{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_60056/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_60056","id":"gutenberg_60056","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/60056","summary":null,"tags":["Category: History - Religious","Category: Religion/Spirituality","Church of Jesus Christ of Latter-day Saints -- Doctrines","Latter Day Saint churches -- Doctrines","Latter Day Saints"],"text":"SCRAP BOOK\n\n_of_\n\nMormon Literature\n\nVOL. I\n\nReligious Tracts\n\n\nPublished by BEN. E. RICH\n\n  _\"We have gathered posies,\n  From other men's flowers;\n  Nothing but the thread that\n  Binds them is ours.\"_\n\n{i}\n\n\n\nGENERAL INDEX.\n\nARTICLES OF FAITH of the Church of Jesus Christ of Latter-Day\nSaints.--Joseph Smith, 5.\n\nNOTES TO BE REFERRED TO DAILY BY MISSIONARIES: by Prest. Francis M.\nLyman, In behalf of the Council of Twelve Apostles, 8.\n\nTHE PROPHET JOSEPH SMITH TELLS HIS OWN STORY: Joseph's First\nVision--Reception Accorded the Prophet's Statement--Angel Moroni\nVisits the Prophet--The Angel Instructs the Boy--Joseph Views\nthe Plates--Smith Family Meet with Adversity--Prophet Seeks\nEmployment--Prophet Obtains the Plates--Translating the Plates\nCommenced--Martin Harris Shows Characters taken from the Plates\nto Learned Men--Aaronic Priesthood Received--Organization of\nthe Church--Removal of Church to Kirtland, Ohio--Persecution\nin Missouri--Removal to Illinois--Martyrdom of Joseph and\nHyrum--Illinois Persecution and Emigration West--Early Pioneer\nDays--Temples--Missionary Work--Attacks against the Book of Mormon, 11.\n\nWHAT MORMONS BELIEVE: Epitome of the Doctrines of the Church of Jesus\nChrist of Latter-Day Saints--First Principles--The Apostasy--The\nRestoration--Redemption of the Dead--The Book of Mormon--Church\nGovernment--Auxiliary Societies--Divine Authority.--By Apostle Charles\nW. Penrose, 29.\n\nSALVATION: A Dialogue Between Elder Brownson and Mr. Whitby--The Fall\nand Atonement--The First Principles--Gifts of the Holy Ghost--Preaching\nWithout Hire--History and Organization of the Church--The Visions of\nthe Prophet--The Book of Mormon--Aaronic Priesthood Conferred--Brief\nHistory of the Church--Gathering of the Saints.--By Elder John Jaques, 39.\n\nEXCLUSIVE SALVATION: Only One Lord, One Faith and One\nBaptism--Testimonies of Apostles Paul, Peter, James, Jude, and St.\nJohn.--By Elder John Jaques, 66.\n\nTHE ONLY WAY TO BE SAVED: Obedience to First\nPrinciples--Baptism--Immersion the Mode--Laying on of Hands--Gifts and\nBlessings--Authority Necessary--Apostasy--The Restoration.--By Prest.\nLorenzo Snow, 77.\n\nGOSPEL TO THE LIVING AND THE DEAD: Dead Preached to in the Spirit\nWorld--Baptism for the Dead--Necessity of this Vicarious Work--Elijah\nBestows Keys for Vicarious Work.--By Prest. George Q. Cannon, 88.\n\nJOSEPH SMITH AS A PROPHET: Predictions Uttered by Him and their Signal\nFulfillment--His Prophetic Power Established by the Scriptural Rule. A\nLectured Delivered.--By Elder Andrew Jensen, 92.\n\nTHE GOSPEL MESSAGE: An Explanation of Some of the Prominent Doctrines\nof the Church--One Gospel Only--The First Principles--Baptism--Laying\non of Hands--Gifts and Miracles--Authority Necessary.--By Elder William\nBudge, 119.\n\nTHE ONLY TRUE GOSPEL, OR THE PRIMITIVE CHRISTIAN FAITH: Only One True\nGospel--The First Principles--Gifts and Miracles--Authority.--By Elder\nWilliam Budge, 135.\n\nJOSEPH THE PROPHET: The place of the Prophet as a Benefactor of\nMankind--Visions of the Prophet--Priesthood Conferred--Organization\nof the Church--The New Jerusalem--Book of Abraham--Work for the Dead\nEstablished--Summary of the Work Accomplished by the Prophet.--By Elder\nB. H. Roberts, 141.\n\nFIRST PRINCIPLES OF THE TRUE GOSPEL OF CHRIST: Is Belief\nalone Sufficient--Repent or Perish--Is Baptism Essential to\nSalvation--Baptism for the Dead--Object and Purpose of Baptism--Mode of\nBaptism--Authority to Baptize.--By Elder J. H. Paul, 147.\n\nANALYSIS OF THE BOOK OF MORMON: What the Book is--How the Ancient\nPlates were Transmitted--Abridgments--Plates of Ether--The Smaller\nPlates of Nephi--Quotations From Isaiah.--By Elder B. H. Roberts, 154.\n\nTHE SECOND COMING OF THE MESSIAH AND EVENTS TO PRECEDE IT: The\nRestoration of the Everlasting Gospel--The Coming of a Messenger--The\nComing of Elijah--The Gathering of the Saints--The Restoration of\nthe Gospel--The Testimony of the Three Witnesses--The Coming of the\nMessenger--Elijah Comes--Keys of Gathering Restored.--By Elder B. H.\nRoberts, 162.\n\nTHE CHARACTER OF THE MORMON PEOPLE: The Cause of\nMisrepresentation--Mormons Wronged by a Sensational Press--Testimony of\nNon-Mormon Witnesses--The Mission of the Mormon Elders--The Mountain\nMeadow Massacre.--By Elder B. H. Roberts, 173.\n\nA REJECTED MANUSCRIPT: THE OTHER SIDE: A Rejected Manuscript--Salt Lake\nValley--Social Conditions Among the Mormons--Attitude of Mormons Toward\nEducation--Missionary Work--Stories about the Mormons--Persecution\nand Suffering--Loyalty of the Mormons--Tabernacle Choir--People of\nTravel--Temple Work.--By Leon R. Ewing, 192.\n\n{iii} RAYS OF LIVING LIGHT: Necessity of Obedience--Character of\nthe Godhead--The Atonement--First Principles of the Gospel--The\nGift of the Holy Ghost--Divine Authority--A Departure from the\nFaith--The Restoration of the Gospel--The Book of Mormon--Modern\nRevelation--Salvation for the Dead--Baptism for the Dead--Fruits of the\nGospel.--By Apostle Charles W. Penrose, 202.\n\nA FRIENDLY DISCUSSION UPON RELIGIOUS SUBJECTS: The Godhead--The\nFall and the Atonement--Faith--Repentance--Baptism for Remission\nof Sins--Holy Ghost--Laying on of Hands--Gifts of the Holy\nGhost--Authority--Offices in The Church--Apostasy--Restoration.--By\nBen. E. Rich, 263.\n\nNIGHT OF THE MARTYRDOM: By Apostle Orson Hyde, 283.\n\nDOCTRINE OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. ITS FAITH\nAND TEACHINGS: Faith--Repentance--Baptism--Reception of the Holy Ghost\nand the Laying on of Hands--Authority--Apostasy--Restoration--Testimony\nof the Three Witnesses--Prophecy of Joseph Smith, the Seer, Given in\n1832--Authority.--By Elder John Morgan, 286.\n\nTHE PLAN OF SALVATION: Pre-existence--Why We are\nhere--Faith--Repentance--Baptism--Laying on of Hands--Future\nExistence--Baptism for the Dead.--By Elder John Morgan, 306.\n\nSTATEMENT OF PROMINENT NON-MORMONS: Opinions of the Leading Statesmen\nof the United States on the Edmunds Law--Gentile Opinions of the Mormon\nPeople--Statistics of Crime and Education--Refutation of the Spaulding\nStory--Judge Summer Howard on the Mountain Meadow Massacre--Rights of\nSelf Government.--By Elder John Morgan, 327.\n\nJOSEPH SMITH. WAS HE A PROPHET OF GOD? AN INVESTIGATION AND\nTESTIMONY: Books of the Bible Given to Meet the Special Condition\nand Need of the People--Contents of the Pentateuch, the Historical\nBooks, the Poetical Books, the Prophetical Books--Interval of Fifty\nYears--Revival of Prophecy--Restoration of the Jews--The Last\nProphets of the Old Covenant--Conclusions from the Foregoing--The\nNew Testament--The Four Gospels--Gospel According to Matthew,\nMark, Luke, St. John--Testimony of the Gospels--The Acts of the\nApostles--The Epistles--Prophecies of the New Testament--Difficulties\nin Ascertaining the Meaning of the Scriptures--Christian Sects an\nEvidence--Retrospective Evidence--Prospective Evidence--Direct\nEvidence--Moral Evidence--Peculiarities of the Message--Effects of the\nDoctrine--Spiritual Evidence.--By Elder J. M. Sjodahl, 350.\n\nPIONEER SKETCHES--UTAH IN 1850: By Elder James H. Martin, in the\n\"Contributor,\" 1890, 429.\n\nTHE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS: Its Priesthood,\nOrganization, Doctrines, Ordinances, and History.--By Elder John Jaques, 435.\n\n{iv} PLAIN TALKS TO PARENTS: Paragraphs taken from the Writings of\nApostle Orson Pratt, in the \"Seer.\" 1853. 453.\n\nMY REASONS FOR LEAVING THE CHURCH OF ENGLAND AND JOINING THE\nCHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS: Apostasy--Officers\nNecessary in the Church--Gifts of the Holy Ghost--Baptism--Infant\nBaptism--Baptism for the Dead--Internal Corruption of Early Christian\nChurch--Reformation--History of Mormon Church--Restoration--Book of\nMormon.--By R. M. Bryce Thomas, London, England, 458.\n\nTHE EARLY CHRISTIANS: Letter Written to the Emperor Trajan by Pliny the\nYounger, while He was Governor of Bithynia. It is the First Connected\nAccount of Christ's Followers that has come to us from a Pagan source, 486.\n\nREORGANIZATION WEIGHED: Presidency Permanency--Appointment--Revelation\non Permanent Order of Priesthood--Law of Lineage--Ordination.--By\nGerman E. Ellsworth, 489.\n\nA GOSPEL OUTLINE: A few of the Most Important Scriptural References\nBearing on the Gospel of Jesus Christ, Arranged in Logical Order,\nand Designed to give to Missionaries--and all other Students of the\nGospel--a Working Knowledge of such Scriptural Quotations as may be\nRequired from the First.--By Elder Nephi Anderson, 503.\n\nA CONTRAST BETWEEN THE DOCTRINE OF CHRIST AND THE FALSE DOCTRINES OF\nTHE NINETEENTH CENTURY.--By Apostle Parley P. Pratt, 517.\n\nBAPTISM FOR THE REMISSION OF SINS, 526.\n\n\"GOOD TIDINGS\" OF THE NEW AND EVERLASTING GOSPEL: First Principles--Men\nJudged According to Their Works--Obedience to the Gospel Necessary, 529.\n\nA PLEA FOR MODERN REVELATION: By Apostle Orson Pratt, 533.\n\nTHE \"UNKNOWN GOD\" REVEALED: A Reply to a Georgia Editor's Urgent\nAppeal for a Restoration of the \"Old Time\" Faith in a Personal and\nKnown God. The Godhead--Offices in the Church--How the Gospel Should\nbe Preached--First Principles--Christ and God visit the Earth in these\nLatter Days--Persecution.--By Elder Ben. E. Rich, 536.\n\nA GOSPEL LETTER: Written by Sister Lucy Mack Smith, the Mother of the\nProphet Joseph Smith. Oldest Gospel Letter in the Church, only recently\nDiscovered in New Hampshire, 543.\n\nTHE RESTORATION OF THE EVERLASTING GOSPEL: Joseph's\nFirst Vision--Angel Moroni Appears to the Prophet--The\nThree Witnesses--Aaronic and Melchizedek Priesthood\nConferred--Persecution--Gathering--Restoration.--By Apostle George\nTeasdale, 547.\n\n{v}\n\n\n\nDOCTRINAL INDEX.\n\nArticles of Faith, 5.\n\nAtonement, 5, 40, 213, 264, 507.\n\nAuthority, 6, 31, 38, 85, 132, 139, 152, 216, 225, 277, 289, 300, 442,\n511.\n\nAngel, Moroni visits the Prophet, 15, 96, 443, 547.\n\nApostasy, 31, 86, 226, 227, 228, 279, 290, 459, 512, 532.\n\nAstronomy of Abraham, 100.\n\nAdministrations, 515.\n\nAbraham, Book, 144.\n\nAppointment of President, 489.\n\nAdam, Sin of, 213.\n\nAngels same class of beings as we are, 505.\n\nAgency, Man's free, 213.\n\nAdam visits the Earth, 296.\n\nBaptism, 5, 30, 42, 43, 79, 127, 137, 149, 214, 273, 287, 313, 466,\n508, 530.\n\nBaptism, Mode of, 45, 52, 152, 153, 216, 509.\n\nBaptism, Purpose of, 128, 151, 215, 274, 508. 526, 530.\n\nBaptism for Dead, 89, 150, 252, 322, 470.\n\nBaptism, Infant, 151, 216, 468, 509.\n\nBaptism, History of, 508.\n\nBook of Mormon, 6, 33, 56, 480, 513.\n\nBook of Mormon, Attacks against, 27.\n\nBook of Mormon published in many languages, 452.\n\nBook of Mormon, What it is, 154, 237.\n\nBook of Mormon, How to read the, 154, 160.\n\nBook of Mormon Abridgments, 155.\n\nBattalion, Mormon, 25, 59, 198.\n\nBelief alone insufficient, 147.\n\nBelief, Genuine, 147.\n\nBooks of the Bible, Synopsis of contents of: Pentateuch, 352;\nHistorical Books, 353; Poetical Books, 354; Prophetical Books, 354;\nInterval of Fifty Years, 360; Revival of Prophecy, 360; Last Prophets\nof Old Testament, 368; The New Testament, 371; The Four Gospels,\n371; Matthew, 372; Mark, 373; Luke, 373; St. John, 373; Acts of the\nApostles, 375; The Epistles, 377.\n\nChrist, Personality of, 5.\n\nCelestialized Earth, 516.\n\nCholera Predicted by the Prophet, 100. Christ's Second Coming, 109,\n162, 515.\n\nContrast between the Doctrine of Christ and the False Doctrines of the\nNineteenth Century, 517.\n\nChoir, Tabernacle, 199.\n\nChristian Sects an Evidence, 390.\n\nChristian, Early, by Pliny, 486.\n\nDiscovery, Corroborative, 104.\n\nDegrees of Glory, 483, 516.\n\nDead Preached to, 150. Doctrines, 439.\n\nDoctrine and Covenants Published, 452.\n\n    Effects of the Doctrine, 420.\n\n\tEvidence, Moral, 411.\n\n\tEvidence, Direct, 306.\n\n    Evidence, Spiritual, 424.\n\nEmigration to Rocky Mountains, 59, 106, 444, 452.\n\nElijah, Prophet, visits the Earth, 91, 144, 164, 296.\n\nEden, Location of Ancient, 101.\n\nExtracts, Direct extracts from Isaiah in Book of Mormon, 158.\n\nEducation, Attitude of Mormons toward, 195.\n\n{vi} Faith, 5, 30, 42, 137, 203, 207, 209, 270, 286, 311, 507.\n\nFall, The, 40, 213.\n\nFuture Existence, 316.\n\nFather Revealed through the Son, 504.\n\nFaith and Works, 148, 203, 508, 532.\n\nGifts, Spiritual, 6, 48, 220.\n\nGathering, 6, 62, 98, 165, 258, 297, 513, 550.\n\nGathering, Keys of, 143, 296.\n\nGodhead, 29, 141, 208, 264, 504.\n\nGodhead, Personality of, 503, 536, 537, 541.\n\nGod our Father in Heaven, 208.\n\nGifts of Spirit to remain, 219.\n\nGovernment of Church, 35.\n\nGospel, Only one, 41, 121, 135, 136, 202, 529.\n\nGrowth of Church, 443.\n\nGospel Letter, Lucy Mack Smith, 543.\n\nHarris, Martin, 19, 238.\n\nHoly Ghost, 30, 47, 138, 209, 288, 510, 540.\n\nHoly Ghost, Gifts of, 84, 138, 217, 277 464.\n\nHoly Spirit of God, 209, 276.\n\nHistory of Church, 442, 477.\n\nInspiration, Divine, 239.\n\nJerusalem, The New, 143.\n\nJesus Christ in express image of the Father, 208.\n\nJesus Christ the Son, 504.\n\nKnowledge, Incentive to obtain, 201.\n\nKnowledge of God Essential, 503.\n\nLaying on of Hands, 5, 83, 129, 217, 276, 288, 314.\n\nLoyalty of Mormons, 198.\n\nLaw of Lineage, 493.\n\nMan may become perfect, 506.\n\nMan's Spirit Immortal, 506.\n\nMan punished for Actual Sins, 5.\n\nMan Child of God, 505, 506.\n\nMissionary Notes, 8.\n\nMartyrdom of Joseph and Hyrum, 23, 59.\n\nMissionary Work, 26, 60, 195, 451.\n\nMiracles, 129, 138.\n\nMessenger, The Coming of a, 164, 168.\n\nMormons wronged by Press, 177.\n\nMission of Mormon Elders, 185.\n\nMountain Meadow Massacre, 187, 348.\n\nManuscript, Rejected, 191, 192.\n\nMartyrdom, Night of the, 283.\n\nMessage, Peculiarities of the, 415.\n\nMillennium, 516.\n\nMarriage forever, 516.\n\nNecessity of Holy Ghost in the Church, 221.\n\nNecessity of Obedience to the Gospel, 531.\n\nOrganization, 6, 21, 53, 58, 60. 143. 437.\n\nOrdination, 496.\n\nObedience, 78.\n\nOfficers, Early Civil, 446.\n\nOmnipresence of God, 209.\n\nOaths, Test, 449.\n\nOfficers in the Church, 225, 278, 461, 511, 538.\n\nOrdinances, 441.\n\nPriesthood, Levitical, 224.\n\nPlates, Joseph Views the, 17, 18.\n\nPlates, Joseph Receives the, 55.\n\nPriesthood, Aaronic, 20, 58. 60, 142, 223, 224, 295, 549.\n\nPriesthood, 434, 443.\n\nPriesthood, Melchizedek, 60, 142, 223, 234, 296, 549.\n\nPriesthood, Permanent order of, 492.\n\nPersecution, Missouri, 22, 59.\n\nPersecution, Illinois, 25, 59.\n\nPioneer Days, 26.\n\nPrinciples, First, 41, 126, 137, 147, 228, 483, 529, 539.\n\nProphecies fulfilled, 240, 259.\n\nPre-existence, 306, 505.\n\nPreaching without Hire, 50, 539.\n\nPapers and Periodicals, Church, 60.\n\nProphecy of the New Testament, 380.\n\nProphet Predicts Removal West, 106.\n\nProphet Predicts Escape from Enemies, 107.\n\nProphecy about Stephen A. Douglas, 107.\n\nPlates, How Plates were Transmitted, 155.\n\nPlates of Ether, 156.\n\nPlates, Smaller Plates of Nephi, 156.\n\nPersecution and Suffering, 197, 260, 261, 451, SIS, 542, 550.\n\n{vii} Presidency Permanency, 486.\n\nProphecy Foretelling Civil War, 298.\n\nRepentance, 5, 30, 43, 137, 148, 212, 272, 287, 313, 508.\n\nRevelation, 6, 141, 242, 489, 511, 533.\n\nRevelation, Spurious, Received, 490.\n\nRemoval to Kirtland, 21, 59.\n\nRemoval to Illinois, 22.\n\nRestoration, 31, 87, 164, 166, 232, 280, 292, 478, 512, 532, 551.\n\nRestored, Keys of Gathering, 171.\n\nRestoration of the Jews, 366.\n\nReformation, 473.\n\nResurrection, 483, 506.\n\nOrganization Weighed, 489.\n\nSmith, Prophet Joseph, 11, 91, 141, 349.\n\nSmith Family, 18.\n\nScriptures, Difficulty in Ascertaining the Meaning of the, 383.\n\nSalvation for the Dead, 32, 144, 247, 471, 514.\n\nSocieties, Auxiliary, 37.\n\nSalvation, Exclusive, 66.\n\nSalvation, Individual, 213, 507.\n\nSalvation, 515.\n\nSins, Remission of, 214.\n\nSins of the World, 214.\n\nSabbath, The, 514.\n\nSacrament, 442, 514.\n\nSigns, 114.\n\nSpirits in Prison, 150, 471.\n\nSpirits, Evil. 505.\n\nSocial Conditions among Mormons, 194.\n\nStories about Mormons, 196.\n\nStatistics of Crime, 343.\n\nStatistics of Education, 343.\n\nTemples, 21, 26, 59, 143, 452.\n\nTestimony of Non-Mormon Witnesses, 178.\n\nTithing, 514.\n\nTabernacle, Mormon, 193.\n\nTestimony of Apostasy by Wesley, Smith's Bible Dictionary, Dr. Adam\nClark, Roger Williams, 303.\n\nTestimony of the Gospel, 374.\n\nUrim and Thummim, 54.\n\nUniversal Salvation, 201.\n\nUnity of Church, 513.\n\nVisions, Joseph's 13, 14, 15, 21, 53, 93, 142, 547.\n\nVicarious Work for Dead, Necessity of, 89, 90.\n\nValley, Salt Lake, 193.\n\nWitnesses, The Three, 110, 168, 294, 548.\n\nWork Accomplished by Prophet, 145.\n\nWork, Temple, 201.\n\nWitnesses, The Eight, 241.\n\nWarning, Day of, 262.\n\nWhy we are here, 310, 506.\n\n{3}\n\n\n\nPREFACE.\n\nIn presenting Volumes 1 and 2 of Scrap Book of Mormon Literature, the\nundersigned places within the reach of many of the saints a compilation\nof religious tracts that have been used and distributed by the elders\nof the Church in the performance of their missionary labors throughout\ndifferent nations of the earth. Some of these tracts are used at\npresent by the elders and have been instruments in the hands of the\nLord of bringing thousands to a knowledge of the faith. The same may be\nsaid concerning those that are not now used, and which are contained\nwithin the covers of these volumes, which were distributed by the\nelders who labored as missionaries in various parts of the earth from\nthirty to sixty years ago. A religious tract contains the condensed\nthoughts upon the fundamental principles of the Gospel and the authors\nof many of these valuable documents, who were active in the missionary\nfield more than half a century ago, are remembered among the brightest\nminds the Church has produced, they have now passed behind the veil to\nreceive Eternal reward for their faithfulness. There are a few people\nin the Church who have bound volumes of religious tracts, which they\nhave gathered together from time to time and which they prize beyond\nthe price of money. This can be said by the compiler of these volumes\nand the appreciation of the few volumes of religious pamphlets which\nhe has gathered in many missionary fields, and had bound together,\nconveyed to him the thought that many of the saints would appreciate\nhaving within their reach such valuable volumes. There is scarcely a\nman in the Church, who has performed missionary labors in his life, who\nwill not find in these volumes something that will remind him of his\nmissionary days, when canvassing from house to house distributing the\nword of God; and no doubt will bring back fond recollections of his\nmissionary work. There are no better volumes than these for a family\nto have within the reach of their children, to enable them to make\nthemselves acquainted with the fundamental doctrines of the Restored\nGospel of our Lord and Savior. These documents will be invaluable\nto young men and ladies who are preparing themselves for future {4}\nmissionary work. The Seventies, whose special calling it is to carry\nthe Gospel abroad, will be benefited by perusing these pages. Many\nof the saints, by studying them, will remember the days of their\nconversion to the Gospel and will appreciate the manner in which they\nare now preserved for future generations. In reading these pamphlets\none must understand that the Church has been a system of growth and\nwhile we have not changed in any manner the originality of the tracts,\nthe reader will note that in giving the statistics the Church has had\na wonderful growth since the first issuance of the pamphlets. It has\nbeen a labor of love upon the part of the compiler, who sincerely\nhopes to produce another volume at some future date that will make the\ncompilation complete in every respect.\n\nWith a heart full of gratitude to God the Eternal Father for honoring\nme as He has done, in permitting me to take part in the spread of the\nGospel, and praying His blessings upon those who may read the pages of\nthese volumes, I remain,\n\nYours faithfully,\n\nBEN. E. RICH.\n\n{5}\n\n\n\n_ARTICLES OF FAITH_ OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY\nSAINTS.\n\n1. We believe in God, the Eternal Father, and in His Son, Jesus Christ,\nand in the Holy Ghost.\n\n    PERSONALITY OF GOD.--Gen. i. 26, 27; v. 1; ix. 6; xviii; xxxii, 24-30;\n    Ex. xxiv. 9, 11; xxxiii. 9-11, 20-23; Num. xii. 7, 8; John v. 19, 20;\n    Acts vii. 55, 56; Phil. ii. 5-8; Heb. i. 3.\n\n    PERSONALITY OF CHRIST.--Matt. iii. 17; John v. 26, 27; xv. xvi. xvii.;\n    1 Tim. ii. 5; 1 John v. 7.\n\n    HOLY GHOST.--Isaiah xi. 1-3; lxi. 1; Matt. iii. 16; Mark i. 10; Luke\n    iii. 22; John i. 32, 33; xvi. 13, 14; Acts i. 5; ii. 4; viii. 17-19;\n    xix. 2-6.\n\n2. We believe that men will be punished for their own sins, and not for\nAdam's transgression.\n\n    MAN PUNISHED FOR ACTUAL SINS.--Jer. xvii. 10; Matt. xii. 36, 37; xvi.\n    27; 2 Cor. v. 10; Rev. xx. 12-15.\n\n3. We believe that, through the atonement of Christ, all mankind may be\nsaved, by obedience to the laws and ordinances of the Gospel.\n\n    ATONEMENT OF CHRIST.--Isa. liii.; Acts iv. 12; Rom. v. 12-19; 1 John i.\n    7-10.\n\n4. We believe that the first principles and ordinances of the Gospel\nare: First, faith in the Lord Jesus Christ; second, Repentance; third,\nBaptism by immersion for the remission of sins; fourth, Laying on of\nhands for the Gift of the Holy Ghost.\n\n    FAITH, REPENTANCE, BAPTISM AND LAYING ON OF HANDS.--Heb. xi.; Rom. i.\n    16, 17; x. 14, 15; Jas. ii. 14-26; Mark xvi. 15, 16; Acts ii. 38, 39; 2\n    Cor. vii. 9, 10; Isa. lv. 6, 7; Eph. iv. 25-32; Luke xiii. 3; Matt. iv.\n    17; Acts viii. 14-17; xix. 1-6; John iii. 5; Heb. vi. 1, 2.\n\n{6} 5. We believe that a man must be called of God, by \"prophecy and by\nthe laying on of hands,\" by those who are in authority, to preach the\ngospel and administer in the ordinances thereof.\n\n    CALLED OF GOD.--Mark iii. 14; John xv. 16; xvii. 18; Acts xiii. 1-4;\n    xiv. 23; Rom. x. 14, 15; Gal. i. 8-16; 1 Tim. ii. 7; Heb. iii. 1; v.\n    4-10; 1 Peter ii. 5-9: Rev. v. 9, 10.\n\n6. We believe in the same organization that existed in the primitive\nchurch, viz: apostles, prophets, pastors, teachers, evangelists, etc.\n\n    ORGANIZATION.--1 Cor. xii; Eph. ii. 19-22; iv.\n\n7. We believe in the gift of tongues, prophecy, revelation, visions,\nhealing, interpretation of tongues, etc.\n\n    SPIRITUAL GIFTS.--Mark xvi. 15-20; John xiv. 12; Acts ii. 17; 1 Cor.\n    xii; 1 Thess. v. 19, 20; James v. 14, 15.\n\n8. We believe the Bible to be the Word of God, as far as it is\ntranslated correctly; we also believe the Book of Mormon to be the Word\nof God.\n\n    BOOK OF MORMON--Isaiah xxix. 4, 9-24; Ezekiel xxxvii. 15-28; Hosea\n    viii. 12; John x. 16.\n\n9. We believe all that God has revealed, all that He does now reveal,\nand we believe that He will yet reveal many great and important things\npertaining to the kingdom of God.\n\n    LATTER-DAY REVELATIONS.--Ezekiel xx. 35, 36; Joel ii. 28, 29; Amos iii.\n    7; Mic. ii. 6, 7; Mal. iii. 1-4; iv; Acts ii. 17, 18; Jas. i. 5, 6;\n    Rev. xiv-6.\n\n10. We believe in the literal gathering of Israel and the restoration\nof the Ten Tribes. That Zion will be built upon the American continent.\nThat Christ will reign personally upon the earth, and that the earth\nwill be renewed and receive its paradisiacal glory.\n\n    GATHERING--Neh. i. 8, 9; Ps. 1. 5; cvii. 1, 7; Isa. ii. 2, 3; v. 26,\n    27; xi. 11-16; xliii. 5-9; xlix. 21; lx. 4, 5; Jer. iii. 14, 15; xvi\n    14-16; xxiii. 3-8; xxx. 1-8; xxxi. 8-12; xxxii. 37-39; 1. 4, 5; Ezek.\n    xx. 33-38; xxxix. 28; Zech. xiv.; Matt. xxiv. 31; John xi. 52; Eph. i.\n    10; Rev. xviii. 4.\n\n11. We claim the privilege of worshiping Almighty God according to the\ndictates of our conscience, and allow all men the same privilege; let\nthem worship how, where or what they may.\n\n{7} 12. We believe in being subject to kings, presidents, rulers and\nmagistrates, in obeying, honoring and sustaining the law.\n\n13. We believe in being honest, true, chaste, benevolent, virtuous,\nand in doing good to all men; indeed, we may say that we follow the\nadmonition of Paul \"We believe all things, we hope all things,\" we have\nendured many things, and hope to be able to endure all things. If there\nis anything virtuous, lovely or of good report, or praiseworthy, we\nseek after these things.\n\nJOSEPH SMITH.\n\n    _\"When the Twelve or any other witnesses stand before the\n    congregations of the earth, and preach by the power and\n    demonstration of the Spirit of God, and the people are astonished\n    and confounded at the doctrine and say: 'That man has preached a\n    powerful discourse, a great sermon,' then let that man, or those\n    men, take care that they are humble and ascribe the praise and\n    glory to God and the Lamb; for it is by the power of the Holy\n    Priesthood and Holy Ghost that they thus speak. What art thou,\n    O man, but dust? and from whom dost thou receive thy power and\n    blessings but from God?\"_\n\n    --_Joseph Smith, The Prophet_.\n\n{8}\n\n\n\nNOTES TO BE REFERRED TO DAILY BY MISSIONARIES.\n\nEach missionary of the Church of Jesus Christ of Latter-day Saints\nis endowed with the Holy Priesthood of God, and is sent forth as a\nminister of the restored Gospel of our Lord and Savior Jesus Christ. He\nis believed to be morally clean and upright, and should keep himself\npure, sweet, and unspotted from the sins of the world. He should\navoid and resist the very appearance of evil, and after performing an\nhonorable mission, should return to his home with clean hands and a\npure heart. Among the many items of counsel given by the authorities of\nthe Church before his departure for the mission field, he should have\nthe following indelibly stamped upon his mind and heart:\n\n1. Keep a brief, daily journal of your life's labors, especially of all\nyour official acts.\n\n2. Do all things with a prayerful heart; pray vocally morning and\nevening, oftener when necessary, and pray secretly every day. Make each\nprayer appropriate to the occasion, as those for the Sacrament and\nBaptism are.\n\n3. Invariably keep the Word of Wisdom, refraining from the use of tea,\ncoffee, tobacco and intoxicating drinks.\n\n4. Guard against familiarity with womankind. There must be no sparking,\nkissing, or embracing of woman--your kisses should be for home\nconsumption, and be brought home to your loved ones, where they belong.\nKissing and hugging aside from this lead to immorality, and a fallen\nbrother not only crucifies himself, but brings misery and woe to the\nkindred of both parties. Immorality is the bane of missionary life.\nThere is little more enticing, and nothing more dangerous and deadly.\n\n5. Build up and portray the excellencies of the Gospel, but do not tear\ndown any man's religious structure. Grant sincerity of mind, as you\nclaim it for yourself. Discover and recognize all things praiseworthy\nabout you.\n\n6. Be charitable to unfortunate conditions, and be sympathetic with the\nafflicted.\n\n7. Bless, but do not curse.\n\n8. Be genteel, and pattern after best in manly manners. Do not engage\nin rowdy or undignified sports, but follow in the demeanor of a\ndignified and manly minister.\n\n{9} 9. Be pleasant and cheerful, but do not indulge in nonsense,\nridicule and unseemly jesting.\n\n10. Defend and justify the right, but contend with no man.\n\n11. Be candid and sincere.\n\n12. Hold sacred and do not use commonly such names as God, Jesus\nChrist, The Holy Ghost, Apostle, Prophet, Seer and Revelator. Elder\nor Brother are the common titles for members of the Melchizedek\nPriesthood. President and Bishop may be used where they belong.\n\n13. Write your first name in full, or abbreviate, as \"Geo.\" for George,\n\"Wm.\" for William. Initials fail to determine the sex, or to specify\nclearly which person is meant.\n\n14. Study the Scriptures carefully--the Jewish, Nephite and Latter-day\nrevelations. Store your minds with knowledge of the truth, and the\nSpirit of the Lord will bring it forth in due season. As the Savior\nsaid: \"Let your light so shine before men, that they may see your good\nworks and glorify your Father which is in Heaven.\"\n\n15. Be cleanly in your person and clothing, spend as little money as\npossible, leaving the world and your brethren to assist you in the\nthings that are needful, thereby proving that they are disciples of the\nLord.\n\n16. Lodge, feed and pray with the people as much as possible.\n\n17. You are sent out to preach the first principles of the Gospel, and\nto call all men unto repentance. You are sent to teach, and not to be\ntaught by the world.\n\n18. Leave your visiting and sight-seeing until your mission is\ncompleted.\n\n19. Proper living and serving the Lord and consequent growth and\ndevelopment of strength and stability at home will aid you in the\nmission field, and, on your return home, you will be better prepared\nthereby to continue your labors and keep from backsliding.\n\n20. Be careful of what money you may have; see that you do not get\nrobbed.\n\n21. Do not borrow money of Saints or strangers.\n\n22. Do not make promises to write or do other favors when you get home;\nwait until you get home, and then do all you reasonably can.\n\n23. Do not praise the beauties of Zion, or magnify the virtues of the\nSaints. Fortify the people for the trials they must meet, as they will\nbe tried in the furnace. Urge the people to stay and maintain the work\nabroad in the earth, by their {10} works and their means. Thus they\nwill gain strength to be able to stand when they do gather to Zion. If\nthey must apostatize, it is better that they do so in their native land.\n\n24. Start right, by avoiding all evil habits; never say in public or in\nprivate that you do not know the Gospel is true.\n\n25. Get an understanding of the Gospel, and teach it as the spirit\ndirects.\n\n26. Get the spirit of your mission and keep it.\n\n27. Seek learning by faith as well as by good study. If deficient\nin good English, acquire a knowledge thereof so as not to betray\nignorance; but do not depend upon fine words or upon the learning of\nthe world.\n\n28. Live near the Lord, so that you can approach and appeal to Him on\nall occasions.\n\n29. Let all your talents, affections and power be centered on the work\nof the ministry.\n\n30. Seek to know the will of the Lord, and to do it. When success\nattends your labors, give God the glory.\n\n31. In going and in returning, and while sojourning, remember that the\nChurch and the Saints will be judged by your actions.\n\n32. Your duty to yourself and to your God is to do your very best, and\nto do it always.\n\n33. Be appreciative of favors, and leave your blessing with the\ndeserving.\n\n34. Do not enter into debates with each other or with anyone else over\nobscure points and passages; nor should you seek to advance beyond what\nthe Lord has revealed.\n\n35. Honor the laws of the country in which you labor.\n\n36. Observe strictly the rules of the Mission and Conference Presidents.\n\n37. Be punctual, that the Spirit of the Lord may not be grieved by the\nunseemliness of tardy attendance.\n\n38. Your lives are precious; care well for your health. Excesses are\nwrong and bring disaster. You should not walk too much, talk too much,\nfast too much, eat or drink too much, or attempt too much to do without\nneedful things. Wisdom is one of the greater gifts.\n\n39. Your ambition to make converts should not lead you to baptize those\nwho are unworthy. Never baptize a married woman without the consent of\nher husband, or children under age without their parents' consent.\n\nFRANCIS M. LYMAN,\n\nIn behalf of the Council of Twelve Apostles.\n\n{11}\n\n\n\nTHE PROPHET JOSEPH SMITH TELLS HIS OWN STORY.\n\nA BRIEF HISTORY OF THE EARLY VISIONS OF THE PROPHET AND THE RISE AND\nPROGRESS OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.\n\nBY JOSEPH SMITH, HIMSELF. WRITTEN IN 1838.\n\n\"1. Owing to the many reports which have been put in circulation by\nevil-disposed and designing persons, in relation to the rise and\nprogress of the Church of Jesus Christ of Latter-day Saints, all of\nwhich have been designed by the authors thereof to militate against\nits character as a Church and its progress in the world--I have been\ninduced to write this history, to disabuse the public mind, and put\nall inquiries after truth in possession of the facts, as they have\ntranspired, in relation both to myself and to the Church, so far as I\nhave such facts in my possession.\n\n\"2. In this history I shall present the various events in relation to\nthis Church, in truth and righteousness, as they have transpired, or as\nthey at present exist, being now the eighth year since the organization\nof the said Church.\n\n\"3. I was born in the year of our Lord one thousand eight hundred and\nfive, on the twenty third day of December, in the town of Sharon,\nWindsor county, State of Vermont. My father, Joseph Smith, Senior, left\nthe State of Vermont and moved to Palmyra, Ontario (now Wayne) county,\nin the State of New York, when I was in my tenth year, or thereabouts.\nIn about four years after my father's arrival in Palmyra, he moved with\nhis family into Manchester, in the same county of Ontario.\n\n\"4. His family consisted of eleven souls, namely--my father, Joseph\nSmith; my mother, Lucy Smith (whose name, previous to her marriage, was\nMack, daughter of Solomon Mack); my brothers, Alvin (who died November\n19th, 1824, in the 27th year of his age), Hyrum, myself, Samuel\nHarrison, William, Don Carlos; and my sisters, Sophronia, Catherine,\nand Lucy.\n\n\"5. Some time in the second year after our removal to Manchester, there\nwas in the place where we lived an unusual excitement on the subject\nof religion. It commenced with the Methodists, but soon became general\namong all the sects in that region of country. Indeed, the whole\ndistrict of country seemed affected by it, and great multitudes united\nthemselves to the different religious parties, which created no small\nstir and division amongst the people, some crying, 'Lo, here!' and\nothers, 'Lo, there!' Some were contending for the Methodist faith, some\nfor the Presbyterian, and some for the Baptist.\n\n\"6. For notwithstanding the great love which the converts to these\ndifferent faiths expressed at the time of their conversion, and the\ngreat zeal manifested by the respective clergy, who were active {12}\ngetting up and promoting this extraordinary scene of religious feeling,\nin order to have everybody converted, as they were pleased to call it,\nlet them join what sect they pleased--yet when the converts began to\nfile off, some to one party and some to another, it was seen that the\nseemingly good feelings of both the priests and the converts were more\npretended than real; for a scene of great confusion and bad feeling\nensued; priest contending against priest, and convert against convert;\nso that all their good feelings one for another, it they ever had any,\nwere entirely lost in a strife of words and a contest about opinions.\n\n\"7. I was at this time in my fifteenth year. My father's family was\nproselyted to the Presbyterian faith, and four of them joined that\nchurch, namely--my mother, Lucy; my brothers Hyrum, Samuel Harrison;\nand my sister Sophronia.\n\n\"8. During this time of great excitement, my mind was called up to\nserious reflection and great though my feelings were deep and often\npoignant, still I kept myself aloof from all these parties, though I\nattended their several meetings as often as occasion would permit. In\nprocess of time my mind became somewhat partial to the Methodist sect,\nand I felt some desire to be united with them; but so great were the\nconfusion and strife among the different denominations, that it was\nimpossible for a person young as I was, and so unacquainted with men\nand things, to come to any certain conclusion who was right and who was\nwrong.\n\n\"9. My mind at times was greatly excited, the cry and tumult were so\ngreat and incessant. The Presbyterians were most decided against the\nBaptists and Methodists, and used all the powers of either reason or\nsophistry to prove their errors, or, at least, to make the people think\nthey were in error. On the other hand, the Baptists and Methodists in\ntheir turn were equally zealous in endeavoring to establish their own\ntenets and disprove all others.\n\n\"10. In the midst of this war of words and tumult of opinions, I often\nsaid to myself, What is to be done? Who of all these parties are right;\nor, are they all wrong together? If any one of them be right, which is\nit, and how shall I know it?\n\n\"11. While I was laboring under the extreme difficulties caused by\nthe contests of these parties of religionists, I was one day reading\nthe Epistle of James, first chapter and fifth verse, which reads: _If\nany of you lack wisdom, let him ask of God, that giveth to all men\nliberally, and upbraideth not; and it shall be given him_.\n\n\"12. Never did any passage of scripture come with more power to the\nheart of man than this did at this time to mine. It seemed to enter\nwith great force into every feeling of my heart. I reflected on it\nagain and again, knowing that if any person needed wisdom from God, I\ndid; for how to act I did not know, and unless I could get more wisdom\nthan I then had, I would never know; for the teachers of religion\nof the different sects understood the same passage of scripture so\ndifferently as to destroy all confidence in settling the question by an\nappeal to the Bible.\n\n\"13. At length I came to the conclusion that I must either remain in\ndarkness and confusion, or else I must do as James directs, that is,\nask of God. I at length came to the determination to ask of God,'\nconcluding that if He gave wisdom to them that lacked wisdom, and would\ngive liberally, and not upbraid, I might venture.\n\n\"14. So, in accordance with this, my determination to ask of God, I\nretired to the woods to make the attempt. It was on the morning {13}\nof a beautiful, clear day, early in the spring of eighteen hundred\nand twenty. It was the first time in my life that I had made such\nan attempt, for amidst all my anxieties I had never as yet made the\nattempt to pray vocally.\n\n\"15. After I had retired to the place where I had previously designed\nto go, having looked around me, and finding myself alone, I kneeled\ndown and began to offer up the desires of my heart to God. I had\nscarcely done so, when immediately I was seized upon by some power\nwhich entirely overcame me, and had such an astonishing influence over\nme as to bind my tongue so that I could not speak. Thick darkness\ngathered around me, and it seemed to me for a time as if I were doomed\nto sudden destruction.\n\n\"16. But, exerting all my powers to call upon God to deliver me out\nof the power of this enemy which had seized upon me, and at the very\nmoment when I was ready to sink into despair and abandon myself to\ndestruction--not to an imaginary ruin, but to the power of some actual\nbeing from the unseen world, who had such marvelous power as I had\nnever before felt in any being--just at this moment of great alarm, I\nsaw a pillar of light exactly over my head, above the brightness of the\nsun, which descended gradually until it fell upon me.\n\n\"17. It no sooner appeared than I found myself delivered from the\nenemy which held me bound. When the light rested upon me I saw two\npersonages, whose brightness and glory defy all description, standing\nabove me in the air. One of them spake unto me, calling me by name, and\nsaid, pointing to the other--_This is my beloved Son, hear Him!_\n\n\"18. My object in going to inquire of the Lord was to know which of\nall the sects was right, that I might know which to join. No sooner,\ntherefore, did I get possession of myself, so as to be able to speak,\nthan I asked the personages who stood above me in the light, which of\nall the sects was right--and which I should join.\n\n\"19. I was answered that I must join none of them, for they were all\nwrong; and the personage who addressed me said that all their creeds\nwere an abomination in his sight: that those professors were all\ncorrupt; that 'they draw near to me with their lips, but their hearts\nare far from me; they teach for doctrines the commandments of men,\nhaving a form of godliness, but they deny the power thereof.'\n\n\"20. He again forbade me to join with any of them; and many other\nthings did He say unto me, which I cannot write at this time. When I\ncame to myself again I found myself lying on my back, looking up into\nheaven.\n\n\"21. Some few days after I had this vision, I happened to be in\ncompany with one of the Methodist preachers, who was very active in\nthe before-mentioned religious excitement; and converging with him on\nthe subject of religion, I took occasion to give him an account of the\nvision which I had had. I was greatly surprised at his behavior; he\ntreated my communication not only lightly, but with great contempt,\nsaying it was all of the devil, that there were no such things as\nvisions or revelations in these days; that all such things had ceased\nwith the Apostles, and that there would never be any more of them.\n\n\"22. I soon found, however, that my telling the story had excited a\ngreat deal of prejudice against me among professors of religion, and\nwas the cause of great persecution, which continued to increase; and\nthough I was an obscure boy, only between fourteen and fifteen years\nof age, and my circumstances in life such as to make a boy {14} of no\nconsequence in the world, yet men of high standing would take notice\nsufficient to excite the public mind against me, and create a bitter\npersecution; and this was common among all the sects--all united to\npersecute me.\n\n\"23. It caused me serious reflection then, and often has since, how\nvery strange it was that an obscure boy, of a little over fourteen\nyears of age, and one, too, who was doomed to the necessity of\nobtaining a scanty maintenance by his daily labor, should be thought\na character of sufficient importance to attract the attention of the\ngreat ones of the most popular sects of the day, and in a manner to\ncreate in them a spirit of the most bitter persecution and reviling.\nBut strange or not, so it was, and it was often the cause of great\nsorrow to myself.\n\n\"24. However, it was nevertheless a fact that I had beheld a vision.\nI have thought since, that I felt much like Paul, when he made his\ndefense before King Agrippa, and related the account of the vision he\nhad when he saw a light and heard a voice; but still there were but\nfew who believed him; some said he was dishonest, others said he was\nmad; and he was ridiculed and reviled. But all this did not destroy\nthe reality of his vision. He had seen a vision, he knew he had, and\nall the persecution under heaven could not make it otherwise; and\nthough they should persecute him unto death, yet he knew, and would\nknow to his latest breath, that he had both seen a light and heard a\nVoice speaking unto him, and all the world could not make him think or\nbelieve otherwise.\n\n\"25. So it was with me. I had actually seen a light, and in the midst\nof that light I saw two personages, and they did in reality speak to\nme; and though I was hated and persecuted for saying that I had seen a\nvision, yet it was true; and while they were persecuting me, reviling\nme, and speaking all manner of evil against me, falsely for so saying,\nI was led to say in my heart: Why persecute me for telling the truth?\nI have actually seen a vision, and who am I that I can withstand God,\nor why does the world think to make me deny what I have actually seen?\nFor I had seen a vision; I knew it, and I knew that God knew it, and I\ncould not deny it, neither dared I do it, at least I knew that by so\ndoing I would offend God, and come under condemnation.\n\n\"26. I had now got my mind satisfied so far as the sectarian world was\nconcerned; and that it was not my duty to join with any of them, but to\ncontinue as I was until further directed. I had found the testimony of\nJames to be true, that a man who lacked wisdom might ask of God, and\nobtain, and not be upbraided.\n\n\"27. I continued to pursue my common vocations in life until the\ntwenty-first of September, one thousand eight hundred and twenty-three,\nall the time suffering severe persecution at the hands of all classes\nof men, both religious and irreligious, because I continued to affirm\nthat I had seen a vision.\n\n\"28. During the space of time which intervened between the time I had\nthe vision and the year eighteen hundred and twenty-three--having been\nforbidden to join any of the religious sects of the day, and being of\nvery tender years, and persecuted by those who ought to have been my\nfriends and to have treated me kindly, and if they supposed me to be\ndeluded to have endeavored in a proper and affectionate manner to have\nreclaimed me,--I was left to all kinds of temptations; and mingling\nwith all kinds of society, I frequently fell into many foolish errors,\nand displayed the weakness of youth, {15} and the foibles of human\nnature; which I am sorry to say, led me into divers temptations,\noffensive in the sight of God.\n\n\"29. In consequence of these things, I often felt condemned for my\nweakness and imperfections; when, on the evening of the above-mentioned\ntwenty-first of September, after I had retired to my bed for the\nnight, I betook myself to prayer and supplication to Almighty God for\nforgiveness of all my sins and follies, and also for a manifestation to\nme, that I might know of my state and standing before him; for I had\nfull confidence in obtaining a divine manifestation, as I previously\nhad one.\n\n\"30. While I was thus in the act of calling upon God, I discovered a\nlight appearing in my room, which continued to increase until the room\nwas lighter than at noonday, when immediately a personage appeared at\nmy bedside, stand in the air, for his feet did not touch the floor.\n\n\"31. He had on a loose robe of most exquisite whiteness. It was a\nwhiteness beyond anything earthly I had ever seen; nor do I believe\nthat any earthly thing could be made to appear so exceedingly white and\nbrilliant. His hands were naked, and his arms also, a little above the\nwrist; so, also, were his feet naked, as where his legs, a little above\nthe ankles. His head and neck were also bare. I could discover that he\nhad no other clothing on but this robe, as it was open, so that I could\nsee into his bosom.\n\n\"32. Not only was his robe exceedingly white, but his whole person was\nglorious beyond description, and his countenance truly like lightning.\nThe room was exceedingly light, but not so very bright as immediately\naround his person. When I first looked upon him, I was afraid; but the\nfear soon left me.\n\n\"33. He called me by name, and said unto me that he was a messenger\nsent from the presence of God to me and that his name was Moroni; that\nGod had a work for me to do; and that my name should be had for good\nand evil among all nations, kindreds, and tongues, or that it should be\nboth good and evil spoken of among all people.\n\n\"34. He said there was a book deposited, written upon gold plates,\ngiving an account of the former inhabitants of this continent, and the\nsource from whence they sprang. He also said that the fulness of the\neverlasting Gospel was contained in it, as delivered by the Savior to\nthe ancient inhabitants;\n\n\"35. Also, that there were two stones in silver bows--and these stones,\nfastened to a breastplate, constituted what is called the Urim and\nThummim--deposited with the plates; and the possession and use of these\nstones were what constituted \"seers\" in ancient or former times; and\nthat God had prepared them for the purpose of translating the book.\n\n\"36. After telling me these things, he commenced quoting the prophecies\nof the Old Testament. He first quoted part of the third chapter of\nMalachi, and he quoted also the fourth or last chapter of the same\nprophecy, though with a little variation from the way it reads in our\nBibles. Instead of quoting the first verse as it reads in our books, he\nquoted it thus:\n\n\"37. _For behold, the day cometh that shall burn as an oven, and all\nthe proud, yea, and all that do wickedly, shall burn as stubble; for\nthey that come shall burn them, saith the Lord of Hosts, that it shall\nleave them neither root nor branch_.\n\n\"38. And again he quoted the fifth verse thus: _Behold, I will {16}\nreveal unto you the Priesthood, by the hand of Elijah the prophet,\nbefore the coming of the great and dreadful day of the Lord_.\n\n\"39. He also quoted the next verse differently: _And he shall plant in\nthe hearts of the children the promises made to the fathers, and the\nhearts of the children shall turn to their fathers; if it were not so,\nthe whole earth would be utterly wasted at his coming_.\n\n\"40. In addition to these, he quoted the eleventh chapter of Isaiah,\nsaying that it was about to be fulfilled. He quoted also the third\nchapter of Acts, twenty-second and twenty-third verses, precisely as\nthey stand in our New Testament. He said that that prophet was Christ;\nbut the day had not yet come when they who would not hear his voice\nshould be cut off from among the people, but soon would come.\n\n\"41. He also quoted the second chapter of Joel, from the twenty-eighth\nverse to the last. He also said that this was not yet fulfilled, but\nwas soon to be. And he further stated that the fulness of the Gentiles\nwas soon to come in. He quoted many other passages of scripture, and\noffered many explanations which cannot be mentioned here.\n\n\"42. Again, he told me, that when I got those plates of which he\nhad spoken--for the time that they should be obtained was not\nyet fulfilled--I should not show them to any person; neither the\nbreastplate with the Urim and Thummim; only to those to whom I should\nbe commanded to show them; if I did I should be destroyed. While he was\nconversing with me about the plates, the vision was opened to my mind\nthat I could see the place where the plates were deposited, and that so\nclearly and distinctly that I knew the place again when I visited it.\n\n\"43. After this communication, I saw the light in the room begin to\ngather immediately around the person of him who had been speaking\nto me, and it continued to do so, until the room was again left\ndark, except just around him, when instantly I saw, as it were, a\nconduit open right up into heaven, and he ascended till he entirely\ndisappeared, and the room was left as it had been before this heavenly\nlight had made its appearance.\n\n\"44. I lay musing on the singularity of the scene, and marveling\ngreatly at what had been told to me by this extraordinary messenger;\nwhen, in the midst of my meditation, I suddenly discovered that my room\nwas again beginning to get lighted, and in an instant, as it were, the\nsame heavenly messenger was again by my bedside.\n\n\"45. He commenced, and again related the very same things which he\nhad done at his first visit, without the least variation: which\nhaving done, he informed me of great judgments which were coming upon\nthe earth, with great desolations by famine, sword, and pestilence;\nand that these grievous judgments would come on the earth in this\ngeneration. Having related these things, he again ascended as he had\ndone before.\n\n\"46. By this time, so deep were the impressions made on my mind, that\nsleep had fled from my eyes, and I lay overwhelmed in astonishment at\nwhat I had both seen and heard. But what was my surprise when again\nI beheld the same messenger at my bedside, and heard him rehearse or\nrepeat over again to me the same things as before; and added a caution\nto me, telling me that Satan would try to tempt me (in consequence of\nthe indigent circumstances of my father's family), to get the plates\nfor the purpose of getting rich. This he forbade me, saying that I\nmust have no other object {17} in view in getting the plates but to\nglorify God, and must not be influenced by any other motive than that\nof building His kingdom; otherwise I could not get them.\n\n\"47. After this third visit, he again ascended into heaven as before,\nand I was again left to ponder on the strangeness of what I had just\nexperienced; when almost immediately after the heavenly messenger had\nascended from me the third time, the cock crowed, and I found that day\nwas approaching, so that our interviews must have occupied the whole of\nthat night.\n\n\"48. I shortly after arose from my bed, and, as usual, went to the\nnecessary labors of the day; but, in attempting to work as at other\ntimes, I found my strength so exhausted as to render me entirely\nunable. My father, who was laboring along with me, discovered something\nto be wrong with me, and told me to go home. I started with the\nintention of going to the house; but in attempting to cross the fence\nout of the field where we were, my strength entirely failed me, and I\nfell helpless on the ground, and for a time was quite unconscious of\nanything.\n\n\"49. The first thing that I can recollect was a voice speaking unto me,\ncalling me by name. I looked up, and beheld the same messenger standing\nover my head, surrounded by light as before. He then again related unto\nme all that he had related to me the previous night, and commanded me\nto go to my father and tell him of the vision and commandments which I\nhad received.\n\n\"50. I obeyed; I returned to my father in the field, and rehearsed the\nwhole matter to him. He replied to me that it was of God, and told me\nto go and do as commanded by the messenger. I left the field, and went\nto the place where the messenger had told me the plates were deposited;\nand owing to the distinctness of the vision which I had had concerning\nit, I knew the place the instant that I arrived there.\n\n\"51. Convenient to the village of Manchester, Ontario county, New York,\nstands a hill of considerable size, and the most elevated of any in\nthe neighborhood. On the west side of this hill, not far from the top,\nunder a stone of considerable size, lay the plates, deposited in a\nstone box. This stone box was thick and rounding in the middle on the\nupper side, and thinner towards the edges, so that the middle part of\nit was visible above the ground, but the edge all around was covered\nwith earth.\n\n\"52. Having removed the earth, I obtained a lever, which I got fixed\nunder the edge of the stone, and with a little exertion raised it up.\nI looked in, and there indeed did I behold the plates, the Urim and\nThummim, and the breastplate, as stated by the messenger. The box in\nwhich they lay was formed by laying stones together in some kind of\ncement. In the bottom of the box were laid two stones crossways of the\nbox, and on these stones lay the plates and the other things with them.\n\n\"53. I made an attempt to take them out, but was forbidden by the\nmessenger, and was again informed that the time to bring them forth had\nnot yet arrived, neither would it, until four years from that time;\nbut he told me that I should come to that place precisely in one year\nfrom that time, and that he would there meet with me, and that I should\ncontinue to do so until the time should come for obtaining the plates.\n\n\"54. Accordingly, as I had been commanded, I went at the end of\neach year, and at each time I found the same messenger there, {18}\nand received instruction and intelligence from him at each of our\ninterviews, respecting what the Lord was going to do, and how and in\nwhat manner His Kingdom was to be conducted in the last days.\n\n\"55. As my father's worldly circumstances were very limited, we were\nunder the necessity of laboring with out hands, hiring out by day's\nwork and otherwise, as we could get opportunity. Sometimes we were at\nhome, and sometimes abroad, and by continuous labor, were enabled to\nget a comfortable maintenance.\n\n\"56. In the year 1824 my father's family met with a great affliction in\nthe death of my eldest brother, Alvin. In the month of October, 1825,\nI hired with an old gentleman by the name of Josiah Stoal, who lived\nin Chenango county, state of New York. He had heard something of a\nsilver mine having been opened by the Spaniards in Harmony, Susquehanna\ncounty, state of Pennsylvania; and had, previous to my hiring to him,\nbeen digging, in order, if possible, to discover the mine. After I\nwent to live with him, he took me, with the rest of his hands, to dig\nfor the silver mine, at which I continued to work for nearly a month,\nwithout success in our undertaking, and finally I prevailed with the\nold gentleman to cease digging after it. Hence arose the very prevalent\nstory of my having been a money-digger.\n\n\"57. During the time that I was thus employed, I was put to board with\na Mr. Isaac Hale, of that place; it was there I first saw my wife (his\ndaughter), Emma Hale. On the 18th of January, 1827, we were married,\nwhile I was yet employed in the service of Mr. Stoal.\n\n\"58. Owing to my continuing to assert that I had seen a vision,\npersecution still followed me, and my wife's father's family were\nvery much opposed to our being married. I was, therefore, under the\nnecessity of taking her elsewhere; so we went and were married at the\nhouse of Squire Tarbill, in South Bainbridge, Chenango county, New\nYork. Immediately after my marriage, I left Mr. Stoal's, and went to my\nfather's, and farmed with him that season.\n\n\"59. At length the time arrived for obtaining the plates, the Urim and\nThummim, and the breastplate. On the twenty-second day of September,\none thousand eight hundred and twenty-seven, having gone as usual at\nthe end of another year to the place where they were deposited, the\nsame heavenly messenger delivered them up to me with this charge:\nthat I should be responsible for them; that if I should let them go\ncarelessly, or through any neglect of mine, I should be cut off; but\nthat if I would use all my endeavors to preserve them, until he, the\nmessenger, should call for them, they should be protected.