from Bedford from his sister Ann Matews on Saturday e 25 of August, 1837. Joseph said: [Ann wrote] in great Grief of heart, because she had understood at I had pronounced an Anaema on my Broer James. [Her letter showed] at she and her husband entirely reject our Message, so I am now as a Stranger in my Native land, and almost to my Faer s House....May e Lord help me to stand fast in e Liberty of e Gospel and my Calling. 1 Ann s letter began, My Broer in e Flesh, In great grief of heart I take up my pen to write you.... Ann mourned at Joseph had rejected e doctrines he had been taught in his you. Ann prayed at his eyes would be open so he could see e error into which you have fallen. 2 3 Fortunately, a letter written by John Goodson during is period survives. Broer Goodson and nd Elder Richards arrived in Bedford on Wednesday, August 2, and at same evening met wi Timoy Matews. Not long afterward Broer Goodson wrote Isaac Russell in Alston: 4 We arrived in Bedford, called on Mr. Matews and conversed for about ree hours. He expressed himself quite satisfied wi our testimony. He had a meeting of his Church e same even g, which meeting he gave up to us. I addressed e people, and at e close Mr. M. exhorted e people to believe. We met wi his Church every even g e remainder of e week, during which he kept growing in e fai. It was so ordered of e Lord, at his wife was from home, and did not return till Saturday, at which time he was almost ready for baptism. He is still waiting for her, and I don t ink it will be many hours before ey are baptized. At first she was quite high, but we united in calling upon e Lord at his hand might be upon him, and it fell upon em bo in body and mind, so at she is now partly humble and almost ready. Eight days after our arrival, I had e satisfaction of baptizing five, two more have since come in, and ere are some scores who will follow Mr. M. I yesterday baptized perhaps e finest man I ever saw out of e church, who has been taught of God and not of man for e last ree years. We met wi our little band yesterday and broke bread. I addressed em, and we had a season which repaid us for coming to is country. I preached very comfortably last week in a room hired by Mr. M. One even g while I was reading from e covenants of e Lord, a Meodist priest offered to show e people some errors. When I was rough I gave him liberty. I answered his objections, and he was glad to make his escape. I have likewise met wi a learned clergyman who is much conversant wi Egyptian records. The Lord gave me such wisdom and boldness at his learning was of no service to him at all. -149-
Ann Fielding and Her Husband Timoy Richards Matews Reject e Missionaries During is period Elder Kimball felt a prompting to leave Walker Fold where he had been preaching at John Richards chapel. Upon returning to Preston, he found a letter from Willard Richards in Bedford, and anoer from Isaac Russell in Alston describing eir missionary efforts. 5 Five years later Elder Richards would write about his arrival in Bedford: [He and Elder Goodson] arrived in Bedford on e 2d, having letters of introduction to e Rev. Timoy R. Matews from Broer Joseph Fielding (Mrs. Matews broer,) ey immediately waited on Mr. Matews, who expressed great joy at eir arrival, and manifested his sincerity by walking arm in arm wi e elders rough e streets of Bedford, calling on e members of his church, and inviting em to attend e lecture of e elders at his chapel vestry at evening. Mr. Matews had previously been apprised of e Saints in America, rough e medium of e Rev. James Fielding, of Preston, and e letters from America....In e evening, his church assembled in e vestry, and elders Goodson and Richards continued to lecture and testify of e work of God, on at and e ree following evenings in e same place, wi e entire approbation of Mr. Matews, who at e close of e lectures publicly bore testimony to e trus advanced, and called upon his people to know why ey did not come forward for baptism; while ey in return wished to know why he did not set em e example. After is, Mr. Matews engaged anoer house in e neighborhood for e elders to preach in, under e pretense at some of e proprietors of e chapel might not be pleased wi e elders occupying e vestry, and Mr. Matews continued to attend e preaching of e elders, and also spent a great share of his time, from day to day, in conversation wi em. 6 Willard noted at Reverend Matews told em he had received two ordinations to e priesood. One had been from a man who Timoy later believed to be wiout auority, so he sought ordination from e Church of England. Perhaps he was referencing his reversal from preaching reformed doctrine to returning to e national church. In any case, Timoy told e two Mormon elders, perhaps in context of discussing auority, which is a strong tenet of Mormon doctrine, at he had no auority from God for administering in e ordinances of God s house. Broer Richards continued: On e 10 [of September], Mrs. [Ann] Braddock and four oers were baptized by Elder 7 Goodson. Soon after is, Mr. Joseph Saville, a member of Mr. Matews church, being very desirous of receiving baptism at e same time wi Mr. Matews, waited on him at his house in company wi Elders G. and R., and Mr. Matews and Mr. Saville mutually agreed to meet e elders on e bank of e River Ouse, at a specified hour in e afternoon, and attend to e ordinance of baptism. At e hour appointed, Mr. Saville met e elders at e place previously designated by -150-
