Shortly after my return to Illinois I built a house for my family. During the winter I entered into a trading and trafficking business with G. W. Hickerson. We would go over the country and buy up chickens, butter, feathers, beeswax, and coon skins, and haul them to St. Louis, and carry back calicoes and other goods in payment for the articles first purchased. We made some money that way.

While carrying on this trade I drew the remainder of my money from my friend, Vanleven, and began my preparations for joining the Saints. About the middle of April, 1840, I succeeded in securing a good outfit, and with my old friend Stewart again joined the Saints at Nauvoo. I felt it to be God’s will that I must obey the orders of the Prophet, hence my return to the society of the brethren.

Joseph and his two counselors, his brother Hyrum and Sidney Rigdon had been released from jail in Richmond, Missouri, and were again at the head of the Church and directing the energies of the brethren. It was the policy of Joseph to hold the city lots in Nauvoo at a high price, so as to draw money from the rich, but not so high as to prevent the poor from obtaining homes. The poor who lost all their property in following the Church were presented with a lot free in the center of the city. The Prophet told them not to sell their lots for less than eight hundred to one thousand dollars, but to sell for that when offered; then they could take a cheaper lot in the outskirts of the city and have money left to fix up comfortably.

All classes, Jews and Gentiles, were allowed to settle there, one man’s money being as good as another’s. No restrictions were placed on the people; they had the right to trade with anyone that suited them. All classes attended meetings, dances, theaters, and other gatherings, and were permitted to eat and drink together. The outsiders were invited to join in all of our amusements. Ball was a favorite sport with the men, and the Prophet frequently took a hand in the game. He appeared to treat all men alike, and never condemned a man until he had given him a fair trial to show what was in him.

Among the first things was the laying of the foundation of the Temple. When this was done each man was required to do one day’s work in every ten days, in quarrying rock or doing other work for the structure. A company was sent up the Mississippi River to the Pineries to get out lumber for the Temple and other public buildings. The money for city lots went into the Church treasury to purchase materials for the Temple which could not be supplied by the Saints’ own labor.

At the conference in April, 1840, the Prophet delivered a lengthy address upon the history and condition of the Saints. He reminded the brethren that all had suffered alike for the sake of the gospel. The rich and the poor had been brought to a common level by persecution; many of the brethren owed debts that they had been forced to contract in order to get out of Missouri alive. He considered it unchristianlike for the brethren to demand the payment of such debts; he did not wish to screen anyone from the just payment of his debts, but he did think that it would be for the glory of the Kingdom if the people, of their own will, freely forgave each other all their existing indebtedness, one to the other, renew their covenants with Almighty God and with each other, refrain from evil, and live their religion. By this means God’s Holy Spirit would support and bless the people.

The people were then asked if they were in favor of thus bringing about the year of jubilee. All that felt so inclined were asked to make it known by raising their hands; every hand in the audience was raised. The Prophet declared all debts of the Saints, to and from each other, forgiven and wiped out. He then gave the following words of advice to the people:

“I wish you all to know that because you were justified in taking property from your enemies, while engaged in war in Missouri, which was needed to support you, there is now a different condition of things. We are no longer at war, and you must stop stealing. When the right time comes we will go in force and take the whole State of Missouri. It belongs to us as our inheritance; but I want no more petty stealing. A man that will steal petty articles from his enemies will, when occasion offers, steal from his brethren too. Now I command you, that you who have stolen must steal no more. I ask all the brethren to renew their covenants, and start anew to live their religion. If you will do this, I will forgive you your past sins.”

The vote was taken on this proposition, and resulted in the unanimous decision of the people to act as requested by the Prophet. He then continued, saying that he never professed to be a perfect man.