\n\n\"60. I soon found out the reason why I had received such strict charges\nto keep them safe, and why it was that the messenger had said that when\nI had done what was required at my hand, he would call for them. For no\nsooner was it known that I had them, than the most strenuous exertions\nwere used to get them from me. Every stratagem that could be invented\nwas resorted for that purpose. The persecution became more bitter and\nsevere than before, and multitudes were on the alert continually to\nget them from me if possible. But by the wisdom of God, they remained\nsafe in my hands, until I had accomplished by them what was required\nat my hand. When, according to arrangement, the messenger called for\nthem, I delivered them up to him; and he has them in charge until\nthis day, being the second day of May, one thousand eight hundred and\nthirty-eight.\n\n{19} \"61. The excitement, however, still continued, and rumor with her\nthousand tongues was all the time employed in circulating falsehoods\nabout my father's family, and about myself. If I were to relate a\nthousandth part of them, it would fill up volumes. The persecution,\nhowever, became so intolerable that I was under the necessity of\nleaving Manchester, and going with my wife to Susquehanna county, in\nthe state of Pennsylvania. While preparing to start,--being very poor,\nand the persecution so heavy upon us that there was no probability that\nwe would ever be otherwise,--in the midst of our afflictions we found\na friend in a gentleman by the name of Martin Harris, who came to us\nand gave me fifty dollars to assist us on our journey. Mr. Harris was a\nresident of Palmyra township, Wayne county, in the state of New York,\nand a farmer of respectability.\n\n\"62. By this timely aid was I enabled to reach the place of my\ndestination in Pennsylvania; and immediately after my arrival there\nI commenced copying the characters off the plates. I copied a\nconsiderable number of them, and by means of the Urim and Thummim I\ntranslated some of them, which I did between the time I arrived at the\nhouse of my wife's father, in the month of December, and the February\nfollowing.\n\n\"63. Sometime in this month of February, the aforementioned Mr. Martin\nHarris came to our place, got the characters which I had drawn off the\nplates, and started with them to the city of New York. For what took\nplace relative to him and the characters, I refer to his own account of\nthe circumstances, as he related them to me after his return, which was\nas follows:\n\n\"64. I went to the city of New York and presented the characters which\nhad been translated, with the translation thereof, to Professor Charles\nAnthop, a gentleman celebrated for his literary attainments. Professor\nAnthop stated that the translation was correct, more so than any he had\nbefore seen translated from the Egyptian. I then showed him those which\nwere not yet translated, and he said that they were Egyptian, Chaldaic,\nAssyriac, and Arabic; and he said they were true characters. He gave\nme a certificate, certifying to the people of Palmyra that they were\ntrue characters, and that the translation of such of them as had been\ntranslated was also correct. I took the certificate and put it into my\npocket, and was just leaving the house, when Mr. Anthon called me back,\nand asked me how the young man found out that there were gold plates\nin the place where he found them. I answered that an angel of God had\nrevealed it unto him.\n\n\"65. He then said to me, 'Let me see that certificate.' I accordingly\ntook it out of my pocket and gave it to him, when he took it and tore\nit to pieces, saying that there was no such thing now as ministering of\nangels, and that if I would bring the plates to him, he would translate\nthem. I informed him that part of the plates were sealed, and that I\nwas forbidden to bring them. He replied, 'I cannot read a sealed book.'\nI left him and went to Dr. Mitchell, who sanctioned what Professor\nAnthon had said respecting both the characters and the translation.\n\n\"66. On the 5th day of April, 1829, Oliver Cowdery came to my house,\nuntil which time I had never seen him. He stated to me that having been\nteaching school in the neighborhood where my father resided, and my\nfather being one of those who sent to the school, he went to board for\na season at his house, and while there the {20} family related to him\nthe circumstances of my having received the plates, and accordingly he\nhad come to make inquiries of me.\n\n\"67. Two days after the arrival of Mr. Cowdery (being the 7th of April)\nI commenced to translate the Book of Mormon, and he began to write for\nme.\n\n\"68. We still continued the work of translation, when, the ensuing\nmonth (May, 1829), we on a certain day went into the woods to pray and\ninquire of the Lord respecting baptism for the remission of sins, that\nwe found mentioned in the translation of the plates. While we were thus\nemployed, praying and calling upon the Lord, a messenger from heaven\ndescended in a cloud of light, and having laid his hands upon us, he\nordained us, saying:\n\n\"69. _Upon you, my fellow, servants, in the name of Messiah, I confer\nthe Priesthood of Aaron, which holds the keys of the ministering of\nangels, and of the Gospel of repentance, and of baptism by immersion\nfor the remission of sins; and this shall never be taken again from the\nearth, until the sons of Levi do over again an offering unto the Lord\nin righteousness_.\n\n\"70. He said this Aaronic Priesthood had not the power of laying on\nhands for the gift of the Holy Ghost, but that this should be conferred\non us hereafter; and he commanded us to go and be baptized, and gave us\ndirections that I should baptize Oliver Cowdery, and that afterwards he\nshould baptize me.\n\n\"71. Accordingly we went and were baptized. I baptized him first, and\nafterwards he baptized me--after which I laid my hands upon his head\nand ordained him to the Aaronic Priesthood, and afterwards he laid his\nhands on me and ordained me to the same priesthood--for so we were\ncommanded.\n\n\"72. The messenger who visited us on this occasion and conferred this\nPriesthood upon us, said that his name was John, the same that is\ncalled John the Baptist in the New Testament, and that he acted under\nthe direction of Peter, James, and John, who held the keys of the\nPriesthood of Melchisedek, which Priesthood, he said, would in due time\nbe conferred on us, and that I should be called the first Elder of the\nChurch, and he (Oliver Cowdery) the second. It was on the fifteenth day\nof May, 1829, that we were ordained under the hand of this messenger,\nand baptized.\n\n\"73. Immediately on our coming up out of the water after we had been\nbaptized, we experienced great and glorious blessings from our Heavenly\nFather. No sooner had I baptized Oliver Cowdery than the Holy Ghost\nfell upon him, and he stood up and prophesied many things which should\nshortly come to pass. And again, so soon as I had been baptized by him,\nI also had the spirit of prophecy, when, standing up, I prophesied\nconcerning the rise of this Church, and many other things connected\nwith the Church, and this generation of the children of men. We were\nfilled with the Holy Ghost, and rejoiced in the God of our salvation.\n\n\"74. Our minds being now enlightened, we began to have the scriptures\nlaid open to our understandings, and the true meaning and intention of\ntheir more mysterious passages revealed unto us in a manner which we\nnever could attain to previously, nor ever before had thought of. In\nthe meantime we were forced to keep secret the circumstances of having\nreceived the Priesthood and our having been baptized, owing to a spirit\nof persecution which had already manifested itself in the neighborhood.\n\n\"75. We had been threatened with being mobbed, from time to {21} time,\nand this, too, by professors of religion. And their intentions of\nmobbing us were only counteracted by the influence of my wife's fathers\nfamily (under Divine Providence), who had become very friendly to me,\nand who were opposed to mobs, and were willing that I should be allowed\nto continue the work of translation without interruption; and therefore\noffered and promised us protection from all unlawful proceedings, as\nfar as in them lay.\"\n\nSuch is the simple story of the divine calling of the Prophet of the\nnineteenth century, as told by Joseph Smith himself. He testified of\nthese glorious things, and a few believed his words and were baptized.\nThus were the initiatory steps for the establishment of the Church of\nChrist in completeness of power, gifts and ordinances established.\nThe Church of Jesus Christ of Latter-day Saints was organized on the\nsixth day of April, 1830, at Fayette, Seneca county, State of New\nYork, and its history has been thrillingly eventful. From the time\nof its establishment the work has been spread abroad, the faithful\nElders going forth, like the ancient disciples, proclaiming the Gospel,\nraising up and organizing branches. The gifts and power of God have\nbeen made manifest, the word being confirmed by signs following the\nbelievers.\n\nIn 1831, by revelation through Joseph the Seer, the few believers were\ndirected to gather to the State of Ohio, the town of Kirtland being\nthe headquarters of the Church. In the summer of the same year, Joseph\nSmith and a number of other Elders, by divine command, visited Jackson\ncounty, Missouri, which was designated as \"Zion.\"\n\nOn April 3rd, 1836, in the Temple erected at Kirtland, the Prophet\nJoseph and Oliver Cowdery were blessed with a glorious vision of the\nSavior, whose appearance they described. He signified His acceptance\nof the Holy House, that had been erected to His name, promising many\nglorious blessings upon His people, on condition that the Holy Temple\nbe kept free from pollution. They were also visited by Moses, who\ncommitted to them the keys of the gathering of Israel and the bringing\nof the Ten Tribes from the North country. Elias also appeared and\nbestowed upon them the dispensation of the Gospel of Abraham; and,\nlastly, there appeared Elijah the Prophet who, in fulfillment of the\nprediction of Malachi, conferred upon Joseph Smith the keys to turn\nthe hearts of the children to their fathers, informing them that the\ngreat and dreadful day of the Lord was near; and by virtue of the\nauthority conferred upon them at that time, the hearts of those living\nare turning towards their dead progenitors, and a sympathetic search\nfor genealogy is going on among the Latter-day {22} Saints, to be used\nby them in the great temples of the Church; where the living perform a\nwork of salvation for the dead.\n\nTo follow the believers in the divine mission of Joseph Smith through\nthe terrible storms of persecution, to which they were subjected, would\nconsume volumes. Wherever they established themselves they were beset\non very side by mobs, who burned or despoiled their homes, in many\ncases murdered them in cold blood, and committed upon helpless women\nrevolting crimes against chastity. This was particularly the case in\nMissouri, in which state they subsequently settled, and where they were\ndriven from county to county, and abused with such merciless cruelty,\nthat nothing short of the power of God saved them from annihilation,\nas an organized body. In fact, the Governor of the state, a wretched\nperson named Boggs, issued an order for the extermination of the\nSaints, and several thousand volunteers were raised and sent to execute\nthis execrable decree. Joseph Smith and numbers of the leading Elders\nwere thrown into prison where they were offered for food the flesh of\ntheir brethren who had been murdered by the mobs. A council of the\nVolunteer Militia Mobocrats was held in relation to the disposal of\nJoseph Smith and his brethren. Seventeen sectarian priests, who took\npart in the murderous work, were urgent in the demands that they be\nshot. The commission of this cold-blooded deed was only prevented by\nGeneral Doniphan threatening to withdraw his regiment and free himself\nfrom such devilish doings.\n\nBeing driven by ruthless, relentless persecution, having been expelled\nfrom their homes and last refuge in Missouri, the Saints wended their\nweary steps to Illinois. Hundreds of them perished during the winter\nfrom hunger, cold, and general exposure. They built the beautiful\ncity of Nauvoo, with a population of over 20,000, in Hancock county,\nIllinois, on the banks of the Mississippi, where they also erected\na beautiful temple. They flourished for a time, their numbers being\ngreatly swelled by inflowing immigration from different parts of the\nUnion and from Great Britain.\n\nAgain the fierce winds of persecution began to howl, as if the\ninfernal regions had let loose their imps and commissioned them to\ntake possession of the enemies of the people of God. Nothing seemed\nto satisfy them but the blood of the Prophet, and he seemed to realize\nit, for on his way to Carthage, Illinois, where he was murdered in cold\nblood, he said: \"I am going like a lamb to the slaughter, but I am as\ncalm as {23} a summer's morning. I have a conscience void of offense\ntowards God, and towards all men; I shall die innocent, and it shall\nyet be said of me, 'he was murdered in cold blood.'\" Fifty times had he\nbeen arrested on trumped-up charges, and forty-nine times had he been\nacquired by the courts of the land, innocent of any crime. Desperate\nand maddened by being continually foiled in their wicked designs, the\nmob finally declared that, \"if law couldn't reach them, powder and\nball should.\" On the 27th of June, 1844, while in jail, in the town\nof Carthage, and under the protective pledge of the governor of the\nState, Joseph Smith the Prophet, and his brother Hyrum, the Patriarch,\nwere cruelly murdered by a furious mob, led by religious fanatics.\nAppended to the book containing the revelations received from the Lord\nby the Prophet Joseph, known as the Book of Doctrine and Covenants, is\npublished the following narrative of the \"Night of Martyrdom:\"\n\nMARTYRDOM OF JOSEPH SMITH, THE PROPHET, AND HIS BROTHER HYRUM.\n\n1. To seal the testimony of this book and the Book of Mormon, we\nannounce the Martyrdom of Joseph Smith, the Prophet, and Hyrum Smith,\nthe Patriarch. They were shot in Carthage jail, on the 27th of June,\n1844, about five o'clock p.m., by an armed mob, painted black--of from\n150 to 200 persons. Hyrum was shot first and fell calmly, exclaiming,\n\"I am a dead man!\" Joseph leaped, from the window, and was shot dead\nin the attempt, exclaiming, \"O Lord my God!\" They were both shot after\nthey were dead in a brutal manner, and both received four halls.\n\n2. John Taylor, and Willard Richards, two of the Twelve, were the only\npersons in the room at the time; the former was wounded in a savage\nmanner with four balls, but has since recovered; the latter, through\nthe providence of God, escaped, \"without even a hole in his robe.\"\n\n3. Joseph Smith, the Prophet and Seer of the Lord, has done more\n(save Jesus only,) for the salvation of men in this world, than any\nother man that ever lived in it. In the short space of twenty years\nhe has brought forth the Book of Mormon, which he translated by the\ngift and the power of God, and has been the means of publishing it in\ntwo continents; has sent the fullness of the everlasting gospel which\nit contained to the four quarters of the earth; has brought forth\nthe revelations and commandments which compose this Book of Doctrine\nand Covenants, and many other wise documents and instructions for\nthe benefit of the children of men; gathered many thousands of the\nLatter-day Saints, founded a great city; and left a fame and name that\ncannot be slain. He lived great, and he died great in the eyes of God\nand his people, and like most of the Lord's anointed in ancient times,\nhas sealed his mission and his works with his own blood--and so has his\nbrother Hyrum. In life they were not divided, and in death they were\nnot separated!\n\n4. When Joseph went to Carthage to deliver himself up to the\npretended requirements of the law, two or three days previous to his\nassassination, he said, \"I am going like a lamb to the slaughter; but\n{24} I am calm as a summer's morning; I have a conscience void of\noffence towards God, and towards all men. I SHALL DIE INNOCENT, AND\nIT SHALL YET BE SAID OF ME--HE WAS MURDERED IN COLD BLOOD.\" The same\nmorning, after Hyrum had made ready to go--shall it be said to the\nslaughter? Yes, for so it was,--he read the following paragraph, near\nthe close of the twelfth chapter of Ether, in the Book of Mormon, and\nturned down the leaf upon it:--\n\n5. \"And it came to pass that I prayed unto the Lord that he would\ngive unto the Gentiles grace, that they might have charity. And it\ncame to pass that the Lord said unto me, if they have not charity, it\nmattered not unto you, thou hast been faithful; wherefore thy garments\nare clean. And because thou hast seen thy weakness, thou shalt be\nmade strong, even unto the sitting down in the place which I have\nprepared in the mansions of my Father. And now I--bid farewell unto the\nGentiles; yea and also unto my brethren whom I love, until we shall\nmeet before the judgment-seat of Christ, where all men shall know that\nmy garments are not spotted with your blood.\" The testators are now\ndead, and their testament is in force.\n\n6. Hyrum Smith was 44 years old, February, 1844, and Joseph Smith was\n38 in December, 1843; and henceforward their names will be classed\namong the martyrs of religion; and the reader in every nation will be\nreminded that the \"Book of Mormon,\" and this book of Doctrine and Cov.\nof the church, cost the best blood of the nineteenth century to bring\nthem forth for the salvation of the ruined world: and that if the fire\ncan scathe a _green tree_ for the glory of God, how easy it will burn\nup the \"dry trees\" to purify the vineyard of corruption. They lived\nfor glory; they died for glory; and glory is their eternal reward.\nFrom age to age shall their names go down to posterity as gems for the\nsanctified.\n\n7. They were innocent of any crime, as they often proved before, and\nwere only confined in jail by the conspiracy of traitors and wicked\nmen; and their _innocent blood_ on the floor of Carthage jail, is a\nbroad seal affixed to \"Mormonism\" that cannot be rejected by any court\non earth; and their _innocent blood_ on the escutcheon of the State\nof Illinois, with the broken faith of the State as pledged by the\nGovernor, is a witness to the truth of the everlasting gospel, that\nall the world cannot impeach; and their _innocent blood_ on the banner\nof liberty, and on the _magna charta_ of the United States, is an\nambassador for the religion of Jesus Christ, that will touch the hearts\nof honest men among all nations; and their _innocent blood_, with the\ninnocent blood of all the martyrs under the altar that John saw, will\ncry unto the Lord of Hosts, till He avenges that blood on the earth.\nAmen.\n\nIt was fondly hoped that, by the death of the great Prophet, the work\nhe had been commissioned to establish would go out of existence. But\nit was destined to remain forever. Truth is imperishable. The enemies\nof the Church redoubled their efforts, thinking they could complete a\nwork of demolition they imagined they had begun. But though, by the\nmachinations of the wicked and the operations of fiendish hate, good\nand great men may be swept from the earth, the principles they advance\nremain behind. Men are subject to removal {25} from this sphere, it is\ntrue, but truth, eternal truth, is not susceptible to obliteration:\n\"Truth crushed to earth will rise again.\" Joseph Smith was martyred,\nbut another great man had been prepared to take up the link of the\nchain, which the wicked fondly hoped had been snapped never more to be\nwelded. The Twelve Apostles, upon the death of Joseph Smith, were the\nhighest authority of the Church. Brigham Young was their president,\nand recognizing this truth, he was, on December 5th, 1847, selected as\npresident of the whole Church, and as such directed its affairs down to\nthe time of his death in August, 1877.\n\nMob violence did not cease with the martyrdom of Joseph and Hyrum. The\ndogs of war continued to let loose upon the Latter-day Saints until,\nfinally, they had to enter into a compulsory agreement, or written\ncompact, to leave the State of Illinois, and betake themselves to the\nWestern wilds of America, where is was proudly hoped by their enemies,\nthey would inevitably perish.\n\nThe compulsory exodus commenced under the leadership of Brigham Young,\nin the depth of the winter of 1846, when the friendless wanderers\npassed through hardships and sufferings, in the midst of ice,\nsnowdrifts and a temperature frequently twenty degrees below zero.\n\nWhile encamped on the western bank of the Missouri River, the general\ngovernment sent an agent, calling for 500 of the ablest men among the\nMormon exiles to aid the United States in the war against Mexico. These\nwere promptly furnished, showing that accusations of disloyalty made\nagainst this despised people were unfounded. To add to the distress of\nthe camp, at this juncture they learned that the sick and infirm who\nwere left behind in Nauvoo, from inability to move with the main body,\nhad been actually driven out of that city at the mouth of the musket\nand cannon by the brutal, inhuman mob.\n\nOn the 24th of July, 1847, the pioneers, led by Brigham Young, entered\nthe valley of the Great Salt Lake. Successive companies followed, and\nthe cultivation of the soil proceeded. Until the harvest of 1848 many\nsuffered from hunger, living upon small roots and rawhide.\n\nMammoth volumes might be filled with narratives of the trials,\nvicissitudes, travels, hardships, afflictions and persecutions to\nwhich the Church of Christ has been subjected. We might speak of the\ndifficulties the Latter-day Saints have had to cope with in their\npresent beautiful location in the formerly barren but now smiling and\nfruitful valleys of the West, beyond the Rocky Mountains; how their\ncrops have in past years {26} been destroyed by hordes of grasshoppers\nand crickets, yet they have plodded on their way, rejoicing and\ntrusting in the God of Heaven, who, although He has seen fit to try and\nprove them, has never deserted them in the hour of need.\n\nBefore the advent of Western railroads on the American Continent\nthe pilgrim Saints, with faces turned toward the pastures of the\nRocky Mountains, had to traverse, mostly afoot, the broad and almost\ntrackless prairies, over mountains and across rivers and valleys, their\nbaggage and the more feeble of the people being conveyed by wagons\nhauled by oxen. In 1866, the Latter-day Saints in Utah, inspired with\ndeep solicitude for the pilgrims on their weary way westward, with\na largeness of heart and generosity that has seldom been equalled,\nforwarded to the frontiers 500 wagons, with a sufficient number of\ncattle and men to transport them 1,100 miles--from the Missouri River\nto Salt Lake City.\n\nBy the magic hand of industry, under the blessings of the God of\nIsrael, that Western wilderness has been transformed into a picture\nof smiling fruitfulness. Besides the beautiful city of Salt Lake--the\nadmiration of passing tourists, who flock there by thousands every\nyear--there are nearly 500 other cities and settlements which \"blossom\nlike the rose.\"\n\nTemples have been erected in Salt Lake City, St. George, Manti and\nLogan, at a cost of over seven millions of dollars, besides hundreds\nof tabernacles and churches scattered throughout that region which\nrepresent other millions in money. Thus are the Latter-day Saints\nmanifesting their solicitude for the welfare of the fathers who have\ngone before, by preparing places wherein they can officiate for them,\n\"That they may be judged according to men in the flesh and live\naccording to God in the spirit.\"\n\nSince then thousands of Elders have gone into all parts of the\ncivilized world, traveling as the Apostles of old did, \"without purse\nand without script,\" crying repentance to the nations, and calling on\nthem to be baptized and escape the \"damnation of hell.\" These Elders\nhave left the farm, the workshop, the forge, the store, and, all the\ncomforts of home and loved ones, and gone into Canada, Great Britain,\nGermany, Holland, France, Italy, Switzerland, Denmark, Sweden, Norway,\nIceland, East Indies, Cape of Good Hope, Mexico, South America, South\nSea Islands, Sandwich Islands, Jersey Islands, Japan, Turkey and\nJerusalem, having the everlasting Gospel to preach unto them that\ndwell on the earth, and to every nation and kindred, and tongue and\npeople. As a result of their warning voice thousands and tens of\nthousands have yielded {27} obedience to the Gospel of the Son of\nGod, and the Church now has a membership of over 400,000 souls, and\nfully that many more have kept the faith and passed beyond the vale,\nall during the remarkably short space of seventy-five years. There\nhave been six presidents in the Church of Jesus Christ of Latter-day\nSaints, as follows: Joseph Smith, Brigham Young, John Taylor, Wilford\nWoodruff, Lorenzo Snow, and Joseph F. Smith, the present leader of the\nChurch, who was a member of the Quorum of the Apostles for thirty-eight\nyears, and who attained his present position through a long life of\nfaithfulness. At the death of President Lorenzo Snow, his predecessor,\nhe had become the chief Apostle and was finally chosen by the highest\nquorum in the Church to become the Prophet, Seer, and Revelator, as was\nBrigham Young upon the death of the Prophet Joseph Smith. President\nJoseph F. Smith is a son of the Patriarch, Hyrum Smith, who met his\ndeath in Carthage jail, June 27th, 1844.\n\nEfforts have been made to destroy the work of God as instituted through\nthe instrumentality of Joseph Smith, and all manner of falsehoods have\nbeen circulated against him and his unselfish labors. Especially have\nthe shafts of the Evil One been directed against the Book of Mormon,\nmen having invented all manner of theories as to its origin in order\nto discredit its divinity. The Solomon Spaulding story is still used\nby hireling priests, who \"lie in wait to deceive.\" For fifty years\nand more has this been the stock-in-trade of those who object to the\ngenuineness of this divine record, and notwithstanding these divines\n(?) know that the story has long ago been exploded, yet they continue\nto blind the eyes of their followers, because their \"craft is in\ndanger\" directly the truth dawns on those who are honest in heart.\n\nThe Rev. Solomon Spaulding romance is easily told: D.P. Hurlburt, a man\nwho was once a member of the Church, but who, because of his lascivious\nconduct, was excommunicated, was the originator of the fabrication\nthat the Book of Mormon had its origin in Mr. Spaulding's tale. This\nman Hurlburt wrote a bitter assault on the Latter-day Saints in 1836,\nentitled \"Mormonism Unveiled,\" which was published in Ohio. During\nthe time Hurlburt was gathering material for this work, he obtained\nfrom the family of the then deceased clergyman the original of the\n\"Manuscript Story,\" as it was called, but discovering that it would,\nif published, prove fatal to his assumptions, he suppressed it; and\nfrom that time it was entirely lost sight of until the latter part of\nthe year 1884, when a Mr. L. L. Rice, residing at Honolulu, Sandwich\nIslands, found it {28} among a numerous collection of miscellaneous\npapers which he had received from Mr. E. D. Howe, of Painesville,\nOhio, the publisher of Hurlburt's \"Mormonism Unveiled,\" when he, with\nhis partner, purchased from that gentleman the business and good will\nof the Painesville Telegraph. In 1884 President James H. Fairchild,\nof Oberlin College, Ohio, was paying a visit to Mr. Rice, and he\nsuggested that the latter look through his numerous papers, in the\nhope of finding amongst them some anti-slavery documents of value. In\nhis search he discovered a package marked in pencil on the outside,\n\"Manuscript Story,\" which, to their surprise, on perusal, proved to be\nthe veritable, long lost romance of Rev. Dr. Spaulding, to which so\nmuch undeserved importance had been maliciously given. This manuscript\nwas presented to Oberlin College, but not until an exact copy had been\nmade by Mr. Rice, which has since been published in pamphlet form,\nand can be purchased at the Deseret News Book Store, Salt Lake City,\nUtah. Upon comparison it will be found that it does not bear the least\nresemblance in any manner to the Book of Mormon, and yet it was said\nthat Joseph Smith obtained access to this manuscript and from its\nscanty pages elaborated this Book of Mormon, which he afterwards palmed\nupon the world as a divine record.\n\n{29}\n\n\n\nWHAT \"MORMONS\" BELIEVE.\n\nEPITOME OF THE DOCTRINES OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY\nSAINTS.\n\nBY CHAS. W. PENROSE, OF THE \"COUNCIL OF TWELVE APOSTLES.\"\n\nThe question is often asked, what do the \"Mormons\" believe, and wherein\ndo their doctrines differ from those of other religious denominations?\nA reply will be found in the following epitome of \"Mormonism,\" or\nrather of its leading principles, for it embraces all truth from every\nsource.\n\nThe Church of Jesus Christ of Latter-day Saints is the proper name\nof the body of religious worshipers commonly known as \"Mormons.\" It\nwas organized by the authority and commandment of God in the State of\nNew York on the 6th day of April, 1830. It derives all its doctrines,\nordinances, discipline and order of Priesthood from direct divine\nrevelation.\n\nFIRST PRINCIPLES.\n\nThe first principle of the Gospel as taught by this Church is faith.\nThis embraces faith in God the Father and in his son Jesus Christ and\nin the Holy Ghost.\n\nThe Father is a glorified and perfect person, and Jesus Christ the Son\nis in His express image and likeness. One is an individual as much as\nthe other. Each is a spirit clothed with a spiritual, yet tangible,\nimmortal body. Spirit is substance, not immateriality. It is eternal in\nits essence, and so are the elements of that which is known as matter.\n\nThe Holy Spirit is not a personage of tabernacle, and His influence\npermeates all things and extends throughout the vast domain of space,\nwhich is boundless and occupied by limitless elements, and that Spirit,\nproceeding from the presence of God, gives life and light to all things\nanimate, and is the power by which they are governed, and by which the\nFather and the Son are everywhere present.\n\nMan is a dual being, also in the image of God, who is the Father of his\nspirit and the Creator of his body. Jesus was the First-born in the\nspirit and the Only-begotten in the flesh. {30} All men and women are\nthe sons and daughters of God, and Jesus is their Elder Brother. By\nobedience to His Gospel in all things, mankind, through the redemption\nHe has wrought, may be exalted with Him as joint-heirs to the eternal\ninheritance of the Sons of God, and become like Him and reign with Him\nin the Ineffable Presence forever.\n\nFaith in God, the Father, the Son and the Holy Ghost leads to the\nsecond principle of the Gospel, which is repentance. That is,\nconviction of sin, regret for its commission, and reformation by\nturning away from it, by ceasing to do evil and beginning and\ncontinuing to do well.\n\nRepentance leads to remission of sins, which comes through baptism\nadministered by one having authority, in the name of the Father, and of\nthe Son, and of the Holy Ghost.\n\nBaptism is the third principle, and is immersion in water in the\nlikeness of a burial, succeeded by a birth. Becoming dead to sin by\nrepentance, the believer is buried in the liquid grave and brought\nforth from the womb of waters, thus being born of water to a new life\nin Christ Jesus.\n\nThe repentant believer, thus baptized, obtains the remission of sins\nthrough the shedding of Christ s blood. He who knew no sin died that\nsinners might be saved by obedience to His commandments. He did that\nfor them which they could not do themselves; what they are able to do\nis required of them, in order that they may receive the benefits of His\natonement.\n\nThus cleansed from sin, the new-born disciple is prepared to receive\nthe Holy Ghost. The fourth principle is the bestowal of that gift\nby the laying on of hands of men called and ordained of God to thus\nofficiate in His name.\n\nBorn of the water and of the spirit, the regenerated soul becomes a\nmember of Christ's Church, and is entitled to such spiritual gifts as\nhe or she may deserve and obtain by the exercise of faith. Some of\nthese are wisdom, knowledge, prophecy, visions, speaking in tongues,\ninterpretation of tongues, discerning of spirits, healing the sick,\netc., etc. All the manifestations of the power of God enjoyed in former\ntimes may be and are enjoyed in His Church in latter times.\n\nThe gift of the Holy Ghost opens the avenue to all intelligence.\nThat Spirit leads into all truth and shows things to come. It is the\nComforter and the Revealer. It bears witness of the Father and the Son,\nand brings mortals into communion with them and into union with one\nanother. It is the true light given to every one in coming into the\nworld, but is bestowed and manifested in a higher and fuller degree\nwhen conferred as a gift to the baptized, repentant believer.\n\n{31} No person has the right to baptize or lay on hands or administer\nany ordinance of the Church, unless he is called of God and ordained\nto act in the name of Deity. The commission given to the Apostles of\nold does not confer any authority upon men in this age. It was for them\nalone upon whom it was bestowed, and those whom they were inspired and\ndirected to ordain unto the same power. Without divine communication\nnow, there can be no divine authority today.\n\nTHE APOSTASY.\n\nWhen the Apostles of Christ were killed and their immediate successors\nappointed, the disciples were tortured and slain, and gradually\ndarkness came over the world and pagan institutions were mingled with\nthe rites and order of the Church, until the apostolic authority and\nthe true Christian spirit and doctrine were entirely subverted. Reforms\nthat were subsequently introduced merely lopped off some evils and made\nsome improvements; but did not and could not restore the authority and\npower of the primitive Christian Church and Priesthood.\n\nTHE RESTORATION.\n\nIn these latter days the Father and the Son have appeared and revealed\nanew the Gospel. Angels have ministered to man. John the Baptist\nbrought to earth the authority of the Lesser or Aaronic Priesthood\nwhich he held when in mortality. Peter, James and John have conferred\ntheir keys of Apostleship received under the hands of Jesus of\nNazareth, and the power and authority of the higher or Melchisedek\nPriesthood. Elijah the Prophet and others of the ancients have bestowed\nthe keys they held, and they are all in the Church of Jesus Christ of\nLatter-day Saints. Under that authority the Church has been built up\nafter the original pattern and with the same spirit, ordinances, gifts\nand blessings.\n\nJoseph Smith, after accomplishing the work entrusted to him by the\nLord, sealed his testimony with his blood, being cruelly slain with his\nbrother Hyrum, at Carthage, Illinois, by a mob disguised, on June 27,\n1844.\n\nJoseph Smith was the instrument in the hands of the Lord to commence\nthe work of restitution, and open the last dispensation, that of \"the\nfulness of times.\" He received that divine authority under the hands of\nthose heavenly messengers. He, by revelation and commandment, ordained\nothers. Today there are on earth Apostles, Prophets, Evangelists, {32}\nElders, Bishops, Priests, Teachers and Deacons, divinely called and\nauthorized to teach and administer the things of the Kingdom of heaven,\nand the power of God attends their ministrations.\n\nFaith, repentance and baptism of water and of the Spirit administered\nby divine authority are essential to salvation. There is only one\nway. There is some good in all religions, but there is and can be but\none divine religion, that is, the Gospel of Jesus Christ. It is to be\npreached to every creature. Persons who have died after reaching years\nof accountability without an opportunity of receiving it, will hear it\nin the spirit world, and may there obey or reject it. Heathens, Jews\nand all races, creeds and tongues will thus have the door of redemption\nopened to them. Infants who die before they become accountable need no\nbaptism, but are all redeemed by the blood of Christ.\n\nThe spirit of man is the intelligent, responsible being, an entity\nboth before and after dwelling in the body. It was in the beginning\nwith the Father. The sons and daughters of God, after probation in the\nflesh, return to Him and then, until the resurrection, associate in\nsuch sphere as they have fitted themselves to occupy; the good with\nthe spirits of the just, the evil with the spirits of the unjust. A\ndisembodied spirit can learn, believe, repent and yield obedience, but\ncannot be baptized in water, the earthly medium of purification.\n\nREDEMPTION OF THE DEAD.\n\nThe living may be baptized for the dead. One who has received the\nordinances of the Gospel can stand proxy for departed ancestors, who\nwill receive the benefit of the earthly ordinances on obedience to the\nGospel in the spirit. As the Spirit of Christ preached to the spirits\nin prison while His body was in the sepulchre, so His servants, bearing\nHis authority, preach to \"the dead\" after finishing their work on\nearth. Ordinances for and in behalf of the dead are administered in\ntemples built after a pattern revealed from heaven. Thus the living\nbecome saviors to the dead under Jesus Christ the Captain of their\nSalvation.\n\nThe resurrection of Jesus of Nazareth was \"the first-fruit of them\nthat slept.\" All persons who have breathed the breath of life will\nalso be raised from the dead, receiving their bodies again as He did.\nBut everyone in his own order. Those who have put on Christ by obeying\nHis Gospel will be Christ's at His coming, and will be quickened by\nHis glory, the celestial, typified by the sun. After the lapse of a\nday of the Lord-a {33} thousand of our years-the rest of the dead will\ncome forth, some in the terrestrial glory, typified by the moon, and\nothers in the telestial glory, typified by the stars in their different\nmagnitudes, the rest in a kingdom not of any degree of glory. All will\nbe judged according to their works.\n\nProgress is the eternal order of creation. The condemned will be\npunished for sin, as Divine justice shall determine both as to the\nseverity and to the duration. The purpose of punishment is the\nvindication of the law and the reclamation of the transgressor.\nEventually all who can be redeemed will be placed in some degree of\nglory and advancement. Only the sons of perdition who deny the Holy\nGhost after having received it, who willfully pervert the power given\nto them to attain the highest exaltation and who shed innocent blood\nwill be utterly lost.\n\nThe glory of those who are in Christ and become joint heirs with Him is\nto \"inherit all things,\" and follow and participate with the Son and\nthe Eternal Father forever in their glorious works. They will inherit\nthe earth when it is purified and crowned with the glory and presence\nof God. They will reign as kings and priests and be ministers unto\nthose of a lesser degree of glory in the eternal mansions.\n\nThis is the last dispensation. In it Israel will be gathered, Jerusalem\nbe rebuilt, and Palestine be the abode of the sons of Judah. The elect\nof God will gather from all nations to Zion on the American continent.\nThe earth will be cleansed from corruption. Paradise will bloom again,\nwar will cease, peace will prevail, the enmity will depart from man\nand brute, the curse will be removed and this globe will be glorified,\nshining in its own light developed to perfection.\n\nTHE BOOK OF MORMON.\n\nThe Prophet of the nineteenth century was directed by the angel of God\nto the spot where the records of the history of the former inhabitants\nof this continent were deposited. He obtained and translated a portion\nof them into the English language. It is called the Book of Mormon,\nbecause the Prophet Mormon made an abridgment of more ancient records\nthan his own, and inscribed them upon metallic plates in hieroglyphics\nreformed from the Egyptian.\n\nThat book has since been translated into other languages. It gives the\nhistory of two races. The first springing from a colony brought upon\nthis land at the time of the dispersion from the Tower of Babel. The\nsecond descending from the families directed to this continent from\nJerusalem six hundred {34} years before the Christian era, at the\ntime when Zedekiah was king of Judea. It relates the wars, travels,\nreligion, progress and decadence of those races-the progenitors of\nthe American Indians, describes their cities, temples, forts, etc.,\nand contains an account of the visit to this land of Jesus Christ,\nafter His resurrection and ascension, with particulars of His ministry\nin establishing His Church here with the same principles, precepts,\nordinances, Priesthood and blessings as in the Church on the Asiatic\ncontinent. It also speaks of the gradual apostasy of the people and the\nwoes that came upon them through transgression.\n\nThe Book of Mormon does not take the place of the Bible, but is\nauxiliary to it and corroborates and supports it. The Bible is the\nrecord of God's dealings with His people in the eastern world; the\nBook of Mormon is the record of his dealings with His people on this\nwestern land, separated from the other hemisphere, and then unknown to\nits inhabitants. They, with the book of Doctrine and Covenants and the\nPearl of Great Price, are the standards of doctrine and discipline of\nthe Church.\n\nInspiration by the Holy Ghost as bestowed upon the ancient Hebrew\nprophets, is viewed as revelation by the Latter-day Saints. It conveys\nthe word and will of God. Every individual in the Church is entitled\nto it for his or her own guidance. The President of the Church, who is\na prophet, a seer and a revelator, is entitled to divine communication\nby any of the means which God chooses to use for this purpose. But\nrevelation does not come by the will of man. It is God who reveals His\nword at the time and in the manner which He selects. Revelation for the\nwhole Church comes through the head alone, and thus order is preserved\nand conflicting doctrines excluded.\n\nCELESTIAL MARRIAGE.\n\nThe doctrine of celestial, that is eternal marriage, is a feature of\nthe \"Mormon\" faith. By the authority vested in the head of the Church,\nthat which is sealed on earth is sealed in heaven, and the man and\nwoman united under that authority in an everlasting covenant are joined\nforever. Such was the marriage of Adam and Eve before death came by\nsin. The redemption of Christ restored them to their primeval state,\nand they stand at the head of their posterity, immortal, perfected and\neternal. By obedience and fidelity to the laws of God, men and women\nmay attain to a similar estate and enjoy unending bliss, \"the man being\nnot without the woman nor the {35} woman without the man in the Lord.\"\nThe family, the home, the relation of parents and children are thus\nthe basis of present and future happiness, and the increase thereof\nbeing perpetual, therein is the glory of the redeemed, who dwell in the\npresence of God and the Holy Ones, continued forever.\n\nCHURCH GOVERNMENT.\n\nThe government of the Church of Christ devolves upon those who have\nbeen divinely appointed and have been accepted by the body of the\nChurch, in which all things are to be done by common consent.\n\nAt the head is the Prophet, Seer and Revelator with two counselors.\nThese three presiding High Priests thus selected form the First\nPresidency, having jurisdiction over the Church in all the world.\n\nNext are the Twelve Apostles, forming a body equal in authority to the\nPresidency and constituting that Presidency at the death or removal of\nthe head. They set in order the affairs of the Church in all the world\nunder the direction of the First Presidency.\n\nThe patriarchs are Evangelists and are specially ordained to pronounce\nblessings on the Saints by the laying on of hands, declaring their\nlineage and predicting events in which they will figure in time and in\neternity. There is a Patriarch to the whole Church, having authority\nto bless all its officers and members from the greatest to the least,\nholdings the keys of that power. There are other Patriarchs who hold\nauthority within the various Stakes of Zion wherein they are appointed\nand in which they administer the sealing blessings.\n\nThe Seventy are a body of Elders forming an appendage to the\nApostleship and traveling under their direction. Seven of the number\npreside over that body. There are a hundred and fifty of these\n\"quorums,\" as they are called, each presided over by seven of their\nnumber, and all under direction of the First Seven Presidents. They\nform the chief missionary corps of the Church.\n\nHigh Priests and Elders not belonging to the councils above mentioned,\nare local officers for local ministrations, but may be called into\nthe missionary field if necessary. Ninety-six Elders form a \"quorum,\"\npresided over by three of their number. There are a great many of these\norganizations. All these officers hold the Priesthood after the order\nof Melchisedek.\n\nThe Bishops stand at the head the Aaronic or lesser Priesthood, an\nappendage to the higher of Melchisedek Priesthood. {36} There are three\nwho form the Presiding Bishopric of the Church. Other Bishops have\ncharge of wards of the Church, and the function of the Bishopric is to\nminister in the temporalities of the Church. Priests, forty-eight of\nwhom form a \"quorum,\" presided over by a Bishop and two counselors;\nTeachers, twenty-four of whom form a \"quorum,\" presided over by three\nof their number; and Deacons, twelve of whom form a \"quorum,\" presided\nover by three of their number, constitute the rest of the organizations\nof the lesser Priesthood. They exist in all the wards, and are under\nthe direction of the respective Bishoprics.\n\nApostles, Patriarchs, Seventies, High Priests and Elders may preach,\nbaptize and lay on hands for the gift of the Holy Ghost, and perform\nany duty of the Aaronic Priesthood, as the greater includes the less.\nAaronic Priests may preach, teach and baptize for the remission of\nsins, but cannot confer the Holy Ghost by the laying on of hands.\nTeachers visit the members and see there is no iniquity permitted to\nremain in the Church. Deacons attend to temporal duties under the\nBishops.\n\nA Bishop should be a lineal descendant of Aaron, but in the absence of\none of that lineage, a High Priest is selected and ordained to that\noffice. With his two counselors, also High Priests, he has charge of an\norganized ward and sits in judgment upon transgressors and in cases of\ndisputes between members. An appeal is allowed to the High Council.\n\nMembers residing in a given locality form a ward. A number of wards,\ngenerally those within a county, are organized into a Stake of Zion,\npresided over by three High Priests. A High Council, consisting of\ntwelve High Priests, constitutes an ecclesiastical tribunal, to which\nappeals may be taken from decisions of the Bishops' courts. It is\npresided over by the Stake Presidency, who have jurisdiction over all\nthe wards and their officers in the Stake. There are now fifty-five\nof these Stakes of Zion and a number of conferences and mission\norganizations in addition. A High Council decision is subject to review\nby the Presidency of the Church.\n\nAll the officers of the Church are presented twice a year before the\nbody of the Church for their acceptance or rejection. The Stake and\nward authorities are periodically subject to a similar regulation. All\nserve without salaries. Persons engaged constantly in Church service\nare supported, or partly sustained, according to needs, from Church\nfunds. Missionaries have no stipends, but travel \"without purse or\nscrip,\" either paying their own expenses or relying upon friends whom\nthe Lord raises up to their aid.\n\n{37} The revenue of the Church is derived from the tithes. One-tenth of\na member's interest or increase each year is tithing. It is a free-will\noffering, not a tax. Temples, church buildings, etc., are erected and\nmaintained from the tithing, and large amounts are expended for the\nsupport of the poor and the benefit of new settlements.\n\nOn the first Sunday of every month a fast is held, and the amount saved\nfrom fasting is donated to the poor. The Bishops have charge of those\nin need and are required to see that none are left to want.\n\nAUXILIARY SOCIETIES.\n\nThe Relief Societies, composed of ladies, are organized auxiliary\nbodies who also minister to the poor, aged and afflicted, and help\nprepare the dead for burial. They hold meetings of their own for\ninstruction in women's work and intellectual, moral and spiritual\nadvancement.\n\nThe younger women and also the younger men are organized into Mutual\nImprovement associations, which they, separately, conduct themselves,\nbut sometimes assemble in joint session.\n\nThe Primary associations are organizations of children under older\nsupervision, for training in Gospel principles and moral conduct.\n\nThere are Sunday schools in all the wards and Stakes of Zion, connected\nwith the Sunday School Union, and all thoroughly organized and ably\nconducted.\n\nReligion classes are organized in the different wards for the purpose\nof giving systematic training in the principles and doctrines of\nreligion to little children, thus supplying the kind of tuition which\ncannot be given in the public schools, from which all religious\nteachings are entirely excluded.\n\nAmusements are provided for the members of the Church under direction\nof committees appointed by Church or ward authority. Music is of\nuniversal use, both vocal and instrumental, and is cultivated\nassiduously.\n\nEducation is an essential feature in the Church system, and academies\nand colleges are maintained according to the funds available. All truth\nis recognized as Divine and an accepted motto is: \"The glory of God is\nintelligence.\"\n\nThe public school system is separate and apart from the Church schools,\nand is entirely under the direction of the State, no doctrinal or\ndenominational teaching being permitted therein. It is supported by\ntaxation.\n\n{38}\n\nDIVINE AUTHORITY.\n\nThe great distinctive feature of \"Mormonism\" among the \"Christian\"\ndenominations is its claim of direct divine origin. Present and\ncontinuous revelation from God to the Church through its earthly head,\nand to every member who seeks for it in his or her own behalf and\nguidance, is a fundamental principle of the \"Mormon\" faith. Divine\nauthority is associated with it.\n\nThe Church is, literally, Christ's Church, because He established\nit by personal communication and guides it by present revelation\nand inspiration, and its ministers receive their commissions by His\ndirection. The Holy Ghost is in and with the Church, exactly as with\nthe primitive Church and the Prophets of old.\n\nThus, what is commonly called \"Mormonism\" is to its disciples verily\nthe work of God; originating with Him and developed and promulgated\nunder His commands and by His power; and, therefore, it will abide\nand prevail, and overcome all opposition, and spread over the whole\nearth, preparing the way for the second advent of the Messiah and the\nredemption and regeneration of the earth. Every soul who receives it in\nsincerity is entitled to a witness from God of its truth, and herein is\nits strength and unity and vital force.\n\nIt has no conflict except with error. It wars against no nation, sect\nor society. It exercises no compulsion. It is the Gospel and Church and\nauthority of Jesus Christ, restored to earth for the last days and for\nthe last time, and therefore it will triumph and flood the world with\nlight and truth, until darkness shall flee and Satan be bound and the\nkingdoms of this world become the kingdom of our God and His Christ,\nand He shall reign over all the ransomed globe for evermore.\n\n{39}\n\n\n\nSALVATION: A DIALOGUE BETWEEN ELDER BROWNSON AND MR. WHITBY.\n\nBY JOHN JAQUES,\n\nELDER IN THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.\n\n_Elder Brownson_. Good morning sir. Would it be agreeable to you to\nread a tract?\n\n_Mr. Whitby_. O yes! thank you, sir. I take in many tracts, and read\nthrough most of them. What tracts do you distribute?\n\n_Elder B_. They are upon the principles taught by the Church of Jesus\nChrist of Latter-day Saints.\n\n_Mr. W_. The Latter-day Saints! Well, I cannot say that I exactly\nunderstand what their religion is. It is true, I hear a great deal\nabout them, yet many things that I hear of them are so contradictory\nthat I find it impossible to believe all. But if one fourth part of\nwhat is told me, is true, I must say that I cannot entertain a very\nhigh opinion of your religion. However, I think that every person ought\nto be at liberty to enjoy his own opinion, and I deem it especially\nwrong to condemn any party unheard. I make no profession of religion\nmyself. My wife's sister, and her husband, are very staunch Wesleyans,\nand they tell me some extraordinary things of your people. But I always\ntake a certain discount off what one religious person says of another's\nreligion. Consequently I cannot believe all that Mrs. Whitby's sister\nand her husband tell me of your religion. And I think they are a little\nbigoted, for they sometimes say hard things of the Baptist and Church\npeople, as well as of your people. But I have long wished to meet with\none of the Latter-day Saint preachers, so that I might hear their own\nstory, and I shall really consider it a favour if you will be pleased\nto give me a brief outline of your belief, that I may not judge your\npeople wrongfully. I have a few leisure minutes just now.\n\n_Elder B_. I shall only be happy to impart any information that may\nbe beneficial to you, concerning our principles. I am aware that much\nmisunderstanding prevails respecting the Latter-day {40} Saints, and it\nis ever a pleasure to me to dispel that misunderstanding, and enlighten\nthose who are willing to learn.\n\n_Mr. W_. Thank you. But we won't stand at the door. Would you walk in\nand sit down?\n\n_Elder B_. I will, with pleasure.\n\n_Mr. W_. Allow me to put your hat away.\n\n_Elder B_. Thank you.\n\n_Mr. W. [To his daughter]_ Mary, hand the gentleman a chair, and hang\nhis hat up in the passage. _[To Elder B.]_ Now, sir, if you will be\ngood enough to enlighten my mind concerning your principles, I will\nlisten attentively, and, whether I approve of them or not, I shall\ncertainly consider myself under obligations to you.\n\n_Elder B_. I will gladly comply with your request.\n\n_Mr. W_. But you will not consider me wearisome if I interrupt you, in\nthe course of your relation, with an occasional question or remark,\nwhich I may be prompted to offer for my own satisfaction?\n\n_Elder B_. Don't name it, sir. It will be pleasing to me to answer\nyour questions, to the best of the ability that God may give me, or\nto listen to any remark which you may feel disposed to make. But to\nproceed. I will give you a brief view of the first principles of the\ndoctrine of Jesus Christ, and will refer you to a few passages of\nScripture in support of them.\n\n_Mr. W_. Thank you. I am sure I shall be much gratified.\n\n_Elder B_. In the first place, we believe that there is a God in\nthe heavens, who is the Creator and Preserver of this world and of\nmen. God, having the right, has, in times past, manifested Himself\nto men, and revealed laws whereby they might be governed. Our first\nparents, Adam and Eve, who were created immortal--not subject to death,\ndisobeyed the law of God. Death, and all the evils that induce it,\nwere the penalty to which Adam, and Eve, and all their posterity were\nthen subjected. And men cannot, of themselves, overcome this penalty,\nand obtain immortality.--Gen. i. ii. iii. Rom. v. 12. 1 Cor. xv. 21,\n22. But God did not leave men to perish without hope. He sent His Son\nJesus Christ into the world, to take human nature upon him, and to\nsatisfy the broken law by being put to death, thereby delivering men\nfrom the power of death.--John iii. 16. Rom. v. 8. 1 John iv. 9. As\nall men, through Adam's sin, without any agency of their own, were\nsubjected to death, so will all men be redeemed there from, and placed\nbefore the throne of God, free from any condemnation for Adam's sin,\nfor {41} Christ's atonement extends so far to men, unconditionally on\ntheir part, because they had no hand in Adam's sin.--1 Cor. xv. 22.\nBut although men are thus, without conditions on their part, made free\nfrom the effects of Adam's sin, yet, as every man must, after this,\nanswer for the deeds done in his body (Matt. xvi. 27. 2 Cor. v. 10.\nRev. xx. 13), and as every man, in some thing or other, disobeys the\nlaw of God, it naturally follows that every man will need an atonement\nfor his individual sins, as well as one from the sin of Adam. And in\norder that every man may escape the penalty for his individual sins,\ncertain conditions must be complied with. I said that all men would be\nredeemed, unconditionally on their part, from the penalty of Adam's\nsin. I have referred you to a passage or two of Scripture upon the\nsubject. I will refer you to another, Rom. v. 18, \"Therefore, as by\nthe offense of one, judgment came upon all men to condemnation; even\nso by the righteousness of one, the free gift came upon all men unto\njustification of life.\" Thus, you see, a man answers for his own sins\nonly.\n\n_Mr. W_. Just so. That seems reasonable.\n\n_Elder B_. Now I will lay before you the conditions. But first, I\nwill remark, that God has but one method of saving men. The scheme of\nsalvation is an unchangeable scheme, both as respects the atonement of\nChrist, and the conditions required of men. Jesus Christ is the only\nname under heaven whereby men can be saved.--Acts iv. 12. 1 Tim. ii.\n5. And although many men have preached divers kinds of contradictory\ndoctrines, and have professed that they were all the doctrines of\nChrist, yet it is a fact that God does not send men to contradict\neach other. You cannot find, in the whole Bible, an instance of God's\nsending His servants to preach conflicting doctrines to a people,\nfor that would conduce to endless discord, confusion, and strife,\nand it is written that \"God is not the author of confusion, but of\npeace.\"--1 Cor. xiv. 33. And Paul the Apostle said that he or an angel\nfrom heaven, if found preaching any other Gospel than what he and his\nbrethren had preached, should be accursed.