Mr. Matews; but as he did not make his appearance according to promise, after waiting for him an hour, Mr. Saville was baptized, when e elders repaired to Mr. Matews to learn e cause of his not fulfilling his engagement, and were informed by Mr. Matews family at he had gone out in e country to preach. 8 In a day or two it was currently rumored at Mr. Matews had baptized himself, and is rumor was afterwards confirmed by Mrs. Matews, who stated to Elder Kimball, at Preston, Mr. Matews had baptized himself, reasoning upon is principle wiin himself, If I had auority to administer e sacrament to my people, why not have auority to baptize myself? and all is after Mr. Matews had acknowledge to Elders Goodson and Richards at he had no auority to administer in e ordinances.... Willard en concluded: From at period Mr. Matews....[preached] fai, repentance, baptism for e remission of sins, e second coming of Christ, etc. etc., adding one ing to anoer... from ose doctrines which he had heard from e Latter Day Saints, but it was some time before he arrived at at heaven daring conscious seared hardihood, to lay hands on ose whom he had baptized for e reception of e Holy Ghost.... Thus has Mr. Matews been running about from Bedford to Liverpool, from Liverpool to Norampton, from Norampton to Bedford, and oer places, crying aloud in public and private [against e 9 Mormons and yet at] e same time preaching e same doctrines.... No doubt Reverend Matews s actions were seen as a violation of his probationary terms and he was no longer allowed to preach as an Anglican minister. Orson F. Whitney, e biographer of Heber C. Kimball, had access to Heber s original journal which contained more information an e journal published in 1840 by Joseph Fielding s broer-in-law Robert B. Thompson. In his personal notes, Heber wrote: Forty of [Mr. Matews ] members went forward and were baptized, and e time was appointed when he was to be baptized. In e interval, however, Broer Goodson, contrary to my counsel and positive instructions, and wiout advising wi any one, read to Mr. Matews e vision seen by President Joseph Smi and Sidney Rigdon, which caused him to stumble, and darkness pervaded his mind.... Elder Kimball did not mention at Timoy Matews baptized himself, but instead reported at 10 Timoy visited a Baptist minister, e Reverend William Giles, and asked for baptism under his hands. Elder Whitney wrote: From at time he began to preach baptism for e remission of sins, and no longer walked wi e Saints. However, a great part of his members left him and obeyed e tru, and in a letter which he wrote to his broer-in-law, e Rev. James Fielding, he stated at his best member had left him. 11 Elder Goodson s letter of August 14 mentioned William Giles. He had received word from e -151-
missionaries in Preston at Reverend Giles was trying to prevent James Fielding s members from leaving his congregation. Mr. Giles was offering baptism in a font in a nearby chapel to keep e new LDS converts from being baptized in e River Ribble: We have rec d one letter from Preston wi e joyful tidings at twenty-six had been confirmed after partaking of bread and wine, and two oers had been baptized who were not present. Mr. Fielding to prevent his people from embracing e gospel, had recourse to e following manoeuver. He agreed wi Mr. Giles a Baptist preacher (one of ose against whom we washed our feet) to come and examine em and baptize em if ey wished it. Our breren told e people at ey must not be baptized by a man who had rejected e servants of e Lord. This produced e desired effect. The appointed time for examination arrived, and Mr. Giles began to question Mrs. Leech. She replied at e Lord had told her not to go into e waters of strife, but ere was a river which should make glad her heart (because ey were going to baptize in e font in e Chapel). She also told him at he must repent for rejecting e servants of God. Elder Kimball made an observation about James Fielding and Timoy Matews: Those gentlemen, wi eir congregations, were I believe diligently contending for at fai, which was once delivered to e Saints at e time we arrived, but afterwards rejected e tru. Yet, notwistanding [at James and Timoy] did not obey e gospel, e greater portion of eir members received our testimony, obeyed e ordinances we taught, and are now rejoicing in e blessings of e new and everlasting covenant. 12 Ann Braddock, a widow whose children were living in oer homes as servants because of her poverty, invited e missionaries to live wi her, at some sacrifice. She was e first person baptized in Bedford. She later emigrated wi oer converts and crossed e plains wi her 13 daughter Augusta in Willard Richard s 1848 pioneer company. Joseph Saville died in 1840, but his widow Rhoda emigrated to Utah, received her ordinances in e Endowment House, and is buried in e Salt Lake City Cemetery. 14 Eight verses of revelation received by Joseph Smi between 1828 and 1830 included e eme of e field being white, ready for 15 harvest. It is clear at e centuries preceding e arrival of e missionaries were filled wi e efforts of good men and women who were seeking e gifts of e spirit and e trus which were taught in e New Testament. From e well-known William Tyndale who translated e Latin Bible into English, to e littleknown Meodist preacher Joseph Entwhistle who changed Rachel Ibbotson s heart, e field was being sowed. In 1837, e field was indeed white and ready for harvest. Ann Matew s letter indicated at Elders Goodson and Richards had washed eir feet against Timoy Matews, indicating ey had fulfilled eir responsibility to preach e gospel to him and -152- William Tyndale was among e many early ministers who prepared e way for e LDS missionaries in England.