“I have my failings and passions to contend with the same as has the greatest stranger to God. I am tempted the same as you are, my brethren. I am not infallible. All men are subject to temptation, but they are not justified in yielding to their passions and sinful natures. There is a constant warfare between the two natures of man. This is the warfare of the Saints. It is written that the Lord would have a tried people a people that would be tried as gold is tried by the fire, even seven times tried and purified from the dross of unrighteousness. The chances of all men for salvation are equal. True, some have greater capacity than others, yet the chances for improving our minds and subduing our passions by denying ourselves to all unrighteousness and cultivating the principles of purity are the same; they are within the reach of every man; all have their free agency; all can lay hold of the promises of eternal life, if they will only be faithful and comply with God’s will and obey the Priesthood in these last days. Never betray anyone, for God hates a traitor, and so do I. Stand by each other; never desert a friend, especially in the hour of trouble. Remember that our reward consists in doing good acts, and not in long prayers like the Scribes and Pharisees of old, who prayed to be seen of men. Never mind what men think of you, if your hearts are right before God. It is written, ’Do unto others as you would that others should do unto you.’ The first commandment is, ’Thou shalt love the Lord thy God with all thy heart, mind, and strength.’ The second commandment is, ‘Thou shalt love thy neighbor as thyself.’ Upon these two hang all the law and the prophets.”

To more deeply impress these truths upon the minds of his people the Prophet gave them an account of the man who fell among thieves and was relieved by the stranger; and he also taught us from the Scriptures, as well as by the revelations that he had received from God, that it is humane acts and deeds of kindness, justice and words of truth, that are accounted to man for righteousness; that prayers, made to be heard by men, and hypocritical groans are displeasing to God.

The Prophet talked to us plainly, and fully instructed us in our duty and gave the long-faced hypocrites such a lecture that much good was done. I had at that time learned to dread a religious fanatic, and I was pleased to hear the Prophet lay down the law to them. A fanatic is always dangerous, but a religious fanatic is to be dreaded by all men there is no reason in one of them. I cannot understand how men will blindly follow fanatical teachers. I always demanded a reason for my belief, and hoped I never would become a victim of fanaticism.

During the summer of 1840 I built a house and such other buildings as I required on my lot on Warsaw street, and was again able to say I had a home. The brethren were formed into military companies that year in Nauvoo. Col. A. P. Rockwood was drillmaster. Brother Rockwood was then a captain, but was afterwards promoted to be colonel of the Host of Israel. I was then fourth corporal of the company. The people were regularly drilled and taught military tactics, so that they would be ready to act when the time came for returning to Jackson County, the land of our inheritance. Most of my wife’s relatives came to Nauvoo that year, and settled near my house.

In 1841 I was sent on a mission through Illinois, Kentucky, and Tennessee. I also visited portions of Arkansas. I traveled in company, on that mission, with Elder Franklin Edwards. I was then timid about speaking in towns or cities. I felt that I had not a sufficient experience to justify me in doing so.

My comrade had less experience than I had, and the worst of it was he would not study to improve his mind, or permit me to study in quiet. He was negligent, and did not pay sufficient attention to secret prayer, to obtain that nearness to God that is so necessary for a minister to have if he expects his works to be blessed with Divine favor. I told him he must do better, or go home. He promised to do better; also agreed that he would do the begging for food and lodging, and I might do the preaching. I accepted the offer, and in this way we got along well and pleasantly for some time.

At the crossing of the Forkadeer River we stayed over night with the ferryman, and were well entertained. When we left the ferry the old gentleman told us we would be in a settlement of Methodist people that evening, and they were set in their notions and hated Mormons as badly as the Church of England hated Methodists, and if we got food or shelter among them he would be mistaken. He told us to begin to ask for lodging at least an hour before sundown, or we would not get it.

In the after-part of the day we remembered the advice of the morning and stopped at every house. The houses were about half a mile apart. We were refused at every house. The night came on dark and stormy, the rain fell in torrents, while heavy peals of thunder and bright flashes of lightning were constant, or seemed so to me. The timber was very heavy, making the night darker than it would otherwise have been. The road was badly cut up from heavy freight teams passing over it, and the holes were full of water. We fell into many holes of mud and water, and were well soaked.

About ten o’clock we called at the house of a Methodist class leader, and asked for lodging and food. He asked who we were. We told him that we were Mormon preachers. As soon as he heard the name Mormon he became enraged, and said no Mormon could stay in his house. We started on. Soon afterwards we heard him making efforts to set his dogs on us. The dogs came running and barking, as a pack of hounds always do.