--Gal. i. 9, 10. Depend upon\nit, sir, that two preachers, or two religious societies, who hold forth\ncontrary doctrines, cannot both, in their teachings, be recognized of\nGod. These inconsistencies cause many men to reject the Bible, and turn\ninfidels.\n\n_Mr. W_. Why that's just my argument. I say nothing against the Bible.\nI find no fault with that. But this is what puzzles me--how it is\nthat two preachers, both believing one book, one revelation from God,\none code of laws, should {42} preach contradictory doctrines, and\nform two religious societies, always opposing and differing from each\nother! I cannot fathom the matter. There are Mrs. Whitby's sister,\nand her husband, Wesleyans, as I told you, and his brother is a\nBaptist--all very strong in their faith. We have them all here together\noccasionally, and we get up quite lively discussions. Mrs. Whitby's\nsister's husband and his brother cannot agree at all with each other\nupon religious topics, especially baptism, and then I disagree with\nthem both, and tell them that I am very well assured that either one is\nwrong, or both of them are, and, consequently, I cannot join either's\nsociety until a satisfactory decision is come to. I assure you we have\nmatters rather warm at times. We all wax quite earnest.\n\n_Elder B_. I have not the least doubt of it. Nothing is plainer than\nthat God is not the author of both their systems of religion. But, as\nI was saying, the plan of salvation is unchangeable. So if we can find\nout what it was in the time of Jesus and the Apostles, we can decide\nwhat it is now.\n\n_Mr. W_. True.\n\n_Elder B_. I have shown, by the Scriptures, the doctrine of the\natonement of Christ, and that certain conditions are required of every\nman to ensure the benefits of that atonement for his individual sins. I\nwill now speak of the conditions. The first condition required of men\nis to believe that there is a God, and that they have done things that\nare displeasing in His sight, and that Jesus Christ has provided a way\nof escape through his atonement. I question whether any person exists\nwho does not, at heart, believe that there is a God. And it appears to\nme that all men must acknowledge that they have, in their life time,\ndone things that have not been right. But a faith in Christ's atonement\nis the result of a teachable spirit's hearing a message from God, to\nthat effect. Now faith is required of all men, for \"without faith it\nis impossible to please God.\"--Heb. xi. 6. And Jesus says--\"He that\nbelieveth not shall be damned.\"--Mark xvi. 16. Some preachers say that\nfaith is all that is necessary to salvation. But this is incorrect, for\nthe Apostle says, that faith without works is dead, being alone.--James\nii. If faith had been sufficient for salvation, Jesus Christ would\nnever have made any other conditions known. The devils believe and\ntremble, but we are not informed that they will be saved. Faith is only\nvalued by the works it leads to. Without works we have no evidence that\na man has faith.\n\n_Mr. W_. I see that clearly.\n\n{43} _Elder B_. The next condition required is repentance. As all\nmen have sinned, all men are required to repent of their sins. Says\nJesus--\"Except ye repent, ye shall all likewise perish.\"--Luke xiii. 3.\nSee also Luke xxiv. 47. Acts xvii. 30. Now to repent, is not to mourn,\nand grieve, and hang down one's head like a bulrush, but to forsake\neverything that is evil, and to make a firm resolution, like a man,\nto follow those things no more. In short, to repent is to cease to do\nevil, and resolve to do well. This is what is required of all men.\n\n_Mr. W_. That appears right enough.\n\n_Elder B_. The third condition required is for men to be baptized in\nwater, for the remission of their sins. This is a condition quite as\nimportant as any other, yet it is one which is little thought of by\nmany persons, and much misunderstood by others.\n\n_Mr. W_. That is a subject upon which I have thought much, when I have\nheard my friends argue the matter.\n\n_Elder B_. It is a subject concerning which much diversity of opinion\nprevails amongst the religious world. Some persons believe baptism to\nbe altogether unnecessary, and they sing--\n\n  \"Were I baptized a thousand times,\n  It would be all in vain.\"\n\nOthers believe baptism to be an ordinance that can be attended to,\nor dispensed with, at the discretion of the believer. Now we do not\nagree with either of these kinds of persons. We believe that baptism\nis one of the essential conditions of salvation. We deem it absolutely\nnecessary that all persons who believe and repent, should also be\nbaptized. If we consider what baptism is for, we shall see at once its\nnecessity. Baptism is for the remission of sins.\n\n_Mr. W_. But does not Jesus say that his blood was to be shed for the\nremission of sins? And does not St. John say that the blood of Jesus\nChrist cleanseth us from all sin?\n\n_Elder B_. If you read the preceding part of the verse in which the\nlast passage you have quoted occurs, you will find these words--\"But\nif we walk in the light.\" Now to walk in the light, is to walk in\nobedience to the law of God, and, as baptism is a part of the law of\nGod, we must attend to that ordinance, or the blood of Jesus Christ\nwill not cleanse us from _all_ sin. As to the other passage, I said,\npreviously, that the atonement of Jesus Christ extended to the sins of\nall the human family, but to individual sins on conditions only. Three\nconditions I have named. The full benefit of the atoning blood {44} of\nJesus Christ cannot be claimed, by any man, for his individual sins,\nuntil he is baptized. Baptism is nothing of itself, and cannot wash\naway our sins. But God has ordained that the blood of Christ for the\nremission of individual sins shall be available to no man till he has\nbeen baptized. No man is entitled to a pardon for his sins, until he\nobey that ordinance. So far, baptism is for the remission of sins; not\nthe putting away of the filth of the flesh, but the answer--the return,\nof a good conscience towards God.\n\n_Mr. W_. I think I understand you. In the winter, coals are given away\nto the poor of this town. The gift is free to the poor, but every one\nwho receives it must produce a ticket signed by one of the committee.\nWithout the ticket, the coals cannot be had. Baptism is of similar\nimportance to salvation as the ticket is to the coals, I suppose.\n\n_Elder B_. Yes. Naaman, the Syrian general, to cure his leprosy, was\ntold to wash seven times in the river Jordan. The gift of cure was\nfree to Naaman, but he could not have realized it independent of the\nseven washings. The mere washings would have availed nothing, but in\ntheir being the ordinance of the Lord consisted their efficacy. So with\nbaptism for the remission of sins. That baptism is for the remission of\nsins, see Mark i. 4. Luke iii. 3. Acts ii. 38. xxii. 16. 1 Peter iii.\n21. By this you will see that baptism is anything but nonessential to\nsalvation.\n\n_Mr. W_. Why, yes, I do.\n\n_Elder B_. That baptism is an essential part of the righteous law\nof God is evident from the answer of Jesus, when John demurred to\nbaptizing him--\"Suffer it to be so now, for thus it becometh us to\nfulfill all righteousness.\"--Matt. iii. 15. Jesus also says that\nbaptism is a part of the counsel of God to men--\"And all the people\nthat heard him [John], and the publicans, justified God, being baptized\nwith the baptism of John. But the Pharisees and lawyers rejected the\ncounsel of God against themselves, being not baptized of him.\"--Luke\nvii. 29, 30. Baptism may also be considered the door of the Kingdom\nof God, or the law that adopts us into the family of God. Immediately\nafter Jesus was baptized, the heavens opened over him, and God owned\nHis Son. Jesus says, \"He that entereth not by the door into the\nsheepfold, but climbeth up some other way, the same is a thief and a\nrobber. But he that entereth in by the door, is the shepherd of the\nsheep. To him the porter openeth.\"--John x. 1-3. The sheepfold was the\nKingdom of God, the door was baptism, the porter was John. Upon those\n{45} who attempt to enter any other way, will rest the imputation of\ndishonesty.\n\n_Mr. W_. Not a very desirable imputation, certainly.\n\n_Elder B_. No. But you see, by the illustration, the necessity of\nbaptism.\n\n_Mr. W_. I must confess I do.\n\n_Elder B_. Baptism does not mean infant sprinkling or pouring. The true\nmode of baptism is by immersion.\n\n_Mr. W_. That is my opinion of the matter. When my friends have been\ndiscussing the subject, it has always appeared to me that immersion was\nthe proper form of baptism.\n\n_Elder B_. True. This is plainly evident from the Scriptures. John\nthe Baptist baptized in the river Jordan. If sprinkling or pouring\nwere the mode, there would have been no necessity for his going into\nthe river. It is true, I have seen representations of Jesus and John\nstanding in the water, while John poured the water upon Jesus, but such\na representation carries improbability upon its very face. If pouring\nwould do, why go into the water? And we know that Jesus did go into\nthe water, for he \"went up straightway out of the water,\" after he was\nbaptized, says the Evangelist.--Matt. iii. 16. \"And the multitudes who\nwent to John were baptized of him in Jordan.\"--Matt. iii. 6. Again,\nJohn baptized at Aenon, near to Salim, because there \"was much water\nthere.\"--John iii. 23. Of what advantage would much water have been,\nif sprinkling or pouring were the mode? A bucketful of water would\nsprinkle a thousand people. A very insignificant brook would suffice to\nbaptize a nation, if pouring were the mode. If either of these were the\nmode, there was no necessity to choose a place of \"much water.\" Unless\nimmersion were the mode, we cannot see any sense in John's baptizing at\nAenon because of the abundance of water there.\n\n_Mr. W_-. Certainly not. But Mrs. Whitby's sister's husband, that is,\nMr. Clarke, stands much upon this point--that it is declared that John\nbaptized _with_ water.\n\n_Elder B_. I am aware that it is so written. And I am sure that I never\nentertained the idea that any one could administer baptism for the\nremission of sins, _without_ water. John is spoken of as baptizing with\nwater, distinguishing his baptism from the baptism of the Holy Ghost\nand of fire, which Jesus was to introduce.\n\n_Mr. W_. I understand.\n\n_Elder B_. Philip and the eunuch both went down into the {46}\nwater.--Acts viii. 38. Jesus likens baptism to a birth.--John iii.\n5. Now a birth argues a concealment, which immersion certainly is.\nSt. Paul says we are _buried_ with Christ by baptism, \"that like as\nChrist was raised up from the dead, by the glory of the Father, even\nso we also should walk in newness of life.\"--Rom. vi. 4. This is plain\nenough. But he goes on to say, \"For if we have been planted together\nin the likeness of his death, we shall be also in the likeness of his\nresurrection.\" What could be a more beautiful illustration of baptism\nby immersion than is here presented. Immersion is a burial. Immersion\nis a planting in the likeness of Christ's death. Sprinkling or pouring\nanswer neither one figure nor the other. If we are buried with Christ\nby baptism, we thenceforth walk in newness of life. If we are planted\nin the likeness of Christ's death, it is an earnest of our being one\nday fashioned in the likeness of his resurrection.\n\n_Mr. W_. That is certainly a striking and appropriate figure. Your\nideas agree with mine very much.\n\n_Elder B_. Having settled the mode of baptism, I will now say a little\non the candidates for that ordinance. Baptism being for the remission\nof sins, and no one, who is not old enough to discern right from\nwrong, being accounted a sinner in the sight of God, you will perceive\nthat baptism is only necessary for those who have arrived at years of\naccountability. And faith and repentance invariably precede baptism.\nIf you search the Bible through, you will find that the people were\nalways taught before they were baptized. John taught the people to\nbring forth fruits meet for repentance, before baptism. Jesus commanded\nhis disciples to go and teach all nations, and then baptize them. The\nApostles ever taught the people to believe and repent, before they\nwere baptized. Little children, being incapable of understanding the\nlaw of God, are not deemed responsible for non-observance of it, and,\nconsequently, are not required to believe, repent, or be baptized.\nNot being subject to the law, little children are wholly subjects of\nthe free grace of Jesus Christ, and his atoning blood redeems them\nwithout any conditions on their part. It is solemn mockery before God,\nto baptize little children, or to preach that they will not be saved\nwithout baptism. When they can readily distinguish between right and\nwrong, then commences their responsibility.\n\n_Mr. W_. I perfectly agree with what you say. But Mr. Clarke holds that\nbaptism is in lieu of circumcision, and we know that Abraham and his\nseed were commanded to observe circumcision when the child was eight\ndays old.\n\n{47} _Elder B_. Circumcision and baptism are two different ordinances,\nand have no relation to each other. Circumcision was a sign of the\ncovenant which God made with Abraham and his seed. Baptism is for the\nremission of individual sins. Circumcision could only be performed on\none sex. Baptism is binding on both. Circumcision was preceded by no\nteaching. Baptism is invariably preceded by faith and repentance. Both\ncircumcision and baptism were observed by the children of Israel under\nMoses.--1 Cor. x. 2. So you see that circumcision and baptism are two\ndistinct ordinances, widely differing in their nature and application.\n\n_Mr. W_. I see they are.\n\n_Elder B_. After men have been baptized, they are required to have\nhands laid upon them, that they may receive the Gift of the Holy Ghost.\nThen, according to their faithfulness and diligence in keeping the\ncommandments of God, the various manifestations of the Holy Ghost are\npoured out upon men--such as the gift of speaking in foreign tongues,\nof the interpretation of tongues, prophecy, dreams, visions, the gift\nof healing, and of working miracles, discernment of spirits, &c.\n\n_Mr. W_. Do you believe in having these things now? Why one of the\nprincipal reasons that I have never joined any religious body is, that\nI could read in the Bible of these great and glorious gifts being\nenjoyed in ancient times, and I could not find any people who contended\nfor these things now. I have expressed my thoughts on these subjects to\nMr. Clarke, and his wife, and his brother, but they all declare that\nthese blessings were only given for the establishment of Christianity,\nand that they, not being intended to continue upon the earth, are not\nnow given, and, indeed, are not now needed. But I could never see the\nreason for this. I could see in the Bible no reason why men should not\nobtain these blessings now as anciently. In fact, I think the Bible\ndecidedly encourages all men to seek after these things, for Paul\nsays, \"The manifestation of the Spirit is given to every man to profit\nwithal.\" And we are well aware that salvation is just the same thing\nnow as anciently. Men have now the same weakness to overcome, the same\ntemptations to resist, the same devil to oppose them, and the same end\nto obtain as in the days of the Apostles. And why should men now not\nhave the same blessings from the hands of the Lord to assist them in\nobtaining salvation, as the primitive Christians had to assist them?\nIt is certain that either God has changed, or men have degenerated\nand become unworthy {48} of such distinguished blessings as the early\nChristians enjoyed. But I am pleased to find that you believe in\nobtaining these blessings, I shall be happy to listen further to your\nviews of the matter. I am becoming much interested in your doctrines.\n\n_Elder B_. I am aware that the popular cry is that the gifts and\nblessings of the Holy Ghost are \"done away, and no longer needed.\" We\nknow they are done away, because men do not seek them, and the ancient\nSaints sought them earnestly. Indeed it would be marvellous for the\nLord to give these blessings to men when they do not care for them, and\nwhen they think them unnecessary. He is not so prodigal of the choice\ngifts of His Holy Spirit. He does not cast his pearls before swine.\nHis Spirit does not always strive with men. When they do not wish to\nserve Him, He gives them up to the imagination of their own hearts,\nto walk in their own ways. This is the cause of all the divisions in\nthe religious world. But where is the first Scripture that says, or\neven hints, that the gifts and manifestations of the Holy Spirit were\nnot intended for men until they become perfect? Not a single text of\nthis description can be found between the lids of the Bible, but the\nwhole tenor of the Book teaches to the contrary. Jesus Christ said\nthat the signs Or gifts should follow those who believed.--Mark xvi.\n17. He also said that the Comforter--the Holy Ghost, should abide with\nhis disciples for ever.--John xiv. 16. Jesus also said that his Father\nwould give His Holy Spirit to all them that asked Him.--Luke xi. 13.\nPeter said that God gave the Holy Ghost to all that obeyed Him.--Acts\nv. 32. On the day of Pentecost, Peter declared that the promise of the\nHoly Ghost was for the people before him, for their children, for all\nthat were afar off, even as many as the Lord should call.--Acts ii.\n39. Paul continually exhorted all Saints to seek diligently after the\ngifts of the Spirit, for he would not have his brethren ignorant of\nthem, but to covet earnestly the best gifts.--1 Cor. xii. xiii. xiv.\nSolomon said, \"Where there is no vision the people perish.\"--Proverbs\nxxix. 18. Joel prophesied that the Spirit of the Lord should be poured\nout most abundantly in the last days, the sons and daughters should\nprophesy, the old men should dream dreams, and the young men should see\nvisions, and even upon the servants and handmaids, should the Spirit be\nbestowed, indeed the promise is that it should be poured out upon all\nflesh.--Joel ii. 28, 29. That does not look like the gifts being done\naway and no longer needed. It is true, Peter said that the out-pouring\non the day of Pentecost was in fulfilment of Joel's prophecy, but that\noccasion did not {49} fully fulfil the terms of the prophecy, for\nvery few received the Holy Spirit then, not all flesh. A more full\nand complete fulfilment yet awaits the prediction, and the time when\nwill be discovered by reading the whole of the chapter--just about the\nsecond advent of the Redeemer.\n\n_Mr. W_. But is it necessary to have laid hands upon one, in order to\nreceive the Holy Ghost?\n\n_Elder B_. Laying on of hands is the ordinance appointed of God for the\nimparting of the Holy Ghost.--Acts viii. 17-20., xix. 6. Heb. vi. 2.\n\n_Mr. W_. Did not Cornelius receive it without the laying on of hands,\nand even before he was baptized?\n\n_Elder B_. Cornelius was a Gentile. The Holy Ghost was poured out upon\nhim and his household previous to baptism and the laying on of hands,\nto convince the Jews that the Gentiles were entitled to the blessings\nof the Gospel. Cornelius and his household were then baptized.\nDoubtless the gift of tongues was only imparted to them for the time\nbeing, as has been the case with persons in our day, before baptism\nand the laying on of hands. It is reasonable to believe that, after\nCornelius and his household were baptized, Peter laid his hands upon\nthem, as he did upon other disciples. Such a course would be pursued by\nthe Latter-day Saints now in similar cases.\n\n_Mr. W_. But do the Latter-day Saints actually obtain these gifts?\n\n_Elder B_. Yes, some have the gift of tongues, some of interpretation\nof tongues, others have dreams, visions, and revelations, whilst many\nhave been miraculously healed by the power of God.\n\n_Mr. W_. Well, really my bosom burns to hear it. [_Looking at his\nwatch_.] But I am sorry to say that my time has expired. I have some\nparticular business to attend to just now. Would you wait and take\ndinner with us. I can spare a little more time after dinner.\n\n_Elder B_. I am obliged to you, but I have several places to call at\nthis morning, and it will be inconvenient for me to stay with you\nto-day. However, I will call upon you this day week, and give you any\nfurther information you may wish.\n\n_Mr. W_. Well, call when you can stay and have dinner. But I wish to\nask you whether you admit persons into your Church immediately on\napplication, or do you keep candidates a certain time on probation.\n\n_Elder B_. In ancient times candidates were not required to {50} submit\nto any probation, previous to entering the Church, at least I cannot\nread so in the Bible, neither do the Latter-day Saints require such\na thing. We like men to come up boldly and say they repent of their\nsins, and wish to be baptized. When men do this, we do not presume to\nquestion their sincerity, unless we have very substantial reasons for\ndoing so. We wish to encourage confidence between men, and we do not\ntreat them as suspicious characters, until we have evidence for it.\nWhen a man turns from his sins, then is the time that he should be\nreceived with open arms by the Church, the blessings of full fellowship\nshould not be withheld, for he is but weak in the faith, and he needs\nall possible encouragement.\n\n_Mr. W_. I have no fault to find with your sentiments on that head. I\nam sure it is very good of you to spend your time in enlightening the\nminds of the people, by your tracts and conversation. Of course you\nhave a salary from your society to support you.\n\n_Elder B_. I am not an hireling, sir. I do not preach for hire or\ndivine for money. The hireling is not the true shepherd of the flock.\nAn hireling is apt to look a little more to the fleece than to the\nflock.\n\n_Mr. W_. But you cannot live on the air!\n\n_Elder B_. When Jesus Christ sent his disciples to preach in ancient\ntimes, he told them to go without purse or scrip, and their heavenly\nFather would see that they were provided for. Jesus said that those\npersons who received his servants received him, and those who rejected\nthem rejected him, and whosoever would give only a cup of cold water to\none of the least of his disciples should not lose his reward.--Matt. x.\nMark vi. ix. Luke ix. This is how I am sent out, this is how all the\nElders of the Latter-day Saints are sent out to preach to the world.\n\n_Mr. W_. That's noble, certainly.\n\n_Elder B_. It proves the world, whether they will receive one in the\nname of the Lord; it proves the servants of God, whether they can\nput their confidence in Him; and it proves the Lord, whether He will\nsupport His servants and open the way for them.\n\n_Mr. W_. I really wish you would stay for dinner.\n\n_Elder B_. I would, with pleasure, if my duties allowed.\n\n_Mr. W_. Well, I cannot let you go away empty. I beg you will accept of\nfive shillings, to assist you in your laudable purpose.\n\n{51} _Elder B_. May the Lord bless you in your basket and in your\nstore, and restore you an hundred fold.\n\n_Mr. W_. Thank you. I have much enjoyed your conversation. I am sure I\nam greatly indebted to you. But I must now say good day. You will not\nfail to call next week?\n\n_Elder B_. I will not. Good day sir.\n\nLIVERPOOL: PUBLISHED BY S. W. RICHARDS, 15, WILTON STREET, LONDON.\n\n    _If the Lord Almighty should give the human family their desire in\n    full, they would not keep the broad road to destruction, but would\n    go cross lots to hell._\n\n    --_Brigham Young._\n\n    _A man cannot deny the truth when the spirit of God is burning in\n    his bosom._\n\n    --_Francis M. Lyman._\n\n    _As man is, God once was. As God is, man may become._\n\n    --_Joseph Smith._\n\n{52}\n\n\n\nSALVATION: A DIALOGUE BETWEEN ELDER BROWNSON AND MR. WHITBY.\n\nBY JOHN JAQUES, ELDER IN THE CHURCH OF JESUS CHRIST OF LATTER-DAY\nSAINTS.\n\n_Elder B_. Good morning, sir. How do you do to-day?\n\n_Mr. W_. O! good morning, sir. How do you do? I hope you are well. I\nam happy to see you. Come, walk in and sit down. I have been expecting\nyou, and wishing you would come. I have many things of which to\nask you to-day, if you will be kind enough to inform me concerning\nthem. Since you were here last week, my mind has been much exercised\nrespecting your principles. What I heard from you then, has appeared\nto me as near the truth as anything I ever heard before. If I had any\nprejudice against the Latter-day Saints previous to my meeting with\nyou, I think it is now well nigh gone. Still there are some things\nconnected with your people, of which I wish to learn a little more. I\nhad not opportunity last week to name these things to you, as our time\nwas short, and we seemed to occupy it so well with other conversation,\nthat many questions which I wished to put to you, I really was obliged\nto postpone till a more favourable opportunity. But after dinner, I\ntook my pipe, as I generally do, and sat in the corner, canvassing and\nweighing over what we had conversed upon, and other things which we had\nnot. When I get my pipe, I reckon myself in my study, so I puzzled for\nfull two hours over matters relating to your people. Finally, I thought\nI should have the privilege of seeing you again in a few days, when\nI could inquire of your more fully. Now you are here, for which I am\nglad. Would you first of all give me a brief description of the origin,\nprogress, and present position of the Latter-day Saints, and of the\norganization and different officers of your Church?\n\n_Elder B_. I will do so. About the year 1820, there was a great revival\nexcitement among the religious societies in the town of Manchester,\nOntario county, New York. This revival {53} was kept up with spirit\nby a series of camp meetings, in which preachers and people of all\ndenominations joined. A multitude of converts was the result. But as\nthey began to attach themselves to this or that society, a scene of\nstrife and confusion prevailed, which contrasted strangely with the\nprofessions and former demeanour of both priests and people. In this\ntown lived a young man, then in his fifteenth year. His father's family\nclung to the Presbyterian faith, and four of them joined that body.\nThis young man was deeply impressed during the above excitement. But\nthe divisions and contentions of the religious societies puzzled him,\nand he reflected seriously upon their conduct, asking himself who,\namidst all the strife, was right, and whom he must join. While in\nthis anxious state, he one day opened his Bible, and read that golden\ncounsel given by James--\"If any of you lack wisdom, let him ask of God,\nthat giveth unto all men liberally and upbraideth not, and it shall be\ngiven him.\"--i. 5. This precious passage came with great force to the\nmind of this young man. The teaching exactly suited his case. He was\nunlearned, he was ignorant, he lacked wisdom. The preachers all claimed\nto be right, though, at the same time, they differed, and strove with\neach other. It was therefore folly to go to them to learn the truth.\nHe wisely resolved to follow the advice of James, and \"ask of God.\"\nAccordingly, this young man retired to a secluded spot, and kneeling\ndown began to pray earnestly to the Almighty for guidance. The youth\nhad scarcely done so, when he was suddenly seized by an invisible\npower, which rendered him speechless and helpless. Darkness seemed to\nhover around him. However, he exerted all his power to ask deliverance\nfrom the Lord, when a pillar of light, surpassing the brightness of\nthe midday sun, appeared above the youth, and descended gradually till\nit fell upon him, and he felt released from his distressing bondage.\nWhen the light rested upon him, he saw two most glorious personages\nstanding above him in the air. One spoke to him, pointing to the other,\nsaying--\"This is my beloved Son, hear him.\"\n\n_Mr. W_. Then this young man actually saw and spoke to the Lord, and to\nhis Son Jesus Christ!\n\n_Elder B_. Yes. The young man asked the latter person, which of all\nthe religious societies was right. In answer, the youth was informed\nthat all were teaching incorrect doctrines, and that he must join none\nof the sects. To a certain extent this satisfied his mind. But on the\nevening of the 21st of September, 1823, he again prayed to the Lord for\na manifestation from Him. While thus engaged, a light appeared in the\n{54} room, which increased until it became brighter than noonday, when\nimmediately a personage appeared at the bedside, standing in the air.\n\n_Mr. W_. A second vision!\n\n_Elder B_. Yes. The personage had on an exceedingly white robe. His\nperson was very glorious, and his countenance like lightning. Around\nhim shone a halo or light superior to that which filled the room. He\nsaid he was a messenger from God, and was named Moroni [See Joseph\nSmith, the Prophet, page 19]. He called the young man by name, and told\nhim that God had a work for him to do, which should cause his name to\nbe good and evil spoken of among all people, and that a book written\nupon gold plates, and giving an account of the ancient inhabitants of\nAmerica, was deposited in the earth, and with the book two stones in\nsilver bows fastened to a breastplate, which were called anciently\nthe \"Urim and Thummim,\" and by which God revealed intelligence to His\npeople. See Ex. xxviii. Lev. viii. 8. Deut. xxxiii. 8. I Sam. xxviii.\n6. xxx. Ezra ii. 63.\n\n_Mr. W_. I recollect reading of the priests using the Urim and Thummim\namong the children of Israel.\n\n_Elder B_. Just so. On these plates was engraven the fulness of\nthe everlasting Gospel, as Jesus Christ taught it to the ancient\ninhabitants of America. These sacred things were not to be shown to\nany person, except by commandment from the Lord. The place where they\nwere deposited was shown to the young man's mind in this vision.\nAfter giving many more instructions, the messenger withdrew. While\nthe young man lay musing on what he had seen and heard, the same\nmessenger appeared again to him, repeating the former instructions,\nand adding others. A second time the messenger withdrew. Before\nmorning he appeared a third time, and repeating what he had before\ncommunicated, added still further instructions, cautioning the youth\nto beware and not to be led astray. Whilst in the field the next day,\nthe same messenger again stood before him, commanding him to go and\ntell his vision and the commandments he had received to his father. The\nyouth obeyed, and his father told him that he must do as he was told\nby the angel, as it was of God. The young man accordingly went to the\nplace where the records were deposited in a stone box, covered over by\nanother stone, the middle part of the top of which was just visible\nabove the ground. He raised the stone, and beheld the plates, the Urim\nand Thummim, and the breast-plate. He made an attempt to take them out,\nbut the messenger again appeared to him and forbade {55} him, telling\nhim the time had not yet come, but it would be four years longer. He\nwas commanded to go to the place once a year, until the time appointed,\nand was informed that the messenger would meet him there. This\ncommandment the youth obeyed, and received instruction and intelligence\neach time.\n\n_Mr. W_. Though he was young, he certainly underwent a considerable\ncourse of experience before he was entrusted with the commission of the\nwork.\n\n_Elder B_. Truly so. The magnitude, importance, and sacred character of\nthe work to which he was chosen, required the simplicity and obedience\nof youth, combined with the soberness and wisdom of maturity. Had an\nold man been chosen, he might have been too much indoctrinated with the\nopinions of the age, to readily obey the instructions of the heavenly\nmessenger. Had not the youth been qualified for his great work, by a\ncourse of instruction and preparation, he might have been liable, in\nthe lightness and thoughtlessness and inexperience of youth, to trifle\nwith the sacred things committed to his charge.\n\n_Mr. W_. Very true.\n\n_Elder B_. On the 22nd of September, 1827, the angel placed the\nplates, the Urim and Thummim, and the breast-plate, in the youth's\nhands, charging him with the responsibility of their safe keeping.\nThe plates were near eight inches long by seven wide, and a little\nthinner than ordinary tin. Engravings of the Egyptian hieroglyphic\nspecies filled both sides of the plates. They were bound together by\nthree rings, at one edge, and were altogether about six inches thick.\nA part of the plates were sealed. The youth immediately prepared for\ntheir translation, which was done by means of the Urim and Thummim,\nas the language in which the plates were engraved was peculiar to the\nancient inhabitants of America, and unknown to the present generation.\nAbout this time, he suffered much persecution, chiefly from religious\npersons, who had heard of his having visions, &c. He was compelled\nto flee for safety from Manchester, New York, to Pennsylvania. He\ncontinued to translate the record until he had finished those plates\nwhich were unsealed. All the plates were then delivered up again to\nthe angel. After the translation, the Lord, by a heavenly messenger,\nshowed the plates to three witnesses--Oliver Cowdery, David Whitmer,\nand Martin Harris. The youth also showed the plates, by commandment, to\neight other persons--Christian Whitmer, Jacob Whitmer, Peter Whitmer,\njun., John Whitmer, Hiram Page, Joseph Smith, sen., Hyrum Smith, and\nSamuel H. Smith. The testimony of these eleven witnesses precedes\n{56} the translation, which is entitled the Book of Mormon, the first\nedition of which was published in 1830.\n\n_Mr. W_. I have heard much concerning this Book of Mormon, and have\nalways understood it to be of an apocryphal or a fabulous nature. Your\nhistory of it is certainly strange, but, to be candid, I cannot say\nthat it is any more improbable than many things which are contained in\nthe Bible. It is not right to hastily condemn any thing that may appear\nstrange, for it is truly said that \"truth is strange--stranger than\nfiction.\" Could you give me a short description of the contents of this\nfar-famed book?\n\n_Elder B_. I know that many rumours and false statements are actively\ncirculated concerning that book. Its true history I have just\nrelated. The book contains accounts of two separate and distinct\nraces of people. The first were called Jaredites, and they emigrated\nfrom the tower of Babel. Being a righteous people, their language\nwas not confounded, and they were led by the Lord over the ocean\nto the continent of America, where, occupying the northern portion\nprincipally, they became a numerous, powerful, civilized, and\nrefined nation, and had Prophets living among them. But they finally\ndegenerated and became corrupt, so much so, that, after inhabiting the\nland about fifteen or sixteen centuries, the Lord utterly destroyed\nthem. The records of this people were engraved on twenty-four gold\nplates which were found by the second race who peopled this continent.\nThis last race consisted of two colonies. The first were descendants of\nJoseph, and left Jerusalem in the first year of the reign of Zedekiah,\nabout six hundred years before Christ, being directed by the Lord. They\ntravelled by the borders of the Red Sea, then struck for the ocean,\ncrossed the Pacific, and landed in South America. This colony, in the\nearly part of their career, became divided into two parties. One party\nwere termed Nephites, and were a righteous and enlightened people. The\nother were termed Lamanites, and became a wicked and ignorant people.\nThe second colony were composed partly of the tribe of Judah. This\npeople left Jerusalem in the eleventh year of the reign of Zedekiah,\nwhen the Jews were being carried captive to Babylon. These emigrants\nlanded in North America, and soon after removed to the northern\nparts of South America, where, about four centuries after, they were\ndiscovered by the Nephites, in a partial state of civilization. These\ntwo peoples amalgamated, and became one great and enlightened people.\nProphets existed among them. Jesus Christ himself visited them, after\nhis resurrection, healed their sick, called twelve Apostles, and\nestablished his Church in {57} the land, in partial fulfilment of what\nhe said to the Jews--\"Other sheep I have which are not of this fold:\nthem also I must bring, and they shall hear my voice, and there shall\nbe one fold and one shepherd.\"--John xiv. 16.\n\n_Mr. W_. But he did not bring them, and make them of one fold with the\nJews, having one shepherd. I have always understood that this passage\nrelated to the Gentiles.\n\n_Elder B_. The Gentiles were not reckoned sheep then. Besides Jesus\nsaid, at another time, that he was \"not sent but unto the lost sheep\nof the house of Israel.\"--Matt. xv. 24. So he would not be likely to\nspeak of ministering among the Gentiles. He went to the Nephites, and\nthey heard his voice, and many followed after him. They will not be\nbrought into one fold with the Jews, until all scattered Israel are\ngathered together, and \"made one nation in the land upon the mountains\nof Israel; and one king shall be king to them all: and they shall be\nno more two nations, neither shall they be divided into two kingdoms\nany more at all.\" The union of the stick or record of Joseph--the\nBook of Mormon, with the stick or record of Judah--the Bible, will be\ninstrumental in producing this grand and glorious effect.--Ezek. xxxvii.\n\n_Mr. W_. I certainly never saw so much apparent appropriateness and\nforce in those prophecies before.\n\n_Elder B_. Perhaps not. But to resume. The Nephites and Lamanites,\nafter the visit of Jesus, ran well for a time. But they became corrupt,\nas years rolled on, and were often engaged in contention and bloodshed.\nFinally the Lamanites conquered and destroyed the Nephites, in the\nbeginning of the fifth century after Christ. Their records were hid up\nin the earth by two of the last Nephite Prophets--Mormon and Moroni, in\nthe hill where heaven directed the young man to go for the plates. The\nNorth American Indians are the descendants of the Lamanites, and what\nfew of the Nephites mingled among them.\n\n_Mr. W_. Well surely, that is a most interesting story. The record of\nhalf a world come to light! I must certainly read that book. How does\nit agree with the Bible doctrinally?\n\n_Elder B_. Most admirably. Both books being written by inspiration\nof the same Holy Spirit, they run of course in complete unison. The\nBook of Mormon does not coincide with modern apostate religions,\nwhich have the form, but deny the power of godliness. That book, as\nmay be expected, takes a bold and decided stand with the Bible, and\nfearlessly condemns all churches which are not backed up by the power\nand gifts and blessings of the Holy Ghost as the Primitive Church was.\n{58} On some vital points, which in the Bible appear ambiguous through\nmistranslation, interpolation, or perversion, the Book of Mormon speaks\nin the most plain and pointed language, so that none may misunderstand.\n\n_Mr. W_. Indeed.\n\n_Elder B_. I will now resume my narrative. On the 15th of May, 1829,\nthe young man and a friend--Oliver Cowdery, being convinced of the\nnecessity and the proper mode of baptism, went into the woods to pray\non the subject. While praying, a heavenly messenger--John the Baptist,\ndescended in a cloud of light, laid his hands upon their heads, and\nordained them saying--\"Upon you my fellow-servants, in the name of\nMessiah, I confer the Priesthood of Aaron, which holds the keys of the\nministering of angels, and of the Gospel of repentance, and of baptism\nby immersion for the remission of sins; and this shall never be taken\nagain from the earth, until the sons of Levi do offer again an offering\nunto the Lord in righteousness.\" The messenger said that the Aaronic\nPriesthood had not power to lay on hands for the Gift of the Holy\nGhost, but that that power should afterwards be given, and he commanded\nthese two persons to baptize each other, and then re-ordain each other,\nwhich they straightway did, and the Spirit of God came upon them, and\nthey prophesied. They afterwards received the Melchisedec Priesthood,\nwhich has power to lay on hands for the Gift of the Holy Ghost, and to\nadminister in spiritual blessings.\n\n_Mr. W_. Why did they re-ordain each other? Was not the ordination of\nthe angel sufficient?\n\n_Elder B_. There was no one on earth who had authority to baptize\nthese two persons, therefore the angel conferred it upon them, that\nthey might be qualified to baptize each other. They were required to\nre-ordain each other after baptism, doubtless for the same reason that\nJesus was baptized--that they might fulfil the law of God in its proper\norder, as far as possible, and thus become patterns for those who might\nbelieve on their words.\n\n_Mr. W_. Very likely.\n\n_Elder B_. When the Book of Mormon was published, some who read it\nbecame convinced of its truth, and were baptized. On the 6th of April,\n1830, a Church, consisting of six members, was organized at Fayette,\nSeneca county, New York. That Church was the Church of Jesus Christ of\nLatter-day Saints. The youth who was the instrument in bringing forth\nthe book, and in organizing the Church, was Joseph Smith. The Church\nincreased rapidly in numbers, and in the gifts of {59} the Spirit.\nIn the fall of the year, several Elders went to the state of Ohio,\npreaching, and baptized hundreds, and also introduced the Gospel into\nall the states west of New York. In 1831, a settlement was formed in\nLake county, Ohio, and another in Jackson county, Missouri. The Saints\nin Ohio built a Temple to the Lord, at Kirtland, at the completion\nof which, in 1836, the power and glory of God were manifested in a\nremarkable degree. In consequence of continued persecution the Ohio\nsettlement was abandoned in the year 1838. The Saints in Missouri laid\nthe foundation stone for a Temple, at Independence, Jackson county,\non the 3rd of August, 1831. This Temple is not yet built. The Saints\nwere driven by mob violence from Jackson county to Clay county, in\n1833. Soon after, they were driven from Clay county to Caldwell and\nother counties. In the winter of 1838-9, the Saints were expelled,\nat the bayonet's point, from the state of Missouri. In these awful\npersecutions and drivings, neither age, sex, nor condition was spared\nfrom the most revolting brutality, such was the relentless cruelty of\nthe enemies of the Saints. In 1839, they began to gather on the east\nbank of the Mississippi, in the state of Illinois, and commenced to\nbuild up the city of Nauvoo, and soon afterwards a noble Temple. The\nTemple was finished and dedicated in 1846. In 1837, Elders were sent on\na mission to Britain, where they succeeded in baptizing multitudes. In\n1843, Elders were sent to the Society Isles, where numerous converts\nwere made. On the 27th of June, 1844, the Prophet Joseph Smith, and his\nbrother Hyrum, the Patriarch, were cruelly murdered by a mob, armed and\ndisguised, in Carthage jail, twelve miles from Nauvoo, where these two\nmen of God were thrown, for pretended crimes, and held for trial under\nthe government pledge of personal safety. During his lifetime, Joseph\nSmith was embroiled in nearly fifty law-suits, yet was never legally\nconvicted of any offence to the law of the land. In 1846, the Saints,\nagain assailed by persecution, were compelled to quit Nauvoo. Fifteen\nthousand to twenty thousand people were obliged to vacate their dearly\nbought homes, travel across the vast prairies, and seek a home among\nthe wild fastnesses of the Rocky Mountains. While in this condition,\nthe government of the United States required the Saints to furnish a\nbattalion of able-bodied men to aid in the Mexican war. This unjust\nrequisition was complied with, and five hundred men were immediately\nenrolled, and sent to California, leaving their wives and families\ndestitute in an Indian country. In July, 1847, a pioneer company of the\nSaints entered the Valley of the Great Salt Lake. Setting {60} aside\nthe incidental privations of a new settlement, especially under these\ncircumstances, that and the surrounding valleys have ever since been\nthe peaceable and prosperous home of the Saints. They are now organized\nas a territory of the United States. Cities have been built, lands\nimproved, and a Temple two hundred feet long is in progress. During\nthe last four years, flourishing missions have been established in\nFrance, Germany, Denmark, Sweden, Norway, Iceland, Italy, Switzerland,\nMalta, Gibraltar, Hindostan, Australia, and the Sandwich Isles; and\nElders have recently been sent to Siam, Ceylon, China, the West Indies,\nBritish Guiana, and Chili. The Latter-day Saints in Britain now number\nabout thirty thousand. About twenty thousand have left these shores to\ngo to the head quarters of the Church. Between two thousand and three\nthousand leave Britain annually, for the same destination. The Book of\nMormon is published in English, Welsh, French, German, Italian, Danish,\nand Polynesian. The Doctrine and covenants of the Church is published\nin English, Welsh, and Danish. The following papers and periodicals\nare now in circulation--The \"Deseret News,\" published semi-monthly,\nat Great Salt Lake City; the \"Seer,\" monthly, at Washington, United\nStates; the \"Millennial Star,\" weekly, at Liverpool; the \"Udgorn\nSeion,\" in Welsh, weekly, at Merthyr Tydfil; the \"Skandinaviens\nStierne,\" in Danish, semi-monthly, at Copenhagen; and \"Le Reflecteur,\"\nin French, monthly, at Lausanne.\n\n_Mr. W_. The Latter-day Saints have certainly made a most extraordinary\nand rapid progress, notwithstanding their persecutions. How many kinds\nof ministers are there in your Church?\n\n_Elder B_. In the Church of Christ there are two Priesthoods--the\nMelchisedec, and the Levitical or Aaronic. The Melchisedec Priesthood\nis the higher Priesthood, and, as I said before, holds the power to\nadminister in spiritual things. Apostles, Patriarchs or Evangelists,\nSeventies, High Priests, and Elders, are of this Priesthood. The\nLevitical Priesthood is the lesser Priesthood, and holds authority to\nadminister in temporal things and outward ordinances. Bishops, Priests,\nTeachers, and Deacons are of this Priesthood. The Apostleship is the\nhighest office in the Church, and can officiate in all ordinances and\nblessings, spiritual or temporal, and build up the kingdom of God.\nOne of the Apostles is chosen to be Prophet, Seer, and Revelator to\nthe Church, and he has authority to give revelations from God for the\nguidance of the whole Church. Since the organization of the Church, in\n1830, this Prophet, Seer, and Revelator has been also the President\n{61} of the Church in all the world. The President is assisted by two\nCounsellors holding the Apostleship. These three constitute what is\ntermed the First Presidency of the Church. The duty of a Patriarch is\nto bless the Saints with Patriarchal blessings. Twelve of the Apostles\nare organized as a Quorum, whose duty it is to travel in all the world,\nand introduce the Gospel, and regulate the affairs of the Church\nin their travels. These Twelve are of course subject to the First\nPresidency. One of the Twelve is President of the Quorum. There are\nabout thirty-three Quorums of Seventies, seventy in each Quorum, as the\nname implies. Each Quorum of the Seventies has seven Presidents. One\nof these seven presides over his associates. The seven Presidents of\nthe first Quorum preside over all the Quorums of Seventies. The duty of\nthe Seventies is to travel in all the world, and introduce the Gospel,\nunder the direction of the Quorum of the Twelve. The High Priests\nconstitute a Quorum, which has a President with two Counsellors. The\nduty of the High Priests is more particularly to preside. Twelve High\nPriests are chosen as the High Council of the Church. The duty of the\nHigh Council is to try the most serious offences against the laws of\nthe Church. The Elders constitute a Quorum, which has a President\nwith two Counsellors. An Elder has authority to preach the Gospel,\nbaptize, lay on hands for the Gift of the Holy Ghost, and to administer\nin spiritual blessings. All the officers above an Elder are also\ncalled Elders. The duty of a Bishop is to administer in the temporal\naffairs of the Church, and to sit as a judge upon transgressors. The\nduty of a Priest is to preach the Gospel, and administer in outward\nordinances--such as baptism, and the Lord's supper, and to visit the\nmembers of the Church, and exhort them to faithfulness. The duty of\na Teacher is to be as a father to the members, to watch over them\ncontinually, and see that there is no lying, backbiting, evil speaking,\nor iniquity of any kind, in the Church, and that all the members meet\ntogether often, do their duty, and live in love and union. The duty\nof the Deacon is to attend to the temporal well-being and comfort of\nthe Church, and to assist the Teacher in his duties when necessary.\nThe Priests, the Teachers, and the Deacons, each constitute a distinct\nQuorum, having its respective President, with his two Counsellors.\nThe lesser offices of the Priesthood are all embodied in the higher,\nconsequently an officer can minister in the duties of any office\nbeneath him. Thus an Apostle can administer in the duties of High\nPriest, Elder, or Deacon.\n\n{62} _Mr. W_. You have a most wonderful and elaborate organization.\n\n_Elder B_. No other organization in the world is so complete, or so\nbeautifully adapted \"for the perfecting of the Saints, the work of\nthe ministry, or the edifying of the body of Christ,\" which St. Paul\ndeclares to be the end of the Priesthood.\n\n_Mr. W_. How was so minute a knowledge of the various offices and their\nduties obtained? It is not given in the Bible.\n\n_Elder B_. Neither the Bible nor the Book of Mormon so particularly\ndescribe the offices of the Holy Priesthood, or so clearly define their\nduties. By revelation from God, and by the inspiration of the Holy\nGhost, was this glorious knowledge given in these last days.\n\n_Mr. W_. It's passing strange! And yet I feel glad--I cannot but admire\nyour system--But why do the Latter-day Saints leave their native land,\nand go to America? as I understand they do.\n\n_Elder B_. In a few words I can show you the propriety of that\nprinciple. You know very well that righteousness has no fellowship\nwith unrighteousness. The righteous and the wicked can never live in\npeace and harmony. The laws of God can never be fully obeyed while\nthe people of God are scattered among the wicked. The separation of\nthe people of God from the wicked has been a prominent feature in all\ndispensations. Salvation can never be realized without this separation.\nAbraham was commanded to go with his family to a land that he knew\nnot. The children of Israel were commanded to gather out of the land\nof Egypt, to the land of Canaan, and be separate from their enemies.\nThe Israelites ever considered their dispersion among the nations as\na most signal sign of the displeasure of the Lord. Jesus wept over\nJerusalem, and said how often he would have gathered her children as\na hen gathers her chickens under her wings, but the stubborn Jews\nwould not listen to him, consequently they were scattered among all\nnations, the most fearful curse that ever befell that people. They\nstill look forward, with the strongest confidence, to their gathering\nagain to Jerusalem and to Palestine, and regard that gathering as ample\nrecompense for the long, dreary night of scattering which they are now\npassing through. And the Lord has promised that the wonders of the last\ngathering of His people shall totally eclipse, and banish from their\nminds, the wonders of the gathering from Egypt.--Jer. xvi. xxxi. When\nthe Latter-day judgments are being sent among the wicked, does not St.\nJohn {63} say that a voice is to be heard from heaven--\"Come out of her\n[Babylon-the wicked nations], my people, that ye be not partakers of\nher sins, and that ye receive not of her plagues?\"--Rev. xviii. 4. And\nJoel says, \"In Mount Zion, and in Jerusalem, shall be deliverance,\" in\nthe last days.--Joel ii. 32. We know where Jerusalem is, and God has\nrevealed that the Mount Zion of the last days is in America, and has\nalso commanded His people to gather there, and prepare themselves to\ndwell in peace when Jesus Christ shall come. The Jews will return to\nJerusalem by and bye. At your leisure, read Isaiah ii. v. xi. xliii.\nxlix. Zech. x. Ezek. xi. xx. xxxiii. Zeph. iii. Jer. xxxii. Many other\npassages might be named, but these prove that a mighty gathering of the\npeople of God was to occur in the last days. It is now being fulfilled.\n\n_Mr. W_. I will read the passages. But I have one thing more to name. I\nam told that the Latter-day Saints believe in a man's having more wives\nthan one. This, if true, is opposed to my feelings, and to my ideas\nof propriety and morality. Is this doctrine believed in and practised\nby your people? If so, how can you reconcile it with Scripture and\nmorality?\n\n_Elder B_. This doctrine is believed in by the Latter-day Saints.\nIt is practised by them in the Territory of Utah. There is no law\nthere to forbid polygamy. But they do not practise it in England, or\nin any country where the law of the land forbids the practice. Your\nfeelings, and your ideas of propriety and morality, are induced by\nyour education. In this country, men and women are educated to believe\nthat polygamy is flagrantly immoral, and nothing more or less than\nlicentiousness. This is a most erroneous idea. There is an immense\ndifference between a man's holding illegal and promiscuous intercourse\nwith the other sex, for the pleasure of the moment only, regardless of\nconsequences, and his legally marrying several wives, and honourably\nsupporting them and their children. In the first case, there is a grave\nabuse of the sexual powers, and a grievous violation of the highest and\nholiest principles. In the second case, there is nothing of this kind,\nbut merely an extensive development of those powers and principles.\nThere is far less licentiousness in the East, where polygamy prevails,\nthan in the West, where it is illegal. As regards Scripture, there\nis not a word in the Bible condemning polygamy, not a word. On the\ncontrary, the most righteous men known in sacred history, advocated\nand practised this principle. Did God favour them the less on that\naccount? Not a jot. He was the author of the principle. In certain\ninstances, an Israelite could not obey the law of God, without {64}\ntaking more wives than one. For example--a childless widow had legal\nclaim on her deceased husband's brother, or nearest male relative, for\nthe fulfilment of marital duties. If the brother or relative refused to\nfulfil these duties, he was publicly disgraced by the woman. Deut. xxv.\n\n_Mr. W_. I acknowledge that there is an essential difference between\nthe two cases you mention. But as respects the law in Israel, I thought\nthat Jesus Christ did away with that.\n\n_Elder B_. There is no record of his doing away with it. He\nsaid--\"Think not that I am come to destroy the law, or the Prophets; I\nam not come to destroy, but to fulfil.\" Matt. v. 17.\n\n_Mr. W_. But would not polygamy make the women jealous of each other?\n\n_Elder B_. There is no cause for it. We are all redeemed by one\nLord--should that make us jealous of each other? We are all the\nchildren of one heavenly Father--should that make us jealous? You\nhave several children--should that make your first-born jealous\nof the others? Just as little cause exists for the association of\njealousy with polygamy. Indeed it is calculated to dispel jealousy.\nFor instance--In this country, three young women all love the same\nyoung man. Being rivals, it is quite natural to suppose that the young\nwomen, through their jealousy, hate each other in exact proportion as\nthey love the young man, because they know that the law will not allow\nhim to be married to them all, and consequently when one has obtained\nhim the others have irrecoverably lost him. If polygamy were allowed,\nthis jealousy would not exist, because a woman would know she could be\nmarried to any man she loved, if she could win his affection, which\npart of the business might be safely entrusted to her.\n\n_Mr. W_. But what advantages would accrue through a man's having more\nwives than one.\n\n_Elder B_. I have just told you one very great advantage--a woman\ncould, without fear of rivalry, become the wife of the man on whom she\nhad set the purest and warmest affections of her soul. She would not\nbe compelled, as many are now, to throw herself away on some brute in\nhuman form, who would scarcely pass the honeymoon before he treated\nher worse than his cattle. Such wretches do not deserve a wife at all.\nBut what are women to do? You can't unsex them. Women are women, after\nall, and they know they have a right to husbands and protectors. If\nthey cannot get as good as they wish, they will get as good as they\ncan. Therefore leave their choice free as to whom they shall have. A\nwoman gives herself wholly and entirely, body and affections, to a man.\nShe {65} ought surely to be allowed to bestow such a gift on whom she\npleases. She ought certainly to choose whatever man she pleases to hold\nunlimited and sole control over her person and property. If this were\nmore extensively the case, we should hear less of wife beating and wife\nmurdering, accounts of which figure so conspicuously in our newspapers.\nNow polygamy would grant the advantage named, whereas monogamy is one\nof the greatest bars to the happiness of the female sex.\n\n_Mr. W_. But would you have all men marry several wives each?\n\n_Elder B_. That would not necessarily follow. It would be more likely\nthat good men would each have several wives, and that bad men would\nfind it difficult to get any wife to ill-use and beat. This would bring\nto men a reward and a punishment, in which the women would be proud to\nadminister, and which would do more for their protection than all the\nlegislative enactments in the world.\n\n_Mr. W_. Well, I must think upon this subject. I certainly do not feel\nto object so much to it as I did before I named it to you.\n\n_Mary_. [_Mr. W.'s daughter_.] Dinner's ready, please, father.