16 were now freed from his sins. Ann used e word Anaema, not a common LDS word today. Ann and her husband saw e action as a curse. Missionary Work Spreads in Preston Open air meetings were held in Preston during e late summer mons, wi about forty members. On Thursday, August 24, Joseph Fielding wrote his feelings in his diary about ose around him who were rich and had abundance. As he interacted wi ose seeking gospel trus, Joseph became very concerned about e ministers and wrote: [They] teach for hire, and e Prophets divine for Money, yet ey say, Is not e Lord among us?...the People here are many of em poor, and not many rich will come in at e straight gate....i feel is Day as much as ever my own weakness, when I look around on e wickedness of e world, e rich and e learned, lifted up in e pride of eir hearts, rolling in affluence, heaping treasure togeer for e last days... oppressing e hireling in his wages, & saying who is e Lord, at I should obey him.... As for my flock... e poor suffering want, laboring as for e Wind, living in Ignorance and Poverty.... When I ponder ese ings in my Mind, I ink, Oh, at I had e Mind, and e Voice of an Angel, I might cry aloud and spare not, at I might reprove e World of Sin, and cry repentance to is Generation. But is is my consolation, I will do what I can. My heart yearns over e poor and e meek of e ear. 17 Early in September Joseph observed: We have been successful...we have now in Preston upward of 50 baptized into e new and everlasting Covenant. They are nearly all poor; if oers come in it appears e poor will be first. They have e least to sacrifice. The Shepherds are beginning to ink seriously; many are looking into eir Bibles, of which ey know but little. Joseph commented on e streng of his associates: Elder Hyde has great Power in his Preaching, etc. The Spirit is poured upon him abundantly. He is very faiful and diligent, as also is Broer Kimball....We have now e Privilege of preaching in a large Building [which is] convenient. [It was] at first built for e Purpose of Cock fighting, by a Man of weal, but has not recently been used for at Purpose. The present Proprietor is a great advocate for Temperance and uses it for at Purpose. 18 Joseph was describing e Cock Pit, a building used for cock-fighting until 1830 The Preston Cock Pit was used as temperance hall for preaching after cock-fighting was banned in England. -153-
when e game was banned. Preston was well-known for its temperance societies, of which Mara was an advocate, and for a time is location hosted eir meetings and e missionaries referred to it as e Temperance Hall. Periodically e Mormons were able to rent is building. Isaac Russell Stumbles as a Humble Missionary In mid-august John Goodson wrote Isaac Russell from Bedford after receiving a letter from him in Alston. He began by saying: I rec d yours and lose no time in answering. It does not appear to me at you have met wi any ing at might not have been expected, or anying at should be allowed to trouble you for a moment. I awaken a deep interest by our discourse, in as much as we can expect in is age of universal darkness. I do not doubt but at when is reaches you, deep conviction will have taken e place of deep interest in e breasts of many. Seek wisdom, broer, for at is what you are most deficient in. That is what I want, and what we all want. 19 Two weeks later John Snider, who had been serving wi Isaac Russell in Alston, returned to Preston. There he met wi Elders Kimball and Hyde and told em at Isaac had refused to let him preach any sermons at all. Orson Hyde was asked to reply to Broer Russell. In his letter to Isaac he said in part, If Bro Snider tells correctly, ou are e man. From Orson s letter, it is clear at Broer Russell was going from village to village preaching wiout taking any time to nourish e listeners or to build up a small branch. Elder Hyde wrote: Let me now tell you what to do, teach repentance and baptism to e people, and commence baptizing em, for e Devil would be glad to make you put off Baptism as long as possible, and if possible not baptize at all. 20 Elder Hyde continued: We are not surprised at all at your way has been hedged up by e priests. We have told you repeatedly at if you would leave e priests alone, you would prosper. The plain fact is, e priests hold e people under eir control and it is our business to gaer out e honest in heart from under is bondage.... It is not our business to gratify a disposition to face down upon e priests. But it is our business to save souls, and we do say in e name of e Lord, let e priests alone and preach e simple Gospel of Christ. 21 One passage in particular was enlightening as to how ese early missionaries were operating: Bro. Russell, do you consider at you have gone contrary to our instructions: We laboured diligently wi you before you left here to impress upon your mind e necessity of preaching e Simple Gospel to e people and to Baptize em, and en teach em all oer ings necessary. If a teacher teach his pupils, he brings em into e house first and en teaches em. So you ought to preach repentance and bring em into e Church by baptism in e first place; and en instruct em into ose trus which are -154-