Brother Edwards was much frightened; but I told him not to be scared, I would protect him. So when the dogs came near us I commenced to clap my hands and shouted as though the fox was just ahead of us; this caused the dogs to rush on and leave us in safety. In this way we escaped injury from the pack of ten or more dogs that the Methodist had put on our trail.

At the next house we were again refused shelter and food. I asked for permission to sit under the porch until the rain stopped.

“No,” said the man, “if you were not Mormons I would gladly entertain you, but as you are Mormons I dare not permit you to stop around me.”

This made twenty-one houses that we had called at and asked for lodging, and at each place we had been refused, simply because we were Mormons.

About midnight my partner grew very sick of his contract to do the begging and resolved to die before he would ask for aid from such people again. I told him I would have both food and lodging at the next place we stopped. He said it was useless to make the attempt, and I confess that the numerous refusals we had met with were calculated to dishearten many a person; but I had faith in God. I had never yet gone to Him in a humble and penitent manner without receiving strength to support me, nor had He ever sent me empty-handed from Him. My trust was in God, and I advanced to the next house, confident that I would not ask in vain.

As we approached the house we discovered that the negroes were having a dance. I asked where their master was; they pointed out the house to me. We walked to the house and up on the porch. The door was standing open; a candle was burning, and near the fire a woman was sitting holding a sick child on her lap. The man was also sitting near the fire. Our footsteps attracted their attention; our appearance was not inviting as we stood there wet, muddy, and tired. I spoke in a loud voice, saying:

“Sir, I beseech you, in the name of Jesus Christ, to entertain us as servants of the living God. We are ministers of the gospel, we travel without purse or scrip; we preach without hire, and are now without money; we are wet, weary, and hungry; we want refreshment, rest, and shelter.”

The man sprang to his feet, but did not say a word. His wife said:

“Tell them to come in.”

“We will do you no harm; we are friends, not enemies,” I said.

We were invited in. Servants were called, a good fire was made and a warm supper placed before us. After eating we were shown to a good bed. We slept until near ten o’clock in the morning. When we did awaken our clothes were clean and dry, and breakfast was ready and waiting for us. In fact, we were as well treated as it was possible to ask.

This family had lately come from the State of Virginia, intending to try that climate for a year, and then, if they liked it, purchase land and stay there permanently. After breakfast the gentleman said:

“You had a severe time of it among the Christians yesterday and last night. As you are ministers, sent out to convert sinners, you cannot do better than to preach to these Christians, and seek to convert them.”

He offered to send word all over the settlement and notify the people, if we would stay and preach that night. We accepted his offer, and remained, thus securing the rest that we so much needed, thanking God for still remembering and caring for us, His servants.

Agreeably to arrangements, we preached in the Methodist meeting-house to a very attentive audience upon the first principles of the gospel. We alluded to the treatment of Christ and His followers by the Pharisees and Sadducees, the religious sects of those days, and said that we preached the same gospel, and fared but little better. This meeting-house had been built conjointly by Methodists and Universalists. Members from both persuasions were present. Our neighbor who had fed and cared for us leaned to the latter faith.

At the close of our remarks the class leader who had set the hounds on our track was the first to the stand to invite us home with him. I told him that the claims of those who did not set their dogs on us, after they had turned us from their doors hungry, were first with me that his claims were an after consideration. He said it was his negro boys that sent the hounds after us; he would not be bluffed. He said that one of us must go with him that if I would not go Brother Frank must go. I told him that Elder Edwards could use his own pleasure, but I would hold a meeting that night with our Universalist brethren; and thus we parted.

Elder Edwards went to spend the night with the class leader, while I attended a meeting with the friends who had invited me home with them. I had a good time. Of their own accord they made up a collection of a few dollars as a token of their regard for me. I was to meet Elder Edwards at the house of my friend who took us in at midnight from the storm, an hour before sun; but he did not put in an appearance for an hour after. When he got within talking distance I saw by his features that he had been roughly dealt with. His first words were:

“He is the wickedest old man that I ever met with, and, if he don’t repent, God will curse him.”