\n\n_Mr. W_. Then I suppose we must retire. You shall stay and have dinner\nwith me, and then you shall be at liberty to attend to your business,\nas I think I shall have detained you long enough to day. By the bye, I\nhave read the tract you lent me, I like it very well. I shall certainly\ngo to your meetings, and hear a little more, and I will not promise you\nthat I shall not be a Latter-day Saint yet, for I must say that your\nreligion is more consistent with the Bible than any other which I have\nexamined.\n\n_Elder B_. You can't do better, sir, I assure you.\n\nLIVERPOOL: PUBLISHED BY S. W. RICHARDS, 15, WILTON STREET, LONDON.\n\n{66}\n\n\n\nEXCLUSIVE SALVATION.\n\nBY JOHN JAQUES, ELDER IN THE CHURCH OF JESUS CHRIST OF LATTER-DAY\nSAINTS.\n\nThe doctrine of Exclusive Salvation, or salvation by _one_ Lord, _one_\nFaith, _one_ Baptism, _one_ method, _one_ system, _one_ Gospel, _one_\nPriesthood only; is at the present time an exceedingly unpopular\ndoctrine. But popularity or unpopularity can never make truth error,\nnor error truth. If the doctrine of exclusive salvation be a false\ndoctrine, world-wide popularity will never make it true. If, on the\ncontrary, it be a true doctrine, the most crushing unpopularity will\nnever destroy its immutability and truthfulness. The subject, then,\nshould be investigated in the abstract, entirely independent of\npopularity or unpopularity. Let us rather call to our aid common sense,\nreason, and revelation. My object will be to show most clearly that\nexclusive salvation is a true, reasonable, and scriptural doctrine,\nthat it is an absolute impossibility for a real _Bible believer_ to\nentertain a contrary thought.\n\nOstensibly a great part of Christendom disavow exclusive salvation.\nBut, if the point be pressed home, all sects must acknowledge the\ntruth of the doctrine, or at once proclaim themselves false teachers,\nimpostors, deluders, entirely destitute of the least shadow of legal\nauthority to officiate as teachers of religion. One or other of these\nconclusions is inevitable.\n\nI ask the Baptist minister, what induces him to occupy his time in\npreaching up a particular creed? Why not labor in the fields, or at\nsome mechanical trade? He answers, he can be more usefully employed in\npreaching. I ask, of what use is his preaching? His answer must be,\nfor the salvation of souls. But I may further remark, the established\nchurch is supposed to exist for the very purpose of saving souls; has\ncolleges for to properly qualify persons to preach; has a church in\nnearly every village where salvation is supposed to be taught; has\nministers who are paid, pensioned, salaried, for the express purpose\nof doing this necessary work of salvation. Why not leave the work of\nsalvation to them altogether? Why interfere in their appointed and\nacknowledged {67} calling? His answer must be, his only answer can be,\nthat the established church is not the true church; that its ministers\nhave no true authority, and that they do not preach the true method of\nsalvation; that his own Baptist church is the true church of Christ;\nthat Baptist ministers are the true authorized preachers of salvation,\nand that they preach the true and only method of salvation. He cannot\nshrink from this. He is driven in a corner. There is no way of escape.\nHe must either own his neighbor churchman a false teacher, and himself\na true one, or confess himself a base, hypocritical impostor, having\nno authority whatever: a wretched wanderer to the depraved vitiated\nmental tastes and itching ears of a dishonest or deluded portion of the\ncommunity. Thus he cannot deny the doctrine of exclusive salvation; he\nis pushed upon it, and it breaks him to pieces.\n\nSome might be inclined to suggest the idea that both Episcopalian and\nBaptist churches are true, that the ministers of both churches have\nauthority--equal authority, the one with the other. This is virtually\ncondemning both parties. It is utterly impossible for two opposing\nchurches of equal authority to be one true church, or part and parcels\nof the true church. No sane person could broach such an idea. Two\nconflicting principles can never become one principle, worlds without\nend. One principle must drop. If you tell me that two disagreeing sects\nhave equal authority, I am bold to affirm that neither of them have any\nauthority at all, and every sensible man will back my affirmation. Her\nMajesty, Victoria, is the true and rightful queen of England. Her claim\nis undoubted, her authority is indisputable. She reigns exclusively.\nWhy? Because she is the nation's only true sovereign. It is the thing\nimpossible for any other woman to have just claim to equal authority.\nThe royal prerogative is vested solely in one person. No other person\ncan have the slightest legal claim to it. So the true and legal\nauthority and prerogative of salvation can be solely vested in one\nchurch. No other church can have the slightest lawful claim to it. The\ntrue Church may have many branches upon various portions of the earth's\nsurface, but they must all be united, and subject to the Head.\n\nTwo true churches, two true creeds, two true preachers, differing\nfrom each other, contradicting each other, present an irreconcilable\nimpossibility. It is perfectly senseless--monstrous--the wildest, most\nfar-fetched idea that could be conceived. Its birthplace must have\nbeen \"beyond the bounds of time and space.\" The simplest capacity,\nthe narrowest {68} mind, can perceive at a glance the thorough\nunreasonableness of such an idea. Yet unreasonable as it is, senseless\nas it is, monstrous as it is, still it is a favourite point, a bright\nspecimen of the wise folly of our \"gospel blaze,\" Christendom. Can\nwe wonder at the rapid spread of deism, atheism, infidelity, or\nunbelief, when we consider the foolish, nonsensical doctrines which\nare gravely taught in our day, with all the sanctity, longfacedness,\nimpudence, and insolence, imaginable? Can we wonder the world is sick\nof religion? Is it strange that intelligent Roman Catholics should\nconsider sectarianism a wicked soul-destroying heresy? What is the\nnatural effect of men seeing an hundred opposing sects, all believing\ndifferently, teaching differently, and acting differently, yet at\nthe same time taking one another by the hand as brothers, and with\nall gravity declaring to the world they have conjointly one faith,\none hope, one calling? Why, the natural, the legitimate effect is,\nthat straightforward thinking men will consider them all as so many\narch deceivers, conniving at the accomplishment of party purposes,\nor grossly ignorant of what they affirm, and in either case their\nprofession is a misnomer upon themselves. On the other hand: what\nis the natural effect upon clear-minded men of an hundred different\nsects, all calling themselves Christians, all believing in one Bible,\none code of laws, all professing to be guided by one spirit; yet, at\nthe same time, none teaching in accordance with the Bible, each one\nteaching contrary doctrines, each one governed by contrary laws, each\none actuated by contrary spirit, each one openly declaring all the\nrest are false, and, of course, condemning them to eternal flames? Let\nus take the answer of Cobbett, \"The natural, the necessary effect is,\nthat many will believe that none of them have truth on their side, and,\nof course, that the thing is false altogether, and invented solely\nfor the benefit of those who teach it, and who dispute about it.\" The\nFrench infidels knew full well there could be but one true religion;\nconsequently, if forty were presented before them, thirty-nine must of\nnecessity be false.\n\nView it whichever way we will, the notorious inconsistency of\nsectarianism is singularly manifest. THERE IS ONLY ONE TRUE FAITH.\nCommon sense, reason, and revelation establish the undeniable fact.\nIt is, out of sheer necessity, an incontrovertible truth. A deist,\nor an atheist, is called all sorts of ill names, and his society\nconsidered pestiferous by professing Christians, because he will not\nassociate the inconsistencies, confusions, and glaring contradictions\nof modern Christianity, with the beautiful, sublime, and magnificent\nidea of an overruling {69} Deity, possessing infinite power, wisdom and\nglory. Whilst these same professing Christians embrace with cordial\naffection those who credit the monstrous lie, the base calumny, the\nheaven-daring libel, that the Great Jehovah is the grand author of all\nthis confusion. O folly! Fie, fie! Christendom!\n\nThe doctrine of exclusive salvation is an eternal principle,\nindestructible as the Throne of Jehovah. It existed before the first\ncreation, has existed ever since, and will exist after the last\ncreation. Were it not for this principle of exclusiveness there\nwould be no law, no justice, no mercy, no order, no organization,\nno honor, no glory, no virtue; no reward, no punishment, no heaven,\nno hell; nothing to fear, nothing to hope. This earth would be as\ngood as heaven, and Jehovah's throne no more to be desired than the\nprison-house of the damned. It is this very principle of exclusiveness\nthat creates the difference between truth and error, between angels and\ndevils, between salvation and damnation. It is this very principle that\ndetermines, with unerring certainty, every gradation between virtue and\nvice, between honour and dishonour, between glory and shame.\n\nBut now let us examine scripture evidence upon the subject of exclusive\nsalvation. We will begin in the beginning, and trace downwards in the\ncourse of time.\n\nThe only way in which the harmony of heaven could be maintained was by\nrigid observance of the exclusive doctrine of perfect submission to the\nhead. Lucifer, son of the morning, undertook to question the point. He\nwas cast down. Others sided with him and shared his fate.\n\nAdam was placed in the garden of Eden, where was everything that\nwould please the eye, captivate the senses, or delight the heart.\nJehovah revealed to him the doctrine of exclusive salvation: \"In\nthe day thou eatest thereof thou shalt surely die.\" The only, the\nexclusive method of salvation proposed from sin, sorrow, and death,\nwas this,--abstinence from the fruit from a particular tree. It was\nan irrevocable decree, by lawful authority, even the Eternal God. It\nmattered not what the devil said, what Eve said, or what any other\npersonage said, however exalted his station or great his authority.\nThe doctrine of exclusive salvation was given; it was true, it was\nfaithful. The devil, wily and subtle, preached against exclusive\nsalvation; said it was a false doctrine: \"Ye _shall not_ surely die.\"\nHe deceived Eve; Eve persuaded Adam; Adam transgressed; the devil was\nproved a liar; Adam discovered by painful experience, and his posterity\nto this day are witnesses in themselves of the truth of the {70}\ndoctrine of exclusive salvation. Thus it will be seen that it is a true\ndoctrine, and the devil the opposer of it from the beginning.\n\nBut we must pass hastily through the scriptures. We have not space nor\ntime to examine the testimony of the ancient worthies, the prophets,\none by one, or we should discover that they all, without exception,\npreach the doctrine of exclusive salvation; who were sent to preach at\nall.\n\nWe come to Noah, the famous diluvian preacher of righteousness. One\nhundred and twenty years whilst the ark was building did Noah preach\nthe doctrine of exclusive salvation. The only, the exclusive method\nof salvation prepared and appointed, was the ark. It was perfectly\nimmaterial what other prophets or teachers might teach or believe. The\ndoctrine of Noah was true, and God would authorize no one to preach any\nother contrary doctrine. Noah's doctrine was an exceedingly unpopular\ndoctrine, if we may judge by his numerical success. The majority of\nmankind made light of it: \"They were eating and drinking, marrying\nand giving in marriage, until the day that Noah entered the ark.\" The\nterrific roar of the overflowing waters was a fearful testimony to the\nantediluvians, in favour of the doctrine of exclusive salvation.\n\nLot preached the doctrine of exclusive salvation; and the inhabitants\nof Sodom and Gomorrah experienced its truth to their utter dismay,\nconsternation, and destruction.\n\nMoses preached the doctrine of exclusive salvation, and the punishments\nconsequent upon opposition to this doctrine were severely felt by the\nEgyptians at the Red Sea, by the Israelites in the wilderness, and by\nthe Canaanites who fell before the children of Israel.\n\nLooking up to the brazen serpent made by Moses, was the exclusive\nmethod of salvation from the deadly effects of the bite of the fiery\nserpents which the Lord sent.\n\nKorah, Dathan, Abiram, Saul, Uzzah, and the prophets of Baal, can\ntestify to the truth of this doctrine.\n\nNaaman's indignant wrath, and haughty pride were all in vain; his\nservant persuaded him that the exclusive method of salvation from\nhis leprosy consisted in obedience to the voice of God, even washing\nhimself seven times in the river Jordan. No matter what Naaman or\nanybody else thought or said. _Six_ washings in the river Jordan would\nnot have availed anything, neither would _seven_ washings in _any other\nriver_ but the river Jordan have produced the desired effect.\n\n{71} Repentance at the preaching of Jonah, proved exclusive salvation\nto the Ninevites.\n\nJohn the Baptist preached the doctrine of exclusive salvation: \"And\nnow also the axe is laid unto the root of the trees; therefore every\ntree which bringeth forth not good fruit is hewn down and cast into the\nfire.\"\n\nJesus Christ preached the doctrine of exclusive salvation: \"Verily,\nverily, I say unto you, except a man be born of water and of the\nspirit he cannot enter into the kingdom of God. Except ye repent, ye\nshall all likewise perish. I am the way, the truth, and the life; no\nman cometh unto the Father but by me. He that entereth not by the\ndoor into the sheepfold, but climbeth up some other way, the same is\na _thief and a robber_. There shall be _one_ fold and _one_ shepherd.\nHoly Father, keep through thine own name those whom thou hast given me,\nthat they may be one as we are. Go ye into all the world, and preach\nthe gospel to every creature; he that believeth and is baptized shall\nbe _saved_, but he that believeth not shall be _damned.\"_ Exclusive\nenough this. There were many Pharisees, Sadducees, and Essenes, in the\ndays of Jesus, but their religions were not sufficiently exclusive:\n\"Except your righteousness exceed the righteousness of the Scribes and\nPharisees, ye shall _in no case_ enter into the kingdom of heaven.\"\n\nOn the day of Pentecost, Peter, filled with the Holy Ghost, preached\nthe doctrine of exclusive salvation to men of every nation under\nheaven. Hear him: \"Repent and be baptized every _one of you_, in the\nname of Jesus Christ. Save yourselves from this untoward generation.\"\nThree thousand persons believed the word of exclusive salvation by\nPeter, and in token thereof were baptized the same day. The reader\nwill recollect that these three thousand persons were not what are\ngenerally considered _wicked sinners_, but _religious, devout men_,\nwho had proven their sincerity and faithfulness by coming up from all\nnations to Jerusalem, expressly \"to worship.\" But their religion, their\ndevotion, their worship was insufficient; it was not exclusive enough,\nand Peter had sufficient charity to boldly proclaim this. Sincerity in\nan individual is _no proof_ that he is in the \"right way.\" I might wish\nto go from Manchester to Edinburgh, but if I unwittingly started on the\nLondon road, with my back to Edinburgh, I should not reach the place\nof my destination, but every step I took would increase the distance\nbetween me and it. The only, the exclusive means by which I could reach\nEdinburgh, would be to travel on the road to Edinburgh.\n\n{72} Hear Peter further: \"Neither is there salvation in any other, for\nthere is none other name under heaven given amongst men whereby we must\nbe saved.\"\n\nThough Cornelius received the ministration of angels, and the gift\nof the Holy Ghost, he found that salvation was exclusive, and Peter\ncommanded him to be baptized, in order that he might be saved.\n\nThe devils know the truth of the doctrine of exclusive salvation. Said\none,--\"Jesus I know, and Paul I know, but who are ye?\"\n\nJames preached the doctrine of exclusive salvation: \"But whoso looketh\ninto the perfect law of liberty, and continueth therein, he being not\na forgetful hearer, but a doer of the work, this man shall be blessed\nin his deed. For whosoever shall keep the whole law, and yet offend in\n_one point_, he is _guilty of all.\"_\n\nJude preached the doctrine of exclusive salvation. \"It was needful for\nme to write unto you and exhort you that ye should earnestly contend\nfor the faith which was once delivered unto the saints. How that they\ntold you there should be mockers in the last time, who should walk\nafter their own ungodly lusts. These be they who _separate themselves_;\nsensual, having not the Spirit.\"\n\nSt. John preached the doctrine of exclusive salvation: \"They went out\nfrom us, but they were not of us; for if they had been of us, they\nwould no doubt continued with us; but they went out that they might be\nmade manifest that they were not of us. These things have I written\nunto you concerning them that seduce you. Beloved, believe not every\nspirit, but try the spirits whether they are of God; because many false\nprophets are gone into the world. We are of God; He that knoweth God\nheareth us; he that is not of God heareth not us. Hereby know we the\nSpirit of truth, and the Spirit of error. He that hath the Son hath\nlife; and he that hath not the Son of God hath not life. And we know\nthat we are of God, and the whole world lieth in wickedness. Whosoever\ntransgresseth and _abideth not_ in the doctrine of Christ, hath not\nGod. He that abideth in the doctrine of Christ he hath both the Father\nand the Son. If there come any unto you, and bring not _this doctrine_,\nreceive him not into your house, neither bid him God speed; for he that\nbiddeth him God speed, is partaker of his evil deeds.\"\n\nLastly, the apostle Paul firmly believed and strenuously contended for\nthe doctrine of exclusive salvation. He knew it was the hope of the\nrighteous, and the bulwark of heaven. {73} What does he say? \"Be it\nknown unto you, therefore, men and brethren, that through this man is\npreached unto you the forgiveness of sins; and by him all that believe\nare justified from all things, from which ye _could not be justified_\nby the law of Moses. For I am not ashamed of the gospel of Christ; for\nit is the power of God unto salvation to every one that believeth: to\nthe Jew first, and also to the Greek, now I beseech you, brethren, by\nthe name of our Lord Jesus Christ, that ye all speak the _same thing,_\nand that there be _no divisions_ amongst you: but that ye be perfectly\njoined together in the _same_ mind and in the _same judgment_, for it\nhath been declared unto me of you, my brethren, by them which are of\nthe house of Chloe, that there are contentions amongst you. Now this I\nsay, that every one of you saith, I am of Paul and I of Apollos, and I\nof Cephas, and I of Christ. Is Christ divided? was Paul crucified for\nyou? or were you baptized in the name of Paul? For ye are yet carnal;\nfor whereas, there is amongst you envying and strife, and divisions;\nare ye not carnal, and walk as men? For while one saith, I am of Paul,\nand another I am of Apollos, are ye not carnal [A]? Who then is Paul,\nand who is Apollos, but ministers by whom ye believed, even as the Lord\ngave to every man? For other foundation can no man lay than that is\nlaid, which is Jesus Christ.\"\n\n[Footnote A: For whilst one saith, I am of Wesley; and another says, I\nam of Luther; and another says, I am of Calvin; and another says, I am\nof Campbell, are ye not carnal? We have need to learn again the _first\nprinciples_ of the gospel.]\n\n\"Be perfect, be of good comfort, be of _one mind_. I marvel that ye are\nso soon removed from him that called you into the grace of Christ unto\nanother gospel: which is not another: but there be some that trouble\nyou, and would pervert the gospel of Christ. But though we, or an angel\nfrom heaven, preach _any other gospel_ unto you than that which we have\npreached unto you, let him be accursed. As we said before, so say I now\nagain. If any man preach _any other gospel_ unto you than that ye have\nreceived, let him be accursed. O foolish Galatians, who hath bewitched\nyou, that ye should not obey the truth? That in the dispensation of\nthe fulness of times he might gather together _in one_ all things in\nChrist, both which are in heaven and which are on earth. For this cause\nI bow my knees unto the Father of our Lord Jesus Christ, of whom the\nwhole family in heaven and earth is named. There is _one_ body and\n_one_ Spirit, even as ye are called _one_ hope of your calling. _One_\nLord, _one_ faith, {74} _one_ baptism, _one_ God and Father of all,\nwho is above all, and through all, and in you all. Till we all come in\nthe unity of the faith, and of the knowledge of the Son of God, unto a\nperfect man, unto the measure of the stature of the fulness of Christ:\nthat we henceforth be no more children tossed to and fro, and carried\nabout with every kind of doctrine by the sleight of men, and cunning\ncraftiness, whereby they lie and wait to deceive. That ye stand fast\nin _one_ Spirit, with _one_ mind, striving together for the faith of\nthe Gospel, when the Lord Jesus Christ shall be revealed from heaven,\nwith his mighty angels, in flaming fire, taking vengeance on them that\nknow not God, and that obey not the gospel of our Lord Jesus Christ.\nNow the Spirit speaketh expressly that in the latter times some shall\ndepart from the faith, giving heed to seducing spirits, and doctrines\nof devils, _speaking lies in hypocrisy_. Take heed unto thyself and\nunto the doctrine: continue in it; for in doing this thou shalt both\nsave thy self and them that hear thee. This know, also, that in the\nlast days perilous times shall come; for men shall be lovers of their\nown selves, covetous, boasters, proud, blasphemers, disobedient to\nparents, unthankful, unholy, without natural affection, truce breakers,\nfalse accusers, incontinent, fierce, despisers of those that are good,\ntraitors, heady, high-minded, lovers of pleasure more than lovers of\nGod, having a _form_ of godliness but denying the _power_ thereof:\nfrom such turn away. Ever _learning_, and never able to come to the\n_knowledge_ of the truth. Now as Jannes and Jambres withstood Moses,\nso do these also resist the truth: men of corrupt minds, reprobates\nconcerning the faith. But evil men and seducers shall wax worse and\nworse, deceiving and being deceived; for the time will come when they\nwill not _endure_ sound doctrine, but _after their own lusts_ shall\nthey _heap to themselves_ teachers _having itching ears:_ and they\nshall turn away their ears from the truth, and shall be turned unto\n_fables_. They _profess_ that they know God, but _in works_ they\ndeny him, being abominable and disobedient, and to every good work\nreprobate.\"\n\nWith such an overwhelming flood of Scripture testimony in favour of\nsalvation by one Lord, one Faith, one Baptism, one Priesthood, one\nGospel, how does our blood boil within us, and our bosoms burn with\nindignation, when we recollect that _teachers of religion_, with the\n_Bible_ in their hands, have the unblushing effrontery to promise us\nsalvation by just what Lord, what faith, what baptism, what priesthood,\nwhat gospel _we choose?_ And some have actually the infamous audacity\nto tell us that we can be saved _without any priesthood or_ {75} _any\nbaptism at all!_ Oh, how have our eyes been _blinded!_ How grossly\nwe have been _deceived!_ How awfully we have been _deluded!_ How\ncompletely we have been _\"bewitched!\"_ How horribly we have been\n_imposed upon!_ How has the _truth_ been turned into _fables!_ How has\nthe _word_ of God been made of none effect through the _traditions_ of\nmen! \"Our fathers have _inherited lies, vanity_, and things wherein\nthere is _no profit!\"_\n\nHear for yourselves, think for yourselves, judge for yourselves, act\nfor yourselves, and then you will _know_ for yourselves that every\nprophet that came with the \"Burden of the word of the Lord,\" preached\nEXCLUSIVE SALVATION.\n\nWhy, the very _presence_ of a new prophet argued that all the people\nwere \"gone astray.\" The very _presence_ of a prophet of the Lord always\ndid, and always will, involve the salvation or damnation of the people\nto whom he is sent. Jehovah does not trifle with men, but expects to be\nheard and obeyed through his servants the prophets.\n\nThe Lord _never did_ send two or more contradictory messages to\nany people. It is thoroughly inconsistent with his character and\nperfections. When two men profess to have been sent by the Lord to\nthe same people with conflicting messages, it is a certain truth that\none or both of them are false teachers, impostors, wicked designing\nmen, feeding and fattening on the credulity of the people. The message\nwhich any true prophet brings is always an exclusive message. It is\napprobation or condemnation. It proves a saviour or life unto life,\nor of death unto death. There is no middle course. The people must\n_receive or reject it_. If received, it will prove their exclusive\nsalvation. If rejected, it will prove their exclusive damnation.\nThere is no alternative. It is a stern law of necessity. A truth that\nproves itself without reason, and without argument. If a people to\nwhom Jehovah sends a message have power to receive or reject that\nmessage with impunity, _they are not accountable creatures_. Jehovah\nhas _no power_ over them. They are his equals. And who thinks of\nrendering homage to their equals, especially when those equals send a\nmessage to us requiring our implicit submission, filled with terrible\ndenunciations in case of our refusal? No one, certainly. We should\ntreat the message and its authors with perfect contempt.\n\nIn precisely a similar condition, do the opposers of the doctrine of\nexclusive salvation place the all-powerful Jehovah.\n\nIf Wesleyan Methodism be true; if Wesleyan Methodist preachers be sent\nof God; then every other form of religion {76} is a gross imposture,\nand all other preachers are false teachers, crafty deluders, having\nno authority whatever from God. Every man who does not become a real\nWesleyan Methodist must be damned, and every one who does become a real\nWesleyan Methodist must be saved.\n\nOn the contrary, if the Roman Catholic church be the true church; if\nRoman Catholic priests be sent of God; then Wesleyan Methodism, then\n\"Mormonism,\" and every other ism is false; then Wesleyan Methodist\npreachers, and all other preachers are false teachers; if we believe\ntheir words it will not save us; if we reject their messages we shall\nnot be damned, If the Roman Catholic religion be true, we cannot be\nsaved without becoming Roman Catholics, and we must be damned if we do\nnot become Roman Catholics. No other religion will save us or avail us\none jot, and no other religion can condemn us. If the Roman Catholic\nreligion be false, we cannot possibly _be saved by it;_ neither can we\npossibly _be condemned by it_. It is altogether powerless: it is worse\nthan useless.\n\nGod never did, and never will save a single soul by means of a _false\nreligion_, or through the medium _of false prophets_. He will not give\nthe glory and power of salvation to imposters: or impostures: but he\nwill judge all the world by that system, that Gospel, that Priesthood,\nthat man which _He has ordained, and by no other_. When the works of\nfalse religions and false prophets are presented before the bar of\nGod, the great Judge of all the earth will say--Who hath required this\nat your hands? Depart from Me ye cursed; I never knew you. Then if\nnot before, will all know for themselves the truth of the doctrine of\nexclusive salvation. Then will it be manifest that _those authorized of\nGod, and those alone_, have power to bind one earth and bind in heaven,\nto loose on earth and loose in heaven. Salvation will be confined\nexclusively to those who obeyed the warning voice of the duly empowered\nservants of God, and damnation will be _poured out exclusively_ upon\nthose who rejected the warning voice of those servants. What, then,\nbecomes of Sectarianism? It will be blasted to the four winds of\nheaven. It will crumble to dust before the majestic march of Eternal\nTruth. It will be swallowed up in the victorious triumph of the Kingdom\nand Sons of God. Amen.\n\n_Published by F. D. Richards, 15 Wilton Street, Liverpool_.\n\n{77}\n\n\n\nTHE ONLY WAY TO BE SAVED.\n\nBY LORENZO SNOW,\n\nONE OF THE TWELVE APOSTLES OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY\nSAINTS.\n\n    \"He that judgeth a matter before he heareth it, is not wise.\"\n\nThere are certain principles established of God, which, being\nunderstood and observed, will put men in possession of spiritual\nknowledge, gifts, and blessings. In early ages of the world, also in\nthe days of the apostles people came into possession of spiritual\npowers and various privileges, by obtaining an understanding of, and\nfaithfully attending to, certain rules which the Lord established: as,\nfor instance, Abel, obtaining information that offering up sacrifices\nwas an order instituted of God, through which men might receive\nblessings, he set himself to work, observed the order, and performed\nthe sacrifice, whereby he obtained glorious manifestations of the Most\nHigh. Again, when the Antediluvians had corrupted themselves, and the\ntime arriving at which destruction was coming upon them, the Lord\nrevealed a course whereby the righteous might escape; accordingly, all\nwho understood and observed that course, were _sure_ to realize the\nblessing promised. Joshua, before obtaining possession of Jericho,\nhad to observe certain steps appointed of God. The steps having been\nproperly taken, according to commandment, the object immediately fell\ninto his possession. Another instance--the case of Naaman, captain of\nthe Syrian host--it appears, that being afflicted with the leprosy,\nand hearing of Elisha, the prophet, he made application to him for\nthe removal of that affliction. The prophet, having the Holy Ghost\nupon him, which is the Mind of God, informed him that, by washing\nin Jordan's water's _seven_ times, he might be restored. At first,\nNaaman thought this too simple and was displeased, and disposed\nnot to conform--not to make use of _means_ so simple. After due\nconsideration, however, humbling himself, he went forth, complying\nwith the _rules_; when, lo! the blessing directly followed. Under\nthe Mosaic dispensation, forgiveness of sins was obtained {78} upon\nthe same principle as those blessings were to which I have alluded.\nAn animal was to be carried before the door of the tabernacle of the\ncongregation, by the individual wishing to obtain forgiveness of sins;\nit was then to be offered up in a particular manner; this being done,\nthe promised blessing immediately followed.\n\nWhen the Gospel dispensation was introduced, gifts and blessings were\nobtained upon similar principles--that is, upon obedience to certain\nestablished rules. The Lord still marked out certain acts, promising\nto all those who would do them, certain peculiar privileges; and\nwhen those acts were performed--observed in every particular--then\nthe blessings promised were sure to be realized. Some vainly imagine\nthat, under the Gospel dispensation, gifts and blessings are obtained,\n_not_ by external observances, or _external_ works, but merely through\nfaith and repentance, through mental operations, independent of\nphysical. But, laying aside the traditions, superstitions, and creeds\nof men, we will look to the word of God, where we shall discover\nthat _external_ works, or _outward_ ordinances, under the Gospel\ndispensation, were inseparably connected with _inward_ works, such\nas faith and repentance. In proof of this, I introduce the following\nobservations:--The Savior says, \"Why call ye me Lord, Lord, and _do not\nthe things_ which I say?\" Again, he says, \"He that heareth my words,\nand doeth them, shall be likened unto a man that built his house upon\na rock.\" And, \"He that believeth and is _baptized_ shall be saved.\"\nLikewise, he says, \"Except a man be born of water and of the Spirit, he\ncannot enter into the kingdom of God.\"--John iii. 5. These sayings of\nour Savior require men to perform external works in order to receive\ntheir salvation.\n\nOn the day of Pentecost, Peter says to the surrounding\nmultitude--\"Repent and be baptized, for the remission of sins, and you\nshall receive the gift of the Holy Ghost.\" In this prophetic statement,\nwe learn that people were to perform an external work (baptism in\nwater) in order that they might receive the remission of sins, and\nafterwards the gift of the Holy Ghost. But, before attending to the\noutward work, the inward work must be performed--faith and repentance.\nFaith and repentance go before baptism, and baptism before the\nremission of sins and the reception of the Holy Ghost. Hence, we see\nthe useless and unscriptural practice of baptizing infants. They cannot\nexercise faith and repentance, qualifications necessary previous to\nbaptism; then, why require the outward work?\n\n{79} Some suppose they must obtain religion before they are baptized,\nbut the Savior and apostles teach us to be baptized in order to get\nreligion.\n\nSome deem it wrong to number baptism among the essential principles\nordained of God, to be attended to in obtaining remission of sins. In\nreply, we say that the Savior and apostles have done so before us,\ntherefore we feel obligated to follow their example. The destruction\nof the Antediluvian world by water was typical of receiving remission\nof sins through baptism. The earth had become clothed with sin as with\na garment; the righteous were brought and saved from the world of sin,\neven by water; the like figure, even baptism, doth now save us, says\nPeter (1 Peter iii. 21), by the answer of \"a good conscience toward\nGod.\" Noah and his family were removed, and disconnected from sins and\npollutions, by means of water; so baptism, the like figure, doth now\nremove our souls from sins and pollutions, through faith on the great\natonement made upon Calvary. Many express surprise that such blessings\nshould be had through baptism. Naaman, when told to wash in Jordan\nseven times, was equally surprised; but, trying the experiment, he\nfound the word of God to be true; his leprosy, his physical pollution,\nwas thereby removed, and was typical of the removal of spiritual\npollutions in the Gospel dispensation, by baptism in water, through\nfaith and repentance. Through the means of water Naaman, we have seen,\nobtained a miraculous blessing; also the blind man, whom the Savior\ndirected to Wash in the pool of Siloam, received his sight by means of\nwater.\n\nThe Savior, after coming out of the river Jordan, received the Holy\nGhost. These examples show clearly that water has been appointed a\nmedium through which heavenly blessings are obtained. \"Be baptized,\"\nsays Peter, \"for the remission of sins.\"--Acts ii. 38. Ananias says to\nSaul (Acts xxii. 16), \"Arise and be baptized, and wash away thy sins.\"\nIn the city of Samaria, the people baptized by Philip, it is said,\nrejoiced. They rejoiced because of the remission of their sins, through\nbaptism; so, also, in the case of the Eunuch (Acts viii. 39), after\ncoming out of the water, having obtained remission of his sins, his\nconscience becoming void of offence toward God, he was enabled to go on\nhis way rejoicing.\n\nBe baptized, says Peter, for the remission of sins, and ye shall\nreceive the Holy Ghost. To obtain the gift of the Holy Ghost is to\nobtain religion. Faith and repentance were to go before baptism, but\nremission of sins, and the gift of the Holy Ghost were to follow this\nordinance. Every unprejudiced {80} mind can see that this is in perfect\nagreement with the saying of our Savior, \"Except a man be born of water\nand of the Spirit he cannot enter the kingdom of God.\" If religion were\npromised before baptism in water, our Savior would have said, born\nof Spirit and of water (see John iii. 5); but he said, \"Except ye be\nborn of water and of the Spirit.\" \"What God has joined together,\" the\nScripture says, \"let no man put asunder;\" but we put asunder this order\nof things, when we say a man must be born of Spirit, then of water, or\nmust get religion---get the Holy Ghost--and then be baptized.\n\nPeter (Acts ii.) preached the same order of things as above mentioned,\nwhen he said, \"Repent and be baptized for the remission of sins, and\nye shall receive the gift of the Holy Ghost\"--that is, be \"born of\nwater,\" then he shall be \"born of Spirit.\" Paul himself, though he had\na vision of the Lord Jesus, yet received not the Holy Ghost; he did not\nreceive religion, until he had washed his sins away through baptism,\nas administered by Ananias. There is one instance, and but one, where\nthe Holy Ghost was given before baptism--I mean, in the Apostolic\ndispensation. Cornelius and his friends, who had assembled together\nto hear the message from Peter, received the Holy Ghost previous to\nbaptism--Acts x. 44. This was done, however, to convince Peter that\nthe Gentiles had a right to receive Gospel privileges. Cornelius and\nhis friends were Gentiles, and Peter would not have baptized them,\nunless he had first seen the power of God resting upon them. He looked\nupon the Gentiles as heathen, and too wicked and sinful to receive\nGospel privileges with the people of God--the Jewish nation. He did not\nimagine they were to receive the Holy Ghost, and thereby be prepared\nto sit down in the kingdom of God, with Abraham, Isaac, Jacob, and\nthe Jewish prophets; but, when he saw the Holy Ghost resting upon\nthem, being astonished, he immediately exclaimed--\"Can any man forbid\nwater, that these should not be baptized?\" He then commanded them to\nbe baptized. This receiving the Holy Ghost before baptism, was an\nexception to a general rule, and arose from peculiar circumstances,\nas I have shown. God, if he sees fit, can depart from a general rule,\nand confer blessings; but man has not this privilege; he must observe\nthe order laid down, or he can have no claim upon the promise. After\nElisha had laid down the order whereby Naaman could obtain removal of\nhis leprosy, God, if He had chosen, could have removed it in some other\nway; but, at the same time, Naaman could not have claimed the blessing\nuntil he had taken the course marked out.--See 2nd Kings, chap 5. If\nwe will observe {81} the order of the Gospel, a promise is left us,\nwe shall have its blessings, otherwise we have no claims to urge; and\nit is worse than folly for men to say, \"Lord, Lord,\" and do not His\ncommandments.\n\nIt is plainly manifest that external works must be attended to, as well\nas faith and repentance, in order to receive Gospel privileges.\n\nBaptism in water, forming a part of the Gospel of Christ, we notice\ntherefore, that the servants of God, in early ages, were very\nparticular in attending to its administration; also, it is evident,\nthat unless peculiar blessings actually were experienced, through\nbaptism, they would have neglected enforcing its observance. If, as\nsome suppose, that faith, repentance, and prayer answer the purpose,\nin receiving the fulness of Gospel privileges, then it is very evident\nthat baptism was a vain and useless work, and had no need to be\nobserved. Naaman would have been performing a vain and foolish work,\nwhen washing seven times in Jordan's waters, had it been in his power\nto have been recovered from his affliction merely through faith,\nrepentance, and prayer. Also, Noah and his family were very foolish in\nperforming an external work, in building an ark, provided they could\nhave obtained the same blessing through faith, repentance and prayer.\nFurthermore, the Israelites, could they have obtained forgiveness of\nsins through faith, repentance, and prayer; it would have been folly\nin them to offer up animals for that purpose. So also under the Gospel\ndispensation, the three thousand people, on the day of Pentecost, who\nwere baptized in one day, were very unwise and foolish in submitting\nto the trouble of baptism, provided the same blessings could have been\nrealized by exercising only faith, repentance, and prayer. The Eunuch\nwould not have alighted from his carriage, and accompanied Philip into\nthe water, if nothing had been required in receiving Gospel blessings\nbut inward works; neither would Ananias have commanded Saul to arise\nand be baptized, washing away his sins, unless he had known assuredly\nthat baptism, an outward work, must necessarily accompany the inward\nworks of faith and repentance, in order that Saul might come into and\nobtain possession of Gospel privileges. Paul would not have baptized\nthose twelve men, alluded to in Acts xix., if mental operations could\nhave given them the gift of the Holy Ghost (lst Cor. i. 14); neither\nwould he have baptized the household of Stephanas, also Crispus and\nGaius, and permitted Apollos to water or baptize those whom he planted\nor enlightened (lst Cor. iii. 6), unless baptism had been absolutely\nessential to {82} receiving Gospel privileges; nor would Peter, when\nspeaking of Noah and family being saved by water, have said--\"The like\nfigure whereunto even baptism doth also now save us\" (lst Pet. iii.\n12); nor would Christ have said--\"Except ye are born of water and\nof the Spirit ye cannot enter the kingdom of God.\" I might multiply\nproofs of this kind, but sufficient has already been said in proof that\nbaptism is absolutely necessary with faith and repentance.\n\nWe will now occupy a moment in endeavoring to obtain a proper view\nof the mode in which baptism was administered. It is quite evident\nthat there was but one way or mode in which this ordinance was to be\nadministered, and that mode was explained to the apostles, and strictly\nadhered to in all their administrations. In order that we may obtain\na proper notion of this subject, it will be necessary to refer to the\ncircumstances under which baptism was administered.\n\nIt says of John, that he baptized at Aenon, \"because there was much\nwater there;\" then, if sprinkling had been the mode, we can hardly\nsuppose he would have gone to Aenon, because there was much water at\nthat place: for a very little water indeed would have sprinkled all\nJudea, which he could have obtained without having performed a journey\nto Aenon. We are told, also, that he baptized in Jordan, and after the\nordinance was administered to our Savior, he came up out of the water,\nexpressly signifying that he had been down into the water, in order\nthat the ordinance might be administered in a proper manner. Again, it\nspeaks of the Eunuch, that he went down into the water with Philip,\nand then came up out of the water. Now, it must be acknowledged, by\nevery one who makes any pretensions to reason and consistency, that\nhad sprinkling a little water on the forehead answered the purpose,\nthen those persons never would have gone into the water to receive the\nordinance. Paul, in writing to the Saints, gives us a plain testimony\nin favour of immersion--(2nd Col. 12th verse; also, 6th Romans, 4th\nverse). That apostle states there, that the Saints had been buried with\nChrist by baptism.\n\nIt is plainly evident they could not have been buried by baptism,\nwithout having been entirely overwhelmed or covered in water. An object\ncannot be said to be buried when any portion of it remains uncovered;\nso, also, a man is not buried in water by baptism unless his whole\nperson is put into the watery element. This explanation of the apostle,\nupon the mode of baptism, very beautifully corresponds with that given\nby our Savior--\"Except ye be born of water,\" &c. To be born of a thing\nsignifies being placed in that thing, and emerging {83} or coming\nforth from it; to be born of water must also signify being placed in\nthe womb of waters, and being brought forth again. I trust sufficient\nhas already been said to convince every reasonable and unprejudiced\nmind that immersion was the mode in which the ordinance of baptism\nwas administered in the early days of Christianity, when the Gospel\nwas proclaimed in its purity and fulness; therefore, I will close my\nobservations upon this point.\n\nWe learn, from 6th Hebrews, that the laying on of hands was enumerated\namong the principles of the Gospel. It is known by all, that this\nordinance, as well as baptism for the remission of sins, by immersion,\nis quite neglected at the present day in the Christian churches; a few\nremarks, therefore, upon this subject I hope will prove profitable.\nWe have several instances where Christ laid his hands upon the sick\nand healed them; and, in his commission to the apostles, last chapter\nof Mark, he says--\"These signs shall follow them that believe;\" \"they\nshall lay hands on the sick, and they shall recover.\" &c. Ananias laid\nhis hands on Saul, who immediately received his sight, after this\nordinance was administered. Paul, when shipwrecked upon the island of\nMelita, laid his hands upon the father of Publius, the governor of the\nisland, and healed him of a fever. These few remarks show clearly that\nlaying on of hands has been appointed of God to be a medium through\nwhich heavenly blessings may be obtained.\n\nAlthough the healing of the sick was connected with the administration\nof this ordinance, yet, when we pursue the subject further, we shall\ndiscover that a still greater blessing was connected with this\nordinance. We are told that, in the city of Samaria, men and women\nhad been baptized by Philip, which caused great rejoicing in those\nbaptized. They probably were rejoicing in consequence of having\nreceived remission of sins, through faith, repentance, and baptism, and\nof receiving some portion of the Holy Spirit of God, which naturally\nfollowed them, after having obtained the answer of a good conscience,\nby the remission of their sins. Through this portion of the Holy\nSpirit, which they came in possession of, they began to see the kingdom\nof God. For, it will be recollected that our Savior has declared that\nno man can see the kingdom of God unless he is born again; and, in the\nverse following, he says he cannot enter into it except he is born\ntwice; first of water, then of the Spirit. Now, those people in Samaria\nhad been born of water--they had received the first birth, therefore,\nthey were in a state of seeing the kingdom of God, of contemplating,\nwith the eye of faith, its various blessings, {84} privileges, and\nglories; but, as they had not been born the second time--that is, of\nthe Spirit--they had not entered into the kingdom of God--they had not\nentered into possession of Gospel privileges in their fulness. When the\napostles at Jerusalem heard of the success of Philip, they sent Peter\nand John to Samaria, for the purpose of administering the laying on of\nhands. Accordingly, when they arrived in Samaria, they laid their hands\nupon those that had been baptized, and they received the Holy Ghost.\nSimon the sorcerer, perceiving the Holy Ghost was given through the\nlaying on of hands, offered the apostles money of they would confer\nupon him the authority of administering that sacred ordinance; so\nit is plainly evident that those people in Samaria were born of the\nSpirit, were introduced into the Gospel--kingdom into possession of\nGospel privileges--by means of the laying on of hands. We will adduce\nanother instance of the kind. It is found recorded in Acts xix. Paul,\nwe are told there, found twelve brethren at Ephesus, upon whom he laid\nhis hands, and they received the Holy Ghost immediately--viz., through\nthis ordinance they were born spiritually into the kingdom of God; for\nprevious to this they had seen the kingdom of God, having been born of\nwater only.\n\nThis, then, was the Gospel order in the days of the apostles--belief\non Jesus Christ, repentance, baptism by immersion for the remission\nof sins, and the laying on of hands for the reception of the Holy\nGhost. When this order was understood, and properly attended to, power,\ngifts, blessings, and glorious privileges followed immediately; and, in\nevery age and period, when these steps are properly attended to, and\nobserved in their proper place and order, the same blessings are sure\nto follow; but, when neglected, either wholly or in part, there will\nbe either an entire absence of those blessings or a great diminishing\nof them. Christ, in his commission to the apostles, speaks of some\nsupernatural gifts that those received who yielded obedience to this\norder of things.--See Mark, last chap. Paul (1 Cor. xii.) gives a more\nfull account of the various gifts that attended the fulness of the\nGospel: he mentions nine of them, and informs us they are the effects\nor fruits of the Holy Ghost. Now, the Holy Ghost was promised unto\nall, even as many as the Lord should call.--See Acts ii. This gift\nbeing unchangeable in its nature and operations, and being inseparately\nconnected by promise with this scheme or order of things, it becomes\nreasonable, consistent, and Scriptural to anticipate the same gifts and\nblessings; and if Noah, after having built the Ark, could claim and\nobtain his temporal {85} salvation according to promise; or Joshua,\nhaving compassed Jericho the number of times mentioned, could go up\non her prostrated walls and make captive her inhabitants; or the\nIsraelites, having offered up the sacrifices commanded, could then, as\npromised, receive forgiveness of their sins; or Naaman, after having\ncomplied with the injunction of Elisha, in washing seven times in\nJordan's waters, could demand and obtain his recovery; or, lastly, the\nblind man, after having washed in the pool of Siloam, if he could then\nclaim and realize the promised reward, then, I say, with propriety\nand consistency, that whenever a man will lay aside his prejudice,\nsectarian notions, and false traditions, and conform to the whole\norder of the Gospel of Jesus Christ, then there is nothing beneath the\ncelestial worlds that can prevent his claiming and receiving the gift\nof the Holy Ghost and all the blessings connected with the Gospel in\nthe apostolic age. To obtain religion that will save us in the presence\nof God, we must obtain the Holy Ghost, and, in order to obtain the\nHoly Ghost, we must believe on the Lord Jesus Christ, then repent of\nour sin (that is, forsake them), then go forward and be immersed in\nwater for the remission of sins, then receive the laying on of hands.\nBut there is one thing which I have not noticed and it is something of\ngreat importance. What I allude to is, that concerning the authority of\nadministering the ordinances of baptism and laying on of hands. Unless\nthey are administered by one who is actually sent of God, the same\nblessings will not follow. The apostles and seventies were ordained by\nJesus Christ to administer in the ordinances of the Gospel, through\nwhich the gifts and blessings of the eternal worlds were to be enjoyed.\nHence, Christ, says to the Apostles, \"Whose soever sins ye remit, they\nshall be remitted; and whose soever sins ye retain, they shall be\nretained:\" that is, every man that would come, in humility, sincerely\nrepenting of his sins, and receive baptism from the apostles, should\nhave his sins forgiven through the atoning blood of Jesus Christ,\nand through the laying on of hands should receive the Holy Ghost;\nbut those that would refuse receiving this order of things from the\napostles would have their sins remain upon them. In view of this, Paul\nsays--\"We are savours of life unto life, or of death unto death.\" He\nwas a minister of life unto those who received the Gospel, which he\nhad authority to administer--but a minister of death to those refusing\ncompliance. This power and authority of administering the Gospel was\nconferred upon others by the apostles, so that the apostles were not\nthe only ones who held this responsible office. And every man, in every\n{86} age, who holds the authority of administering the fulness of the\nGospel, becomes, in this respect, like the apostles, viz., a messenger\nof life unto life, or of death unto death, according as his message\nshall be received or rejected. Now, until some one can be found that\nholds an office like this--some one having authority to baptize and lay\non hands--no one is under any obligation to receive those ordinances,\nnor need he expect the blessings, unless they have been administered\nlegally.\n\nIt is very evident that the authority of administering in Gospel\nordinances has been lost for many centuries; for no man can have this\nauthority, except he receive it by direct revelation--either by the\nvoice of God, as Moses did, or by the ministering of angels, as John\nthe Baptist received his message, or by the gift of prophecy, as Paul\nand Barnabas received theirs.--Acts xiii. 2. Now, it is plain that\nmen have denied immediate revelation for many hundred years past,\nconsequently have not received it, and therefore could not have been\nsent of God to administer in the fulness of the Gospel. God never\nsends a man on business, except He reveal himself to that man--never\nsends a man with a message (in other words), unless he reveal that\nmessage to him in a direct manner. The church established by the\napostles gradually fell away, wandered into the wilderness, and lost\nher authority (her priesthood), and, departing from the order of God,\nshe lost, also, her gifts and graces; she transgressed the laws,\nand changed the ordinances of the Gospel; changed immersion into\nsprinkling, and quite neglected laying on of hands; despised prophecy,\nand disbelieved in signs following.--(Rev. xii. 6, Isaiah xxiv. 5.) In\nconsequence of this, the Gentiles have been cut off from the fulness\nof Gospel privileges, as Paul said to them in Rom. xi. 22--\"If you\ncontinue not in the goodness of God, you also shall be cut off.\"\n\nJohn, in his Revelations, having seen and spoken of the wandering\nof the church into darkness, and the beast, the Gentiles making war\nagainst the Saints and overcoming them (xiii. 7), speaks, in chap. xiv.\n6, 7, of the restoration of the Gospel--\"I saw another angel fly in the\nmidst of heaven, having the everlasting gospel to preach unto them that\ndwell on the earth.\" So it is evident that prophecy was to be fulfilled\nat some time previous to our Savior's second advent.\n\nThat those into whose hands this Tract may fall be without excuse in\nthe great and coming day of the Lord, I now bear testimony, having\nthe highest assurance, by revelation from God, that this prophecy has\nalready been fulfilled, that an Angel from God has visited man in these\nlast days, and restored that {87} which has long been lost, even the\npriesthood,--the keys of the kingdom,--the fulness of the everlasting\nGospel--and commanded men to cry, \"Behold, the Bridegroom cometh, go ye\nout to meet him;\" to call upon the wise virgins (Matt. xxv. 6) to arise\nfrom their slumber, be baptized for the remission of sins, that they\nmight receive the gift of the Holy Ghost, and thereby \"trim up their\nlamps,\" and thus be prepared to stand when the Bridegroom shall appear,\nfor, saith Malachi iii. 2, \"Who may abide the day of his coming? Who\nshall stand when he appeareth? for he is like a refiner's fire, and\nlike fullers' soap.\" Answer, those that now repent of their sins, and\nreceive the message God is sending, those that will forsake their\nfalse traditions, and come out from under the blighting and benighting\ninfluence of a hireling priesthood whom God has not sent, and with whom\nhe is not well pleased. I say, and now bear testimony, in the name\nof Jesus Christ, that the Lord God of Abraham, Isaac, and Jacob has\nsent me to say unto you, \"Come out of her, I ye people of God, O ye\nwise virgins, or else you must partake of her iniquities, and you must\nreceive of her plagues.\"--Rev. xviii. 4. I say, in the name of Jesus\nChrist, the Holy Ghost having borne witness, that the anger of God is\nkindled against the abominations, hypocrisy, and wickedness of the\nreligious world, and from the heavens has he uttered his voice in anger\nagainst those who \"divine for money and teach for hire;\" and unless\nthey speedily repent, and be baptized for the remission of their sins,\nreceiving the message the Almighty is now sending unto all people, they\nwill be destroyed by the brightness of the coming of the Son of Man,\nwhich is now at hand--even at your doors--O ye inhabitants of the earth!\n\nLiverpool, England.\n\n{88}\n\n\n\nGOSPEL TO THE LIVING AND THE DEAD.\n\nBY PRESIDENT GEORGE Q. CANNON, IN THE JUVENILE INSTRUCTOR.\n\nStrangers ask many questions about the Temple. They want to know how\nit will be used and for what purpose, and they cannot understand why\nwe attach such importance to that building. Perhaps some of our young\npeople may have similar thoughts. But the Lord has commanded His people\nto build temples. Several have already been built, and doubtless many\nmore will in course of time be erected--in fact, as the Saints increase\nin numbers the need for these buildings will increase also. In them\nordinances are administered by means of which God has promised to those\nwho are faithful.\n\nIt has been a subject of frequent inquiry in Christendom as to what the\nfate of the heathen would be. The general belief was that there were\nbut two places after death to which men and women would go, one being\nheaven and the other hell.\n\nThe Bible says that there is no other name given under heaven whereby\nman can be saved than that of Jesus.\n\nNow, as the heathen never heard the name of Jesus, what will be their\nfate in eternity? How can they get to heaven under such circumstances?\nIf they cannot, the question arises, would it be just to condemn people\nfor not obeying laws of which they had never heard; for not doing\nsomething which they had never been told how to do or that it was\nnecessary should be done?\n\nYet there are many men who profess to be ministers of Jesus who\nstate that the heathen will be sent to hell. This doctrine has made\nmany people infidels. They could not believe that any being could be\nmerciful or just who would thus punish innocent people with eternal\ntorment for not obeying laws of which they had never heard. They,\ntherefore, rejected all the teachings and all the beliefs of those who\ntaught such ideas.