calculated to strengen and edify. When you or any oer man goes for to preach e gospel, you ought to abide in one place and continue preaching ere until e people receive or reject. If ey reject it, go wash your feet against em and go along to anoer place, and ere do likewise. But if ey believe your testimony baptize em and gaer a little branch, en call a conference and have em set in order. Then go on to anoer place. And not give e devil power, after you have sown e seed, to come and take it away before it takes root. The Smi would be quite unwise if he would have half Dozen irons all heated at one time and laid upon different Anvils in different places, and take his hammer and strike one, en go and strike anoer, for while he was going from one to e oer, his iron would be getting cold all e time. Elder Hyde concluded his letter wi ese reassuring words: Don t ink at Bro. Snider has been prejudicing our minds against you. No is has not led us to write as we have. We will be accountable for all we write ourselves. Bro. Kimball has gone into e Country to visit a little Church which he has raised up ere. But gave me instructions what to write to you before he left. He went is forenoon. The work rolls on well here. I have just returned from e water from Baptizing four persons. Last night 10 persons came forward for Baptism to be administered on Sunday morning next. I will pray for you. And will you pray for us and write to us soon. No. 21 Pole St. Preston, Love as Ever, Orson Hyde. Joseph Fielding wrote in his journal, Bro. R has not gone exactly according to e directions given him by Bros. Kimball and Hyde or he would have been more successful. We find at while 22 we go just according to e Word of e Lord we go well. By e end of e mon Isaac would be presiding over a small branch in Alston, indicating at he had heeded Elder Hyde s advice 23 from September. In fact, Isaac s preaching went so well at he was offered a large salary if he would accept a position as a preacher in e Episcopal Church, which he promptly refused, preferring to teach e tru wiout purse or scrip. 24 Missionary Work Progresses in Preston and e Surrounding Areas On September 11, Joseph Fielding wrote at 90 have received our testimony in Preston and its vicinity.... The people are flocking to hear...sunday Elder Kimball is again gone to Walker Fold, after having received anoer invitation to preach. We have baptized 3 Men today from Longton, several leading Men of eir Societies have been baptized...[and] almost all my Bro. James s congregation. 25 Joseph added at his broer-in-law Timoy Matews would soon be arriving. Family letters indicate at James and Timoy often shared each oer s pulpits and perhaps e Reverend 26 Matews was traveling to Preston to buoy up James s congregation. Joseph wrote: I have written ree very plain and faiful letters to Mr. and Mrs. Matews and do not see what I can do more for em. James says my conduct, i.e., my coming here to oppose -155-
my Broer, has made Religion stink in e Noses of e sensible and intelligent of e Place, and I must not wonder at he is not friendly wi me. I told him I was content to suffer in such a Cause. Sister Mara is still kind, ough she cannot manifest as she would. Sister Ann Dawson, a widow in whose house we are lodging, is exceedingly attentive and kind to us, a very diligent Woman, may e Lord keep her and bless her. We have not yet wanted for any ing. 27 This comment in Joseph s journal indicates at e tensions had become so severe between him and James at Joseph had begun rooming wi Elders Hyde and Kimball. Alough e missionaries had not spoken to e British Saints about gaering to America, Joseph knew at time would come. He wrote: Ann Dawson lived at 21 Pole Street in is row house, which no longer stands. The People are poor. To take em out of is country will be much like taking e Children of Israel out of Egypt, and will require e same power and Wisdom. Perhaps e Fate of who shall be left will be little better an at of e Egyptians. 28 Missionary work continued in Nor America. Joseph Smi had spent several weeks in Canada, preaching, baptizing, blessing e Saints and strengening e branches, before returning to Kirtland at e end of August in time for a conference in early September. Shortly after at, e leaders of e Church traveled to Far West for a conference to be held ere in November. 29 Joseph Fielding and John Snider, who appears to have remained in Preston after returning from Alston, were sent five miles from Preston to Leyland where ey found a preacher who had seen Orson Hyde s pamphlet, A Timely Warning. The two missionaries spoke to a congregation and were followed by is minister, who, according to Joseph, violently opposed em and eir doctrines. Joseph wrote: Most were disgusted wi him. We made some reply, but he was so outrageous at we could hardly speak... but e Lord turned it to good. The next morning one of e best of his flock called upon us and appeared to like our preaching, and on leaving us put two shillings into our hands. The same minister foiled eir next teaching appointment, but -156- Joseph Fielding and John Snider proselyted in Leyland and Chorley, wiin 10 miles of Preston. The Preston Temple, wi a spire reminiscent of ancient Saxon structures, was dedicated in Chorley in 1998.