That was enough, and I began to laugh. I conceived what he had to encounter the long night before. He said:

“If the Lord will forgive me for going this time, I will never go again unless you are along.” I said to him:

“Brother Frank, experience teaches a dear school, yet fools will not learn at any other. I knew what treatment you would receive, and refused to go. If you had been a wise man you would have taken the hint and kept away from him.”

We made our way through to Overton County, Tennessee. Here I advised my friend Edwards to return to Nauvoo, and gave him money to pay his fare on a steamer, for he was not cut out for a preacher.

At Carlisle, the county seat of Overton County, I met with a young man, an elder, by the name of Dwight Webster. Though but little experienced, yet he was a man of steady habits and an agreeable companion. We held a number of meetings in this part of the country. Brother Webster and I baptized several persons, and made a true friend of a wealthy merchant, named Armstrong, who welcomed us to his house and placed us under his protection. He also owned a large establishment in Louisville, Kentucky. He was an infidel, though an honorable gentleman. His wife Nancy, and her sister Sarah, were both baptized.

While here I received a letter from Brother James Pace, one of my near neighbors in Nauvoo, requesting me to visit his brother, William Pace, and his relatives in Rutherford County, Tennessee. Elder A. O. Smoot and Dr. David Lewis succeeded us in this county, and in Jackson County, Tennessee, and added many to those whom we had already baptized.

Brother Webster and I made our way through to Stone River, preaching by the way, as opportunity occurred. Here I handed my letter of introduction to William Pace, brother of my neighbor, James Pace, who received us kindly and procured us the liberty of holding forth in the Campbellite chapel.

Here we were informed that the Campbellite preachers were heavy on debate; that none of the other sects could stand before them, and that no one dare meet them in public or private discussion. I replied that my trust was in God, that the message I had to bear was from Heaven; that if it would not bear the scrutiny of man I did not want to stand by it; but if it was of God He would not suffer His servants to be confounded.

“Truth is mighty and will prevail; Error cannot stand before Truth. If these men can overthrow the gospel which I preach, the sooner they do it the better for me. I do not wish to deceive anyone, or to deceive myself. If anyone can point out an error in the gospel which I preach, I am willing to drop that error, and exchange it for truth.”

The hour came, and Brother Webster and I both spoke. We spoke on the first principles of the Gospel of Christ, as taught by the Saviour and His apostles.

Before sitting down I extended the courtesy of the pulpit to any gentleman that wished to reply or offer any remarks either for or against what we had set forth. Parson Hall, the presiding Campbellite minister, was on his feet in a moment and denounced us as impostors. He said we were holding forth a theory that was fulfilled in Christ; that the canon of Scripture being full, these spiritual gifts that were spoken of in the New Testament were done away with, being no longer necessary. As for the story of the “Golden Bible” (Book of Mormon), that was absurd in the extreme, as there were to be no other books or revelations granted. He quoted the Revelations of St. John in his support, where they read:

“He that addeth to, or diminisheth from the words of the prophecies and this Book, shall have the plagues herein written added to his torment,” or words to that effect. I followed him in the discussion, and quoted John where it reads:

“He that speaketh not according to the law and the testimony hath no light in him.” I said that my authority and testimony were from the Bible, the book of the law of the Lord, which all Christian believers hold as a sacred rule of their faith and practice.

To that authority I hoped my worthy friend would not object. I illustrated my position by further quotations from the criptures, and when our meeting was over the people flocked around Brother Webster and myself in a mass, to shake hands with us and invite us to their houses the Methodists, Baptists, and Presbyterians especially.

The planters in this county were mostly wealthy, and prided themselves on being hospitable and kind to strangers, especially to ministers of the gospel. We went from house to house and preached two and three times a week. We saw that the seed had already been sown in honest hearts, and we were near to them.

Knowing the danger of being lifted up by self-approbation, I determined to be on my guard, attend to secret prayer, and to reading and keeping diaries. When at our friend Pace’s house Brother Webster and I would frequently resort to a lonely grove to attend to prayer and read to ourselves.