\n\nThe Prophet Joseph Smith received many important revelations in\nthe early days of the Church concerning these matters. Among other\nrevelations which he received was one {89} which explained that there\nwere more than two places to which the souls of men were consigned\nafter death; and that it was erroneous to teach the doctrine commonly\nbelieved in by Christendom that there were only two. That revelation\ntaught that there were different degrees of glory to which the\ninhabitants of the earth were consigned, and that men and women would\nreceive rewards and punishments according to the deeds done in the\nbody. Some men were more righteous than others, and they would receive\na greater reward. Some men would be more wicked than others, and they\nwould receive punishment according to their crimes.\n\nThen the Lord also revealed to His Prophet a doctrine which is set\nforth in the scriptures, but which the world could not understand. It\nwas that the gospel of Jesus is preached after death to those who die\nin ignorance of it, and to those who having heard it, had rejected it\nand had been punished therefor. The Apostle Peter sets forth in great\nplainness this doctrine when he said:\n\n\"By which also he (Jesus) went and preached to the spirits in prison,\nwhich sometime were disobedient, when once the long suffering of God\nwaited in the days of Noah.\"\n\nNoah had declared to them how they could be saved, but they had\nrejected his words, and they were destroyed. Their spirits were\ncommitted to a prison which the Lord had prepared for them, and there\nthey remained in torment, being punished for their great wickedness,\nuntil the crucifixion of the Savior. After His Spirit left His body\nHe went and opened the prison doors to them and declared to them the\ngospel of salvation. They then had the opportunity of repenting. And\nthus it is, as we are taught, in this dispensation, the Elders of\nthis Church are engaged, while in the spirit world awaiting their\nresurrection, in preaching to the millions of human beings who once\nlived upon this earth, but who died in ignorance of the gospel of Jesus\nChrist. They preach to them as living Elders now hope, this heavenly\nmessage which comes to them freighted with so many glorious promises,\nand feeling humble and contrite they receive the truths which they are\ntaught and live as best they can according to the light given to them.\n\nBut baptism is as necessary in its place as faith and repentance.\n\nHow can they be baptised?\n\nThis is not possible in the condition in which they are placed, but the\nLord has provided means. He has revealed that living, men and women\ncan be baptized for those who are {90} dead. If a man's father died in\nignorance of the Gospel, the son can be baptized for and in behalf of\nthe father. If a woman's mother never heard the Elders or never obeyed\nthe Gospel in the flesh, she can go forth and be baptized in the temple\nfor and in behalf of her mother. Hands can be laid upon the head of the\nliving person, and he or she can be confirmed and the Holy Spirit be\nsealed upon them for and in behalf of the dead.\n\nThe Lord has taught that this can be done under proper circumstances\nin the temples which may be erected in Zion or in any of her Stakes.\nTherefore in the Temple at Salt Lake as well as in the other temples,\nthere is a font resting upon twelve oxen, three looking to the north,\nthree to the south, three to the east and three to the west, and in\nthis font the holy ordinance of baptism can be administered to living\npeople for and in behalf of their dead relatives and ancestors. This\nis one of the purposes for which temples are required, and not only\nare baptisms and the laying on of hands administered for the dead, but\nother ordinances are also administered, it being just as necessary\nthat those who have died and have not received these ordinances should\nreceive them as it is that the living should receive them. It requires\nthe same obedience and submission to the laws of the Lord on the part\nof one class as on the part of another. If any one could have been\nsaved without obedience to these principles, surely our Savior, the\nSon of God, could have been. He had committed no sin, and it might\nbe asked why should He be baptized, for baptism is for the remission\nof sins. But the Savior respected the law of the Gospel and obeyed\nthe ordinances thereof, and when John, feeling his own unworthiness,\nremonstrated with Him about His coming to be baptized, Jesus replied:\n\"Suffer it to be so now; for thus it becometh us to fulfil all\nrighteousness.\"\n\nWe shall of necessity be a temple-building people, because there is an\nimmense work to be done for the redemption of the dead. Millions have\nbeen born and have died between the time the Gospel was taken from the\nearth and the time of this restoration in these days. These millions\nwill have to be officiated for, and this will doubtless form one of the\nchief labors of the people of God during the thousand years of peace\nwhich we are approaching, when Satan will be bound and righteousness\nwill reign throughout the earth. We are on the threshold of that great\nera, and we have every assurance that that blessed period is not far\ndistant. The prophet Malachi in speaking of the latter days, makes the\nfollowing prediction:\n\n{91} \"Behold, I will send you Elijah the prophet before the coming of\nthe great and dreadful day of the Lord: and he shall turn the heart of\nthe fathers to the children, and the heart of the children to their\nfathers, lest I come and smite the earth with a curse.\"\n\nThe angel Moroni in speaking to the Prophet Joseph Smith in reference\nto this prediction of Malachi's uses a little different language. He\nquotes Malachi as saying:\n\n\"And he shall plant in the hearts of the children the promises made\nto the fathers, and the hearts of the children shall turn to their\nfathers; if it were not so, the whole world would be utterly wasted at\nhis coming.\"\n\nNow as soon as the people hear the Gospel preached by the Elders, they\nnaturally inquire, \"What has become of my father and my mother? They\nwere good people, but they died without being baptized. What will be\ntheir fate?\" In this way they fulfill the words of Malachi.\n\nThat spirit has filled the hearts of all the Latter-day Saints,\nthat is, of all who are true Latter-day Saints. They want to have\ntheir ancestors saved as well as themselves. Their hearts naturally,\ntherefore, turn to their kindred who are dead, and in the temples now\nbuilt they can officiate for them as fast as they can obtain their\nnames. In this way they become saviors as the prophet Obadiah said they\nshould.\n\nAnd there can be no doubt concerning the heart of the fathers being\nturned to the children. It is easy to imagine that the spirits who hear\nand accept the Gospel when it is preached in the spirit world by men\nin authority are exceedingly anxious to receive the blessings bestowed\nupon those who obey baptism, laying on of hands and other ordinances.\nTherefore their heart turns to their children, and thus the words of\nthe prophet Malachi are fulfilled.\n\nThe prophet Elijah has appeared, as Malachi said he should, and\nfulfilled the prediction upon that point. In Section 110 of the Book\nof Covenants the record is to be found concerning his appearance in\nthe Temple at Kirtland. He came to the Prophet Joseph Smith and Oliver\nCowdery in that temple, and used these words:\n\n\"Behold the time has fully come, which was spoken of by the mouth of\nMalachi, testifying that he (Elijah) should be sent before the great\nand dreadful day of the Lord come, to turn the hearts of the fathers\nto the children, and the children to the fathers, lest the whole earth\nbe smitten with a curse. Therefore the keys of this dispensation are\ncommitted into your hands, and by this ye may know that the great and\ndreadful day of the Lord is near, even at the doors.\"\n\n{92}\n\n\n\nJOSEPH SMITH AS A PROPHET.\n\nPREDICTIONS UTTERED BY HIM AND THEIR SIGNAL FULFILMENT.\n\nHIS PROPHETIC POWER ESTABLISHED BY THE SCRIPTURAL RULE.\n\n_A Lecture delivered by Elder Andrew Jenson before the Students'\nSociety in the Social Hall, Salt Lake City, Friday Evening, January 16,\n1891_.\n\nINTRODUCTORY.\n\nI will take for my text the following words of the Prophet Moses spoken\nto the children of Israel while they were journeying in the wilderness\nof Arabia.\n\n    \"The prophet who shall presume to speak a word in my name which I\n    have not commanded him to speak * * * even that prophet shall die.\n    And if thou say in thine heart: How shall we know the word which\n    the Lord hath not spoken? When a prophet speaketh in the name of\n    the Lord, if the thing follow not, nor come to pass, that is the\n    thing which the Lord hath not spoken; but the prophet hath spoken\n    it presumptuously; thou shalt not be afraid of him.\" Deut. xviii:\n    20-22.\n\nThe passage which I have read may be taken as a key by which to\ndistinguish a true prophet from a false one. The first definition of\nthe word prophet, according to the standard dictionaries is, \"one who\nprophesies; one who foretells future events; a predicter; a foreteller;\na seer.\" In this light we shall proceed to test the claims of Joseph\nSmith, whom the Latter-day Saints claim to be the great Prophet of\nthe Nineteenth Century. We claim for him that he was visited by holy\nbeings, who restored to him the fulness of the gospel of {93} Jesus\nChrist, with authority to administer in all the ordinances of the\nsame; that he received from the angel Moroni certain gold plates that\nhad been hidden in the earth for fourteen hundred years, and that he\ntranslated the engravings upon these plates into the English language\nby the gift and power of God, the result of which was the Book of\nMormon. We further claim that he organized the Church of Christ once\nmore upon the earth, and that he received by direct revelation a code\nof laws and commandments by which to govern the affairs of that Church,\naccording to the original pattern given by Jesus and His Apostles\neighteen hundred years ago. We further claim that it is of the utmost\nimportance for all people who desire eternal salvation, to know whether\nthese things are true or not. If Joseph Smith is what he professed to\nbe: A true Prophet of God, no one can reject his testimony without\nbeing condemned; while on the other hand, if he was an impostor, or a\nfalse prophet, we can reject him without fear of Divine punishment, and\nthe condemnation will rest upon the man who assumes to speak in the\nname of the Lord presumptuously. In this lecture I shall confine myself\nto his prophetic and inspired utterances by proving their fulfilment\nand truthfulness mostly from a historic standpoint.\n\nJOSEPH'S FIRST VISION.\n\nOne of the first declarations made by Joseph Smith, when he was\nonly a boy between fourteen and fifteen years of age, was, that the\nwhole Christian world had gone astray, and that the true Church\nof Christ was not to be found upon the earth. What a startling\ndeclaration! Could anything be more presumptuous on the part of a\ncommon uneducated farmer's boy than such as assertion? Preachers of\nthe various denominations in the neighborhood where the boy resided\nbecame exasperated and at once denounced him as an impostor or a fraud.\nThis boy had seen nothing of the world, save the tract of country in\nVermont, where he was born, and the western wilds of the State of New\nYork, where he now resided with his parents. He had perhaps never been\neven introduced to any of the prominent divines of the day, who had\nnever crossed the threshold of any important institution of learning,\nwho had never thoroughly examined the creed of any one denomination,\nmuch less having a knowledge of them all, who had never crossed the\nocean to acquaint himself with the great learning of Europe, with\nits thousands of preachers and its universities and institutions of\nlearning. What did he know {94} about the creeds and organizations\nexisting among the millions of Christians in Europe and America, thus\nto denounce them all without further ceremony. Why, even Luther, the\ngreat reformer of the sixteenth century, with his profound learning\nand thorough knowledge of the Catholic creed, did not denounce the\nRoman Catholic Church in such a manner as that. He did not say it\nwas rejected as a whole and that it was not the Church of Christ; he\nsimply contended that it had incorporated into its system, doctrines,\nsacraments and ordinances which were not true and not warranted in the\nBible. Luther simply desired to reform the Church, to purge it and\nremove from it erroneous doctrines and wicked practices. But Joseph\nSmith, without any more knowledge of the religions of the world than\nwhat opportunities his attendance of the numerous revival meetings\nheld in his immediate neighborhood had given him, denounced them all\nas false. Whence, then, his authority for the sweeping declaration\nhe made as to the condition of the so-called Christian churches? His\nstory is a simple, plain and unembellished one. He tells in his own\nstraightforward manner how, after attending the different revival\nmeetings without being able to conclude which of the denominations was\nthe right one for him to join, he went into the woods to pray to the\nLord for that wisdom which the Apostle James promises shall be given\nthe honest believer. The result was an attack of the power of darkness\nwhich threatened him with destruction, then a light far above him in\nthe sky, then an envelopment in that light which descended upon him,\nthen a vision of two glorious personages standing above him in the\nair, one of whom speaking to him, while pointing to the other, said:\n\"This is my beloved son, hear him.\" Here, then, was Jesus Christ being\nintroduced by His Father to Joseph Smith, the praying boy, who next\nwas informed by the Great Redeemer Himself, that all the sects of\nthe day were wrong, that all their creeds were an abomination in His\nsight, that the modern professors and teachers taught for doctrine the\ncommandments of men, having a form of godliness, but denying the power\nthereof; that he (Joseph) should join none of these churches, but that\nthe true church should be revealed to him at some future time. This,\nthen, was Joseph's authority, Jesus Christ himself, the Redeemer of the\nworld, the Son of God, He that was crucified and put to death on Mount\nCalvary, but who arose triumphant from the grave, the founder, the\norganizer, the head, the President of the Christian Church, explained\nto Joseph Smith the condition of the world. There is no higher\nauthority than He. If anyone in heaven or earth has a right to {95} say\nwhat is true Christianity, and what is not, Christ himself, the founder\nof the church, has that right. With that authority to back him, Joseph\nSmith had no fear that his declarations would be met with successful\ncontradiction. There is only one question that can present itself to\nour minds in that connection, and that is: Did the boy tell the truth?\nDid he really converse with Jesus Christ, or was it an imagination\nof a bewildered and excited mind? We shall see as we proceed. I will\nfirst introduce the Prophet's own testimony, concerning this his first\nvision. He says in his history:\n\n    \"It has often caused me serious reflections, both then and\n    since, how very strange it was that an obscure boy, of a little\n    over fourteen years of age, and one, too, who was doomed to the\n    necessity of obtaining a scanty maintenance by his daily labor,\n    should be thought a character of sufficient importance to attract\n    the attention of the great ones of the most popular sects of the\n    day, so as to create in them a spirit of the hottest persecution\n    and reviling. But strange or not, so it was, and was often cause\n    of great sorrow to myself. However it was, nevertheless, a fact,\n    that I had had a vision. I have thought since, that I felt much\n    like Paul when he made his defense before King Agrippa, and related\n    the account of the vision he had when he saw a light and heard a\n    voice; but still there were but few who believed him; some said he\n    was dishonest, others said he was mad, and he was ridiculed and\n    reviled; but all this did not destroy the reality of his vision.\n    He had seen a vision, he knew he had, and all the persecution\n    under heaven could not make it otherwise; and though they should\n    persecute him unto death, yet he knew, and would know unto his last\n    breath, that he had both seen a light and heard a voice speaking\n    to him, and all the world could not make him think or believe\n    otherwise.\n\n    \"So it was with me; I had actually seen a light, and in the midst\n    of that light I saw two personages, and they did in reality speak\n    unto me, or one of them did; and though I was hated and persecuted\n    for saying that I had seen a vision, yet it was true; and while\n    they were persecuting me, reviling me and speaking against me,\n    falsely, for so saying, I was led to say in my heart, Why persecute\n    for telling the truth? I have actually seen a vision, and who am I\n    that I can withstand God? Or why does the world think to make me\n    deny what I have actually seen? For I have seen a vision. I knew\n    it, and I knew that God knew it, and I could not deny it, neither\n    dare I do it, at least I knew that by so doing I would offend God\n    and come under condemnation.\"\n\nSince the time Joseph had this vision the Elders of the Church of Jesus\nChrist of Latter-day Saints have traversed the globe, they have visited\nall the so-called Christian nations of the earth; they have examined\nthe creeds and organizations of the Christian sects of every land and\nevery clime, and have learned beyond doubt that the true Church of\nChrist was not upon the earth at the time Joseph made his sweeping\ndeclaration, and that it does not exist outside of the Church organized\n{96} under the direction and authority of the Redeemer Himself by\nJoseph Smith.\n\nTHE WORDS OF THE ANGEL.\n\nOn the 22nd of September, 1823, Joseph Smith, after spending the\nprevious night under the tutorship of the angel Moroni, was again\nvisited by that holy personage on the hill Cumorah in the western\npart of the State of New York, and was shown the plates, which were\ndelivered to him four years later and from which he translated the\nBook of Mormon. While standing on this historic hill, with the angel\nat his side, he again received glorious instructions and warnings, and\namong other things was told that when he should bring forth the Book\nof Mormon, the workers of iniquity would seek his overthrow. Says the\nangel:\n\n    \"They will circulate falsehoods to destroy your reputation, and\n    also will seek to take your life; but remember this, if you are\n    faithful, and shall hereafter continue to keep the commandments of\n    the Lord, you shall be preserved to bring these things forth; for\n    in due time he will give you a commandment to come and take them.\n    When they are interpreted, the Lord will give the holy Priesthood\n    to some, and they shall begin to proclaim this Gospel and baptize\n    by water, and after that they shall have power to give the Holy\n    Ghost by the laying on of hands. Then will persecution rage more\n    and more; for the iniquities of men shall be revealed, and those\n    who are not built upon the rock will seek to overthrow the Church;\n    but it will increase the more opposed, and spread further and\n    further.\"\n\nThe angel further told him:\n\n    \"Your name shall be known among the nations; for the work which\n    the Lord will perform by your hands shall cause the righteous to\n    rejoice and the wicked to rage; with the one it shall be had in\n    honor and with the other in reproach.\" (_Historical Record, page_\n    362.)\n\nThese prophetic sayings have had so literal a fulfilment that no\nfurther explanation is necessary. If the predictions here made were\nJoseph's own productions, and no angel of God had a part in it, is it\nnot strange that every word of it should prove true?\n\nTRIBULATIONS PREDICTED.\n\nIn 1831 the Saints were commanded to gather to Jackson County, Mo.,\nwhich was designated as a land of inheritance for the Saints in the\nlast days, and also as the identical spot where they should build\nthat great city, the New Jerusalem, about which the ancient Prophets\nand Saints had sung, prayed and rejoiced so much. Joseph Smith had\njust arrived in that {97} goodly land, together with a number of his\nbrethren, when a revelation, containing some very strange sayings was\ngiven on the 1st of August, 1831. The Lord said:\n\n    \"Hearken, O ye Elders of my Church, and give ear to my word,\n    and learn of me what I will concerning you, and also concerning\n    this land unto which I have sent you. For verily I say unto you,\n    blessed is he that keepeth my commandments, whether in life or in\n    death; and he _that is faithful in tribulation_, the reward of\n    the same is greater in the kingdom of heaven. Ye cannot behold\n    with your natural eyes, for the present time, the design of your\n    God concerning these things which shall come hereafter, and the\n    glory which shall _follow after much tribulation_. For after much\n    tribulation cometh the blessings. Wherefore the day cometh that ye\n    shall be crowned with much glory; the hour is not yet, but is nigh\n    at hand. Remember this, which I tell you before, that you may lay\n    it to heart, and receive that which shall follow.\" (Doc. and Cov.,\n    lviii: 1-5.)\n\nHere is an opportunity for sound reasoning. If Joseph Smith was an\nimpostor, and if he was trying to carry out a scheme with a view to\nbenefit himself financially; or if he was ambitious and seeking for\nvain glory or the honor of men, could anything be more absurd than to\npredict troubles and difficulties, when none such were immediately\napparent.\n\nIf a schemer was doing that which Joseph on that occasion was doing,\nnamely, planting a colony of his followers in one of the most desirable\nsections of country within the borders of the United States, would he\nnot have enlarged upon the prospects ahead and predicted success and\nprosperity instead of difficulties and tribulations? Most assuredly he\nwould. But Joseph spoke as he was directed by the Lord, and his own\ndesires or ambition, if any such he possessed, cut no figure in the\nmatter.\n\nAnd now, to the fulfilment of the prophecy or revelation? No one who is\nacquainted with the history of the Church will hesitate to testify that\nsince that time the Saints have indeed passed through much tribulation.\nIn less than three years after the revelation was given they were\ndriven from their homes in Jackson County. Three years after that they\nwere forced to leave their temporary possessions in Clay County, Mo.,\nand still two years later, under the exterminating order of Governor\nLilburn W. Boggs, they were driven from the State of Missouri. Seven\nyears after their expulsion from that State, wicked mobs, after first\nkilling the Prophet and Patriarch in cold blood in Carthage jail, drove\nthe Saints from Nauvoo into the wilderness, which was full of savage\nIndians; and even after coming to these mountains we have been subject\nto wicked prosecutions and persecutions. If all this don't mean \"much\ntribulation,\" what does it mean?\n\n{98}\n\nTHE GATHERING OF THE NATIONS.\n\nIn a revelation given through Joseph Smith in Kirtland, Ohio, Sept. 11,\n1831, the following occurs:\n\n    \"For behold, I say unto you that Zion shall flourish, and the glory\n    of the Lord shall be upon her. And she shall be an ensign unto\n    the people, and there shall come to her out of every nation under\n    heaven.\" (Doc. and Cov. 64: 41, 42.)\n\nThe many different nationalities represented in this Territory today\nis conclusive proof of the fulfilment of this remarkable prophecy,\nwhich was uttered at a time when the Church consisted of only a few\npersecuted people, and the Elders had only commenced preaching in a few\nof the States.\n\nREVELATION ON WAR.\n\nOn the 25th of December, 1832, Joseph Smith received a remarkable\nrevelation in regard to war. I will read an extract:\n\n    \"Verily, thus saith the Lord concerning the war, that will shortly\n    come to pass, beginning at the rebellion of South Carolina, which\n    will eventually terminate in the death and misery of many souls.\n    The days will come when war will be poured out upon all nations,\n    beginning at that place. For behold the Southern States shall be\n    divided against the Northern States, and the Southern States will\n    call on other nations, even the nation of Great Britain, as it\n    is called, and they shall also call upon other nations, in order\n    to defend themselves against other nations, and thus war will be\n    poured out upon all nations.\" (Doc.& Cov., Sec. 304.)\n\nIn a communication which was written a few days later to N. C. Seaton,\neditor of a paper published in Rochester, N.Y., the Prophet wrote:\n\n    \"I am prepared to say by the authority of Jesus Christ that not\n    many years shall pass away before the United States shall present\n    such a scene of bloodshed as has not a parallel in the history of\n    our nation.\" (_Historical Record_, page 406.)\n\nI will refer to another prediction on the same subject, which was made\nby Joseph Smith in Carthage, Ill., two days before he was martyred. A\nnumber of the officers of the troops, then stationed in Carthage, and\nother persons curious to see Joseph, visited him in his room. Joseph\nasked them if there was anything in his appearance which indicated that\nhe was the desperate character his enemies represented him to be. The\nanswer was:\n\n    \"No, sir; your appearance would indicate the very contrary, General\n    Smith, but we cannot see what is in your heart, neither can we tell\n    what are your intentions.\"\n\n{99} Joseph replied:\n\n    \"Very true, gentlemen, you cannot see what is in my heart, and you\n    are therefore unable to judge me or my intentions; but I can see\n    what is in your hearts, and will tell you what I see. I can see you\n    thirst for blood, and nothing but my blood will satisfy you. It is\n    not for crime of any description that I and my brethren are thus\n    continually persecuted and harassed by our enemies; but there are\n    other motives, and some of them I have expressed, so far as relates\n    to myself; and inasmuch as you and the people thirst for blood, I\n    prophesy, in the name of the Lord, that you shall witness scenes of\n    blood and sorrow to your entire satisfaction. Your souls shall be\n    perfectly satiated with blood, and many of you who are now present\n    shall have an opportunity to face the cannon's mouth from sources\n    you think not of; and those people that desire this great evil upon\n    me and my brethren shall be filled with regret and sorrow because\n    of the scenes of desolation and distress that await them. They\n    shall seek for peace and shall not be able to find it. Gentlemen,\n    you will find what I have told you to be true.\" (_Historical\n    Record_, page 563.)\n\nOn the 17th of December, 1860, nearly 28 years after the above\nrevelation on war was given, its fulfilment commenced, for on that\nday a convention assembled in Charleston, S. C., which, after three\ndays' deliberation, passed a resolution to the effect that the union\nhitherto existing between South Carolina and the other States, under\nthe name of the United States of America, was dissolved. This was the\nbeginning of the rebellion. By the 1st of February, 1861, six other\nStates had followed the example of South Carolina and withdrawn from\nthe Union, and a new government was formed under the name of The\nConfederate States of America. Not only was South Carolina the first\nState to commence the rebellion, but here also, as if to cause a double\nfulfilment of Joseph's prophecy, on April 12, 1861, the first gun was\nfired from a Confederate battery against Fort Sumter standing at the\nentrance to Charleston harbor.\n\nThe ruinous war that followed is a matter of history. The Union losses\nalone, according to the report of the Provost-General, amounted to\n280,397 men, who were either killed outright in battle, or who died\nsubsequently of wounds or diseases, not counting the thousands who were\ncrippled and maimed for life. The loss on the side of the Confederates\nwas about the same. Truly, as Joseph predicted, the United States\nnever witnessed such a scene of bloodshed before. The losses in the\nrevolutionary war, in the war of 1812, and in the war with Mexico in\n1846 were only small affairs compared with this last and terrible war\nof the rebellion, so accurately predicted by the Prophet Joseph Smith.\nThis prediction alone and its literal fulfilment should be sufficient\nto convince every reasonable man {100} and woman who will take pains to\ninvestigate the subject thoroughly, that Joseph, indeed, was a prophet\nof the Living God.\n\nCHOLERA PREDICTED.\n\nIn 1834 Joseph Smith marched from Ohio to Missouri, a distance of\nabout one thousand miles, as the leader of the illustrious body of men\nknown in Church history as Zion's Camp. On this long and wearisome\njourney, some of the brethren indulged in a spirit of rebellion and\nfault-finding, which was rebuked by the Prophet, first in a mild manner\nand finally very strongly, as he told the brethren that the Lord had\nrevealed to him that a scourge would come upon the camp, in consequence\nof the fractious and unruly spirit that had appeared among them. Still,\nif they would repent and humble themselves before the Lord, the scourge\nmight, in a great measure, be turned away, \"but, as the Lord lives,\" he\nsaid, \"the camp will have to suffer for giving way to unruly tempers.\"\n(_Historical Record_, page 582.) This prediction was fulfilled a few\nweeks later when the brethren had arrived in Clay County, Mo. On\nthe 21st of June, 1834, the cholera broke out in the camp and raged\nfearfully for several days. Altogether sixty-eight of the Saints were\nattacked with the dreadful disease and thirteen died. Finally Joseph\ncalled some of the surviving brethren together and told them that if\nthey would humble themselves before the Lord and covenant to keep His\ncommandments, and obey his (Joseph's) counsel, the plague should be\nstayed from that hour and there should not be another case of cholera\namong them. The brethren covenanted to that effect and the plague was\nstayed.\n\nASTRONOMY OF ABRAHAM.\n\nJuly 3, 1835, a man by the name of Michael H. Chandler came to\nKirtland, Ohio, to exhibit four Egyptian mummies, together with some\ntwo or more rolls of papyrus, covered with hieroglyphic figures and\ndevices. They had been obtained from one of the catacombs of Egypt,\n(near a place where once stood the renowned city of Thebes) by the\ncelebrated Antonio Sebolo, in the year 1831. Joseph Smith, upon\nexamining the rolls of papyrus, discovered that one of them contained\nthe writings of Abraham and another the writings of Joseph who was sold\ninto Egypt. The whole collection was bought by the Saints, and Joseph\nsubsequently translated the writings of Abraham which, together with\na number of illustration, were published in the _Times and Seasons_,\nat Nauvoo, Ill., {101} in 1843, and which we now have in the little\nexcellent work called the Pearl of Great Price, under the caption\nof the Book of Abraham. This book, besides giving a history of the\ncreation of the earth and man, also introduces a new doctrine in\nregard to astronomy. It tells of a planet called Kolob, near which is\nthe throne of God, and around which everything in the great universe\nrevolves in regular order. At that time the generally accepted theory\namong astronomers was that, with the exception of the few planets\n(among which is our own earth) which sweep regularly around the sun,\nall the heavenly bodies called stars, were fixed or stationary, and\nthat the sun, furnishing light and warmth for our earth, besides being\nthe centre of gravitation for our solar system, was the nearest fixed\nor stationary star. Hence, when Joseph Smith, in the astronomy of\nAbraham, introduced the doctrine that there was a grand centre set\nfar beyond the limits of our own solar system, he was derided by not\na few, who ascribed the idea to his ignorance, in not having even a\nsuperficial knowledge of the principles of astronomy. But the theories\nof men change as the Lord gives them more light and intelligence, and\ntoday the doctrine advanced in the Book of Abraham is a generally\naccepted one among astronomers. In proof of this I will introduce the\nfollowing extract of a letter from Lieutenant M. F. Maury, of the\nUnited States Navy, a man acknowledged on all sides as one of the most\neminent scientific men living, dated, Washington, D.C., Jan. 22, 1855.\n\n    \"It is a curious fact that the revelations of science have led\n    astronomers of our day to the discovery that the sun is not the\n    dead center of motion around which comets sweep and planets whirl;\n    but that it, with its splendid retinue of worlds and satellites,\n    is revolving through the realms of space, at the rate of millions\n    of miles in a year, and in obedience to some influence situated\n    precisely in the direction of the star Alcyon, one of the Pleiades.\n    We do not know how far off in the immensities of space that center\n    of revolving cycles and epicycles may be; nor have our oldest\n    observers or nicest instruments been able to tell us how far off in\n    the skies that beautiful cluster of stars is hung, whose influences\n    man can never bind. In this question alone, and the answer to it\n    are involved both the recognition and exposition of the whole\n    theory of gravitation.\" (Family Bible, published by Henry S.\n    Goodspeed & Co., New York, page 18.)\n\nHere is another proof that Joseph was a prophet and an inspired man,\nand that the Book of Abraham is true.\n\nLOCATION OF ANCIENT EDEN.\n\nIn 1832 Joseph Smith made the startling declaration that the Garden\nof Eden had its existence on the American continent--even {102} in\nJackson County, Mo. People as a rule ridiculed the idea and thought\nJoseph very ignorant indeed in not knowing that which every school\nboy at that time was supposed to know, that Asia was the cradle of\nmankind. And when he further declared that the Grand River Valley in\nDaviess County, Mo., was the valley in which Adam our father had lived\nand that he (Joseph) on an adjoining hill had discovered the remnants\nof an altar upon which the great Patriarch had offered sacrifice,\nthe world thought that Joseph Smith was either a religious crank, a\nblasphemer or a fool. I will introduce an item of history in order to\nmake this more plain. It was in the summer of 1838 when the Saints were\nflocking into Missouri from different parts of the country that it\nbecame evident that there would not be room for all to settle in the\nimmediate vicinity of Far West, or in Caldwell County. The Prophet,\ntherefore, together with others, started out to select other gathering\nplaces. Arriving at a hill where there was a fine spring of water, at\na point where Grand River suddenly changes its course from a southerly\nto an easterly direction, he was struck with the natural beauty of the\ncountry and also with what he thought would be a fine townsite on the\nslope of the hill. Accordingly, the accompanying surveyors began their\nwork of running lines for streets and lots, and it was decided to name\nthe place Spring Hill; but they had not proceeded far when the Lord,\non May 19, 1838, gave a revelation through the Prophet Joseph, naming\nthe place Adam-ondi-Ahman, \"because,\" said the Lord, \"it is the place\nwhere Adam shall come to visit his people, or the Ancient of Days shall\nsit, as spoken of by Daniel the Prophet.\" (Doc. and Cov., sec. 116.)\nJoseph was also told that it was the place where Adam, as mentioned\nin a previous revelation, three years before his death, blessed his\nposterity, when they rose up and called him Michael the Prince, the\nArchangel; and he, being full of the Holy Ghost, predicted what should\nbefall his posterity to the latest generations. (Doc. and Cov., 107:\n53-56.)\n\nWith all the claims of our American people, none, so far as I know, had\nup to that time imagined for our country the honor of being the home\nof our first parents, but since then it has become a favorite theory\nwith many. A few years after Joseph had proclaimed that the great\nMississippi Valley was the first home of man, the learned antiquarian,\nSamuel L. Mitchell of New York, with other gentlemen eminent for their\nknowledge of natural history, advanced the theory that America was the\nland where Adam dwelt. He supported his theory by tracing the progress\nof colonies westward from America {103} over the Pacific Ocean to new\nsettlements in Europe and Africa. (_Juvenile Instructor_, vol. 9: 278).\nOther scientists have reasoned elaborately from the relics found in\ndifferent parts of North and South America, and have proven that the\nWestern Continent was inhabited before the flood. Now, if Adam dwelt\nin America, Noah also dwelt here and must have built his ark on this\ncontinent. Without entering into a detailed argument to prove this,\nI will simply read the following from an able and lengthy article\nentitled \"Old America,\" written by G. M. O., and published in the ninth\nvolume of the _Juvenile Instructor_:\n\n    \"Modern science has given us very accurately drawn charts of the\n    course of the wind through the atmosphere surrounding us. We have\n    no reason to believe these wind currents have changed since the\n    creation. Now the prevailing current of wind over the central part\n    of North America is from the west, and possibly this was the course\n    followed by the tornado during the deluge. Now if the ark had been\n    built in Armenia, where the mountain Ararat is situated, and it is\n    found that the wind and currents have general eastern direction,\n    the ark would, during the one hundred and fifty days or five months\n    of the deluge (that is from the commencement until the waters\n    gained their greatest depth), have gone in an eastern course, say\n    at the rate of about forty miles a day, some six thousand miles,\n    or beyond China; or if it floated faster, it would have left the\n    ark somewhere in the Pacific Ocean. This would be an unreasonable\n    theory to adopt, being entirely inconsistent. But the ark being\n    built in America, somewhere, we may imagine in the latitude of\n    Missouri, when taken up by the eastern-borne current, and wafted\n    by the hurricane following the same course, it is not out of the\n    way to suppose it to have progressed as far as Ararat, some six or\n    seven thousand miles from America, even had it traveled at a more\n    rapid rate than forty or fifty miles a day. Over sixteen hundred\n    years had passed from the creation until the ark was finished.\n    In this time mankind had increased and multiplied and spread out\n    far beyond the country around Eden (the Mississippi Valley), as\n    signs of an antediluvian population indicate, and we may suppose\n    the ark was built some distance east of the Garden, between the\n    States of New York and Missouri. Couple this supposition with\n    the circumstances connected with the flood, the current flowing\n    from America, with the fact of the ark's resting in an easterly\n    direction from this country, and we can form no other reasonable\n    conclusion than that here the miraculous vessel was constructed and\n    freighted with its treasure of animal life, and the progenitors\n    designated and set apart to renew the human race. That the ancient\n    Americans knew of the deluge is beyond dispute, as we have\n    several versions of the story of the flood that have been handed\n    down as tradition by different nations, and in one instance we\n    have a picture-written description of it, an old Toltec record,\n    fortunately preserved from the wholesale destruction that followed\n    the conquest.\"\n\nSuffice it to say that it is no longer considered an absurd theory\nthat America was the cradle of man, and the home of Adam, Noah and the\nother antediluvian patriarchs, but it has {104} taken many years of\npatient study and thorough investigation of scientific problems for\nmen of learning to come to the same conclusion that Joseph Smith did\nby revelation between fifty and sixty years ago. The following was\npublished in the DESERET NEWS of Sept. 18, 1888:\n\n    \"A CORROBORATIVE DISCOVERY.\n\n    \"A short time ago the Washington _Post_ made a remarkable statement\n    regarding the location of the Garden of Eden. It announced that Dr.\n    Campbell of Versailles had lately discovered that it was on this\n    continent, and near where St. Louis now stands. That gentleman,\n    according to the _Post_, asserted that the Mississippi River is the\n    Euphrates of Scripture, and that the Bible furnishes evidence of\n    the correctness of his conclusions.\n\n    \"It is probable that Dr. Campbell is not aware of the fact that he\n    is not the discoverer of what he now announces, the Prophet Joseph\n    Smith having many years ago stated that the Garden of Eden was\n    located in what is now known as the State of Missouri. The Prophet\n    also pointed out the precise spot where Adam offered sacrifice to\n    the Lord, and where, as the great patriarchal head of the race,\n    he blessed his children previous to his departure from the earth.\n    That sacred spot in Missouri was designated by the Prophet as\n    Adam-ondi-Aham, the meaning of which is--the land where Adam dwelt.\"\n\nMy conclusion is this: If scientific men, by the evidences produceable\nat this late day can indicate that the Garden of Eden was at or near\nthe place where St. Louis, Mo., now stands, the Lord, who originally\nplanted the garden himself, could designate the exact spot and tell\nHis prophet that that first garden, the original paradise of man, was\nlocated in Jackson County, Mo., just 150 miles northwest of St. Louis.\n\nIn connection with this, I desire to relate a little experience of my\nown. About two years ago, in company with Elders Edward Stevenson and\nJoseph S. Black, I visited Adam-ondi-Ahman, in Missouri, and as we\nstood upon the site of the altar that I have referred to and looked\nover the beautiful valley lying south and east of us, I said to myself,\n\"Can it be possible that these stones--fragments of which I held in my\nhand--were once parts of the altar upon which our first parent offered\nsacrifice to God?\"\n\nI had previously listened to the testimony of Presidents Wilford\nWoodruff, A. O. Smoot and other men of prominence and unimpeachable\ncharacter, to the effect that they were present with the Prophet Joseph\nin 1838 when the glorious facts relating to that particular tract of\ncountry were revealed. But I desired a direct testimony from the Lord\nconcerning the matter, and consequently made it a subject of prayer.\nAnd I desire, on this occasion, to bear my testimony that I received\n{105} an answer to my prayer sufficient to convince me that these\nthings are true.\n\nMIRACULOUS ESCAPE PREDICTED.\n\nOn the 31st of October, 1838, Joseph and a number of his brethren,\nall prominent men in the Church, were betrayed by Col. George M.\nHinkle into the hands of the mob militia who had surrounded Far West,\nMo., determined to sack the town. Although Joseph had only been in\nMissouri a few months and had not done the least harm to a single\nsoul there, nearly the whole population of that State, including its\nhighest officers, both civil and military, had become so exasperated,\nthrough the stream of lies which had been circulated through the\ncountry concerning the Saints and their motives, that they had fully\ndetermined to kill the leaders of the Church; and there were scores in\nthat mob militia camp to which Joseph and his brethren were brought\nthat memorable day who would have considered it a great honor to put to\ndeath Joseph and his fellow-prisoners. They knew also that there would\nbe no danger of them being brought to justice for such a deed, even if\nthey should assassinate them without orders from any commander. It was\non this occasion that the mobbers cursed and shouted like mad-men and\nswore that Joseph and those with him should never see their friends\nor families again alive; and to prove that this was not the boast\nand threat of the common soldier only, I will refer you to what John\nClark, the head general and commander of the whole militia, said in his\nnotorious speech which he delivered before the brethren at Far West,\nafter he had made them prisoners of war. Referring to Joseph and his\nfellow prisoners, who then were on the road to Jackson County in the\nhands of Gen. Lucas and his army, General Clark said:\n\n    \"As for your leaders, do not once think--do not imagine for\n    a moment--do not let it enter your minds, that they will be\n    delivered, or that you will see their faces again, for their _fate\n    is fixed_, THEIR DIE IS CAST, THEIR DOOM IS SEALED.\"\n\nBut while, from a human standpoint, it seemed absolutely impossible for\nJoseph and his brethren to escape from their enemies alive, Joseph rose\nup in the spirit of his prophetic calling, and prophesied that they ALL\nshould be delivered alive. Parley P. Pratt, one of the prisoners with\nJoseph, writes the following:\n\n    \"As we arose and commenced our march on the morning of the 3rd of\n    November, Joseph Smith spoke to me and the other prisoners {106}\n    in a low but cheerful and confidential tone. Said he: 'Be of good\n    cheer, brethren; the word of the Lord came to me last night that\n    our lives should be given us, and that whatever we may suffer\n    during this captivity, not one of our lives should be taken.'\n\n    \"Of this prophecy I testify in the name of the Lord, and though\n    spoken in secret, its public fulfilment and the miraculous escape\n    of each one of us is too notorious to need my testimony.\"--Parley\n    P. Pratt's Aut., page 210.\n\nNotwithstanding the fact that they were sentenced on two or three\ndifferent occasions to be shot, that several attempts were made to\npoison them while incarcerated in filthy dungeons; that forty men at\na certain time and place entered into a conspiracy that they would\nneither eat nor drink until they had killed the \"Mormon Prophet,\" all\nthe brethren in due course of time, escaped from their persecutors and\nwould-be murderers, and, although they suffered as only few men have\nsuffered, they arrived safely, and all alive, among their friends in\nIllinois. This surely is another proof of Joseph Smith's prophetic\ngift, while General Clark at the same time is proven to be a false\nprophet.\n\nPREDICTIONS ABOUT COMING TO THE MOUNTAINS.\n\nUnder date of Saturday, August 6, 1842, Joseph wrote:\n\n    \"I passed over the river to Montrose, Iowa, in company with General\n    Adams, Col. Brewer and others and witnessed the installation of\n    the officers of the Rising Sun Lodge of Ancient York Masons at\n    Montrose, by General James Adams, deputy grand master of Illinois.\n    While the deputy grand master was engaged in giving the requisite\n    instructions to the master elect, I had a conversation with a\n    number of brethren in the shade of the building on the subject of\n    our persecution in Missouri and the constant annoyance which had\n    followed us since we were driven from that State. I prophesied\n    that the Saints would continue to suffer much affliction and would\n    be driven to the Rocky Mountains; many would apostatize, others\n    would be put to death by our persecutors or lose their lives in\n    consequence of exposure or disease, and some of you will live to\n    go and assist in making settlements and build cities and see the\n    Saints become a mighty people in the Rocky Mountains.\" (_Historical\n    Record_, page 487.)\n\nI need spend no time to prove the fulfilment of this remarkable\nprophecy. All of you who are present in this hall tonight can testify\nto its literal fulfilment. The Latter-day Saints have indeed become\na mighty people in these mountains, numbering as they do now about\ntwo hundred thousand souls, organized into thirty-two Stakes of Zion,\nor nearly five hundred wards and branches; and this does not include\nthe Saints in Mexico and Canada. It is also a matter of history {107}\nthat the Saints, for years after the prediction was uttered, continued\nto suffer persecution and affliction from their enemies; that many\napostatized, while others, who proved faithful and true to their\ncovenants, were put to death for conscience sake, and the remainder\nwere driven by a ruthless mob from the beautiful city of Nauvoo into\nthe western wilderness in the year 1846.\n\nESCAPE FROM ENEMIES PREDICTED.\n\nEarly in the year 1844, while the spirit of renewed persecution was\nbrooding in Hancock County, Illinois, Joseph was inspired to make\npreparations for sending an expedition to the Rocky Mountains, to\nseek out a new location for the Saints, as it had been revealed to\nhim that they would not be permitted to remain much longer in their\nIllinois homes. On Sunday, Feb. 25, 1844, while the Prophet was engaged\nin selecting brethren to go on this expedition, he gave them some\nimportant instructions, and prophesied, \"that within five years the\nSaints should be out of the power of their old enemies, whether they\nwere apostates or of the world;\" and the Prophet also told the brethren\nto record it, that when it came to pass, they need not say they had\nforgotten the saying. (_Historical Record_, page 542.)\n\nFive years after this prediction was uttered the Saints had been driven\nfrom Nauvoo; the noble band of Pioneers had, under the guidance of\nJehovah, been led to these valleys in 1847, about three years after the\nprediction was made; and in 1849 (five years after) the bulk of the\nexiles from Nauvoo had gathered here, thirteen hundred miles from their\nIllinois persecutors.\n\nSTEPHEN A. DOUGLAS.\n\nI will now refer you to another most remarkable prophecy and its\nfulfilment. Among the prominent men of Illinois, who befriended the\nSaints when they were expelled from Missouri, was Stephen A. Douglas,\nafterwards known as the \"Little Giant,\" and who became one of the great\nstatesman of our nation. This man continued friendly to the Saints\nfor many years, and especially to Joseph Smith, in whose case he, as\nan Illinois district judge, rendered a fair and impartial decision\nat Monmouth, June 10, 1841, at a time when the Missourians were\nendeavoring to get Joseph Smith into their power. After that he and\nthe Prophet exchanged visits, and on one occasion when Joseph dined\nwith him in Carthage, Illinois, May 18, 1843, {108} he listened to a\nlengthy explanation from the Prophet about the Missouri persecutions.\nWinding up the conversation, Joseph spoke of the dire effects that\nwould flow to the nation if the United States should refuse to redress\nthe wrongs of murder, arson and robbery committed against the Saints in\nMissouri and the crimes committed upon the Saints by the officers of\nthe government. Turning to Judge Douglas he said:\n\n\"You will aspire to the presidency of the United States, and if ever\nyou turn your hand against me or the Latter-day Saints, you will\nfeel the weight of the hand of the Almighty upon you; and you will\nlive to see and know that I have testified the truth to you, for the\nconversation of this day will stick to you through life.\"\n\nThis remarkable prophecy concerning Judge Douglas personally has had\na literal fulfilment. Judge Douglas continued to rise in prominence\nin the nation as long as he remained a friend to the Saints. But,\nfinally he turned against them, and at the time the excitement ran\nhigh against the \"Mormons\" in 1857, and preparations were being made\nto send an army against the people of Utah, Judge Douglas thought he\nwould add a little to the great popularity he had already achieved\nby doing the most popular thing that could be done at the time,\nnamely, denouncing the \"Mormons.\" Hence, in a political speech which\nhe delivered in Springfield, Ill., June 12th, 1857, and which was\npublished in the _Missouri Republican_ of June 18th following and\npartly republished with comments in the DESERET NEWS of September 2nd,\n1857, Senator Douglas attacked the Saints in Utah in a most fierce and\nunwarranted manner, and among many other bitter expressions which he\nmade, he called \"Mormonism, a loathsome, disgusting ulcer,\" to which\nhe recommended that Congress apply the knife and cut it out. In the\nDESERET NEWS of the date mentioned, the prophecy of Joseph Smith was\nrepublished with warning remarks, directed to Mr. Douglas, who at that\ntime, in fulfilment of Joseph's words, was already aspiring to the\npresidency of the United States. In the campaign of 1860 he became\nthe candidate of the Independent Democratic party for that position.\nIt is asserted that no man ever entered into a campaign with brighter\nprospects of success than did Senator Douglas on that occasion. His\nfriends viewed him as sure to be seated in the Presidential chair,\nbecause of his great popularity. But, alas, he and his friends had\nreckoned without Divine interposition. He had lifted his hands against\nthe Saints of the Most High God and denounced the people whom {109} he\nknew to be innocent and whom he ought to have defended. The result was\nthat he was sadly defeated at the election, as he only received two\nelectoral votes against seventeen cast for Abraham Lincoln (Republican)\nand eleven cast for J. C. Breckenridge (Democrat).\n\nWhen the result of the election became known in Utah Apostle Orson Hyde\npublished the following in the DESERET NEWS of December 12, 1860:\n\n    \"EPHRAIM, Utah Ter., Nov. 27, 1860.\n\n    \"Will the Judge now acknowledge that Joseph Smith was a true\n    Prophet? If he will not, does he recollect a certain conversation\n    had with Mr. Smith at the house of Sheriff Backenstos, in Carthage,\n    Illinois, in the year 1843, in which Mr. Smith said to him: 'You\n    will yet aspire to the presidency of the United States. But if you\n    ever raise your hand, or your voice against the Latter-day Saints,\n    you shall never be President of the United States.'\n\n    \"Does Judge Douglas recollect that in a public speech delivered\n    by him in the year 1857, at Springfield, Illinois, of comparing\n    the Mormon community, then constituting the inhabitants of Utah\n    Territory, to a 'loathsome ulcer on the body politic,' and of\n    recommending the knife to be applied to cut it out?\n\n    \"Among other things the Judge will doubtless recollect that I was\n    present and heard the conversation between him and Joseph Smith, at\n    Mr. Backenstos' residence in Carthage, before alluded to.\n\n    \"Now, Judge, what think you about Joseph Smith and Mormonism?\n\n    ORSON HYDE.\"\n\nA few months later, or in June, 1861, Judge Douglas died in\ndisappointment and grief. Never has the saying of any Prophet of God\nbeen more literally and minutely fulfilled than the prediction made by\nthe Prophet Joseph Smith concerning this man.\n\nCHRIST'S SECOND COMING.\n\nSome have thought that Joseph Smith was an enthusiast or a religious\nfanatic, and that his prophetic utterances were the result of his\nimpulsive nature or visionary mind. But such was not the case.\nWhen he was under the influence of the Spirit of God his mind was\nperfectly calm and collected, and his countenance beamed with heavenly\nintelligence.\n\nWhile some of his contemporaries allowed their zeal and enthusiasm to\nlead them into erroneous expectations, he would reason with them calmly\nand endeavor to balance their minds. To illustrate this I will relate\nan incident that transpired shortly before he suffered martyrdom:\n\nA man by the name of Miller, the founder of the sect known as\nMillerites, was preaching to the people in the Eastern States in 1844,\nthat the Savior would make His appearance that {110} year. This caused\nconsiderable excitement at the time, and a number of people were quite\nalarmed about it. Joseph Smith hearing of these predictions, declared\nthat they would not be fulfilled, and said he, \"I will take the\nresponsibility upon myself to prophesy in the name of the Lord, that\nChrist will not come this year, as Father Miller has prophesied, and I\nalso prophesy that Christ will not come in forty years; and if God ever\nspoke by my mouth, he will not come in that length of time. Brethren,\nwhen you go home, write this down that it may be remembered.\"\n\nMore than forty years have passed since 1844; hence here we again have\nJoseph proven to be a true Prophet, while Father Miller missed it very\nmuch.\n\nTHE THREE WITNESSES.\n\nWhen Joseph Smith was translating the Book of Mormon, with Oliver\nCowdery as scribe, the following words of Moroni directed to the\ntranslator, occurred in the translation:\n\n    \"Behold ye may be privileged that ye may show the plates unto\n    those who shall assist to bring forth this work (meaning the Book\n    of Mormon). And unto three shall they be shown by the power of\n    God; wherefore they shall know of a surety that these things are\n    true. And in the mouth of three witnesses shall these things be\n    established, and the testimony of three and this work * * * shall\n    stand as a testimony against the world at the last day.\"--Ether v:\n    2-4.\n\nHere is a positive promise that the plates of the Book of Mormon should\nbe shown to three \"by the power of God.\" I will now read the testimony\nof three men who, as soon as this promise was made known, desired of\nthe Lord to be chosen as these three special witnesses, and who, when\ntheir desire was granted, prepared and signed the following:\n\n    \"Be it known unto all nations, kindreds, tongues and people unto\n    whom this work shall come, that we, through the grace of God the\n    Father, and our Lord Jesus Christ, have seen the plates which\n    contain this record--which is the record of the people of Nephi,\n    and also of the Lamanites, their brethren, and also of the people\n    of Jared, who come from the tower of which hath been spoken; and we\n    also know that they have been translated by the gift and power of\n    God, for His voice hath declared it unto us; wherefore we know of a\n    surety that the work is true. And we also testify that we have seen\n    the engravings which are upon the plates, and they have been shown\n    unto us by the power of God, and not of man; and we declare with\n    words of soberness, that an angel of God came down from heaven, and\n    he brought and laid before our eyes, that we beheld and saw the\n    plates and the engravings thereon; and we know that it is by the\n    grace of God the Father, and our Lord Jesus Christ, that we beheld\n    and bear record that these things are true; and it is marvelous\n    {111} in our eyes; nevertheless, the voice of the Lord commanded us\n    that we should bear record of it: wherefore, to be obedient unto\n    the commandments of God, we bear testimony of these things. And we\n    know that if we are faithful in Christ, we shall rid our garments\n    of the blood of all men, and be found spotless before the judgment\n    seat of Christ, and shall dwell with him eternally in the heavens.