e people were so offended at his actions at ey arranged for anoer venue. The minister again showed up and challenged em to drink poison and en heal emselves. The 30 man worked himself into such a rage at e people insisted he leave, which he did. The two missionaries en headed to Chorley where two hundred people listened to em. Alough opposed, some were attracted to e Tru which we preached. Upon returning to Preston, ey found John Goodson, who had returned from Bedford. John reported at e work ere is very prosperous. Elder Richards is ere in charge of e little 31 Church. Surely ere would have been oer news, and Joseph likely immensely enjoyed visiting wi him and hearing about old friends and his sister Ann s family. However, ere would have been serious concern at is time, for bo John Goodson and John Snider had determined to leave eir missions early. John Goodson and John Snider Return to e United States In early October of 1837 John Snider and John Goodson headed for Liverpool to return to Kirtland. Broer Goodson took wi him two hundred copies of e Book of Mormon which e missionaries had brought wi em to England. The idea of ese books leaving England was 32 against e strong desires of Elders Kimball and Hyde. These were books John Goodson had published and likely paid for himself. The remaining five missionaries tried to scrape up enough money to buy as many copies as possible from him, but e rest he took wi him, hoping he 33 would be able to sell e books back in e States and recover his investment. Joseph Fielding wrote: I ink ey should not have gone and Elders Kimball and Hyde believe so too... Bro. G. has some old enemies in London, but he wanted to go home. Bro. Snyder has some business at home but not pressing. He had never spoken much in public, had not much liberty, and was discouraged. May e Lord yet bless em and make em useful in his 34 Church. John Goodson would ultimately leave e Church, but John Snider would remain faiful, settling in Missouri and en in Nauvoo wi e Saints. 35 36 The departure of ese two missionaries can be linked to problems occurring in Kirtland. A financial panic had swept e United States. Many banks, including e Kirtland Safety Society, in which many Mormons had invested, was failing. Persecution against Joseph Smi and e Church, not only in Kirtland but also in Missouri, was increasing and some very faiful men who had been wi e Church from its organization, left or were excommunicated, such as Martin Harris, one of e ree witnesses who saw e Angel Moroni and e gold plates. Two mons earlier, Joseph Smi had met wi Brigham Young and oer church leaders in Far West and had chosen to move forward in building a temple ere. 37-157-
Five Missionaries Remain in England The departure of Broers Goodson and Snider left five missionaries in England: e two apostles and Joseph Fielding in Preston; Isaac Russell in Alston, and Willard Richards in Bedford. Even at is early date, ese missionaries were being assisted by recent converts, which was also e pattern in Canada. Elder Kimball wrote: Alough we were deprived of e labors of ese breren, yet e work of e Lord continued to roll for wi great power. The news of our arrival in [Preston] spread bo far and wide, and calls from all quarters to go and preach were constantly sounding in our ears. We laboured bo night and day at we might satisfy e people who manifested such a desire for e tru as I never saw before. We had to speak in small houses, to very crowded congregations, or else to large assemblies in e open air. Consequently, our lungs were very sore and our bodies considerably worn down wi fatigue. 38 The Missionaries Encounter Robert Aitken Joseph Fielding wrote: There are now but ree of us in Preston but we are much united... We are just informed at a popular Preacher last night in his Pulpit said we were e Devil s Conjurers... His Name is Aitkin.... He never once heard us preach and yet he inks himself qualified us to judge of it. 39 A native of Scotland, Mr. Aitken formed a Christian Society in Liverpool in 1835 and boldly taught of e need for spiritual gifts which should be part of e Lord s true church. One 40 historian wrote at He seems to have been almost a Whitefield in his eloquence and magical influence over e people. He was emphatically e most popular new light of e period in 41 England. Heber C. Kimball wrote of eir success wi Robert Aitken s followers, saying: Soon after our arrival in England, great many of e Aitkenites embraced e gospel, which caused considerable feeling and opposition in e ministers belonging to at sect. Having lost quite a number and seeing at many more were on e eve of being baptized, one of e ministers came to Preston and gave out at he was going to put down Mormonisn, expose e doctrines and overrow e Book of Mormon. He made a very long oration on e subject, and was very vehement in his manner, and pounded e Book of Mormon, which he held in his hands, on e pulpit a great many times. He en exhorted e people to pray, at e Lord would drive us from eir coasts, and if e Lord would not hear em in at petition, at he would smite e leaders. -158-