\n    And the honor be to the Father, and to the Son, and to the Holy\n    Ghost, which is one God. Amen.\n\n    OLIVER COWDERY,\n\n    DAVID WHITMER,\n\n    MARTIN HARRIS.\"\n\nThis is plain, strong testimony. Joseph Smith or any other man could\neasily enough have made a promise like the one made in the 5th chapter\nof Ether, but he could not have called down an angel from heaven, nor\ncaused the voice of God to be heard, in order to have the promise\nfulfilled. The Lord only could fulfill this prediction, and he did\nit, in his own way, time and place. But, says the skeptic, the three\nwitnesses subsequently left the Church and deserted Joseph Smith.\nYes, that is true, and this is what makes their testimony of ten-fold\nmore weight. If their testimonies were not true, if any fraud or\ndeception had been practiced in regard to the coming forth of the Book\nof Mormon they would undoubtedly have exposed the same as soon as the\nbreak occurred between Joseph Smith and themselves. But the facts are\nthese: They always remained true to their testimony, even in their\ndarkest hours. Then why did they leave the Church? They fell into\ntransgression; they sinned against God and had to be dealt with the\nsame as other transgressors; for although a man may have seen angels\nand had glorious visions, etc., he has no license to any more than\nthose less favored.\n\nWe will now briefly allude to the individual witnesses:\n\nOliver Cowdery, after his excommunication in Far West, April 11, 1838,\nengaged in law business and practiced for some years as a lawyer in\nMichigan, but he never denied the truth of the Book of Mormon. On\nthe contrary, he seems to have used every opportunity he had to bear\ntestimony of its divine origin. While in Michigan, a gentleman, on a\ncertain occasion, addressed him as follows: \"Mr. Cowdery, I see your\nname attached to this book. If you believe it to be true, why are you\nin Michigan?\" The gentleman then read the names of the Three Witnesses\nand asked: \"Mr. Cowdery, do you believe this book?\" \"No, sir,\" was\nthe reply. \"Very well,\" continued the gentleman, \"but your name is\nattached to it, and you declare here (pointing to the book) that you\nsaw an angel, and also the plates, from which the book purports to be\ntranslated; {112}and now you say you don't believe it. Which time did\nyou tell the truth?\" Oliver Cowdery replied with emphasis, \"My name\nis attached to that book, and what I there have said is true. I did\nsee this; I know I saw it, and faith has nothing to do with it, as a\nperfect knowledge has swallowed up the faith which I had in the work,\nknowing, as I do, that it is true.\"\n\nAt a special conference held at Kanesville, Iowa, October 21, 1848,\nOliver Cowdery was present and made the following remarks:\n\n    \"Friends and Brethren.--My name is Cowdery, Oliver Cowdery. In the\n    early history of this Church I stood identified with her, and one\n    in her councils. True it is that the gifts and callings of God\n    are without repentance; not because I was better than the rest of\n    mankind was I called; but to fulfill the purposes of God, He called\n    me to a high and holy calling.\n\n    \"I wrote, with my own pen, the entire Book of Mormon (save a few\n    pages) as it fell from the lips of the Prophet Joseph Smith, as\n    he translated it by the gift and power of God, by the means of\n    the Urim and Thummim, or, as it is called by that book, 'holy\n    interpreters.' I beheld with my eyes, and handled with my hands,\n    the gold plates from which it was transcribed. I also saw with\n    my eyes and handled with my hands the 'holy interpreters.' That\n    book is true. Sidney Rigdon did not write it; Mr. Spaulding did\n    not write it; I wrote it myself as it fell from the lips of the\n    Prophet. It contains the Everlasting Gospel, and came forth to the\n    children of men in fulfilment of the revelations of John, where he\n    says he saw an angel come with the Everlasting Gospel to preach to\n    every nation, kindred, tongue and people. It contains principles of\n    salvation; and if you, my hearers, will walk by its light and obey\n    its precepts, you will be saved with an everlasting salvation in\n    the kingdom of God on high. Brother Hyde has just said that it is\n    very important that we keep and walk in the true channel, in order\n    to avoid the sandbars. This is true. The channel is here. The holy\n    Priesthood is here.\n\n    \"I was present with Joseph when an holy angel from God came down\n    from heaven and conferred on us, or restored, the lesser or Aaronic\n    Priesthood, and said to us, at the same time, that it should remain\n    upon the earth while the earth stands.\n\n    \"I was also present with Joseph when the higher or Melchisedek\n    Priesthood was conferred by holy angels from on high. This\n    Priesthood we then conferred on each other, by the will and\n    commandment of God. This Priesthood, as was then declared, is also\n    to remain upon the earth until the last remnant of time. This holy\n    Priesthood, or authority, we then conferred upon many, and is just\n    as good and valid as though God had done it in person.\n\n    \"I laid my hands upon that man--yes, I laid my right hand upon his\n    head (pointing to Brother Hyde), and I conferred upon him this\n    Priesthood, and he holds that Priesthood now. He was also called\n    through me, by the prayer of faith, an Apostle of the Lord Jesus\n    Christ.\"\n\n{113}Soon afterwards Oliver Cowdery was rebaptized, but while making\npreparations to come to Utah, he was suddenly stricken with death\nin Richmond, Mo., March 3rd, 1850. Elder Phinehas H. Young, who was\npresent when he died, testifies:\n\n    \"His last moments were spent in bearing testimony of the truth of\n    the Gospel revealed through Joseph Smith, and the power of the Holy\n    Priesthood which he had received through his administration.\"\n\nDavid Whitmer, who died in Richmond, Mo., Jan. 25th, 1888, was also\ntrue to his testimony until the last, although he never united himself\nwith the Church after his excommunication in 1838. During the last few\nyears of his life he was frequently visited by representatives of the\npress and many others, to whom he would always bear strong and faithful\ntestimonies of the divinity of the Book of Mormon.\n\nOn one occasion when the report reached him that he was accused by\na certain party of having denied his former testimony, he wrote the\nfollowing, which was published in the Richmond (Mo.) _Conservator_ of\nMarch 25, 1881:\n\n    _Unto all Nations, Kindreds, Tongues and People, unto whom these\n    presents shall come_:\n\n    \"It having been represented by one John Murphy, of Polo, Caldwell\n    County, Missouri, that I, in a conversation with him last summer,\n    denied my testimony as one of the Three Witnesses of the Book of\n    Mormon.\n\n    \"To the end, therefore, that he may understand me now, if he did\n    not then; and that the world may know the truth, I wish now,\n    standing as it were, in the very sunset of life, and in the fear of\n    God, once for all to make this public statement:\n\n    \"That I have never at any time denied that testimony or any part\n    thereof, which has so long since been published with that book, as\n    one of the Three Witnesses. Those who know me best, well know that\n    I have always adhered to that testimony. And that no man may be\n    misled or doubt my present views in regard to the same, I do again\n    affirm the truth of all my statements as then made and published.\n\n    \"He that hath an ear to hear, let him hear; it was no delusion;\n    what is written is written, and he that readeth let him understand.\n    * * * * * *\n\n    \"In the Spirit of Christ, who hath said: 'Follow thou me, for I am\n    the life, the light and the way,' I submit this statement to the\n    world; God in whom I trust being my judge as to the sincerity of my\n    motives and the faith and hope that is in me of eternal life.\n\n    \"My sincere desire is that the world may be benefited by this plain\n    and simple statement of the truth.\n\n    \"And all the honor to the Father, the Son, and the Holy Ghost,\n    which is one God. Amen!\n\n    DAVID WHITER, SEN. RICHMOND, Mo., March 19, 1881.\n\n{114}Three days before his death Mr. Whitmer called his family and\nsome friends to his bedside and addressing himself to the attending\nphysician, said:\n\n    \"'Dr. Buchanan, I want you to say whether or not I am in my right\n    mind, before I give my dying testimony.'\n\n    \"The doctor answered: 'Yes, you are in your right mind, for I have\n    just had conversation with you.'\n\n    \"He then addressed himself to all around his bedside in these\n    words: 'Now you must all be faithful in Christ, I want to say to\n    you all, the Bible and the record of the Nephites (Book of Mormon)\n    is true, so you can say that you have heard me bear my testimony on\n    my death-bed. All be faithful in Christ, and your reward will be\n    according to your works. God bless you all. My trust is in Christ\n    forever, worlds without end. Amen.'\"\n\nMartin Harris also absented himself from the Church for many years,\nbut was always true to his testimony in regard to the Book of Mormon.\nHe finally emigrated to Utah, arriving in Salt Lake City, August 30,\n1870, in care of Elder Edward Stevenson. He located in Smithfield,\nCache County, and later in Clarkson, where he died July 10, 1875, being\nnearly ninety-three years of age.\n\nA few hours before his death, when prostrated with great weakness,\nBishop Simon Smith came into his room; Martin Harris stretched forth\nhis hands to salute him and said: \"Bishop, I am going.\" The Bishop told\nhim that he had something of importance to tell him in relation to the\nBook of Mormon, which was to be published in the Spanish language, by\nthe request of Indians in Central America. Upon hearing this, Martin\nHarris brightened up, his pulsation improved, and, although very weak,\nhe began to talk as he formerly had done previous to his sickness. He\nconversed for about two hours, and it seemed that the mere mention of\nthe Book of Mormon put new life into him.\n\nIt will also be remembered that Martin Harris, soon after his arrival\nin Utah, spoke to a large congregation of Saints and strangers in the\nTabernacle in Salt Lake City, where he bore a faithful testimony to the\ntruth of the Book of Mormon.\n\nAlso the eight witnesses, whose testimony is published in the Book of\nMormon after the testimony of the three witnesses, remained true to\ntheir testimonies until the last; they are all dead now.\n\nTHE SIGNS FOLLOWING THE BELIEVERS.\n\nIn December, 1830, a few months after the Church was {115} organized in\nFayette, N.Y., with six members, the following predictions were made:\n\n    \"I give unto thee a commandment, that thou shalt baptize by water,\n    and they shall receive the Holy Ghost by the laying on of hands,\n    even as the Apostles of old. * * * For I am God, and mine arm is\n    not shortened; and I will show miracles, signs and wonders unto all\n    those who believe on my name. And whoso shall ask it in my name in\n    faith, they shall cast out devils; they shall heal the sick; they\n    shall cause the blind to receive their sight, and the deaf to hear,\n    and the dumb to speak, and the lame to walk; and the time speedily\n    cometh that great things are to be shown forth unto the children of\n    men.\"--Doc. & Cov. xxxv: 6-10.\n\nAgain, in September, 1832, in a revelation given to Joseph Smith and\nsix Elders, \"as they unveiled their hearts and lifted their voices on\nhigh,\" the following glorious promises were made:\n\n    \"Therefore, as I said unto mine Apostles I say unto you again, that\n    every soul who believeth on your words, and is baptized by water\n    for the remission of sins, shall receive the Holy Ghost; and these\n    signs shall follow them that believe. In my name they shall do many\n    wonderful works; in my name they shall cast out devils; in my name\n    they shall heal the sick; in my name they shall open the eyes of\n    the blind, and unstop the ears of the deaf; and the tongue of the\n    dumb shall speak; and if any man shall administer poison unto them\n    it shall not hurt them; and the poison of a serpent shall not have\n    power to harm them.\" Doc. and Cov., 84, 64-72.\n\nIf Joseph Smith had been an impostor and his revelations consequently\nnot genuine, would he have dared to make promises like those contained\nin the forgoing? Could anything have proven more disastrous to his\nschemes than to promise people gifts which were not in his power to\ngive? If he was not a servant of God would he not studiously have\navoided to connect the Lord with any of his schemes in such a way?\nCould he imagine that God would sanction his doings by pouring out his\ngifts and blessings upon people who were being deceived by a wicked\nimpostor? Certainly not. If Joseph Smith was not called of God he would\nhave had to re-echo the old, old sectarian song from the dark ages:\nThese things (the gifts and blessings following the believer) have\nceased, because they are no longer necessary. It is a well-known fact\nthat the signs which were promised by the Savior and enumerated in St.\nMark, 16th chapter, 17th and 18th verses, did follow the believers. The\nActs of the Apostles are full of examples of this kind. It is also a\nknown fact that when Christianity in the days of Constantine the Great,\nand later became mixed up with Paganism and was then made the State\nReligion of {116} the Roman empire, and the people were compelled at\nthe edge of the sword to accept it, that these signs did not follow the\nmembers of this false church. But when the clergy, in order to blind\nthe masses, told the people that the reason why the members did not\nenjoy these blessings, as in former years, was that they were no longer\nnecessary, they told a deliberate falsehood. The real cause was that\nthis apostate church had \"transgressed the law, changed the ordinance\nand broken the everlasting covenant,\" and that Christ did not recognize\nthis new form of so-called Christianity as His doctrines of salvation,\nnor accept of the order of their organization as anything akin to the\nChurch organized by Himself and His Apostles. Hence, He withheld His\ngifts, signs and blessings from them, and for hundreds of years they\nwere unknown so far as church gifts were concerned.\n\nAn anecdote that I heard a friend relate several years ago will\nillustrate the contrast between the true Church of Christ and fallen\nChristianity. A prominent cardinal of the Roman Catholic church, on\na certain occasion, visited the Pope of Rome, and together with him\nexamined the contents of the treasure chamber at the Vatican where\ngold, diamonds and other costly things were deposited. While gazing\nupon the costly treasures the Pope remarked. \"We can not truthfully say\nnow as Peter and John said anciently that we have no silver and gold.\"\n\"No, that is true,\" answered the cardinal, \"and there is something else\nwe cannot say. We cannot command the lame in the name of Jesus Christ\nto arise and walk.\"\n\nWe all remember the beautiful story related in the third chapter of\nthe Acts of the Apostles, of a certain man who had been lame from his\nmother's womb and who daily lay at the gate of the Temple of Jerusalem\nto ask alms of those who entered; and how he, seeing Peter and John\nabout to go in, also asked them for alms. Peter, after fastening his\neyes upon the cripple, together with John, said, being moved upon by\nthe power of God: \"Silver and gold have I none; but such as I have give\nI thee: in the name of Jesus Christ of Nazareth, rise up and walk.\" And\nhe took him by the right hand and lifted him up, and immediately his\nfeet and ankle bones received strength. And he, leaping up, stood and\nwalked, and entered with them into the Temple, walking and leaping, and\npraising God.\n\nThe contrast is this: The Apostles of the true Church had no silver\nand gold, for they had been sent out to preach without purse or scrip;\nbut they possessed the power of God to such an extent that they healed\nthe sick, the lame, the blind, etc. The Catholic Church is wealthy,\nhas plenty of silver and {117} gold, but not the power of God. Joseph\nSmith was also poor as regards this world's goods, but he was powerful\nin the Priesthood, and in the strength of the Lord, and hundreds were\nhealed under his administrations. How then about the promises made\nin the revelations from which I have quoted? The answer is easily\ngiven and can be stated briefly. They have been fulfilled to the very\nletter. There are thousands in the Church who can testify and who do\nbear testimony continually to the effect that the gifts and blessings\nfollow the believers, who have embraced the Gospel as restored through\nJoseph Smith. Not only in the United States, but in Europe, upon the\nislands of the sea, and in all parts of the world where the Gospel has\nbeen preached by our Elders, have the sick been healed under their\nadministration, the lame have received their strength, the blind have\nbeen restored to their sight and the deaf to their hearing; evil\nspirits have been cast out; the gifts of prophecy, of tongues, the\ninterpretation of tongues, and, in short, all the gifts and blessings\nenjoyed by the former-day Saints have been and are now being enjoyed\nby the Latter-day Saints. Our books, pamphlets, papers and periodicals\nare full of instances of this kind, and should an attempt be made to\ngather, compile and publish testimonies of this nature, we would have\nmaterial enough for a book larger than the Bible and Book of Mormon\ncombined. In the face of all these testimonies, what additional proofs\ndo we need to establish the fact that Joseph Smith was a true Prophet.\n\nCONCLUSION.\n\nTime will not permit me to multiply proofs any further, although I have\nonly presented a few of the many that might be cited. But in the fact\nof the evidence already adduced, I claim positively that no one has the\nright to denounce Joseph Smith as a false prophet, for in the light of\nthe key given by Moses, he must of necessity be a true prophet, as the\nthings spoken by him in the name of the Lord have come to pass. Even\nhis most bitter opponents have failed in one solitary instance to prove\nhis prophetic utterances false. Add to this the consistency of his\nlife, his almost unparalleled zeal in bearing testimony of the things\nthe Lord revealed to him, and this in the midst of the most trying\npersecutions, sufferings, imprisonments and trials to which he was\nconstantly subjected, during his entire life, and finally his martyrdom\nin Carthage jail for the sake of the testimony he bore and the\nprinciples he advocated. And I would ask, What more proofs does mankind\n{118} want to establish the fact that Joseph Smith was a Prophet of\nthe living God? If the divine calling of any Prophet in any age and\ndispensation of the world has been proven, then I claim Joseph Smith's\nprophetic calling has been established beyond dispute. The proofs for\nthis are so numerous, clear and positive that they ought to convince\nevery honest soul.\n\nAnd now, in conclusion, I will bear my own testimony, which is, that\nI know by the inspiration of the Almighty, by the power of the Holy\nSpirit, that Joseph Smith was a true prophet, and that the doctrines\nhe promulgated are also true; for desiring to know the \"will of the\nFather\" I sought unto God to know whether \"the doctrine was of God\"\nor whether Joseph Smith \"spoke of himself,\" and the result was the\ntestimony that I bear here tonight, and that I have borne to thousands\nboth in this land and in Europe. I ask God to grant to every honest\nsoul, who desires salvation and exaltation in the Kingdom of God, the\nsame testimony, in the name of Jesus Christ, Amen.\n\n    _\"By a proper observance of the Word of Wisdom, man may hope to\n    regain what he has lost by transgression and live to the age of a\n    tree, that as the sun's rays in springtime gladden all nature and\n    awaken life and hope, the Word of Wisdom given of God may remove\n    the thorns and briers from our pathway and strew the same with joy\n    and peace.\"_\n\n    _Wilford Woodruff_.\n\n{119}\n\n\n\nTHE GOSPEL MESSAGE.\n\nBEING A DISCOURSE, GIVING AN EXPLANATION OF SOME OF The PROMINENT\nDOCTRINES OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS, DELIVERED\nBY ELDER WILLIAM BUDGE, AT CHESTERFIELD, AUGUST 10TH, 1879.\n\n(Phonetically Reported.)\n\n_My Brethren, Sisters and Friends:_\n\nI am thankful for the privilege of speaking to you a short time this\nafternoon. I am anxious to explain, whenever opportunity affords,\nthe nature of our faith. And I presume that, on this occasion, I am\njustified in feeling that our friends who have kindly visited our\nmeeting room have come for the purpose of learning something regarding\nthat subject.\n\nIn this free country, where we congratulate ourselves in enjoying and\nallowing the greatest freedom to everybody, I presume we will, all of\nus, speaker and congregation, exercise the privilege of explaining and\nreflecting upon the things that may be said; so that our friends, I\ntrust, will leave us understanding a little more about the nature of\nour religion than when they came to the meeting.\n\nI can feel, in part, the interest that exists, even in the minds of\nour friends. They have, doubtless, heard about the Latter-day Saints.\nThey have had the opinions of men who have spoken in the pulpits, and\nwho have written books about the \"Mormons,\" and they, very likely, have\ncome here under certain impressions in regard to the \"Mormon's\" faith.\n\nI am sorry to say that experience has taught me that the public\ngenerally have been deceived. I am gratified sometimes in listening\nto acknowledgments of this kind from our friends who have heard for\nthemselves, and have thus been able to judge intelligently as to\nwhether the reports which they have heard from our enemies are correct\nor not.\n\nIt seems strange, but it is nevertheless true, that many people who\nwish to know the faith of the Saints go to their enemies to learn of\nthem. I do not know whether our kind {120} friends have thought of the\ninconsistency and injustice of such a course as this. If I wished to\nlearn what the Roman Catholics believed in, I do not think, at present,\nthat I would go to the Protestant Church to learn it; or, if I wished\nto learn what any denomination of professing Christians believe, I do\nnot think it would be just for me to go to some other denomination to\nascertain it. In the first place other churches might be led--perhaps\nunwittingly, perhaps intentionally--to misrepresent the faith of their\nneighbors, and I might be deceived through their misrepresentations.\nOn the other hand, there is no need of my going to any one church to\nlearn the faith of another people, because I can go just as easily to\ntheir own church to listen to their explanations, and thus be sure\nof getting information of their peculiar views, without trusting to\nthe misrepresentations of their neighbors. Now I submit that such a\ncourse as this is right; it is just, and accords with our impressions\nof a fair and just hearing and consideration from the parties most\ninterested, as to whether their faith be correct or not.\n\nOf course we have no disposition, as Latter-day Saints, even if we had\nthe power, to constrain any person to believe our doctrines. We have\nnot the power; we have not the disposition. It is not for the purpose\nof using an undue influence in any respect, or in any degree, in favor\nof our faith, that we preach to our friends. We simply wish to explain\nto them the nature of that religion of which we are ministers--laboring\nunder a feeling of anxiety to deliver the message with which we have\nbeen sent, that our friends may have the privilege of receiving or\nrejecting it, just as they think proper. But, in the meantime, while\nwe are explaining it, my friends, be pleased to follow me with your\nfaith and sympathy and good wishes, so far as your assistance may help\nme to lay before you the peculiar faith and doctrines of the Church\nwith which I am connected, that you may be able to judge, and I will\nplace before you, as plainly and briefly as I possibly can, some of the\nprominent doctrines of our Church.\n\nI approach the subject feeling that I have the sympathy of many\ngood friends, because I feel there exists an impression upon their\nminds that a system of religion that has more power with it than\nthose now taught, is necessary. I approach the examination of this\nsubject because I believe that many of our kind, honest, well-wishing\nfriends--those who desire to serve God according to his will and\npleasure--are under the impression that there exists a confusion so\ngeneral, and errors so prevalent, that religion seems to be losing its\n{121} hold upon the minds of the people; and, of course, we, who have\nfaith in God and in his revealed word--as contained in the Old and New\nTestaments--deplore a state of things which indicates a departure from\nthat respect and reverence which we wish to see existing and manifested\non the part of the people towards the Supreme Being.\n\nWhat is the reason, my friends, that people are becoming irreligious?\nWhat is the reason that people talk of sacred things lightly? What is\nthe reason that men, who have heretofore been respected as ministers\nof religion, are now little thought of? It is simply because the\nreligions that are taught are losing their hold upon the minds and\naffections of the people; because the religions that are taught do not\nsupply the want that men and women feel; because the word preached\nby most ministers carries with it no power to convince people as to\nthe truthfulness of the doctrines that are presented, or the sinful\ncondition of the people to whom they are taught.\n\nThe present condition of the Christian world does not present that\nunion, that love, that we expect from the perpetuation of the doctrines\nthat Christ taught, and it is this fact, understood by many, that\nincreases their doubts and strengthens their objections to what is\ncalled \"Christianity.\" The New Testament teachings lead us to expect a\nstate of unity in the Christian Church. The admonitions of the Apostles\nwere to the effect that the Saints in early days should be united\ntogether, that they should understand alike, that they should speak\nthe same things, that they should be of the same mind and of the same\njudgment. Such are the words of the Apostle, to be found in I Cor., 1,\n10.\n\nNow, my friends, does such a state of things exist around us in\nconnection with the Christian churches that we might expect from the\nnature of a perfect religion, introduced by Christ? Does there exist,\nat the present time, a state of things so perfect as to agree with the\nexpectations raised from the teachings of St. Paul in this Scripture\nthat I have quoted? I think not. I am safe, I believe, in stating--and\nI think our friends are prepared to agree with me--that there does\nnot exist amongst the Christian denominations, that unity and that\noneness of faith, peace, kindness, and love which, by reading the New\nTestament, we might expect to appear amongst them as the true fruits of\nChristianity. And it is upon this I wish to make a few remarks before\nproceeding to explain to you, from the Bible, the nature of our faith.\n\nOf course the existence of a number of denominations called \"Christian\"\ncannot be denied. But we are told that all {122} the Christian churches\nexhibit to us one church: that if one denomination does not teach the\nwhole perfect plan of religion revealed by the Lord Jesus Christ, all\nthe churches put together do; although there may be divisions existing\namongst the members of these denominations. Unless we accept this view\nwe must object to Christianity on the ground that we cannot find which\nof all the Christian denominations teach the truth. Here is one church\ncalled Christian that teaches certain doctrines, another more or less\nin its teachings contradicts them, a third teaches doctrines that are\nin conflict with the other two; and so we might go through them all,\nand speak in like terms of those who think honestly enough that they\nare serving God.\n\nNow, my friends, I will ask--First:--Is it reasonable to suppose that\nGod would sustain two distinct religious churches as his churches?\nIs it reasonable to suppose that God would set up two distinct\nreligious bodies, the ministers of which teach different doctrines?\nAfter learning from the Bible so much indicating the anxiety of\nGod's inspired servants for a time of perfect unity, I say it is not\nreasonable to suppose it. And just so long as two distinct religious\nsystems exist, teaching different doctrines and preaching different\nprinciples, there exist a conflicting influence, division, feelings\nperhaps very strong if the difference in doctrine is very decided. If\nit is not reasonable, what are we to do? How can we account for such a\ncondition of things?\n\nThis leads to the position we occupy. We want to know something more.\n\nIs it true that the bodies called \"Christian\" at present represent the\nChurch of Christ? Or is it true that they have ignored some things\nbelonging to the perfect doctrine of Christ, and taken as their guide,\ntheir own conclusions in regard to what is right, which leads to this\ndivision of doctrine? How is it? But I will endeavor to show that it\nis unscriptural as well as unreasonable for us to receive different\nChristian bodies as the Church of Christ.\n\nI will direct your attention to a few passages from the word of God.\nJesus, when he sent the Apostles to preach in the first place, said\nto them, \"Go ye into all the world and preach the Gospel to every\ncreature.\" Not _any_ system that might be termed a Gospel. There was\nno choice left to anybody. He spoke definitely in regard to the Gospel\nplan which he, the Son of God, came to the earth to set up. Paul, in\nthe first chapter of Galatians, 8th verse, says, \"Though we or an\nangel from heaven preach any other Gospel unto you than {123} that\nwhich we have preached unto you, let him be accursed.\" Paul, one of\nthe apostles, taught the Gospel, the same Gospel that Peter, James,\nJohn and others taught. They all taught the same system. And Paul\nsaid in another place, that he went up, by revelation to Jerusalem,\ntaking Barnabas and Titus with him, and communicated the Gospel which\nhe preached among the Gentiles (Gal. ii, 1, 2), thus showing that he\ntaught the same thing everywhere. You see, Paul's words and practice\nshow that he did not admit of the least change or alteration from the\nGospel as taught by Christ, and preached by the apostles to the people.\nIn another place it is said, \"Whosoever transgresseth and abideth\nnot in the doctrine of Christ, hath not God. He that abideth in the\ndoctrines of Christ, he hath both the Father and the Son,\" (2 John\nix,) showing us that he taught strictly the necessity of abiding in\nthat form of doctrine which had at first been delivered. I quote these\npassages to show you that the Gospel which Christ and the apostles\nfirst taught was intended to be taught continually, without change, and\nthat none had a right, not even an angel from heaven, to preach any\nother Gospel than that which had been delivered at the first.\n\nDo you agree with this? Because I am about to examine, in detail, some\nof the doctrines that will readily show to you the difference between\nthe ministers of the true Gospel, and the ministers of the so-called\nGospels that are preached at the present time. But are you prepared to\ncome to the conclusion, with me, that it is the old Gospel, Christ's\nGospel, the doctrine of the apostles that we ought to seek and follow,\nif we expect eternal life? Or do you think you are safe in following\nthe teachings of men, who have made great changes from the ancient\nGospel, with the following passage before you? If there come any unto\nyou and bring not this doctrine, receive him not into your house,\nneither bid him God speed\" (2 John, 10th verse). Do you think you can\nobtain God's blessing by being members of a church or churches that\nteach doctrines opposed to what Christ taught? How is this?\n\n\"Well, certainly,\" says one--a Bible believer--\"of course I wish to\nhave the religion of the Bible. I would like to have the religion\nof Christ. I do not admit of any departure.\" This is right. This is\nconsistent. Of course, if there is a question as to whether God has\nmade any change in his primitive faith, revealed through Christ, we\nshall consider it; for I am willing also to make a change, if God has\nauthorized it. I am quite willing to accept any doctrine that God has\nrevealed from heaven for my salvation. I confess to you that I have\n{124} no disposition whatever to maintain private views or speculations\nwhich may have been engendered on my own part, through reflection.\nI wish the doctrine of Christ, as Christ taught it, as the apostles\ntaught it, and I will not, with the light that I possess, depart one\nparticle from the letter and spirit of that ancient plan. And if there\nare any friends here who have heard that the Elders of the Church of\nJesus Christ of Latter-day Saints do not believe in the Bible, let\nthem judge. There are no practices pleasing to God, or likely to bring\nhis blessings upon the heads of the children of men, except those\ninculcated by him, through his servants by the power of revelation from\nheaven, so that we will not depart from the Book. We will not teach\ndoctrines that are opposed to this book, but we are prepared to show\nour friends, in the spirit of kindness, that doctrines opposed to those\ncontained in this Book are displeasing to God, and are not calculated\nto bring peace and salvation to the children of men.\n\n\"But,\" says one, \"what matters it whether we go this road that you\npoint out or some other? You know if we can get to heaven one way, is\nnot that as good as another?\" We will try to illustrate this idea.\nIf a man wish to go to London, says the enquirer, may he not go the\nroad that leads towards the south, or a road that leads towards the\nnorth, as the case may be; what matters it so that he gets to London?\nIt would not matter in the least. He might go the road that led to\nthe north, or that which led to the south, and by making a shorter or\nlonger journey, as the case might be, he might get to London. But you\nsee there is no parallel between this figure and the facts in regard\nto religion, because there are not two ways to get to heaven. This is\nthe difference. There are two ways to get to London probably, perhaps\nmore, but you see there is only one way to get to heaven, so that when\nwe admit, as an illustration, a figure of this kind, we start with an\nerror and it leads us astray.\n\nThe Bible speaks of one way. It speaks of two ways. It speaks of a\nbroad road, that leads to destruction, and it speaks of a narrow way\nthat leads to eternal life. So you see there is only one way that leads\nto heaven, and if any one persuades us that the wide road will lead us\nthere, he deceives us, for there is only one way, and it is narrow. The\nBible is very plain upon this, because the doctrines are steadfast and\nsure, and the words are plain that there is but one way that leads to\nlife and glory. Now that is the way we want to find out.\n\nJesus came, he said, to do his Father's will, not his own. He called\napostles and ordained them, and he said, \"As I have {125} been sent,\nso send I you. Go and preach the Gospel to every creature.\" That was\ntheir business. But he said, \"Tarry ye first in Jerusalem, until ye\nare endowed with power from on high.\" Jesus called the apostles.\nHe ordained them himself. He instructed them personally, and he\ncommissioned them to preach the Gospel to every creature. But he wished\nthem to tarry at Jerusalem until they received power from on high; a\ncertain gift which God had promised, that they might be qualified,\nin every sense, to discharge the important duty devolving upon them,\nof administering words of salvation to a fallen world. The apostles\ndid this. They gathered in Jerusalem. They were there on the Day of\nPentecost, and whilst there, in the upper room, the endowment of which\nJesus spoke was given unto them. The Holy Ghost came upon them, in the\nupper room, as a mighty rushing wind, and it sat upon them as cloven\ntongues of fire. And, whilst under that influence, the apostles who\nwere sent to preach the Gospel, stood up--at least Peter did, as the\nmouth-piece of the rest at that time--to preach the Gospel that Christ\nsent them to declare. Now, what was it? Let us lay a good foundation as\nwe proceed.\n\nWere they qualified to preach it? I do not think any Christian will\ndoubt it. If they were not prepared to teach the Gospel of the Son of\nGod, then I would have no hope, my friends, of hearing it in this life.\nNever. Jesus himself chose them. He ordained them; he instructed them,\nand after all this, as you will find, in the 2nd chap, of the Acts of\nthe Apostles, 1st, 2nd and 3rd verses, they assembled in Jerusalem, and\nhad fulfilled unto them the promise of the Lord Jesus Christ, receiving\nthe endowment of which I have been speaking.\n\nI think that all my friends here are certainly prepared to accept the\nwords that Peter spoke, and acknowledge them to be true. What did Peter\nsay? First, he preached Christ and him crucified. You see the people,\nwho had gathered together on the day of Pentecost, were people who had\nno faith in Christ. They had rejected him and his instructions. They\nhad been of those who persecuted Christ and the apostles. They were of\nthose who had either personally or in their sympathies sustained the\ncrucifixion of the Lord Jesus. Therefore, Peter, knowing this, stood\nup and preached to them, first Christ and him crucified, and he was\nsuccessful. Who can doubt it? Peter, a servant of God, ordained by\nthe Son of God. Peter, upon whom the Spirit of God rested as tongues\nof fire, as the Scriptures have it. This man stood up and argued the\npoint, and explained about Jesus. And who can doubt the result? I am\nsure we would have been disappointed {126} if we had been told in the\nBible that Peter was not successful. He was successful. Many believed\non him, and the result of their belief was that they said, \"Men and\nbrethren, what shall we do?\" (Acts ii, 37). No wonder they asked that\nquestion. People who had either helped to crucify the Lord, or who had\nrejoiced when he was crucified, as many of them did, to be convinced\nthat that same Jesus whom they had assisted to crucify was indeed the\nLord, the Christ, and when they were convinced of this they cried out,\n\"Men and brethren, what shall we do?\"\n\nPeter was prepared to tell them. He had the very instructions that were\nneeded, and the words of Peter are applicable to-day, my friends, to\nyou and to me, so far as we have not obeyed them.\n\nWe are believers in Christ, I trust. We have fortunately made our\nappearance in this life, in the midst of a people who at least believe\nin the divinity of Christ, and we have received impressions favorable\nto this end; therefore the words of Peter, spoken to those who believed\nin the divinity of Christ, are applicable to us, and are the words of\nsalvation to us, if that ancient Gospel is not changed. What were the\nwords? He says, \"Repent, and be baptized every one of you in the name\nof Jesus Christ, for the remission of sins, and ye shall receive the\ngift of the Holy Ghost.\" (Acts ii, 38).\n\nWas that the Gospel? Yes, unless the apostles disobeyed the\ninstructions of Christ, because they were sent to preach the Gospel,\nand they were endowed that they might preach it perfectly and represent\nGod, the Maker of heaven and earth, in the words and spirit by which\nthey presented it unto the people.\n\nNow, my friends, faith in Christ was the first principle of the Gospel;\nrepentance of sins was the second principle; baptism for the remission\nof sins was the third principle, and then the reception of the Holy\nGhost, by the laying on of hands, as taught by Peter on that day in\nJerusalem. Is there any objection to this? \"None at all,\" says one,\n\"that is Scriptural; we cannot object to it.\" A Bible believer cannot\nobject to it. But what is becoming of us if such doctrines are not\ntaught? \"Well,\" says one, \"are they not taught?\" No. \"Faith in Christ\"\nis taught, and \"Repentance of sins is taught,\" although by some people\nthe latter is taught first, before faith in Christ. Some teach that we\nmust repent of our sins before we can have faith in Christ. This is\na mistake. We cannot possibly repent of sin committed unless we are\nconvinced that we have committed the sin. We cannot repent of laws\nbroken, {127} which Jesus has taught through his apostles, unless we\nare first convinced that Jesus was divine, and had the authority to\nteach them; so that faith in Christ and his divine mission must be\nthe foundation of our practice as Christians. And the first effect\nthat faith in Christ produces, is repentance of the sins which we\nhave committed. So repentance is the second principle of the Gospel.\nBut we differ a little more about the third principle. Just read your\nBible, and you will find that Peter taught baptism for the remission\nof sins (Acts ii, 38). Again, John the Baptist, who was the forerunner\nof Christ, baptized for the remission of sins (Mark, i, 4). \"John was\nsent from God.\" You will find this in the 1st chapter of the Gospel\naccording to St. John, 6th verse. John himself said, in the 33rd verse\nof the same chapter, \"He that sent me to baptize with water, the same\nsaid unto me,\" referring to the instructions he received from the\nFather regarding Christ. Both passages assert this, that John the\nBaptist was sent by God to baptize with water, and we are taught in the\nBible that he did teach the baptism of repentance for the remission of\nsins. That is just what we might expect. John was God's servant. So\nwas Peter. They both taught the same doctrine. John taught baptism,\nand Peter told the people to be baptized every one of them. You will\nremember the servant of God who was sent to speak to Paul, to instruct\nhim just after his conversion. He went to him, and when the scales\nfell from the eyes of Paul, or Saul, this man of God said to him: \"Why\ntarriest thou? arise, and be baptized, and wash away thy sins, calling\nupon the name of the Lord\" (Acts xxii, 16.) Be baptized and wash away\nhis sins? Yes. Now, that agrees exactly with the doctrine of Peter, and\nthe doctrine of John the Baptist. They were all three servants of God,\nand they all taught the same doctrine, and those who heard and believed\nthat doctrine possessed the self-same faith; so that so far as baptism\nis concerned, the ancient Saints did teach and practice the self-same\ndoctrine--baptism for the remission of sins.\n\nI want to talk a little about this. One says, \"Well, I have always been\ntaught that baptism was a doctrine of Christ anciently, but I have\nbeen under the impression that it was not necessary to salvation.\"\nThat may be, my friends, we have been taught a great many things, and\ngood Christian people have believed a great many things that Christian\npeople have rejected since. But that is no reason why we should change\nthe Bible doctrine. The thing is right here. \"Well,\" says one, \"I\nthought we were not able of ourselves to do anything to help to save\nourselves.\" This requires proper understanding. {128} If baptism brings\nthe remission of sins, and baptism is not attended to by us, we cannot\nobtain the blessing. Certainly not. God gives us bread to eat, but he\ndoes not present it to us. A man sows seed in the ground and he sees\nto it and he harvests it and it is threshed and prepared and placed\nbefore us in the shape of flour, but we have no disposition to deny\nthat it is the gift of God. If it were not for God's goodness we should\nhave no bread. If it were not for the gift of God, we could not attend\nto the ordinance that brings remission of sins. We have not power,\nof ourselves, to bring within our reach a single saving principle\nbelonging to the plan of eternal life. It is all God's free gift. It is\nall in consequence of his mercy, and his charity, and his goodness and\nlove, and pleasure manifested to us that we have any privilege at all\nthat will help to make us better or that will bring us into his church\nand kingdom and give us a right to say that we are really his children.\nThe fact that he has laid down ordinances, through which a remission of\nsins is brought to us does not warrant us in saying that we do it of\nourselves, and when people talk like this it is likely to deceive.\n\nNow, my friends, the Bible says, in the place I have quoted, that\nbaptism is for the remission of sins. Do we believe this? If we do you\nknow we must also come to the conclusion necessarily that we cannot\nhave a remission of sins without it. If God has placed the ordinance\nof baptism in his church, as part of his divine system for a certain\npurpose, the object cannot be obtained without it. The means which\nGod reveals for certain purposes must be used. We cannot say, and it\nwould be unreasonable in us to say, that when God speaks from heaven in\nregard to any particular thing we can ignore his advice when we please\nand adopt something else that suits us. It is wrong, and it is this\ndisposition that has led to the present deplorable state of things.\n\n\"Well,\" says one, \"I have thought that baptism was for an outward sign\nof an inward grace, or of membership in the Church.\" Another error, you\nsee! The Bible does not say anything about that. Of course the act of\na person embracing the principles of the Gospel and becoming a member\nof the church, may be a sign, but baptism was not set in the church for\nthat purpose. It was taught in the Church, and administered for the\n_remission of sins_ and nothing else. And no man or woman can obtain a\nplace in God's kingdom, or enjoy his presence here or hereafter, unless\ntheir sins are washed away in baptism, as Paul's were washed away when\nhe accepted the advice of the good and inspired man, Ananias, who\ninstructed him.\n\n1{129} When I think of the importance of this offer which God has\nmade, my heart is filled with thankfulness instead of a disposition to\ndiscard what he has taught. It is strange, and we can only account for\nit on the ground of the waywardness of men naturally, to think that\nwe would attempt to do things in opposition to the will of God. Is\nthere a more important blessing offered to mankind than the remission\nof sins? Have we any hope of enjoying the glory of God in our present\nsinful condition? Surely not, for nothing sinful or unholy can enter\nthe courts of glory. Then if God has so put in his Church an ordinance\nfor the purpose of enabling us, like Saul, to wash away our sins,\nwhy not be prepared to receive it with joy instead of cultivating or\nencouraging a disposition to ignore it?\n\nBaptism for the remission of sins is the third principle of the Gospel\nof Christ. Then comes the ordinance of the laying on of hands for the\ngift of the Holy Ghost. Peter says on the day of Pentecost, to which\nwe have directed your attention, \"And ye shall receive the gift of\nthe Holy Ghost.\" What did that consist of? The gift of God's Spirit.\nThe reception of God's power, a portion of his power. The reception\nof an influence which leads those who possess it near to God in their\nfeelings and in their faith. A spirit which produces not only that\ninward consciousness of acceptance with God, as his son or daughter,\nbut a power which gives outward manifestations of its divinity. Jesus\ndid promise to the apostles when he sent them out first, that \"These\nsigns shall follow them that believe.\" Here are his words, \"Go ye\ninto all the world and preach the Gospel to every creature. He that\nbelieveth and is baptized shall be saved. He that believeth not shall\nbe damned, _and these signs shall follow them that believe_.\" The words\nof Christ, in the last chapter of Mark, 15th and following verses.\n\n\"Well,\" says one, \"You know we do not believe in miracles now. These\nsigns were miracles, but we do not believe in them now.\" That may he,\nmy friends. This is the very reason why we are here, because there is\nsuch a great disbelief in the Bible; because there is a disposition to\nignore the Bible; because there is a disposition to ignore the promises\nof Christ; and we wish to show you the things that are denied; we wish\nto point out to you the doctrines our fathers have denied; that our\nteachers have denied, and we wish to show you that they are in the\nBible, the word of God, in the book which some have gone so far as\nto assert that the Saints do not believe in. But is it true that the\npromises of God were fulfilled anciently in regard to this matter? Yes!\nIn the 19th {130} chapter and 6th verse of the Acts of the Apostles,\nyou will find an instance related of the Apostles laying their hands\non some that had been baptized, and they spake with tongues. This was\none of the gifts that was manifested, in consequence of their receiving\nthat spirit which produced them. See also Mark, 16th and 20th.\n\nYou must not consider that, in teaching these doctrines, we are\nadvancing something of ourselves, something new. If we were teaching\nnew doctrine you would have a right to call us to account and ask us\nfor the proof. We are teaching old doctrine. We are teaching the New\nTestament doctrines, instead of those of our Christian friends. We\nhave no spirit of enmity in the least degree, towards any living soul,\nand when we refer to the faith of our Christian friends remember, it\nis simply to make the difference between their views and ours more\ndistinct to you. I say instead of our friends calling us to account,\nit is the Latter-day Saints who have the right to come out and say\nto their christian friends \"See here, why do you deny signs which\nChrist said should follow believers?\" What believers did Christ speak\nabout? Why believers in his Gospel. He taught us that these signs\nshould follow believers. Well then, if our Christian friends deny\nthat, we have the right to call them to account. If Christ said that\nthese miracles--manifestations of Almighty power--should follow the\nbelievers, I say what reason have you to deny it? The question is\nnot now whether the Latter-day Saints possess the power or not. The\nquestion at issue at present is, not whether the teachers of other\nchurches have the power or not. The question is, Does Christ promise\nthat power to believers in the Gospel? I say he does, and I say that\nthose who deny that such powers should follow believers, teach that\nwhich is contrary to the word of Christ, and contrary to the facts\nthat appeared in connection with the teachings and administration\nof the doctrines of Christ. So that it is not the Latter-day Saints\nthat introduce a new doctrine, and we say to our friends. Hear us, we\nbeseech you. Hear the message we have to deliver, for God has sent us\nto teach the old religion, the religion of Jesus, the simple plan which\nwas revealed from heaven in ancient days, to save the children of men.\n\nPeter said, on the Day of Pentecost, speaking of the Gospel and its\nattendant blessings, \"for this promise is unto you\"--that is, to the\npeople who stood before him--\"to your children and unto all that are\nafar off, even as many as the Lord our God shall call.\"\n\nYou see it was not confined to the members of the church {131} in the\nfirst place, as some would have us believe. The promise of the laying\non of hands for the gift of the Holy Ghost was made to the children of\nthose who heard Peter, and to all who were afar off, even as many as\nthe Lord our God should call. And if it be true that God is calling\nsinners to repentance now, we should see the same power manifested\nto-day, that is, if we have the true Gospel. There can be no doubt of\nthis.\n\nWhich will you have, my friends, the doctrine of the Bible or the\ndoctrines of men? If you accept the doctrines of the Bible you will\nhave to become Latter-day Saints, and of course that would be out\nof the question for a good many. But we cannot find these doctrines\nanywhere else, and that is a perplexity. What shall we do about them?\nWhen I am speaking to you I think of the position I occupied myself,\nwhen I heard the Latter-day Saints first. I went to their meeting, not\nexpecting to hear anything that would interest me by any means, but I\nheard the Bible doctrine taught. I could not deny it. I found I had\nbeen mistaken. I did not incline in my heart to fight against God,\nbut considerations came up. If I become a Latter-day Saint, people\nwill call me a \"Mormon.\" If I embrace these doctrines, my friends will\npoint at me the finger of scorn. If I become a Latter-day Saint my\ngood neighbors will say I am deceived and led astray, and that I have\nembraced a doctrine that is in opposition to the teachings of Christ.\nOf course these things flashed through my mind when I considered and\nread the Bible to ascertain positively whether these \"Mormons\" taught\nthe truth or not. I thought this--well! I have been religious for the\npurpose of making my peace with God, but I have been mistaken and led\nastray by men whom God had not sent to preach the Gospel; but now I\nhave found the truth, the old promises relating to God's power, all\nthings as at the beginning, have been restored, and I have the promise\nof obtaining a place with the righteous, according to the mind and will\nof my Heavenly Father. Let friends say what they please, let them say\nI am deceived, but I believe this Bible is true. Let them say whatever\nthey may in regard to my faith; no matter. I thought of the time of\nChrist. They called Christ hard names; and of the apostles they spake\na great deal of evil. In fact the Bible says they called them all\nmanner of evil, and although I expected my friends would denounce me,\nstill when I thought of what Christ had suffered, I was reconciled and\ninstead of fighting against God, I was willing to accept his doctrine,\nin order to obtain his blessings.\n\n{132} I state to you my friends, that since the day I entered this\nChurch, I have rejoiced exceedingly. I have found proofs upon proofs.\nI have had reason to rejoice in consequence of the manifestations of\nGod's power, confirmatory of the doctrines, and I can say that the\nChurch of Christ is set up, its doctrines are taught, its practices are\npractised, its promises are fulfilled, and the evidence of its divine\npower are manifested in the midst of this people.\n\nI would like to say a few words in regard to another point. I have\njust said that I had been taught a religion by men whom God _had not\nsent_. I would like to explain. You will excuse us if we seem to be\nvery extreme in our views. We have taken the liberty to teach you the\ntruth, just as we have it, and when we say something that comes in\ncontact with what you have received, excuse us. There is no bad feeling\nat all, or unfriendliness in the least. But we believe in persons being\ninvested with the proper authority to preach the Gospel. Paul says,\nspeaking of the authority of the holy priesthood, \"No man taketh this\nhonor unto himself, but he that is called of God as was Aaron\" (Heb. 5,\n4), Faith cometh by hearing, and how can we hear without a \"preacher\"\n(Rom. x, 14-17). \"No man taketh this honor unto himself, except he be\ncalled of God as was Aaron.\" Now that is very plain, and what does it\nmean? Simply what it says. That no man has a right to administer in\nthe ordinances of religion, except he be sent of God as was Aaron,\nfor how can a man preach except he be sent? (Rom. x, 15). If that be\nadmitted, of course the next question of importance is, How was Aaron\nsent? By turning to the history we have of God's dealings with Moses,\nin reference to the gathering of the Israelites, from Egypt, you will\nfind that God instructed Moses to call Aaron to be his helper. (Ex. iv,\n15, 16.) Here is the proof. No man can preach the Gospel simply because\nhe feels inclined within himself to be a preacher. No man can preach\nthe Gospel--that is with God's approval and authority--unless God\ncommission him. God commissioned every one of his preachers in ancient\ntimes. He spoke from heaven. He directed those who held this authority\nto call others. Christ called the apostles as he was called. His Father\ncalled him: he called the apostles, and he said, \"As my Father hath\nsent me, even so send I you\" (St. John xx, 21). \"He that receiveth\nyou receiveth me; and he that receiveth me receiveth him that sent\nme.\" The authority was here you see. God called Moses; he instructed\nMoses to call Aaron; so that Aaron stood exactly in the same relation\nto God as did the apostles: {133} the latter being called of God the\nFather through Christ. That would be evident, because one whom God had\nauthorized to act as his servant was instructed by him to call Aaron.\nNow, you observe, no man has a right to exercise the authority of the\nPriesthood, unless he is called of God, as was Aaron.\n\nAre the preachers--those who commonly preach in connection with the\nchurches of the present day--called of God as was Aaron? Or, in other\nwords, are they called by revelation from God? This is the question.\nWe do not doubt the propriety of their being called in this way,\nbecause the Bible says they ought robe. Do our Protestant ministers,\nat the present time, profess to be sent of God as was Aaron? Is there\na minister connected with the Christian denominations of the present\nday who professes to be sent of God by direct revelation? Not one. It\ndoes not require any argument at all. They do not profess that they\nhave heard from God. They say that God has not spoken since the last\nbook of the New Testament was written. They say it is a sin, and they\nfind fault with the Latter-day Saints because we believe that God does\nspeak; that he has a right to speak; and that it is necessary we should\nhave his approval and commission in order to qualify us to attend to\nthe business of his Church. So that our present Christian teachers do\nnot profess to be called of God as was Aaron. They deny all revelation\nat present, or since the Bible was written.