The next Sunday Elder Hyde and myself, being in Preston, went to our meeting and read e 13 chapter of Corinians. We strongly urged upon e Saints e grace of charity... and took e liberty to make some remarks on e proceedings of Mr. Aitken.... In return for his railing, we exhorted our people to pray at e Lord would soften his heart and open his eyes, at he might see it was hard to kick against e pricks. The discourse had a very good effect, and at week we had e pleasure of baptizing about fifty into e kingdom of Jesus Christ, a large number of which were members of Mr. Aitken s church. 42 The Reverend Timoy Matews referred to Robert Aitken as his son, as bo men persecuted 43 e LDS Church and its missionaries. Joseph Fielding wrote at his broer James is united 44 wi oers in opposing us. He is very bitter. Today, Robert Aitken is known for his antagonism against e LDS Church after his followers left his congregations and joined e Mormons. On October 7, after returning from a second trip to Leyland, Joseph wrote: The work is still going on well. Not only is e number increasing, but e Saints are increasing also in e Spirit. Those who learned someing of God before [now] say ey have free access to God. There is no veil, noing in e Way; eir Hearts are enlarging, eir Fai is increasing, ey look forward to e coming of Jesus Christ wi confidence....we are still preaching in e Cock Pit. Great numbers attend. We are expecting to ordain some to e office of Teacher and to go into e towns and villages around, and so to extend e work. A few days later he wrote: Aitken exhorted his People to unite in fervent prayer at we might be stopped or removed from e place... but at e very time he was us talking, e Lord was pouring out his Spirit in a remarkable manner on some few of us [who] met togeer at Mary Leache s house. 45 Accusers challenged e right of e missionaries to preach, saying ey needed licenses. The missionaries discussed is wi a lawyer, John Richards, e son and namesake of e Walker Fold minister. He assisted em in acquiring licenses to preach and refused any compensation. 46 At is point, late in e fall of 1837, e missionary work became so productive at e ree Preston missionaries began appointing ose from eir congregations to assist and lead. Elder Kimball recorded e name of one man in particular, Francis Moon, who had recently joined e 47 Church. The branch in Preston was divided, e first of many times, becoming e oldest continually 48 existing ward in e Church today. Local men, all new converts, were called to preside over smaller congregations during e week for prayer meetings. They all met togeer on Sundays in e Temperance Hall, where ey received e sacrament. In addition, several ministers had joined e Church. -159-
Joseph wrote: [We fasted and prayed] at we may obtain more Influence over e Powers of Darkness. They are all exerted to darken our Minds and to hinder e World, and e whole Armour of God is in requisition. There is not a society in Preston, or about it, as we are informed, but what is opposing us and complaining of our influence in eir Churches. 49 Joseph wrote of a great meeting which e missionaries held on Sunday, October 8. About one hundred and forty met at e Temperance Hall, partook of e sacrament, and en several were confirmed members of e church and oers were ordained to e Aaronic Priesood. He named George Watts and Peter Melling as two who were ordained to e office of teacher. Peter Melling, a fifty-year-old Preston native, would remain a stalwart member of e Church, and in 1840 would be called to be a patriarch. Chapter 10 Endnotes Pages 149-160: 1.Joseph Fielding Diary, Page 10. 2.This letter, dated August 20, 1837, from Bedford, is e first in e Joseph Fielding Correspondence Folder held at BYU s Special Collections, MSS 670. While Ann wrote in e first person and referred to her husband, e handwriting indicates at e Reverend Matews wrote e letter. 3.This letter was dated August 14, 1837, and was written by John Goodson in Bedford to Isaac Russell in Alston. The letter is well-written, clear and easy to read, wi good vocabulary and strong penmanship. Broer Goodson was full of fai as he shared wise words of tru and inspiration to Broer Russell, who was apparently struggling in Alston. This letter is part of e Isaac Russell Collection, and is preserved in e Special Collections Vault at BYU, MSS 497. 4.John Goodson s letter clearly and legibly states at ey arrived in Bedford on Wednesday e 9. However, nd Elder Richards recorded at ey arrived on e 2, alough I am reading a published transcript, not his actual st account. The missionaries were set apart to eir respective fields Monday night July 31 and departed Preston on st nd Tuesday, e 1. An arrival in Bedford on e 2 would have only been possible if ey had taken e train or traveled by carriage, and I m not sure train travel along at route was possible in 1837. When Joseph took e train to Bedford in e summer of 1840, his travel time was ten days, but he preached along e way. I checked e Bedford membership records which show at e first baptism was for William Whiead Smi, born in 1774, on st 1 August 1837. The elders were not in Bedford on e 1 in any case, so at record was likely back-dated and isn t much help. The next records are for September. The baptisms John mentioned were apparently not recorded. Elder Richards mentions at Sister Braddock was baptized on e 10, which doesn t fit well wi an arrival on e 9. However, John Goodson clearly said at eight days after eir arrival he baptized five. Eight days after e 9 would be e 17, and e letter was written on e 14 of August. I am forced to go back to Elder Richards nd account and trust e date of e 2, at somehow, perhaps by carriage, ey traveled e 185 miles to Bedford in less an two days. 5.Journal of Heber C. Kimball, page 24, I was warned by e spirit to return to Preston, and ere found at I was anxiously expected by e breren, who had received a letter from Broer Richards, and one from Broer Russel, which gave an account of eir proceedings since ey left Preston. 6.Mission to England from Times and Seasons, Volume 3, pages 879-884, under e date of August 15, 1842. This document is easily found online by searching for any phrase from e quote. -160-