\n\nYou know the ministers, among their other errors, receive pay for\npreaching. That is an innovation also. The ancient apostles, and\nseventies, and bishops, and so on, were not paid for preaching. But\nour present ministers are. The preachers of this Church, with whom I\nam connected, are not paid for teaching. They preach without money,\nwithout purse, and without scrip. Now, the preachers of the present\nchurches make a business of preaching. They learn to be preachers.\nThey are brought up to be preachers in consequence of their parents\nor guides finding in this way a place where they make a living. Such\nministers sometimes acknowledge one kind of revelation. Not that God\ntells the people about his will, or that he manifests his power, but\nthey sometimes tell us they have received a call from one congregation\nto another. But there is one peculiarity about it, viz.: the\ncongregation that calls them is a congregation that almost invariably\noffers them more money than the congregation to which they have been\nattached. This is the only instance of any kind of revelation being\nacknowledged by our Christian teachers. God has not spoken, say they,\nby inspired men, since the days of the ancient {134} apostles. He has\nnot spoken directly to the Church. He has not authorized a single man\nto preach, but sometimes a call is given from less money to more. And\nthough they are feeling full of love and affection for the congregation\nwith which they have labored for years, yet they are sorry and regret\nso much that that call must be made, which takes them from among their\nold friends to a new congregation. But, you see, the new congregation\noffers the most money, and that cannot be disregarded.\n\nMy friends, these are a few of the doctrines of the Church of Jesus\nChrist of Latter-day Saints. Are we displeased with anybody? No, not\nat all. All are at liberty to believe what they please. But we are\nplaced under obligations to deliver the message which God has sent. We\nsay we are not solely dependant on the Bible, because God has revealed\nthe Gospel, and we possess a living Priesthood divinely appointed. We\ndo not wish you to think that we regard the Bible lightly. Of course\nyou will have noticed, from our remarks, that this is not the case.\nBut we say from the Bible alone, without revelation, we could not\nhave been able to obtain all the knowledge we have received. Why,\nmillions of people have read the Bible but have not discovered some of\nthese doctrines. They have not been led to preach even all the things\ncontained therein, and if they had discovered the doctrine, this Bible\ncannot lay on hands for the gift of the Holy Ghost. That part of the\nwork that is necessary for man's salvation must be done by one whom God\nauthorizes. Therefore the Bible alone is not sufficient. It contains\nthe truth. It is the word of God. It contains the instructions of\nthe apostles. But it does not contain the divine authority that is\nnecessary to commission a man to baptize or administer in any ordinance\npertaining to the house of God.\n\nNow, my friends, may God bless you. And my brethren and sisters, may\nthe Holy Spirit, which leads into all truth, abide upon us, and may we\nwho have found the truth have a disposition to retain it. May we have\nthe moral courage to say, \"Let God be served. Let his truth be obeyed.\"\nLet the Almighty be honored, and if other people choose to follow their\nown fancies, or the deceptions presented before them by men whom God\nhas not sent, as for us and our house, let us serve God.\n\nMay God bless us, in the name of Jesus Christ. Amen.\n\n{135}\n\n    He that judgeth a matter before he heareth it is not\n    wise.--_Solomon_.\n\n\n\nTHE ONLY TRUE GOSPEL, OR THE PRIMITIVE CHRISTIAN FAITH.\n\nBY WILLIAM BUDGE,\n\n_An Elder of the Church of Jesus Christ of Latter-day Saints_.\n\n    \"Prove all things: hold fast that which is good.\"--1 Thess. v, 21.\n\n    \"And this Gospel of the kingdom shall be preached in all the world for\n    a witness unto nations, and then shall the end come.\"--Matt. xxiv. 14.\n\nAt a time like the present, when all society is impressed with a\nforeboding of coming changes in the affairs of men, we may, with\npropriety, call the attention of those who look to the Scriptures for\ndivine guidance to the foregoing important text. It was given by the\nSavior as a warning, and its fulfillment is to be a sign of the end of\nthe world as it is, under man's dominion, and of the coming of Jesus\nChrist, according to the predictions of the Prophets. It is like all\nother warnings given of God, simple, easy to be understood, and sure to\nbe fulfilled. Let us try to understand its meaning and spirit, without\nprejudice and in the fear of God.\n\nWhat is to be understood by _this_ Gospel of the kingdom? Is it\npossible that another Gospel might have been mistaken for the one of\nwhich Jesus spoke? Paul, in his epistle to the Galatians (1-8, 9),\nprohibits any one from preaching any other Gospel than he had preached,\nand, no doubt, it was the danger of a false or perverted Gospel being\naccepted for the true one which led the Savior to express himself as\nhe did, when he said _this Gospel_. He certainly had reference to the\nGospel which he had taught and sent his Apostles to teach, and to none\nother. Let us try to find it. There is no other religious system like\nit, and we cannot find it unless we are guided strictly by the word of\nGod.\n\n{136} It is important it should be known to us, so that when it is\npreached as a \"sign\" of coming judgments and of the end of the world,\nwe may be enabled to recognize it. Some may say, \"we have had the\nGospel preached for generations.\" Not the Gospel spoken of by Jesus,\nfor its restoration was to be a Latter-day work and a \"sign\" or\nwarning; something strange and remarkable. An appeal to the word of\nGod will, however, decide the matter for such as seek the truth, and\nif we teach not according to the Scriptures, there can be no light in\nus. Besides, Christianity, as it is called, is represented by many\nforms and faiths, and without reference to the Bible it would be very\ndifficult to make a distinction with any degree of assurance. We could\nnot accept all the systems of Christianity as the Gospel of Christ, for\nthe Apostle Paul says there is but one faith (Eph. 4-5), and to receive\none religious system on the recommendation of its teachers as the true\nGospel, and reject all the rest, without a substantial Scriptural\nreason, would be unwise, as we would still be in doubt. The true\nGospel is one, not many systems. All but one are perversions of the\nGospel of Christ, as truly now as anciently. I submit that the surest\nway to find the Gospel is to find it from the revelations of God, as\ntaught by Jesus and other inspired men, and accept their doctrines\neven if we must, by so doing, reject the faith of our fathers, as it\nis God's ways and not man's we should seek and walk in, if we wish to\nobtain eternal life. Jesus says to his Apostles (Mark 16-15), \"Go ye\ninto all the world and preach the Gospel to every creature,\" and we\nbelieve they did so, and will endeavor to find what their instructions\nwere. What effect did Jesus expect from the preaching? _faith_, for he\ncontinues (Mark 16-16) by saying, \"he that believeth,\" etc., shall be\nsaved. Again, Paul, when asked by the jailor what he should do to be\nsaved, says (Acts 16-30, 31), \"_believe_ on the Lord Jesus Christ,\"\nboth of which Scriptures establish the fact that _faith_ is the first\nprinciple or condition upon which salvation is promised; or, in other\nwords, the first principle of the Gospel of Christ, or the beginning\nof true Christian worship. Faith must be the first principle of\nrevealed religion as it is the first effect created in us, through the\nadministration of the word. We hear and faith is the first consequence,\nthe most immediate, natural and unchangeable result. The Scriptures say\n(Rom. 10-17), \"faith cometh by hearing,\" and our experience confirms\nthis. The principles of the Gospel are always the same, for the same\npurpose, and invariably taught in the same order.\n\nRepentance of all sin is the second principle of the unchangeable {137}\nplan through which salvation is promised. Peter, the Apostle, tells\nthe gathered multitude on the day of Pentecost, who already believed\nthat Jesus was the Christ, and who then asked what they should do,\nthat they should _repent_, and be baptized every one of them. (Acts\n2-38). Repentance, according to the Scriptures, follows faith. But is\nit necessarily so? It is, for we cannot repent before we believe; we\ncannot repent of sin against God, until we believe that there is a God.\nWe cannot repent of a wrong done by us, against our fellow-man until we\nbelieve we have wronged him. The propriety of the advice of the Apostle\nis very apparent. His hearers, under the influence of the power which\nrested upon the Apostles, believed that he whom they had crucified was\nthe Christ. Repentance of the part they took in that great wickedness\nwas to be expected. Baptism, being promised after repentance, and\nthe history stating that many were baptized, we must conclude that\nrepentance was a result of the preaching, and that effect agrees with\nthe organization of our natures.\n\nBaptism is the third principle of the Gospel of Christ, and follows\nrepentance; Peter places it there when he says, \"Repent and be\nbaptized,\" and John preached the \"Baptism of repentance for the\nremission of sins.\" (Mark 1-4). A little reflection will show how\nconsistent the Scriptural citations are. Baptism is an ordinance of the\nGospel, administered for a special purpose--as well as being simply a\ncommandment, namely: for the \"remission of sins.\" It is not reasonable\nto suppose that any person could receive the remission or forgiveness\nof sins without repentance, or that any one would desire baptism that\nhis sins might be washed away (Acts 22-10) without having already\nrepented. Baptism necessarily follows repentance, as through its\nadministration the sins repented of are remitted: thus our necessities,\nand the Scriptures are in unison. This order must be right, as each\nprinciple follow as an effect of the one preceding it.\n\nWe will trace the Gospel plan a little further. It is a code of\ndivine laws, calculated to improve the human race. Being perfect,\nevery principle is revealed in its order, and for its own special\npurpose. Faith, Repentance and Baptism, as taught in the foregoing\npages, administered by one having authority, prepares a disciple to\nreceive the gift of the Holy Ghost, as promised in Acts 2-38, which\nis the Comforter spoken of by Jesus, that would lead the Saints into\nall truth. How consistent are the doctrines of Christ, as taught in\nthe word of God. Faith is begotten in the human mind by preaching,\nrepentance naturally follows, and baptism is then administered {138}\nthat the sins repented of may be washed away, preparing the sinner for\nthe greatest gifts of God to man, the Holy Spirit, which is the seal\nof adoption into the Kingdom of God. No man can enter into the Kingdom\nexcept he be born of the water and of the Spirit (John 3-5).\n\nThe Holy Spirit, the Comforter, is given to all those who comply with\nthe conditions herein set forth, by the laying on of the hands of the\nElders of the Church of Christ, according to the ancient practice (Acts\n8-18), in explanation of which I will quote from Paul's first epistle\nto the Corinthians, 12th chap., 4th to the 12th verse:\n\n\"Now there are diversities of gifts, by the same Spirit.\n\n\"And there are differences of administrations, but the same Lord.\n\n\"And there are diversities of operations, but it is the same God which\nworketh all in all.\n\n\"But the manifestation of the Spirit is given to every man to profit\nwithal.\n\n\"For to one is given by the Spirit the word of wisdom; to another the\nword of knowledge by the same Spirit;\n\n\"To another faith by the same Spirit; to another the gifts of healing\nby the same Spirit;\n\n\"To another the working of miracles; to another prophecy; to another\ndiscerning of spirits; to another _divers_ kinds of tongues; to another\nthe interpretation of tongues.\n\n\"But all these worketh that one and the selfsame Spirit, dividing to\nevery man severally as he will.\n\n\"For as the body is one, and hath many members, and all the members of\nthat one body, being many, are one body; so also is Christ.\"\n\nThe fact of these miracles not existing in the so-called Christian\nchurches of the present day, is no reason that we should deny the\nnecessity of their existence. If they were enjoyed by the early Saints,\nwhy should not the Saints of God possess them now? If God promised\nthese gifts to all those who kept his commandments in former times, and\nto their children, and to all that were afar off, even unto as many as\nthe Lord our God should call (Acts 2-39), why should not the Church\nenjoy them now? If they were necessary for the comfort, encouragement,\nor edifying of the ancient Church (1 Cor. 14-12), why should not the\nfollowers of Christ be benefitted by them now? To these questions we\ncan only answer, there is no reason. The word of God directs us to\nseek for and cultivate them (1 Cor. 14-1 & 39). We should therefore\nbe prepared to reject every statement to the effect {139} that our\nheavenly Father did not intend that they should continue on the earth,\nas the promises of God are true, and not one jot or tittle of them will\nfall to the ground unfulfilled.\n\nThe next question of importance connected with this subject is that\nof authority; the authority which man must hold from God to make his\nadministrations valid. We should not be prepared to acknowledge the\naction of any man who might take upon himself the direction of our\naffairs, but we ought to be prepared to sustain those whom we _send_ or\nhave commissioned to represent us. We understand this well enough to\nknow that we should not expect a firm or company to be responsible to\nus for what a pretended agent might promise. It would simply be absurd\non our part to do so. How much less then could we look for our heavenly\nFather to sustain those who administer in holy things without authority\nfrom Him? How foolish for us to expect that the special blessings of\nthe Almighty would follow the pretensions of a fraud!\n\nWe are instructed by the words of Jesus, when He said, \"As my Father\nsent me, so send I you\" (John 20-21). And we are warned by Paul in the\nfollowing words: \"And no man taketh this honor unto himself, but he\nthat is called of God as was Aaron\" (Heb. 5-4.) The honor here referred\nto is the \"Priesthood,\" or the authority to administer in the things\nof God, as will be seen by reference to the preceding verses. How was\nAaron called? We answer by direct revelation from God (Ex. 4, 14 to\n16). Modern ministers are now set apart by men who deny the necessity\nof revelation altogether, or take unto themselves the authority they\nseem to have, because they _feel_ they are called to preach and\nadminister in the ordinances of the House of God. There is in this no\nhigher calling than may be found among the Hindoos, and the anger of\nthe Lord is kindled against all those who solemnly attempt to usurp the\npowers and privileges of the holy \"Priesthood,\" and he will destroy\ntheir influence among the people.\n\nBeloved friends, be not deceived by those who take unto themselves\nthe \"honor\" of the Priesthood, and who preach for hire and divine\nfor money, for they are not _sent_, and they preach not according\nto the law and the testimony, and Paul says that if \"we or an angel\nfrom heaven preach any other Gospel unto you than that which we have\npreached unto you let him be accursed\" (Gal. 1-8).\n\nThe principles herein explained are true and faithful, and confirmed\nby Holy Writ. The Elders of the \"Church of Jesus Christ of Latter-day\nSaints,\" who preach them, have not discovered {140} them by their own\nwisdom, for they have been revealed from heaven, by the power of God,\nthrough the Prophet Joseph Smith, and are now being preached as a\nwitness of the speedy coming of the Lord Jesus Christ. This Gospel is\npreached as before without money and without price, by those whom _God\nhas sent_, who have met with opposition in every form, and many of them\nhave suffered even unto death. Still the work is onward, the kingdom is\nbeing set up, and it will grow and increase until it fills the whole\nearth.\n\nWe testify of its divinity, and that it is being preached in\nfulfillment of the prediction of Christ, as a \"witness\" to all nations\nof his near approach. But \"as it was in the days of Noah, so shall it\nbe in the days of the coming of the Son of Man\" (Matt. 24-37 to 40);\nmany will reject the message and perish.\n\nLIVERPOOL, February 1st, 1879.\n\n    _We came to this earth that we might have a body and present it\n    pure before God in the Celestial Kingdom. The great principle of\n    happiness consists in having a body. The devil has none, and this\n    is his punishment. When cast out by the Savior he asked to go into\n    the herd of swine, preferring a swine's body to none._\n\n    --_Joseph Smith, The Prophet_.\n\n{141}\n\n\n\nJOSEPH THE PROPHET.\n\nBY ELDER B. H. ROBERTS, IN THE CONTRIBUTOR, 1890.\n\nAmong those who may be accounted the benefactors of our race, we claim\nfor the Prophet Joseph Smith, the second place. To Him who died that\nman might live, upon whom was laid the iniquity of us all; by whose\nstripes we are healed; who brought life and immortality to light\nthrough the Gospel; who by way of pre-eminence is called _the_ Son of\nGod, the only begotten of the Father--to Him must be assigned, forever,\nthe first place among the benefactors of mankind. And next to him is\nthe Prophet, who was chosen to stand at the head of the dispensation of\nthe fullness of times.\n\nBorn in obscurity--in the western wilds of the state of New York, and\nof humble parents, without the advantages of worldly education; with\nno knowledge of ancient languages or history to begin with; untutored\nin the sciences, and unlearned in theology, Joseph Smith has done more\nfor the salvation of the children of men than any reformer, theologian\nor ecclesiastic that has lived since the days of the earthly ministry\nof the Son of God. It is to prove his right and title to the high\nplace we have assigned him in the roll of honor--in the list of the\nbenefactors of humanity--that this paper is written, rather than to\ngive a biographical sketch of his well known career.\n\nNotwithstanding the very explicit revelation, which God had given of\nhimself; of His person, His attributes, His powers, through His Son\nJesus Christ; for in Him dwelt all the fullness of the God-head bodily,\nthe world had gone far astray, in its conception and knowledge of God.\nMen had conjured up to themselves a being without body, without parts\nand passions, and worshiped it for God--a being that never was, nor\nis, nor ever shall be. Of the absurdity of such a description of God,\nhowever, we need not speak.\n\nAnother idea equally false and equally baneful in its effects on true\nreligion, and as universally accepted as the above conception of the\nbeing and character of Deity, was the doctrine that the volume of\nrevelation was closed.\n\nSuch was the state of the world in respect to these matters, when\nJoseph Smith announced that he had received a {142} new revelation;\nthat he had seen both the Father and the Son, and had conversed with\nthem in a glorious vision, in the full light of day. His testimony was\nthat both Father and Son possessed a body, parts, organs, dimensions\nin form like man, and each resembled the other. This revelation was\nsoon followed by the visitation of an angel, Moroni, one of the ancient\nProphets of the American continent, who made known the existence of\nthe Book of Mormon; a volume of scripture compiled from the voluminous\nrecords kept by that enlightened people, who anciently inhabited\nAmerica, the ruins of whose civilization are the astonishment of the\narchaeologists of today. Joseph Smith translated the Book of Mormon,\nby the means of the Urim and Thummim, from the ancient and now unknown\nlanguage in which it was written, into English, and thus gave the\nworld a new volume of scripture, equal in bulk and equal in importance\nto the New Testament. Thus, since faith is bottomed on evidence, the\nfoundation of faith was widened. The world now had two volumes of\nscripture instead of one; the testimony of each sustaining the other.\nThat volume of scripture is not the voice of one witness merely, but\nlike the Bible it contains the testimony of many witnesses for God. Who\ncan estimate the value of this work, that comes in a day when unbelief\nis prevalent in the earth, to renew and sustain the sinking faith of\nhumanity!\n\nWhile yet the work of translating this valuable book was in progress,\nthe Prophet and Oliver Cowdery were visited by John the Baptist, whom\nGod had raised from the dead, and he conferred upon them an Aaronic\nPriesthood, which holds the keys of the ministering of angels; of the\nGospel of repentance, and of baptism by immersion for the remission\nof sins. This ordination, therefore, gave the Prophet and his fellow\nlaborer the authority to preach repentance and baptism. They began by\nbaptizing each other.\n\nSubsequently they were ordained to the Apostleship under the hands of\nthe Apostles Peter, James and John. This gave them the right and power\nto build up the Church and Kingdom of God in all the world. Accordingly\non the 6th of April, 1830, the Prophet organized the Church. The Gospel\nbegan to be publicly proclaimed; those who believed were baptized\nfor the remission of sins; received the laying on of hands for the\nreception of the Holy Ghost; and the gifts and powers of that spirit\nwere manifested among the Saints by speaking in tongues, prophecy,\nrevelation, visions, inspired dreams, healing the sick, and all those\ngracious gifts and powers enjoyed by the ancient Saints. High Priests,\nElders, Bishops, {143} Priests, Teachers and Deacons, were ordained\nas the work of the ministry increased. Branches of the Church were\norganized, and men holding proper authority set to preside over them.\nFinally these branches were grouped together and organized into stakes\nof Zion, with a presidency of three High Priests to preside over them.\nHigh Councils, consisting of twelve High Priests, with the Presidency\nof the Stake, as the presidency thereof were organized, forming\ncourts possessing both original and appellate jurisdiction in the\necclesiastical affairs of the stakes, in which they were respectively\nestablished.\n\nIn 1835 he organized a quorum of the Twelve Apostles, men who are\nchosen especially to be witnesses for the Lord Jesus Christ, and who\nconstitute a traveling High Council, with authority to regulate all the\naffairs of the Church in all the world. At the same time quorums of\nseventy were organized to be their helps in the ministry, this being\nan order of the Priesthood designed to travel and preach the Gospel in\nall the nations of the earth. Thus he organized the Church and all the\nquorums thereof. But he did more than that.\n\nIn the Book of Mormon it is predicted that a splendid city called Zion,\nor New Jerusalem shall be built upon this continent, a city noted\nnot for its manufactories, nor for commerce; but for its temples and\nsanctuaries for worship and learning; a city on which the glory of God\nwill shine. The place where this city and where the chief temple is to\nbe built was indicated by the Prophet, and the temple site dedicated\nunder his direction. This was at Independence, Jackson county,\nMissouri. Between twelve and fifteen hundred of the Saints gathered to\nthat place to lay the foundation of the city of Zion, but their enemies\nprevented them by driving them away from the lands they had purchased,\nand burning their houses Thus the work was hindered for the time being,\nbut the location of Zion was pointed out, a commencement was made, and\neventually the design of the Lord will be accomplished.\n\nA temple was designed by the Prophet and built by the united efforts\nof the Saints at Kirtland, Ohio. In it the Lord Jesus appeared to the\nProphet Joseph and Oliver Cowdery, and declared His acceptance of the\nhouse which had been built to His name. On the same occasion Moses the\ngreat leader and law giver to ancient Israel, appeared to them and\ncommitted upon them the keys of the gathering of Israel from the four\nquarters of the earth, and the leading of the ten tribes from the land\nof the north. Thus the power to restore {144} Israel to their lands,\nfrom which they have long been exiled, was given to him; and the work\nof the gathering which ultimately will result in the restoration of all\nthe tribes of Israel to their possessions has begun.\n\nWhile he was in Nauvoo he translated from the rolls of Egyptian\npapyrus, obtained from the catacombs of Egypt, the Book of Abraham,\ncontaining an account of the patriarch's sojourn in Egypt, and many\nimportant principles relative to the work of God in the salvation of\nman. He also made an inspired translation, or, what would be more\nproperly called an inspired revision of the Jewish Scriptures--the\nBible. That work, however, was not published during his life time, and\nis practically lost to the world, because it is questionable if those\ninto whose hands his manuscript fell have preserved the integrity of\nhis work.\n\nWe should fall very short of stating the extent of the great work of\nthe Prophet Joseph, if we stopped with what he did for the children of\nmen this side of the grave. His work did not stop there. It reached\nbeyond. At the time Moses visited him and committed to him the keys of\nthe gathering of Israel, the Prophet Elijah came also, and revealed\nthose principles of which the prophet Malachi speaks, which are to\nturn the hearts of the fathers to the children and the hearts of the\nchildren to the fathers. The principles then revealed brought to light\nthe doctrine of salvation for the dead.\n\nThus the work accomplished through the Prophet Joseph effects two\nworlds--the spiritual world as well as the one in which we dwell; and\nalready the work in the former exceeds that which has been done in the\nlatter. Salvation has been carried to those who sit in darkness in the\nspirit world; their hearts have been made glad and have been turned\nto their children, who can administer in the ordinance of salvation\nfor them. A perfect flood of light has been thrown upon the sentence\nuttered by one of the prophets of old, who in speaking of the fathers,\nsaid: \"They without us cannot be made perfect.\"\n\nNor must we omit to mention the new light which the Prophet shed upon\nthe relationship of husband and wife. Under the darkness of an apostate\nChristianity, men and women were content to be united together, as\nhusband and wife, until death did them part; but the Prophet Joseph\nbrought forth the principle that the union of man and wife was designed\nin the economy of God to be eternal; that it was the means through\nwhich the race of the Gods was {145} multiplied and new kingdoms added\nto the dominions of the great Eloheim; and that as long as there was\nroom in infinite space, or elements in the exhaustless store-house of\nnature, or as long as the bosom of the Gods glowed with affection,\njust so long would new worlds be created and peopled with the ever\nincreasing offspring of the righteous.[A]\n\n[Footnote A: The substance of the latter part of this paragraph is\ntaken from P. P. Pratt's Key to Theology.]\n\nNor did he merely teach this principle as a theory; a beautiful thing\nto be contemplated at a distance; but qualified with the possession\nof that God-given power which binds on earth and in heaven, and so\ndirected of the Lord, he established this order of marriage in the\nChurch--an order in which tens of thousands rejoice, as they look\nforward with joyful anticipation, to an eternal union, with the\nfamilies they have raised up in this life, in the midst of hopes and\nfears, poverty and toil, sickness and tears.\n\nSuch are the chief things accomplished by this great Prophet. We have\ngiven but an outline of his work. A volume would scarce suffice to\npoint out its importance, or trace out its relationship to the general\ndesigns of the Lord in respect to the redemption of our earth and its\ninhabitants. It cannot be expected that we shall undertake it in this\nbrief article. Let it be sufficient here to say that even our imperfect\nenumeration of what he did will prove what was claimed in the outset,\nviz.: That Joseph Smith, despised as he was by the world, has done more\nthan any other man, save Jesus Christ, for the salvation of our race.\n\nThat the work he accomplished during his brief, but glorious career,\nwas wonderful, goes without saying. The wonder grows upon us as we take\ninto account the circumstances under which he did it. His life's labor\nwas performed in the midst of stupendous difficulties. Opposition met\nhim at every turn. Religious bigotry now ridiculed him for a fool, and\nnow denounced him a knave; now claiming that he was beneath contempt;\nand now that he was the most dangerous imposter that had arisen since\nMohammed, and invoked all powers at its command for his destruction.\nPoverty, hardship, and the hatred of his fellow men, dogged his\nfootsteps through all his life. He was waylaid by assassins, beaten by\nmobs, cast into prisons, robbed of his property, worried with vexatious\nlaw suits, dragged before judges and betrayed by false brethren. He\nhimself said in speaking of his life: \"I have waded in tribulation\nneck-deep, but every {146} wave that has struck me has but wafted me\nnearer to Deity.\"\n\nSuch were the circumstances under which he stood forth as a witness\nfor God; brought forth new volumes of scripture; restored to earth the\nGospel of the Son of God, with authority to administer the ordinances\nthereof; organized the Church; set in order the quorums of the\nPriesthood, and defined their duties and powers; sent the Gospel into\nevery state of the Union, into Canada and England; laid the foundation\nfor the gathering of Israel; opened the door for the salvation of the\ndead; commenced the work of building up Zion; founded Kirtland, Far\nWest and Nauvoo, with its magnificent temple--a work accomplished under\ncircumstances which give him a fame and name that cannot be slain, but\nwhich will grow brighter as time on silent wheels rolls by.\n\n    _So soon as we discover ourselves in a fault, we should repent of\n    that wrong doing and as far as possible repair or make good the\n    wrong we may have committed._\n\n    --_Lorenzo Snow_.\n\n    _There is nothing that will lead to damnation and destruction\n    quicker than self-justification of sin._\n\n    --_Brigham Young_.\n\n{147}\n\n\n\nFIRST PRINCIPLES OF THE TRUE GOSPEL OF CHRIST.\n\nJ. H. PAUL.\n\nThe question \"What shall I do to be saved?\" involves the fate of every\nman and woman on earth; and rational persons cannot rest satisfied\nuntil they have a correct understanding in regard to it.\n\n[Sidenote: First principles.]\n\n[Sidenote: Heb. 6: 1, 2.]\n\nThe Scriptures teach that the first step toward salvation is to believe\nin the Lord Jesus Christ; that the second step is to repent and turn\nfrom sin; that the third step is to be baptized by immersion for the\nremission of sins; and that the fourth step is to receive the gift of\nthe Holy Ghost through the laying on of hands by those having authority\nto confer it. These are first among the saving principles of the Gospel\nof Christ; and while men may claim that the requirements instituted by\nHim for the salvation of mankind are no longer necessary, the sincere\nseeker after salvation will prefer to believe the revealed word of God.\n\nIS BELIEF ALONE SUFFICIENT?\n\n[Sidenote: Rom. 1: 16. Heb. 11: 6.]\n\nThe Gospel is the power of God unto salvation to every one that\n_believeth_; and \"without _faith_ it is impossible to please Him:\nfor he that cometh to God must _believe_ that He is, and that He is\na rewarder of them that diligently seek him.\" But what constitutes\nthe faith and belief named here? Is it a mere intellectual assent or\nopinion? Must we also _do_ as well as _believe_?\n\n[Sidenote: Genuine Belief.]\n\n[Sidenote: John 17: 3. 1 John 2: 3, 4.]\n\nThe beloveth disciple writes: \"And this is life eternal, that they\nmight know thee the only true God, and Jesus Christ, whom thou hast\nsent.\" Construe this statement with another passage of Scripture, \"And\nhereby we do know that we know him, if we keep his commandments. He\nthat saith, I know him, and keepeth not his commandments, is a liar,\n{148} and the truth is not in him.\" The devils _believe_--and tremble.\nJames 2: 19.\n\n[Sidenote: Matt. 28: 19, 20.]\n\nJesus said to his apostles: \"Go ye therefore, and teach all nations,\nbaptizing them in the name of the Father, and of the Son, and of the\nHoly Ghost; teaching them to observe all things whatsoever I have\ncommanded you.\" The disciples were sent to teach all nations, and they\nwere instructed to enjoin obedience to \"all things whatsoever\" Christ\ngave as commandments. His language is so comprehensive that no command\ncan be omitted.\n\n[Sidenote: Gal. 3: 7.]\n\n[Sidenote: John 8: 39.]\n\n[Sidenote: Gen. 26: 5.]\n\n[Sidenote: James 1: 22.]\n\n\"Know ye therefore, that they which are of faith, the same are the\nchildren of Abraham.\" But, \"If ye were Abraham's children, ye would do\nthe works of Abraham.\" \"Because that Abraham obeyed my voice, and kept\nmy charge, my commandments, my statutes, and my laws.\" \"But be ye doers\nof the word, and not hearers only, deceiving your own selves.\"\n\n[Sidenote: Faith and works.]\n\n[Sidenote: James 2: 14-22.]\n\n\"What doth it profit, my brethren, though a man say he hath faith, and\nhave not works? can faith save him? But wilt thou know, O vain man,\nthat faith without works is dead? Was not Abraham our father justified\nby works, when he had offered Isaac his son upon the altar? Seest thou\nhow faith wrought with his works, and by works was faith made perfect?\"\n\n[Sidenote: Luke 6: 46.]\n\n[Sidenote: Luke 11: 28.]\n\n[Sidenote: John 14: 15-21.]\n\n[Sidenote: Rev. 22: 14.]\n\n\"And why call ye me, Lord, Lord, and do not the things which I say?\"\n\"But he said, Yea, rather blessed are they that hear the word of God,\nand keep it.\" \"If ye love me, keep my commandments. He that hath my\ncommandments, and keepeth them, he it is that loveth me; and he that\nloveth me shall be loved of my Father, and I will love him, and will\nmanifest myself to him.\" \"Blessed are they that do his commandments,\nthat they may have right to the tree of life, and may enter in through\nthe gates into the city.\" Salvation is won by the works of a lifetime.\n\nREPENT OR PERISH.\n\n[Sidenote: True repentance.]\n\n[Sidenote: Luke 18: 13.]\n\n[Sidenote: Ezek. 18: 30.]\n\n[Sidenote: Luke 13: 5.]\n\n[Sidenote: Matt. 3: 7, 8.]\n\nBelief in God is followed by an utterance which lies deep in the\ntroubled heart of man: \"God be merciful to me, a sinner!\" The answer of\nthe Almighty to the godly sorrow of His penitent children is: \"Repent,\nand turn yourself from all your transgressions.\" \"Except ye repent, ye\nshall all likewise perish.\" Genuine repentance is such a sorrow for\npast sin as produces a reformation of life, and bears fruit in good\nworks. It leads him that steals to steal no more; him that gets drunk\n{149} to break from that habit; him that blasphemes to desist from that\nevil and learn to do well. All need to repent. Even the best men fall\nfar short of their ideal. Repentance is therefore one of the conditions\nof salvation. It must precede the forgiveness of sins; and those who do\nnot repent are not eligible for baptism.\n\nIS BAPTISM ESSENTIAL TO SALVATION?\n\n[Sidenote: The counsel of God.]\n\nOne of the most remarkable fallacies of modern times is the wide-spread\ndoctrine that we can be saved without complying with the ordinances and\nother requirements which our Savior instituted for the salvation of men.\n\n[Sidenote: Luke 7: 29, 30.]\n\nJohn the Baptist, a servant of the Most High, taught and administered\nbaptism; the Lord said that those who received this baptism justified\nGod, but that there were others who \"rejected the counsel of God\nagainst themselves, being not baptized of him.\" Now, men cannot be\nsaved by rejecting the counsel of God against themselves. Then, as it\nis the counsel of God for men to be baptized, they cannot be saved\nwithout baptism, which is therefore essential to salvation.\n\n[Sidenote: The command of God.]\n\n[Sidenote: Acts 11: 14.]\n\n[Sidenote: Acts 10: 48.]\n\nThe Lord sent His angel to Cornelius, and told him to send for Peter,\nwho would tell him words whereby he and all his house should be saved.\nCornelius did so, and when the Apostle came, \"he commanded them to be\nbaptized in the name of the Lord.\" If Cornelius had rejected baptism as\nnon-essential, could he have been saved? No; for the angel informed him\nthat Peter would tell him how to be saved, and the Apostle \"commanded\nthem to be baptized.\" The _righteous_ man had to be baptized.\n\n[Sidenote: Baptism essential.]\n\n[Sidenote: Gal. 3: 26, 27.]\n\nThe Apostle Paul says: \"Ye are all the children of God by faith in\nChrist Jesus. For as many of you as have been baptized into Christ,\nhave put on Christ.\" If it is necessary \"to put on Christ\" to obtain\nsalvation, then it is essential to be baptized, for we put on Christ by\nbaptism.\n\n[Sidenote: Mark 16: 15.]\n\nThe Lord Jesus, in sending out His Apostles, said: \"Go ye into all the\nworld, and preach the gospel to every creature. He that believeth,\nand is baptized, shall be saved; but he that believeth not,\" (and\nconsequently is not baptized) \"shall be damned.\" Here the Lord\npositively declares that it is only the baptized believer who shall be\nsaved.\n\n[Sidenote: The new birth.]\n\n[Sidenote: John 3: 5.]\n\nJesus said to Nicodemus: \"Verily, verily, I say unto thee, Except\na man be born of water\" (that is, baptized in water) \"and of the\nSpirit,\" (that is, baptized in the Spirit) \"he cannot {150} enter into\nthe kingdom of God.\" If entering the kingdom of God is essential to\nsalvation, then being \"born of water,\" or being baptized, is essential\nalso, for by doing the latter we make the former possible.\n\nBAPTISM FOR THE DEAD.\n\n[Sidenote: The thief on the cross.]\n\n[Sidenote: John 20: 11-17.]\n\nSome have supposed that the thief who was crucified beside the Lord\nwent to heaven, and it is believed that he was not baptized; therefore,\nit is argued, if one can be saved without baptism, others can. But the\nsupposition is incorrect: Jesus said to the thief, \"to-day shalt thou\nbe with me in paradise,\" and three days afterwards said to Mary, \"Touch\nme not; for I am not yet ascended to my Father.\" By this we learn that\nparadise and heaven are two distinct places, and as Jesus did not go\nto heaven on the day He was crucified, neither did the thief; for they\nwere both together in paradise.\n\n[Sidenote: The dead preached to.]\n\n[Sidenote: I Peter 4: 6.]\n\nHere the seeker after truth may properly inquire. \"If it is necessary\nfor all men and women to be baptized, what will become of the good\npeople who have died without having that privilege?\" To this the reply\nof the Scriptures is that the dead who died without hearing the Gospel\nwill have it preached to them. They who obey it will be saved, but they\nwho reject it will be condemned, as though they were in the flesh. \"For\nthis cause was the Gospel preached\" [by Christ] \"to them that are dead,\nthat they might be judged according to men in the flesh.\"\n\n[Sidenote: The dead baptized for.]\n\n[Sidenote: I Cor. 15: 29.]\n\n[Sidenote: The Spirits in prison.]\n\n[Sidenote: I Peter 3: 18-20.]\n\n\"But a dead person cannot be baptized,\" says one. Very true; but God\nis just. He has provided a way in which the dead can be baptized for,\nby the living, as shown by the Apostle Paul in his questions: \"Else\nwhat shall they do which are baptized for the dead, if the dead rise\nnot at all? why are they then baptized for the dead?\" Paul referred to\nbaptism for the dead, as a proof of the resurrection, his questions\nshowing plainly that \"baptism for the dead\" was both believed in and\npracticed by the early Christians. Peter says: \"For Christ also hath\nonce suffered for sins, the just for the unjust, that he might bring us\nto God, being put to death in the flesh, but quickened by the Spirit:\nby which also he went and preached unto the spirits in prison; which\nsometimes were disobedient, when once the long-suffering of God waited\nin the days of Noah, while the ark was a preparing, wherein few, that\nis, eight souls, were saved by water.\" That is: Those who rejected the\nGospel in the days of Noah were kept in the prison of the spirit world\nuntil the Gospel was {151} again offered to them; and the same fate\nawaits all those who in this life reject this glad message.\n\nOBJECT OR PURPOSE OF BAPTISM.\n\n[Sidenote: The remission of sins.]\n\n[Sidenote: Mark 1: 4.]\n\nWhen John was in the wilderness he preached the \"baptism of repentance\nfor the remission of sins.\"\n\n[Sidenote: Acts 2: 38.]\n\n\"On the day of Pentecost, many persons were convinced that Jesus was\nthe Christ, and cried out, \"Men and brethren, what shall we do?\" Peter\nreplied: \"Repent, and be baptized every one of you in the name of Jesus\nChrist, for the remission of sins.\"\n\nHere we find the inspired Apostle, after Christ's ascension into\nheaven, teaching that baptism is for the remission of sins.\n\n[Sidenote: The case of Paul.]\n\n[Sidenote: Acts 22: 16.]\n\nPaul saw a vision in which he was directed to go to a certain place,\nwhere it should be told him what to do. He did so, and there fasted and\nprayed three days. Then the Lord sent to him Ananias, who said, \"Arise,\nand be baptized, and wash away thy sins.\" Why did not the Lord remit\nPaul's sins through his fasting and prayer? For the reason that He has\ninstituted baptism for that purpose, and all who desire the blessing of\nremission of sins must comply with His law.\n\n[Sidenote: \"Inward grace.\"]\n\n\"But,\" says one, \"that doctrine is strange to me; I was always taught\nthat baptism was an outward sign of an inward grace.\" No such doctrine\ncan be sustained by the Scripture. You must be baptized and have your\nsins washed away before you are even prepared for the reception of an\n\"inward grace.\"\n\n\"But Peter tells us,\" urges the objector, \"that baptism is 'not the\nputting away of the filth of the flesh, but the answer of a good\nconscience towards God.'\" And Peter states the truth. Ananias did not\ntell Paul to be baptized and wash away \"the filth of the flesh,\" but to\nbe baptized and wash away his sins.\n\n[Sidenote: Infant baptism.]\n\n[Sidenote: Mark 10: 14.]\n\nInfant baptism is contrary to reason and Scripture; infants are without\nsin; \"of such is the kingdom of heaven.\" It is true that the sin of\nAdam passed upon all mankind; but Christ took that sin upon Himself and\natoned for it upon the cross. The Bible teaches that the sins for which\nmen should be baptized are their individual sins, and not the sin they\nwere born in, for the Lord Jesus atoned for that.\n\n[Sidenote: Forgiveness is the gift of God.]\n\n[Sidenote: Acts 8: 18.]\n\nIt will not do to say that baptism remits a man's sins, for that is\nthe work of the Lord. The \"laying on of hands\" does not give the Holy\nGhost, for it is the \"gift of God.\" The {152} blowing of rams' horns\ndid not throw down the walls of Jericho; it was the power of Jehovah.\n\"Simon saw that through the laying on of the Apostles' hands the Holy\nGhost was given.\"\n\nMODE OF BAPTISM.\n\n[Sidenote: Buried in water.]\n\n[Sidenote: Eph. 4: 5.]\n\n[Sidenote: Rom. 6: 4, 5.]\n\n[Sidenote: Mark 1: 10.]\n\n[Sidenote: Col. 2: 12.]\n\n[Sidenote: John 3: 23.]\n\nThe mode of baptism was also designated by the Lord, and His\ninstructions were strictly obeyed by His servants. Paul testifies that\nthere is \"one Lord, one faith, one baptism,\" and describes the manner\nin which the ordinance was performed: \"Therefore we are buried with\nhim by baptism into death; that like as Christ was raised up from the\ndead by the glory of the Father, even so we also should walk in newness\nof life. For if we have been planted together in the likeness of his\ndeath, we shall be also in the likeness of his resurrection.\" As the\nLord had been buried in the watery element in the river Jordan, \"coming\nup out of the water,\" so also were the Saints \"buried with him in\nbaptism;\" they received the ordinance by immersion in the same element,\naccording to the prescribed method. John baptized \"in Aenon near to\nSalim, because there was much water there.\"\n\n[Sidenote: Born again.]\n\n[Sidenote: Matt. 3: 13-17.]\n\n[Sidenote: Acts 8: 17-19.]\n\n[Sidenote: Acts 19: 5, 6.]\n\nJesus insisted on receiving baptism \"to fulfill all righteousness.\"\nWhen he had been \"born of water,\" and had come up out of that element,\nthe Spirit of God came upon Him, and the voice of God was heard: \"This\nis my beloved Son, in whom I am well pleased.\" This is the pattern. So\nlikewise the repentant believer goes down into the water, with the one\nsent of God to baptize, and is buried therein and raised up again in\nthe likeness of Christ's resurrection; he is thus born of the water,\nreceiving the baptism appointed by the Lord; the remission of his sins\ncomes from God through His Son Jesus Christ, and is given in baptism;\nhe is cleansed and purified, his past sins are blotted out; he is like\na newborn babe before his God, and is then prepared to receive the\nHoly Ghost, which \"dwelleth not in unclean tabernacles,\" and which is\nimparted to the baptized believer by the laying on of hands by those\nhaving authority to officiate in this ordinance. As his body was\nenveloped in the waters of baptism, so his soul is enveloped in the\nHoly Ghost, and he is baptized with divine fire; he is \"born of water\nand of the Spirit,\" and made a citizen of the kingdom of God.\n\nAUTHORITY TO BAPTIZE.\n\n[Sidenote: Called of God.]\n\n[Sidenote: Heb. 5: 4.]\n\n[Sidenote: Exod. 4: 14-16.]\n\nThe Scriptures also teach that, for the ordinance to be effectual, it\nmust be performed by one authorized to act in {153} the name of the\nLord; for \"no man taketh this honor unto himself, but he that is called\nof God, as was Aaron.\" Aaron was called by the voice of God, through\nMoses.\n\n[Sidenote: Divine authority.]\n\n[Sidenote: Matt. 28: 19.]\n\n[Sidenote: Mark 3: 14.]\n\n[Sidenote: John 15: 16.]\n\nThe Savior commanded His Apostles to \"teach all nations, baptizing them\nin the name of the Father, and of the Son, and of the Holy Ghost.\" But\nHe had given them the divine commission to act in His name wheresoever\nHe should send them: \"He ordained twelve, that they should be with Him,\nand that he might send them forth to preach.\" The divine authority\nwhich they possessed was the source of their power. This fact He\nimpressed upon them, saying: \"ye have not chosen me, but I have chosen\nyou, and ordained you, that ye should go and bring forth fruit, and\nthat your fruit should remain: that whatsoever ye shall ask of the\nFather in my name, he may give it you.\" If they had started out on\ntheir own authority without being chosen, God certainly would not have\nrecognized ordinances performed by them in His name.\n\n[Sidenote: Imperfect baptism is not baptism.]\n\n[Sidenote: Acts 19: 11-16.]\n\n[Sidenote: Acts 19: 1-6.]\n\nThe Apostle Paul, by the power of God, cast out evil spirits; but when\nthe sons of Sceva, on whom the divine authority had not been conferred,\nattempted to do this, they met with failure. When the Apostle went to\nEphesus, he found certain persons who claimed to have been baptized\n\"unto John's baptism.\" Paul discerned that they had not received\nJohn's baptism, for they knew nothing of the Holy Ghost. Probably some\nunauthorized person--perhaps with good intent, but nevertheless without\nauthority--had been along that way baptizing \"unto John's baptism,\"\nbut not with it, for that could only be done by a duly commissioned\nservant of God. After they received a proper understanding of the true\nordinance they were baptized again, \"and when Paul had laid his hands\nupon them, the Holy Ghost came on them; and they spake with tongues,\nand prophesied.\"\n\n[Sidenote: Go thou and do likewise.]\n\nThe experience of the men of Ephesus affords an interesting lesson.\nThey had been mistaken, but when the truth was presented to them they\naccepted it gladly. They received the Gospel ordinance, viz.: Baptism\nby immersion for the remission of sins, administered by one having\ndivine authority; the burial in, and the birth from the watery element,\nwithout which ordinance the Lord has said that no man can enter the\nkingdom of heaven. \"Enter ye in at the strait gate\" that leads to life\neternal.\n\n{154}\n\n\n\nANALYSIS OF THE BOOK OF MORMON.\n\nSuggestions to the Reader.\n\nBY ELDER B. H. ROBERTS.\n\nThe reader of the Book of Mormon will do well to remember that it\nis a translation of a record inscribed on gold plates, which was\nan abridgment made from more extensive records kept by the ancient\ncivilized peoples of America--chiefly by the people known in the Book\nof Mormon as Nephites. The abridgment, for the most part, is made by\none Mormon, a Nephite prophet who was born 311 A.D., and slain by his\nenemies in the year 400 A.D. The parts which are not his abridgment are\nthe first 157 pages (N. E.), which bring us to the \"Words of Mormon,\"\npage 158; and from page 563 (N. E.) to the end of the volume--sixty\npages.\n\nThis latter part of the record was made by Moroni, the son of Mormon,\nwho was also the one who hid up the plates containing his father's and\nhis own abridgment, in the year 421 A.D.; and who, having been raised\nfrom the dead, revealed the existence of these plates to Joseph Smith,\non the 21st of September, 1823. The first 157 pages are a verbatim\ntranslation from what are known as the \"smaller plates\" of Nephi--we\nwill explain.\n\nThe first Nephi, who left Jerusalem with a small company of colonists\nled out from that city by his father, Lehi, 600 B.C., and who\nafterwards became their leader, prophet, and their first king, made\ntwo sets of plates, on which he proposed engraving the history of\nhis people. On the larger of these two sets he engraved an account\nof his father's life, travels, prophecies, etc., together with his\ngenealogy; and upon them also he recorded a full history of the wars\nand contentions of his people, as also their travels, and an account\nof the cities they founded and colonies they established. These larger\nplates were preserved in the care of succeeding kings, or judges of\nthe republic when the kingdom was transformed into one; and, in a\nword, upon them was written a full history of the rise and fall of the\nnations which existed in America from the landing of this colony from\nJerusalem to 400 A.D., a period of nearly one thousand years.\n\n{155} It is quite evident that as these plates were transmitted from\nking to king, or from one ruling judge of the republic to another, or\ngiven into the possession of a prophet, that they each recorded the\nhistorical events of his own day, and gave to such account his own\nname--hence Mormon found in these \"larger plates\" of Nephi--the Book of\nMosiah, the Book of Alma, the Book of Helaman, etc.\n\nFurthermore, it happened that there were colonies from time to time\nthat drifted off into distant parts of the land, and became lost for\na season to the main body of the people; and there were missionary\nexpeditions formed for the conversion of the Lamanites; and these\nparties, whether missionary or colonial, generally kept records; and\nwhen these colonists or missionary parties were found, or returned to\nthe main body of the people, their records were incorporated within the\nmain record, being kept by the historian--hence there was, sometimes, a\nbook within a book, and the current of events was interrupted to record\nthe history of these detached portions of the people, or some important\nmissionary expedition.\n\nMormon, when abridging these plates of Nephi, gave to each particular\ndivision of his abridgment the name of the book from which he had taken\nhis account of the events recorded--hence the Books of Mosiah, Alma,\nHelaman and III. and IV. Nephi in his abridgment. He also, in some\ninstances at least, followed the subdivisions we have alluded to, hence\nwe have the record of Zeniff within the Book of Mosiah (page 181, N.\nE.); the account of the church founded by the first Alma (page 213);\nand the account of the missionary expeditions of the sons of Mosiah to\nthe Lamanites within the Book of Alma (page 283).\n\nAgain we caution the reader to remember that the Book of Mormon is, for\nthe most part, an abridgment from the \"larger plates\" of Nephi; but\nit is quite evident that Mormon frequently came to passages upon the\nplates of Nephi which pleased him so well that he transcribed them upon\nthe plates containing his abridgment, _verbatim_. An example of this\nwill be found beginning on page 163, in the second line of the ninth\nparagraph, and ending with page 169--the words of King Benjamin to his\npeople. The words of King Benjamin are also renewed on page 170, in the\nsecond line of the fourth paragraph, and continue to the close of the\nchapter. There are many such passages throughout Mormon's abridgment.\n\nIn addition to this, Mormon frequently introduces remarks of his own\nby way of comment, warning, prophecy or admonition, and since there is\nnothing in the text, either quotation {156} marks or a change of type\nto indicate where these comments, or what we might call annotations,\nbegin or end, they are liable to confuse the reader--a difficulty\nthat we hope will be obviated by this caution. So much for Mormon's\nabridgment. Now to consider the part of the work done by his son\nMoroni. This is from page 563 to the end of the volume. He closes up\nthe record of his father, Mormon, and then gives us an abridgment of\nthe twenty-four plates of Ether which were found in North America by\nthe people of Limhi, in the second century B.C.; and then concludes\nhis work with notes on the manner of ordaining priests and teachers,\nadministering the sacrament of the Lord's supper, baptism, spiritual\ngifts, together with a sermon and some of his father's letters. In his\nabridgment of the record of the Jaredites, the peculiarity of mixing up\nhis comments, admonitions and prophecies with his narrative, is even\nmore marked than in the abridgment of Mormon, therefore the reader will\nneed to be doubly on his guard.\n\nWe have already said that the first 157 pages of the Book of Mormon\nwas not a part of Mormon's abridgment. Those pages are a _verbatim_\ntranslation of the \"smaller plates\" of Nephi, and became connected\nwith Mormon's abridgment in this manner: Mormon had abridged the\n\"larger plates\" of Nephi as far as the reign of King Benjamin, and\nin searching through the records which had been delivered to him, he\nfound these \"smaller plates\" of Nephi. They contained a brief history\nof events connected with the departure of Lehi and his colony from\nJerusalem to their landing in America, and thence down to the reign\nof this King Benjamin--covering a period of about 400 years. These\nplates were made by Nephi, that upon them might be engraven an account\nof the ministry of the servants of God, among his people, together\nwith their prophecies and teachings. They contain, in other words, an\necclesiastical history of the Nephites, while the \"larger plates\" of\nNephi contained a political, or secular history of the same people.\n(See I. Nephi, ix chapter; also xix, 1-5.)\n\nMormon was particularly well pleased with the contents of these\n\"smaller plates\" of Nephi, because upon them had been engraven so\nmany prophecies concerning the coming and mission of the Messiah;\nand instead of condensing their history into an abridgment, he took\nthe plates and attached them to the abridgment of Nephi's \"larger\nplates.\" \"And this I do for a wise purpose,\" says Mormon, \"for thus\nit whispereth me according to the Spirit of the Lord which is in me.\"\n(Words of Mormon, page 159 N.E.). Nephi, also, in speaking of these\n\"smaller plates,\" says, \"the Lord hath commanded the to make {157}\nthese plates for a wise purpose in him, which purpose I know not.\" (I.\nNephi ix, 5.) What that wise purpose was we shall see further on.\n\nBy Mormon attaching these \"smaller plates\" of Nephi to his own\nabridgment of Nephi's \"larger plates,\" it will be seen there was a\ndouble line of history of the Nephites for about 400 years, and the\nwisdom of this arrangement is seen in the following: When Joseph Smith\nhad translated the first part of Mormon's abridgment--amounting to 116\npages of manuscript, he listened to the importunities of Martin Harris,\nwho was giving him some assistance in the work of translating, and who\ndesired to show that portion of the work to his friends. The result was\nthe manuscript was stolen from him; the records were taken from Joseph\nby the angel, and he lost his power to translate for a season. After a\ntime, however, he was permitted to go on with the work, but the Lord\nmade it known to him that it was the design of those into whose hands\nthe manuscript had fallen to wait until he had translated that part\nagain, and then by changing the manuscript in their possession would\nbring it forth and claim that he could not translate the same record\ntwice alike; and thus they would seek to overthrow the work of God.\n\nBut the heavenly messenger commanded Joseph Smith not to translate\nagain the part he had already translated, but instead thereof he\nshould translate the \"smaller plates\" of Nephi, and that account was\nto take the place of Mormon's abridgment up to the latter days of the\nreign of King Benjamin. (Doc. and Cov., D&C 10.) Thus it is that we\nhave the \"words of Mormon,\" beginning on page 158, explaining how the\n\"smaller plates\" of Nephi came into his possession and attached to the\nplates containing the record he himself was making, and connecting\nthe historical narrative of the \"smaller plates\" of Nephi with his\nown abridgment of Nephi's \"larger plates.