7.According to Bedford Conference records, Film #86979, Joseph Saville and his wife Rhoda were in eir early irties when ey were baptized on e 16 of September 1837 by Willard Richards. 8.History of e Church, Volume II, page 506. Joseph Smi received word of is event and his scribe wrote, Timoy R. Matews, having investigated e work, acknowledged e tru, and having previously borne testimony of e same to his church in public, and urged em to go forward, agreed wi Elders Goodson and Richards to meet em on e bank of e River Ouse one hour before sunset and be baptized. The hour and e Elders arrived, but Mr. Matews was not ere. 9.Mission to England from Times and Seasons. 10.Tru Will Prevail, pages 76, 94, 95, 115. 11.Journal of Heber C. Kimball, page 24; The Biography of Heber C. Kimball by Orson F. Whitney, page 149. An interesting note comes from e History of e Church, Volume II, page 505. The Elders at Bedford continued to lecture in e basement of Mr. Matews chapel from evening to evening, wi e most flattering prospects until is evening [August 4 ], when Elder Goodson, contrary to e most positive instructions of President Kimball, and wiout advising wi any one, read publicly e vision from e Doctrine and Covenants, which turned e current of feeling generally, and nearly closed e door in all at region. Mr. Matews wished e meetings to be removed from his house, but continued to attend e meetings occasionally and investigated e subject to considerable extent. 12.Journal of Heber C. Kimball, pages 24-25. 13.History of e Church, Volume II, page 506, Elders Goodson and Richards baptized five at Bedford, among whom, and e first, was Mrs. Ann Braddock, a widow, who was obliged to support her family by her industry, yet she received e Elders and lodged em. I could find two of Ann s daughters on e 1841 Bedford Census, Clementina and Augusta, living as servants. While I could not find Ann, I did find her 1843 ship record wi Alfred, Matilda and Augusta. Matilda and Alfred did not leave St. Louis for some time, where ere was a large branch of e LDS Church. Ann and her daughter Augusta crossed e plains in 1848 wi Willard Richards pioneer company. He was e man who had baptized her and likely was determined to assist her. Augusta became a plural wife of William Clayton and raised a large family. Ann died in Salt Lake City in 1872. 14.I felt it important to see what had happened to some of e earliest members in Bedford. Rhoda Saville had a son just before her husband died. It appears he was baptized but did not remain in e LDS Church. Rhoda remained faiful and emigrated in 1869 on e steamship Colorado and en rode trains across e United States to Utah. In 1871 she received her endowment in e Endowment House and en was sealed by proxy to her husband Joseph. She died in Salt Lake City in 1872. The opportunity to provide oer ordinances for her husband was not available during her lifetime, so I asked my husband to be e proxy to finish ose. 15.I have been deeply touched as I have worked on is biography and have begun to realize how hungry British citizens were for gifts of e spirit and for fulfillment of prophecy concerning e last days. LDS Church leaders often speak of e tremendous groundwork e early Protestant leaders laid, work which often cost ese men eir lives. I was humbled while writing e biography of my ancestor Benjamin Freeman Bird, who had early American Puritan ancestors. Puritans leaving e Old World believed ey were being led by God to create a New World in preparation for e Second Coming of e Savior. The Lord knew His people were prepared for e LDS missionaries. Eight verses in e Doctrine and Covenants speak of is. They are D&C 4:11; 6:3; 11:3; 12:3; 14:3; 31:4; 33:3; 33:7. The passages from sections 6, 11, 12 and 14 are identical, Behold, e field is white already to harvest; erefore, whoso desire to reap let him rust in his sickle wi his might, and reap while e day lasts, at he may treasure up for his soul everlasting salvation in e kingdom of God. 16.The New Testament refers to a missionary shaking e dust from his feet after being rejected. The Doctrine and Covenants describes is action as washing e feet. There are many references in e Book of Mormon to a Priesood leader having e obligation to preach e gospel in order free himself from e sins of ose to whom -161-
he taught e gospel. See in particular Jacob 1:19, And we did magnify our office unto e Lord, taking upon us e responsibility, answering e sins of e people upon our own heads if we did not teach em e word of God wi all diligence; wherefore, by laboring wi our might eir blood might not come upon our garments; oerwise eir blood would come upon our garments, and we would not be found spotless at e last day. 17.Joseph Fielding Diary, page 9. It is clear at Joseph has been studying e Book of Mormon, particularly Alma 29. 18.Joseph Fielding Diary, page 10. 19.This letter, referred to earlier, was dated August 14, 1837. 20.This letter, dated September 7, 1837, was written by Orson Hyde in Preston to Isaac Russell in Alston. The original letter is preserved in e Special Collections Vault at BYU as part of e Isaac Russell Correspondence, MSS 497. 21.This original letter is preserved in e Isaac Russell Correspondence Collection, MSS 497, at BYU s Special Collections Vault. The letter is dated December 11, 1837. Bo Heber C. Kimball and Orson Hyde signed e letter. 22.Joseph Fielding Diary, pages 10-11. Concerning e two norern missionaries, Joseph wrote, On Wednesday last Bro. Snyder returned from Bro. Russell; ey had not baptized any when he left. However, e History of e Church, Volume II, page 508 states at in August Elder Isaac Russell succeeded in establishing a small branch in Alston, England. Joseph wrote, Noing has been said to em on e Subject of e Gaering, but e Spirit has taught it in a measure to ose at have believed. The furer we go, e greater e Work appears to gaer out e Saints and bring em to Zion, at ey may escape ose ings at shall come on e Ear. 23.History of e Church, Volume II, page 508. 24.Biography of Isaac Russell by his son George Russell. 25.Joseph Fielding Diary, page 10. 26.This clue came from e Eigh Letter in e Fielding Family Letters Collection, written by Timoy to Ann s siblings in Toronto earlier at year. I went to Preston is past Summer and made an exchange wi Bro James and found it to be profitable. I preached in e Market Place and in Park of Preston in e Open Air and had large Congregation. I ink ere were about fourteen souls Saved while ere, and while Broer James was at Bedford good was done, and among e Penitent at find Peace was your Niece Ann Fielding, Glory be to God. James Church is flourishing and much good has been done and is doing. I can only guess at Ann Fielding was John s fourteen-year-old daughter Sarah Ann. I cannot find anoer niece who fits. 27.Joseph Fielding Diary, page 10. 28.Joseph Fielding Diary, page 10. I have spent a great deal of time pondering e differences between Joseph Fielding and his broer James. James needed his congregation to provide his personal support. Conversely, Joseph and e oer missionaries were looking out for e welfare of eir new converts and believed e best ing for em would be to leave England and move to Zion. The image at came to my mind was at e poor would be lifted up, out of e poverty in England, and be moved to a place of opportunity. In Joseph s mind, at location would be Zion. A doctrine of e Protestants is at e righteous will be lifted up into e clouds to meet e Savior. I have wondered if is lifting up also implies leaving temporal concerns behind as new converts join e LDS Church, make covenants, remain faiful and wi e support of fellow members are able to move toward self-sufficiency. The phrase lifted up is used several times in e Book of Mormon in is context, including 1 Nephi 13:37; Mosiah 23:22; Alma 13:29; Alma 38:5; 3 Nephi 27:14; Eer 4:19; Moroni 9:25. -162-
29.History of e Church, Volume II, pages 518-527. 30.Joseph Fielding Diary, page 11. 31.Joseph Fielding Diary, page 11. 32.History of e Church, Volume II, page 528. 33.A Century of Mormonism in Great Britain, page 40. Joseph Fielding Diary, page 31. Joseph said John Goodson returned to America wi hundreds of copies of e Book of Mormon and Doctrine and Covenants. We kept as many as we could by any means pay him for; e rest took back. I suppose ere was not one in our Company but him at would have done it. Not until January of 1839 did Joseph learn at John had burned em all. As John had been involved in publishing e second edition of e Book of Mormon and was probably financially invested in e sale of e books, it appears he felt he had a right to take em from e oer elders. 34.Joseph Fielding Diary, page 12. 35.The Life of John Snider, by Alta Clement Willis, easily found online or in Family Tree. His ID is K2HF-H3M. 36.Two letters preserved in e Isaac Russell Correspondence Collection, MSS 497, suggest financial worries. The rd first is Isaac s letter to his wife Mary, dated October 23, 1837, where Isaac mentioned e Emberesment my Afares May have sustained by e Wickedness of Jacson and Charlton. The second is a letter written by Orson Hyde and Heber C. Kimball on December 11, 1837, to Isaac Russell in response to his recent letter from Alston. But if you wish to go home before at time to see to your Money in Canada, if you can get means to bear your expenses, you can go as soon as you wish. 37.History of e Church, Volume II, page 505. 38.Journal of Heber C. Kimball, page 25. 39.Joseph Fielding Diary, page 12. 40.This historian was Edward Tullidge who was born in England in 1839 and possibly heard Robert Aitken preach. He joined e LDS Church after hearing e missionaries preach and died in Utah in 1894. 41.The Life of Heber C. Kimball, Whitney, page 159. 42.Journal of Heber C. Kimball, pages 48-49. 43.Mission To England, Times and Seasons. 44.Joseph Fielding Diary, pages 12-13. 45.Joseph Fielding Diary, page 12. 46.Journal of Heber C. Kimball, page 26, provided brief information. The 1851 British census shows John Richards living in Preston wi his family. This is likely e broer Jennetta was visiting when found by e missionaries in 1837. John is living wi his wife and 3 sons, and his occupation is shown as a General Clerk Attorney. 47.Journal of Heber C. Kimball, page 27. 48.LDSChurchTemples.com/Preston/, a wonderful website kept by Rick Satterfield. On August 6, 1837, e Preston Ward was organized, which is e longest continuously functioning unit of e Church in e world. -163-
49.Joseph Fielding Diary, page 12. -164-