\" The \"words of Mormon,\"\ninterrupting as they do the history of the Nephites, have caused no\nlittle confusion in the minds of unthoughtful readers; but after it is\nunderstood that they are merely the link connecting the ecclesiastical\nhistory engraven on the \"smaller plates,\" of Nephi to Mormon's\nabridgment, and they take the place of the first part of Mormon's\nrecord, the difficulty will disappear.\n\nOne thing I cannot forbear to mention, and that is, in the part of the\nBook of Mormon translated from the \"smaller plates\" of Nephi, we find\nnone of these comments or annotations mixed up with the record that\nwe have already spoken of {158} as being peculiar to the abridgment\nmade by Mormon--a circumstance, I take it, which proves the Book of\nMormon to be consistent with the account given of the original records\nfrom which it was translated. There will be found, however, in this\ntranslation direct from the \"smaller plates\" of Nephi, as also in\nMormon's abridgment, extracts from the old Jewish Scripture--especially\nfrom the writings of Isaiah--this is accounted for by the fact that\nwhen Lehi's colony left Jerusalem, they took with them copies of the\nbook of Moses and the writings of the prophets, and a record of the\nJews down to the commencement of the reign of Zedekiah, all of which\nwere engraven on plates of brass (see I. Nephi v, 10-13), and the\nNephite historians transcribed passages from these sacred records into\ntheir own writings.\n\nThere are a few suggestions about these transcribed passages which may\nnot be uninteresting to the reader, and which to the student will be\ninvaluable, as they furnish an indirect evidence to the truth of the\nBook of Mormon.\n\nThe Nephites having transcribed passages from the brass plates they\ncarried with them from Jerusalem into their records, wherever such\npassages occur in the Book of Mormon, and corresponding passages are\nfound in our English Bible, it will be seen by the reader that so far\nwe have two translations of the writings of the old Hebrew prophets;\nand it will be found on comparison that the passages in the Book of\nMormon are stronger and more in keeping with the sense sought to be\nexpressed by the prophet than the corresponding passages and chapters\nin the Bible. As a proof of this I ask the reader to compare I Nephi xx\nand xxi, with Isaiah xlvii and xlix.\n\nIn some instances there are sentences, in the Book of Mormon version\nof passages from Isaiah, not to be found in our English version, as\nwitness the following:\n\n      BOOK OF MORMON.                           BIBLE.\n\n  O house of Jacob, come ye and      O house of Jacob, come ye and\n  let us walk in the light of the    let us walk in the light of the\n  Lord; _yea, come, for ye have all  Lord.--_Isaiah ii_, 5.\n  gone astray, every one to his\n  wicked ways.--II  Nephi  xii_, 5.\n\nIn other instances it will be found that the sense of the passages\nis different, and that the passages in the Book of Mormon\nbest accord with the sense of the whole:\n\n  {159} BOOK OF MORMON.                             BIBLE.\n\n  Therefore, O Lord, Thou hast           Therefore hast Thou forsaken\n  forsaken Thy people, the house         Thy people, the house of Jacob,\n  of Jacob, because they replenished     because they replenished from the\n  from the east, and                     east, and _are_ soothsayers like unto\n  hearken unto soothsayers like the      the Philistines, and they please\n  the Philistines, and they please       themselves with the children of\n  themselves with the children of        strangers.--_Isaiah 11_, 6.\n  strangers.--_II Nephi xii_, 6.\n\n  Their land is also full of             Their land also is full of idols;\n  idols--they worship the work of their  they worship the work of their\n  own hands, that which their own        own hands, that which their own\n  fingers have made; and the mean        fingers have made; and the mean\n  man boweth not down, and the           man boweth down, and the great\n  great man humbleth himself not,        man humbleth himself; therefore\n  therefore, forgive him                 forgive him not.--_Isaiah ii_, 8, 9.\n  not.--_II Nephi xii_, 8, 9.\n\n  Thou hast multiplied the nation,       Thou hast multiplied the nation,\n  and increased the joy: they            and not increased the joy:\n  joy before thee according to the       the joy before thee according to\n  the joy in harvest, and as men rejoice the joy in harvest, and as men\n  when they divide the spoil.--_II Nephi rejoice when they divide the\n  xix_, 3.                               spoil.--_Isaiah ix_, 3.\n\nObserve, too, the difference in the clearness of the following passages:\n\n  BOOK OF MORMON.                                        BIBLE.\n\n  And when they shall say unto                 And when they shall say unto\n  you, seek unto them them that have           you, seek unto them that have\n  familiar spirits, and unto wizards           familiar spirits, and unto wizards\n  that peep and mutter; should                 that peep and that mutter; should\n  not a people seek unto their God?            not a people seek unto their God?\n  for the living to hear from the              for the living to the dead.--_Isaiah\n  _II Nephi xviii_, 19.                        viii_, 19.\n\nAgain the English translators of the Bible, in order to make the sense\nof various passages more clear, inserted here and there, words of their\nown; which are always written in _italics_, that the reader might know\nwhat words have been inserted by the translator, and for which he will\nfind no exact equivalent in the original text. It is worthy of note\nthat in those transcribed passages from the brass plates into the Book\nof Mormon, in almost every instance, the words in the Book of Mormon\nversion are different to those substituted by the translators of the\ncommon English version; or are left out, as follows:\n\n  BOOK OF MORMON.                                        BIBLE.\n\n  What mean ye? ye beat my people               What mean ye _that_ ye beat my\n  to pieces, and grind the faces                people to pieces, and grind the\n  of the poor.--_II Nephi xiii_, 15.            faces of the poor?--_Isaiah iii_, 15.\n\n{160} The above is a case where the inserted word of the translator,\nwhich I have written in _italics_, is omitted, and to my mind the\npassage as it stands in the Book of Mormon is stronger, more beautiful,\nbecause more harmonious. Here is a passage where different words are\nused than those inserted by the translators:\n\n  BOOK OF MORMON.                                       BIBLE.\n\n  Say unto the righteous, that               Say ye unto the righteous, that\n  it is well with them; for they             _it shall be_ well _with him_; for they\n  shall eat the fruit of their doings.       shall eat the fruit of their doings.\n\n  Woe unto the wicked! for they              Woe unto the wicked! _it shall\n  shall perish; for the reward of            be ill with him_; for the reward\n  of their hands shall be upon               of his hands shall be given\n  them.--_II Nephi xiii_, 10, 11.            him.--_Isaiah iii_, 10, 11.\n\nI think it will be readily conceded that the above passage as it stands\nin the Book of Mormon is much superior to the version given in our\ncommon Bible, indeed it is so throughout, and when it is remembered\nthat Joseph Smith and those who assisted in translating that work were\nmost likely uniformed as to the supplied words of the translators being\nwritten in italics, it is an incidental evidence that those passages\nin the Book of Mormon to which are found corresponding passages in\nthe Bible were not merely copied from the Bible, but in the Book of\nMormon we have really another translation of those passages taken from\noriginal records of the Hebrews, uncorrupted by the hand of man, and\nhence more perfect.\n\nOne suggestion more I would make to the readers of the Book of Mormon,\nand that is that they read it prayerfully, with a real desire to know\nif it is of God. If they will peruse it with that desire in their\nhearts, I am sanguine that the Spirit of God which searches all things,\nyea, the deep things of God, will bear witness to their understanding\nthat the book is of divine origin, and they will have a witness from\nGod of its truth. Such a promise, in fact, is contained within the\nbook itself. When Moroni--into whose keeping the plates of the Book of\nMormon were given--was closing up the sacred record previous to hiding\nit up unto the Lord until the time should come for it to be revealed as\na witness for God, he engraved the following passage on the plates as\nwords of counsel to those into whose hands the record should fall:\n\n    And when ye shall receive these things (i.e., the things written\n    in the Book of Mormon) I would exhort you that ye would ask God,\n    the Eternal Father, in the name of Christ, if these things are not\n    true; and if ye shall ask with a sincere heart, with real intent,\n    having faith in {161} Christ, He will manifest the truth of it unto\n    you by the power of the Holy Ghost; and by the power of the Holy\n    Ghost ye may know the truth of all things (Moroni x, 4, 5).\n\nHere, then, is a means by which every person into whose hands the Book\nof Mormon falls may find out for himself, not from human testimony, not\nfrom the deductions of logic, but through the power of the Holy Ghost,\nwhether the Book of Mormon is of divine origin or not. This test must\nbe final, either for or against it, to every individual who complies\nwith the conditions enjoined by Moroni. Those conditions are, that they\ninto whose hands the record falls shall inquire of God with a sincere\nheart, with real intent, and having faith in Christ; and to those who\nso proceed he promises without equivocation that they shall receive a\nmanifestation of its truth by the power of the Holy Ghost. Therefore,\nif these directions are complied with faithfully and honestly, and the\nmanifestation follows not, then they may know it is not of God. If\nthe manifestation comes, of course the divine origin of the book is\nconfirmed, for the Holy Ghost would not confirm by any manifestation\nof its power an imposition. Therefore, reader, whoever you may be,\nundertake the reading of the Book of Mormon with a prayerful heart, and\nyou will find in it a new volume of Scripture to you, a treasury of\nsacred knowledge able to make you wise unto salvation.\n\n    _\"We believe that no government can exist in peace, except\n    such laws are framed and held inviolate as will secure to each\n    individual the free exercise of conscience, the right and control\n    of property and the protection of life.\"_\n\n    --_Joseph Smith, The Prophet_.\n\n{162}\n\n\n\nTHE SECOND COMING OF THE MESSIAH AND EVENTS TO PRECEDE IT.\n\nBY ELDER B. H. ROBERTS.\n\nOf all events that will take place in the immediate future, the most\nimportant to mankind is the glorious appearing of the Son of God,\ngenerally spoken of as the Second Advent of the Messiah. And if there\nis one thing that the writers of Scripture are more explicit in than\nanother, it is in relation to this all-important event.\n\nThe writer of the Acts of the Apostles, giving an account of the last\nmeeting of the risen Messiah with His disciples in Palestine, and His\nlast words to them, says:\n\n    \"And when he had spoken these things, while they beheld, he was\n    taken up; and a cloud received him out of their sight. And, while\n    they looked steadfastly toward heaven as he went up, behold, two\n    men stood by them in white apparel; which also said, Ye men of\n    Galilee, why stand ye gazing up into heaven? This same Jesus, which\n    is taken up from you into heaven, shall so come in like manner as\n    ye have seen him go into heaven\" (Acts i, 9-11).\n\nFrom this we learn that the same person whom the disciples had seen go\nup into heaven was to return in like manner. And this agrees with the\nwords of Jesus Himself.\n\n    \"For the Son of Man shall come in the glory of His Father, with His\n    angels; and then he shall reward every man according to his works\"\n    (Mat. xvi, 27).\n\nFrom this last quotation we not only learn that the Son of God is to\ncome in the glory of His Father, accompanied by His angels, but that He\nat that time _\"Will reward every man according to his works.\"_ And to\nthis testimony agrees that of other sacred writers.\n\nSt. Jude, after referring to certain wicked characters who were like\nclouds without rain, or like raging waves of the sea foaming out their\nown shame, says:\n\n    {163} \"And Enoch also, the seventh from Adam, prophesied of these,\n    saying, Behold, the Lord cometh with ten thousand of His saints,\n    to execute judgment upon all, and to convince all that are ungodly\n    among them of all their ungodly deeds which they have ungodly\n    committed and of all their hard speeches which ungodly sinners have\n    spoken against Him.\" (Jude, 14, 15).\n\nPaul bears witness to the same thing:\n\n    \"For if we believe that Jesus died, and rose again, even so them\n    also which sleep in Jesus will God bring with him. For this we\n    say unto you by the word of the Lord, that we which are alive and\n    remain unto the coming of the Lord, shall not prevent them which\n    are asleep. For the Lord himself shall descend from heaven with a\n    shout, with the voice of the arch-angel, and with the trump of God:\n    and the dead in Christ shall rise first: then we which are alive\n    and remain shall be caught up together with them in the clouds, to\n    meet the Lord in the air: and so shall we ever be with the Lord\" (i\n    Thess. iv, 14-17).\n\nAnd again:\n\n    \"And to you who are troubled rest with us, when the Lord Jesus\n    shall be revealed from heaven with his mighty angels, in flaming\n    fire, taking vengeance on them that know not God, and that obey not\n    the Gospel of our Lord Jesus Christ: who shall be punished with\n    everlasting destruction from the presence of the Lord, and from\n    the glory of his power; when he shall come to be glorified in his\n    saints, and to be admired in all them that believe (because our\n    testimony among you was believed) in that day\" (ii Thess. i, 7-10).\n\nFrom the foregoing passages of Scripture the reader learns two very\nimportant things: first--that the Son of Man in a glorious manner is to\nreturn to this earth; second--that when He shall so come, it will be to\nexecute judgment--to reward the righteous for their faithfulness, and\nto punish those who \"know not God, and who obey not the Gospel, with\neverlasting destruction from the presence of the Lord and the glory of\nHis power.\"\n\nNo believer in the inspiration of the Scriptures can possibly doubt the\ntruth of what these passages teach, viz., _that the Son of God will\nverily come, and that to judgment_! But in all other ages of the world,\nwhen God has decreed judgments upon a people or nation, He has first\nsent divinely-appointed messengers to warn them of the impending evil,\nthat peradventure, some might repent and be saved. For example,--when\nGod decreed that He would destroy the Antediluvians by a flood for\ntheir wickedness, he first sent Noah, a preacher of righteousness,\namong them to warn them of the approaching calamity: When destruction\nwas hanging over the cities of the plain--Sodom and Gomorrah--the Lord\nsent His angels {164} to first gather out righteous Lot and his family:\nWhen destruction was decreed against Nineveh, the prophet Jonah was\nsent to cry repentance to the people, and in this instance the warning\nwas heeded, and the calamity was turned aside: Whenever bondage,\nfamine, disease, or judgment of any character, was about to overtake\nancient Israel for their wickedness, prophets were sent to warn them,\nthat they might repent and escape the sore affliction.\n\nThis has been the course pursued by the Almighty in all ages and among\nall people; and now that mighty judgments are pronounced against the\nungodly at the coming of the Son of God, may we not reasonably expect\nthat God will be true to His custom in the past, and send messengers to\nwarn the nations of the near approach of those calamities? Basing our\nconclusion on the experience of past ages, it would be reasonable to\nexpect the Lord to so proceed. But the Scriptures themselves speak of a\nnumber of incidents that will take place as a preparatory work to the\nglorious coming of our Lord. Among these may be mentioned:\n\nI.--THE RESTORATION OF THE EVERLASTING GOSPEL.\n\nThe great event is thus described by John the Revelator:\n\n    \"And I saw another angel fly in the midst of heaven, having the\n    everlasting gospel to preach unto them that dwell on the earth, and\n    to every nation, and kindred, and tongue, and people, saying with\n    a loud voice, Fear God, and give glory to him: for the hour of his\n    judgment is come\" (Rev. xiv, 6, 7).\n\nII.--THE COMING OF A MESSENGER.\n\nto prepare the way for the Son of God, when He shall come in the glory\nof His Father. This event is foretold by the prophet Malachi:\n\n    \"Behold, I will send my messenger, and he will prepare the way\n    before me: and the Lord, whom ye seek, shall suddenly come to his\n    temple, even the messenger of the covenant, whom ye delight in:\n    behold, he shall come, saith the Lord of hosts. But who may abide\n    the day of his coming? and who shall stand when he appeareth? for\n    he is like a refiner's fire, and like fuller's soap: and he shall\n    sit as a refiner and purifier of silver: and he shall purify the\n    sons of Levi, and purge them as gold and silver, that they may\n    offer unto the Lord an offering in righteousness. Then shall the\n    offering of Judah and Jerusalem be pleasant unto the Lord, as in\n    the days of old, and as in former years\" (Malachi iii, 1-4).\n\nIII.--THE COMING OF ELIJAH.\n\nto whom is given the peculiar mission of turning the heart {165} of the\nfathers to the children, and the heart of the children to the fathers.\nMalachi thus describes Elijah's mission:\n\n    \"Behold, I will send you Elijah the prophet before the coming of\n    the great and dreadful day of the Lord: and he shall turn the heart\n    of the fathers to the children, and the heart of the children to\n    their father's, lest I come and smite the earth with a curse\"\n    (Malachi iv, 5, 6).\n\nIV.--THE GATHERING OF THE SAINTS.\n\nThe Scriptures are replete with passages in relation to this event, but\nI can here refer only to a few. When John the Revelator was about to\nforetell the downfall of Babylon, he says:\n\n    \"And I heard another voice from heaven, saying, Come out of her,\n    my people, that ye may not be partakers of her sins, and that ye\n    receive not of her plagues. For her sins have reached to heaven,\n    and God has remembered her iniquities. Reward her even as she\n    rewarded you and double unto her double according to her works: in\n    the cup which she hath filled, fill to her double\" (Rev. xviii,\n    4-6).\n\nThe Psalmist bears this testimony:\n\n    \"Our God shall come, and shall not keep silence: a fire shall\n    devour before him and it shall be very tempestuous round about him.\n    He shall call to the heavens from above, and to the earth, that he\n    may judge his people. _Gather my saints together unto me; those\n    that have made a covenant with me by sacrifice_. And the heavens\n    shall declare his righteousness: for God is judge himself\" (Psalm\n    i, 3-6).\n\nSo Isaiah:\n\n    \"And it shall come to pass in the _last days_, that the mountain\n    of the Lord's house shall be established in the _top of the\n    mountains_, and shall be exalted above the hills; and all nations\n    shall flow unto it\" (Isaiah ii, 2-4).\n\n    \"And he will lift up an ensign to the nations from afar, and will\n    hiss unto them from the end of the earth: and, behold, they will\n    come with speed swiftly\" (Isaiah v, 26, 27).\n\n    \"And he shall set up an ensign for the nations, and shall assemble\n    the outcasts of Israel [not the Jews alone, but _all Israel_], and\n    gather together the dispersed of Judah from the four corners of the\n    earth\" (Isaiah xi, 12).\n\nSo Paul:\n\n    \"Having made known to us the mystery of his will * * * that in the\n    dispensation of the fullness of times he might _gather together in\n    one_ all things in Christ, both which are in heaven, and which are\n    on earth; even in him\" (Eph. i, 9, 10).\n\n{166} And lastly, the testimony of Jesus:\n\n    \"And they shall see the Son of Man coming in the clouds of heaven,\n    with power and great glory. And he shall send his angels with a\n    great sound of trumpet, and they shall gather his elect from the\n    four winds, from one end of heaven to the other\" (Matt. xxiv, 30,\n    31).\n\nAll believers in the Holy Scriptures, then, must believe in and are\nlooking forward to the glorious coming of the Son of God. They also\nmust believe that these _four_ events we have named, will precede\nthat coming. That is, they believe and are expecting that when those\njudgments connected with the coming of the Messiah are about to\novertake the inhabitants of the earth, an ANGEL will come with the\nEverlasting Gospel, which must be preached to all nations; that a\nMESSENGER will come to prepare the way before the Lord, that ELIJAH\nwill come to turn the hearts of the fathers to the children, and _vice\nversa_; and that God's SAINTS will be gathered together.\n\nAnd now, in all sincerity of heart, and in the fear of God, the writer\ntestifies to all men unto whom his words may come, that the first three\nevents have taken place, and the fourth, the gathering of the Saints,\nis now going on, and the coming of the Son of God, together with the\nattendant judgments, are near at hand.\n\nTHE RESTORATION OF THE GOSPEL\n\noccurred in the following manner:\n\nIn the spring of 1820, Joseph Smith, then a lad between fourteen and\nfifteen years of age, being exercised on the subject of religion, and\nnot knowing which of the contending sects of religion were accepted by\nGod as His Church, fortunately came upon that excellent advice given by\nthe Apostle James, viz.:\n\n    \"If any of you lack wisdom, let him ask of God, that giveth to\n    all men liberally, and upbraideth not; and it shall be given him\"\n    (James i, 5).\n\nIn full, child-like confidence that God would fulfil His word, he\ncalled upon the Lord in prayer, and in answer received an open vision,\nin which he beheld the Father and the Son, who revealed to him the\nstartling truth that man had transgressed the laws of the Gospel,\nchanged the ordinances, broken the everlasting covenant, and that none\nof the churches or sects were acknowledged of His as His church or\nkingdom, and he was commanded to join none of them. He was {167} also\ninformed that the time was at hand when the Gospel would be restored,\nand was told that he was a chosen instrument to assist in bringing\nabout the purposes of God.\n\nLet not the reader impatiently cast away this tract at the statement\nthat God did not acknowledge any of the sects or churches as His church\nor kingdom. Let it be remembered, according to the prophecy of the\nRevelator we have quoted (Rev. xiv, 6, 7), that every nation, kindred,\ntongue, and people in the hour of God's judgment, are to be without\nthe Gospel, or why would there be any need of an angel being sent from\nheaven with it to the earth, if it was anywhere on the earth? The\nlearned John Wesley said that the reason the extraordinary gifts of the\nHoly Ghost were no longer enjoyed was because the love of many waxed\ncold, the Christians had turned heathens again and only had a dead\nform left (Wesley's works, vol. VI, ser. 89). The Church of England\nin her Homily on Perils of Idolatry (page 3) says: \"Laity and clergy,\nlearned and unlearned, all ages, sects and degrees have been drowned in\nabominable idolatry, most detested by God and damnable to man for eight\nhundred years or more.\"\n\nBut to return to our account of the restoration of the Gospel. More\nthan three years passed before Joseph Smith was again blessed with a\nheavenly vision. But on the night of the 21st of September, 1823, while\nengaged in prayer in his bedchamber, \"I discovered,\" says he,\n\n    \"A light appearing in the room, which continued to increase until\n    the room was lighter than at noonday, when immediately a personage\n    appeared at my bed-side, standing in the air, for his feet did not\n    touch the floor. * * * Not only was his robe exceedingly white,\n    but his whole person was gloriously beyond description; and his\n    countenance truly like lightning. * * * He called me by my name,\n    and said unto me that he was a messenger sent from the presence\n    of God to me, and that his name was Moroni. That God had work\n    for me to do, and that my name should be had for good or evil\n    among all nations, kindred, and tongues; or that it should be\n    good or evil spoken of among all people. He said that there was\n    a book deposited, written upon gold plates, giving an account of\n    the former inhabitants of this [the American] continent, and the\n    source from whence they sprang. He also said that _the fullness of\n    the everlasting Gospel was contained in it_, as delivered by the\n    Savior to the ancient inhabitants [or America]. Also that there\n    were two stones in silver bows (and these stones, fastened to\n    the breastplate, constituted what is called the Urim of Thummim)\n    deposited with the plates, and the possession and use of these\n    stones was what constituted Seers in ancient or former times, and\n    that God had prepared them for the purpose of translating the book.\"\n\nThe angel then quoted a number of prophecies from the Jewish\nScriptures, among them the first part of the third chapter {168}\nof Malachi, and also the fourth chapter of the same book, the\neleventh chapter of Isaiah, and the second chapter of Joel, from the\ntwenty-eighth verse to the close. He stated that these prophecies would\nbe fulfilled in this generation.\n\nFour years after this first visit of the heavenly messenger, in the\nmeantime being instructed by him in doctrine and principle, the\ntablets containing the ancient history of America, together with the\nUrim and Thummim by which they were to be translated, were given into\nhis charge. In the course of two years the work of translation was\ncompleted, and in the winter of 1829-30 the Book of Mormon--for so the\nrecord is called--containing the \"fulness of the everlasting Gospel,\"\nas taught to the ancient peoples of America, was given to the world.\n\nNor is the world asked to receive this important message on the\nstatement of Joseph Smith alone, but the Lord has given other\nwitnesses, and their statement has been published with every edition of\nthe Book of Mormon, and is as follows:\n\n    THE TESTIMONY OF THE THREE WITNESSES.\n\n    \"Be it known unto all nations, kindreds, tongues, and people unto\n    whom his work shall come, * * * We declare with words of soberness\n    that an angel of God came down from heaven, and he brought and\n    laid before our eyes, that we beheld and saw the plates, * * and\n    the engravings thereon, and we know that it is by the grace of God\n    the Father, and our Lord Jesus Christ, that we beheld and bear\n    record that these things are true; and it is marvelous in our eyes,\n    nevertheless the voice of the Lord commanded us that we should bear\n    record of it; wherefore, to be obedient unto the commandments of\n    God, we bear testimony of these things. And we know that if we are\n    faithful in Christ, we shall rid our garments of the blood of all\n    men, and be found spotless before the judgment seat of Christ, and\n    shall dwell with Him eternally in the heavens.\"\n\n    \"OLIVER COWDERY,\n\n    \"DAVID WHITMER,\n\n    \"MARTIN HARRIS.\"\n\nThough these three witnesses; through transgression, lost the Spirit\nof God, and wandered away from the fold of Christ, they never denied\nthe testimony they bore to the truth of the Book of Mormon. Two of them\nprevious to their death came back to the Church, and died in the faith.\nThe other--David Whitmer--died at Richmond, Mo., in January, 1888, and\non his deathbed, as he had always done previously, solemnly declared\nthat his testimony concerning the Book of Mormon was true.\n\nTHE COMING OF THE MESSENGER.\n\nWhile the Book of Mormon was in course of translation, a very important\nevent took place, viz, the coming of the MESSENGER {169} to prepare the\nway for the coming of the Lord. This is described by Joseph Smith as\nfollows:\n\n    \"We (Joseph Smith and Oliver Cowdery) still continued the work\n    of translating; when in the ensuing month (May, 1829), we, on a\n    certain day, went into the woods to pray, and inquire of the Lord\n    respecting baptism for remission of sins.\n\n    \"While we were thus employed, praying and calling upon the Lord,\n    a messenger from heaven descended in a cloud of light, and having\n    laid his hands upon us, he ordained us; saying unto us--'Upon\n    you, my fellow servants, 'in the name of Messiah, I confer the\n    Priesthood of Aaron, which holds the keys of the ministering\n    of angels, and of the gospel of repentance, and of baptism by\n    immersion for the remission of sins,' and this shall never be taken\n    from the earth, until the sons of Levi do offer again an offering\n    unto the Lord of righteousness.'\n\n    \"The messenger who visited us on this occasion, and conferred this\n    Priesthood upon us, said that his name was John, the same that is\n    called John the Baptist in the New Testament; and that he acted\n    under the direction of Peter, James and John who held the keys of\n    the Melchisedec Priesthood, and who would in due season visit us\n    and confer that, the higher Priesthood, upon us, which holds the\n    keys of the laying on of hands for the gift of the Holy Ghost, and\n    right to all the offices in the church.\"\n\nSubsequently, in fulfilment of this promise, Peter, James, and\nJohn came to them, and conferred upon them the higher order of\npriesthood--the Melchisedec. This gave them the keys of all the\nspiritual blessings of the Church of Christ, and the power and\nauthority to organize the Church and Kingdom of God upon the earth.\n\nELIJAH COMES.\n\nIn 1836, in the Kirtland Temple, Ohio, Elijah the Prophet came, in\nfulfilment of Malachi's prophecy (Mal. iv, 5, 6), and made known those\nprinciples which would turn the hearts of the fathers to the children,\nand the hearts of the children to the fathers, viz., the doctrine\nof salvation for the dead. From the keys of knowledge which Elijah\nrestored great light has been thrown upon the plan of salvation,\nshowing it to be more perfect and more extensive than ever man dreamed\nof in his philosophy. It is learned from the keys of knowledge which\nhe restored that the innumerable millions who have died without a\nknowledge of Christ or of His Gospel, together with those who have\nbeen deceived by the teachings of pseudo ministers of Christ, are not\neternally lost, but that since the spirit of man when separate from\nthe body retains all the faculties of mind, the gospel is preached in\nthe spirit-world to the disembodied spirits, and that on condition of\ntheir {170} accepting the Gospel, and living according to the laws\nof God in the spirit, they may be saved on condition of the outward\nordinances of the Gospel being administered vicariously for them\nupon the earth by their agents--their relations. That the Gospel is\npreached to departed spirits is evident from the Scriptures. Peter\nsaid:\n\n    \"For Christ also hath once suffered for sins, the just for the\n    unjust, that he might bring us to God, being put to death in\n    the flesh, but quickened by the Spirit: _by which also he went\n    and preached unto the spirits in prison; which sometime were\n    disobedient, when once the long suffering of God waited in the days\n    of Noah, while the ark was a preparing, wherein few, that is, eight\n    souls were saved by water\"_ (I Peter iii, 18-20),\n\nMen may turn and twist that passage all they please, but its plain\nsimple statement is that the spirit of Christ, while His body lay in\nthe tomb, went and preached to the spirits which were disobedient in\nthe days of Noah. And again he says:\n\n    \"For for this cause was the Gospel preached also to them that are\n    dead, that they might be judged according to men in the flesh, but\n    live according to God in the spirit\" (I Peter iv, 6).\n\nThat the ancient Saints also knew something about performing ordinances\nvicariously for the dead is evident from this remark of the Apostle\nPaul:\n\n    \"Else what shall they do which are baptized for the dead if the\n    dead rise not at all? why are they then baptized for the dead\" (I\n    Cor. xv, 29).\n\nAnd we ask--if there was no such thing among the ancient Saints as\nbaptism for the dead, why, then, does Paul refer to it in such positive\nterms?\n\nThe Gospel of Christ is not limited in its powers to save to this life,\nor this world alone. Its powers enter into the spirit-world. And by its\nproclamation in the world of spirits the fathers will learn that they\nare dependent upon the children still in this world for the performance\nof the outward ordinances of the Gospel; hence, their hearts will be\nturned to the children. The children on the earth will learn that it\nis within their power to attend to ordinances of the Gospel for their\nprogenitors; hence, the hearts of the children will be turned to the\nfathers. It is because of this--because of the knowledge restored by\nElijah, that the Latter-day Saints, wherever they have planted their\nfeet, have sought, even in the days of their greatest poverty, to build\na temple, the {171} proper place in which to attend to these ordinances\nfor the dead; and they thus witness to the world that the hearts of the\nchildren are turned to the fathers.\n\nKEYS OF GATHERING RESTORED.\n\nThe same day that Elijah came to the Kirtland Temple--3rd April,\n1836--Moses came also, and committed the Keys of the Gathering of\nIsrael from the four quarters of the earth, and the leading of the\nTen Tribes from the land of the north. And it is because he came and\nrestored that authority, and communicated the commandment for the\nSaints to gather together, that thousands have left their homes in the\nland of their birth, and have cast in their lot with the Latter-day\nSaints in the land of America, and are now where the prophets predicted\nthe people of God and the House of God would be established in the last\ndays--\"in the tops of the mountains\"--and some out of all nations are\nflowing unto them, and they are taught in the ways of the Lord, and\nare seeking to walk in His paths (see Isaiah ii, 1-4). The cry from\nheaven which St. John heard in his visions is now of a truth being\nsounded among the nations: \"Come out of her (Babylon), my people,\nthat ye be not partakers of her sins, and that ye receive not of her\nplagues; for her sins have reached unto heaven, and God hath remembered\nher iniquities\" (Rev. xviii, 4, 5). And the Saints by their flight to\nthe gathering places which God has appointed, as well as by word, are\ntestifying to the world that the hour of God's judgment is at hand, and\nthey are seeking to be prepared for the coming of the Messiah.\n\nThus the most important events which are to take place before the\nglorious coming of the Son of God have been fulfilled. We know not the\nday nor the hour in which the Master will come, but we know that the\npreparatory work to that event has made considerable progress:--The\nGOSPEL has been restored to the earth, and is being preached to all\nnations for a witness that the end is near:--The MESSENGER has come\nand restored the authority of God to man, that the way might be\nprepared for His coming and judgment:--ELIJAH has come and performed\nhis mission:--And the SAINTS are gathering together to the tops of the\nmountains, and are building up the House of God. And as the fig tree\nputting forth its leaves proclaims the approach of summer, so these\nthings indicate the near approach of that time when the Son of God\nwill be \"revealed from heaven with his mighty angels in flaming fire,\ntaking vengeance on them that know not God {172} and who obey not the\nGospel of our Lord Jesus Christ.\" This is the word of God and remember,\nO reader! that it is written, though heaven and earth pass away, not\none jot nor tittle of the word of God shall fail, but all shall be\nfulfilled.\n\nDespise not this testimony and warning because he who bears it is\na representative of a cause and people everywhere spoken against.\nRemember that Satan has ever opposed the work of God, and those who\nlabored to establish it. If he did so in former ages, will not this\nopposition be more fierce in the dispensation when the work of God\nis to become triumphant, resulting in the overthrow of the powers of\ndarkness and binding them? Such, it would seem, are the plain dictates\nof reason--such are the facts. Be not deceived, then, reader, whoever\nyou may be, by the infamous falsehoods in circulation about the\nLatter-day Saints, but examine these things with a prayerful heart that\nyou may know of their truth and escape the calamity that shall befall\nthose who \"reject the counsels of God against themselves.\"\n\n    _\"Seek to know God in your closets, call upon Him in the fields.\n    Follow the directions of the Book of Mormon, and pray over and for\n    your families, your cattle, your flocks, your herds, your corn and\n    all things that you possess; ask the blessings of God upon all your\n    labors, add everything that you engage in.\"_\n\n    --_Joseph Smith_.\n\n{173}\n\n\n\nTHE CHARACTER OF THE MORMON PEOPLE.\n\nBY ELDER B. H. ROBERTS.\n\nINTRODUCTION.\n\nIn the ancient City of Rome, at the time that St. Paul went there\non an appeal to Caesar's judgment seat, about the year 62 A.D., the\nfollowers of Christ were denominated, \"That sect which is everywhere\nspoken against.\" And as it was with the Christians then, so it is with\nthe \"Mormons\" now. Everything that is wicked or damnable was once\ncharged upon the Christians. Even the just historian Tacitus was so far\ndeceived by the wicked misrepresentations of their enemies, as to speak\nof them as \"a set of people who were holden in abhorrence for their\ncrimes, and called by the vulgar 'Christians.'\" He also says--speaking\nof them as a body--\"They were criminals, and deserving the severest\npunishment.\" The same writer calls their religion a \"pernicious\nsuperstition.\" Indeed, we may say to the opponents of \"Mormonism,\"\nhowever skilful they may be in the use of calumny or the distortion\nof facts, it would be difficult for them to charge upon the \"Mormons\"\nmore heinous crimes than were charged upon primitive Christians. It\nwas commonly reported of them that in the celebration of the Eucharist\nthey were in the habit of slaying a male child, whose flesh they ate,\nand whose blood they drank in remembrance of the body and blood of the\nfounder of their religion. In short, they were held to be the enemies\nof mankind, the disturbers of social customs, and a standing menace to\nall governments; while their religion was looked upon as the sum of\nvillainy and absurdity. In the same light the \"Mormons\" are regarded\nto-day. But perhaps I shall be pardoned for suggesting that it is just\npossible that the world is as much mistaken respecting the character\nand religion of the \"Mormons\" now, as it formerly was respecting the\n\"Christians\" and their religion.\n\nNo prejudice is so cruel as that growing out of religious controversy.\nAt any rate, we know that the most cruel wars {174} have risen through\na determination to resist religious innovations, or efforts to reform\nreligious systems. While the acts of inhuman cruelty, which most\ndisgrace our race, have been perpetrated in vain endeavors to suppress\nwhat have been considered heresies, and silence their advocates. In\nshort, the most unrelenting hatred, the most lasting prejudices have\ngrown out of differences in religious opinions. The Messiah, doubtless,\nwas guided as much by His knowledge of human nature as He was by\ninspiration when He exclaimed:\n\n    \"Think not that I have come to bring peace upon earth; I came not\n    to send peace, but a sword. For I came to set a man at variance\n    against his father, and the daughter against her mother, and the\n    daughter-in-law against her mother-in-law. And a man's foes shall\n    be they of his own household\" (Matt. x, 34-36).\n\nIt is because \"Mormonism\" involves a religious controversy that the\nprejudices against it are so deep seated, and the misrepresentation of\nits devotees so persistent.\n\nJoseph Smith, in his youth, announced a new revelation from God; and as\nthe Christian world had been, and are, taught that no more revelation\nis to be given, that the Bible contains all that God ever did, and all\nthat He ever will reveal to man, the proclamation that God had again\nspoken aroused the ire of the religious teachers of that day, and when,\nin spite of their efforts to stay its progress, they saw the Church of\nJesus Christ of Latter-day Saints increasing in numbers and influence,\nthese pseudo religious teachers sought to overwhelm with falsehood,\nmisrepresentation and slander what they could not overcome with reason\nand fairness. And the absurd, childish stories then invented by\nreligious opponents of \"Mormonism\" they still rehashed with variations\nto suit ever shifting conditions, the mass constantly growing as fast\nas new falsehoods or distorted facts can be marshalled into service.\n\nOn this point I quote the following from the _New York World_ of recent\ndate. The _World_ is one of the leading journals of America, and, in\ngiving an epitome of the history and faith of the \"Mormons,\" it said:\n\n    \"In matters of dogma there was little or nothing in its creed to\n    distinguish it from any other orthodox sect, but its possession of\n    an alleged addition to the Bible and the austerity and severity\n    of the code of morals inculcated drew to it immediately a large\n    following. The same spirit of intolerance which in Massachusetts\n    slit the ears of Quakers and banished Baptists under pain of death,\n    blazed forth as fiercely as in the days of Athanasius and Arius.\n    The pulpit rang with denunciations of the new sect, every calumny\n    that could be invented was {175} invented and believed, and the\n    Mormons were driven from place to place, robbed, beaten, imprisoned\n    and murdered, exactly as the founders of every other Christian sect\n    were persecuted.\"\n\nTHE CAUSE OF MISREPRESENTATION.\n\nThere are two classes of men in Utah who are interested in defaming\nthe character of the \"Mormon\" people. These are the religious and\npolitical adventurers who have drifted into the Territory. The former\nwent there professedly to convert the \"Mormons\" from the error of their\nway; but not being successful in getting sufficient converts from\nthe \"Mormon\" Church to establish congregations that could pay their\nsalaries, they have ever been dependent upon the people of the Eastern\nStates for their support and means with which to build churches. They\nsoon discovered that the amount of means they could raise depended upon\nthe strength of the feeling they could incite in the minds of their\nsupporters in the Eastern States. The more licentious and blood-thirsty\nthe \"Mormon\" community was represented to be, the greater Christian\nheroes were these ministers considered, and therefore the more readily\nwere \"ducats\" poured into their laps to carry on this spiritual war,\nagainst the supposed man of sin situated in the Rocky Mountains.\nGranting a few honorable exceptions, these professed ministers of\nChrist have invented and retailed the most abominable falsehoods\nrespecting the Latter-day Saints, well knowing that the prejudice\nexisting against the \"Mormon\" religion would so blind the eyes and\nclose the ears of the people that it would be next to impossible for\ntheir calumnies and misrepresentations to be exposed. And if now and\nthen their base purposes were brought for a moment to the light, and\nsome few of their falsehoods contradicted, the effect could only be\nmomentary, and the exploded sensational reports of \"Mormon\" atrocities\nwould be supplanted by ten thousand others more horrible but equally\nbaseless.\n\nThe political adventurers, alluded to in the above, are men who have\ncome into the Territory principally by being appointed to the Federal\noffices within the gift of the President of the United States. It must\nbe understood that a Territory in the American Government occupies\nmuch the same relationship to that government that a crown colony\ndoes to the imperial government of Great Britain; and the President\nappoints the Governor, Secretary, the District judges, the Marshal,\nCommissioners, {176} and indirectly a number of other officers in the\nTerritory. It has been the policy of the chief executives of the nation\nin the past to reward their supporters, or the supporters of their\npolitical friends in the respective states with appointments to these\npositions; and to satisfy popular clamor raised by religious opponents,\nmen with avowed hatred of \"Mormonism\" have usually been sought to fill\nthese Federal offices. Another fact bearing on the character of these\nappointees must be taken into consideration; and that is, as a general\nthing, men who will consent to accept an appointment to positions in\nthe Territories are fifth or sixth rate politicians, whose political\nprospects where they are known have dwindled to a forlorn hope. No man\nwho has an opportunity of succeeding in political or business life\nin his own state will consent to abandon his prospects and life long\nassociations for a temporary position in a Territory where, from the\nvery nature of things, he can never hope for a hearty support of the\npeople among whom he thrusts his unwelcome presence. Why? Because he\nis not of them. He is not their choice for the position; he is not\nresponsible to the community for the manner in which he discharges his\nofficial duties--a condition of affairs that is absolutely incompatible\nwith the existence of harmony between the administrator of the laws and\nthe community they effect, in a country where the people are educated\nto the idea that \"Governments derive their just powers from the consent\nof the governed.\"\n\nI find these two points relative to political and ecclesiastical\nadventurers sustained by the testimony of James W. Barclay, a member\nof the British Parliament, who visited Utah in 1883, and published\nthe results of his observations in the January No., 1884, of the\n_Nineteenth Century_. The _Century_ is a monthly magazine published in\nLondon. He says:\n\n    \"I apprehend that the animosity of Mormonism is principally due\n    to the efforts of the host of hungry office-seekers who would\n    find lucrative posts in Utah were the Mormons disfranchised,\n    and by the missionaries from the Eastern States who come to\n    turn the Mormons from the error of their ways, and whose income\n    depends on the strength of the feelings they can excite in their\n    supporters. Utah is still a Territory, and, as such, its Governor,\n    Lieutenant-Governor and Marshal, and other officials of the Federal\n    Government, are nominated by the President of the United States,\n    and are of course non-Mormons; but the municipal and other local\n    officials are elected by the Mormons.\n\n    If the Mormons could be disfranchised in a body, 500 lucrative\n    posts in Utah would be open to Gentile office-seekers. According to\n    the legislature which might be adopted, the offices would be filled\n    {177} either by the President of the United States or by the small\n    minority of Gentiles in Utah.\"\n\nMORMONS WRONGED BY A SENSATIONAL PRESS.\n\nUnfortunately the religious and political adventurers in Utah can\nsucceed in their designs the more readily because the agents sending\nout the _Associate Press_ dispatches to the entire press of the country\nare in sympathy with these parties or controlled by them; so that all\ninformation going out to the country at large from that source is\ngenerally distorted to the disparagement of the \"Mormons.\"\n\nIn addition to this, it will be remembered that the American Press is\nnothing if not sensational. This is true in a general sense, it is\ndoubly so in relation to the \"Mormon Question.\" Ever ready to pander\nto the prejudice of the populace, and finding the \"Mormon\" people the\nvictims of popular hate and without political influence, the American\nPress has recklessly traduced the character of as noble a community as\never graced God's earth. Every sensational rumor derogatory to their\ncharacter has been seized upon with avidity and published without\nreserve, while the correction of the mis-statements or the vindication\nof their character has seldom struggled through the columns of the\npress to the public eye. The people of America, and other countries,\ntoo, have taken everything for granted that has been said against the\n\"Mormon\" people, no matter how absurd it is, or how unreliable the\nsource from whence it came. Very few men have had the fairness to\ninvestigate \"Mormonism\" for themselves, or inquire into the character\nof the \"Mormon\" people.\n\nRespecting the misrepresentation of the \"Mormon\" people and the source\nfrom whence the public has drawn its views and fed its prejudices, I\nintroduce the testimony of Mr. Phil. Robinson, an English journalist\nand correspondent of note, and a traveler of world wide experience;\nand who is at present the editor of the _Court and Society Review_,\npublished in London. Mr. Robinson went to Utah in 1882, where he\nremained for three months. He visited nearly every town and village\nin the Territory, and saw the people at their firesides and at work\nin their fields, as well as in their public meetings--in fact he\nsaw them in all the relations of life--and on the subject of their\nmisrepresentation, he says:\n\n    \"Whence have the public derived their opinions about it [meaning\n    {178} Mormonism]? From anti-Mormons only. I have ransacked the\n    literature of the subject, yet I really could not tell any one\n    where to go for an impartial book about it later in date than\n    Burton's \"City of the Saints\" published in 1862. There is not,\n    to my knowledge, a single Gentile work before the public that\n    is not utterly unreliable from its distortion of facts. How can\n    anyone have respect for literature or the men who, without knowing\n    anything of the lives of Mormons, stigmatize them as profane,\n    adulterous and drunken? These men write of the squalid poverty of\n    the Mormons, of their obscene brutality, of their unceasing treason\n    towards the United States, of their blasphemous repudiation of the\n    Bible, without one particle of information on the subject, except\n    such as they gather from the books and writings of men whom they\n    ought to know are utterly unworthy of credit, or from the verbal\n    calumnies of apostates; and what the evidence of apostates is\n    worth history has long ago told us * * * I am now stating facts;\n    and I, who have lived among the Mormons and with them, can assure\n    my readers that every day of my residence increased my regret at\n    the misrepresentation these people have suffered\" (\"Sinners and\n    Saints,\" Roberts and Sons, Boston).\n\nTESTIMONY OF NON-MORMON WITNESSES.\n\nI here introduce the testimony of a number of non-\"Mormon\" witnesses to\nthe character of the \"Mormon\" people and their religion.\n\nFirst, I refer to the article by Mr. Barclay, M. P., published in the\n_Nineteenth Century_, January, 1884:\n\n    \"Mormon home-steads have a tidier appearance than is usual in the\n    West, and the general air of comfort and prosperity which prevails\n    is the best evidence of the persevering, industrious habits of\n    the people...There is nothing peculiar in the Mormon creed to\n    account for the great influence which Mormonism exercises among its\n    followers.\n\n    \"The success of Mormonism and its steady progress must therefore be\n    due either to the manner in which Mormons carry into practice the\n    religion they profess, or to its organization. In my opinion the\n    results are due to two influences. First, there is no religious\n    caste or class. From the president downwards, the office-bearers of\n    the Church are selected by the voice of the Mormon community; they\n    require no special qualification, and no one receives any salary or\n    other emolument; the missionaries dispatched to all parts of the\n    world do not receive even traveling expenses. And, in the second\n    place, Mormonism interests itself as much in the temporal as in the\n    spiritual concerns of its members: Church and State are, in short,\n    identical.\n\n    \"The Mormon community is an enlarged family, bound together by\n    privileges and duties, one principal duty being to care for the\n    helpless and the needy. At the same time, every individual has full\n    freedom of action. There is no compulsion on any Mormon beyond the\n    public opinion of his fellows, and none is possible. Apostasy {179}\n    even does not appear to be attended with serious consequences to\n    the apostate's material interests. Some of the largest merchants\n    in Salt Lake City have apostatized from the Church, and although\n    the population of Utah is about nine-tenths Mormon, their business\n    seems to prosper as before....\n\n    \"In morality, as far as shown by statistics, the Mormons greatly\n    excel the Gentiles in their midst, and the general population\n    of the States. In the winter of 1881, a census was taken of the\n    prisoners in Utah, with the following result:--In the City prison\n    were twenty-nine convicts, and in the County prison six convicts,\n    all non-Mormons. In the penitentiary, out of fifty-one prisoners\n    only five were Mormons, two of whom were for polygamy; and of 125\n    prisoners in the lock-ups, eleven were Mormons, some for polygamy.\n\n    \"The arrests in Salt Lake City, from the 1st of January to the 8th\n    of December, 1881, were classified as follows:\n\n  Mormons:                                       Non-Mormons:\n  Men and boys 163                               Men and boys 657\n  Women          6                               Women        194\n\n  Total        169                                      Total 851\n\n    \"Of the population of Salt Lake City, about 75 per cent. is Mormon,\n    and 25 per cent. non-Mormon. Of the suicides in Utah, 90 per cent.,\n    and of the homicides and infanticides 80 per cent., are committed\n    by the 17 per cent. of non-Mormons. . . . .\n\n    \"The Mormons, as a people, are tolerant, temperate, peaceable, and\n    industrious. Temperance is in some cases carried to the extreme of\n    abstinence from alcohol of all kinds, tobacco, and tea. Before the\n    Federal Government exercised so much authority as now, drinking\n    saloons and other establishments of vice were prohibited; and,\n    although a few professing Mormons keep drinking saloons, they are\n    held in disgrace....\n\n    \"Certain it is that, whatever the causes may be, there is among the\n    Latter-day Saints a mutual feeling of helpfulness and trust, and\n    whatever the Gentiles may say, the sentiments towards the heads of\n    the community are respect, confidence, and I might say affection.\n    I had the pleasure of traveling for some days in the company of\n    a Mormon Elder, a gentleman of great ability, intelligence and\n    courtesy, and I was much struck by the evident cordiality of\n    his reception by his co-religionists, as well as by his genuine\n    kindness, without any tinge of condescension towards his humbler\n    brethren. There was on both sides an evident feeling of perfect\n    equality combined with respect and affection. It is the same with\n    the President. So far as I observed and could learn, President\n    Taylor is regarded with greater respect by the Mormons than is the\n    President of the United States by its citizens, and at the same\n    time his office is open to all, and he is prepared to hear what the\n    humblest Mormon has to say.\"\n\nAgain I turn to the testimony of Mr. Robinson:\n\n    \"I have seen and spoken to and lived with Mormon men and women of\n    every class, and never in my life, in any Christian country, {180}\n    have I come in contact with more consistent piety, sobriety and\n    neighborly charity. I say this deliberately, without a particle of\n    odious sanctimony, these folks are in their words and actions as\n    Christian as ever I thought to see men and women . . . The Mormons\n    are a peasant people, with many of the faults if peasant life,\n    but with many of the best human virtues as well....The demeanor\n    of the women in Utah, as compared with Brightan or Washington, is\n    modesty itself; and the children are just such healthy, vigorous,\n    pretty children as one sees in the country or by the sea-side in\n    England...... Utah-born girls, the offspring of plural wives, have\n    figures that would make Paris envious; and they carry themselves\n    with almost oriental dignity. There is nothing, so far as I have\n    seen, in the manners of Salt Lake City to make me suspect the\n    existence of that licentiousness of which so much has been written,\n    but a great deal on the contrary to convince me of a perfectly\n    exceptional reserve and self-respect. It is only a blockhead that\n    could mistake the natural gayety of the country for any other than\n    it is. I know, too, from medical assurance, that Utah has the\n    practical argument of healthy nurseries to oppose to the theories\n    of those who attack its domestic relations on physiological\n    grounds. . .. A healthier and more stalwart community I have never\n    seen; while among the women I saw many refined faces, and remarked\n    that robust health seemed the rule....\n\n    \"Mutual charity is one of the bonds of Mormon union. It is\n    published officially that the bishops of every ward are to see\n    there are no persons going hungry.' What a contrast to turn from\n    this text of universal charity to the infinite meanness of those\n    who can write of the whole community of Mormons as 'the villainous\n    spawn of polygamy!' . . . Instead of the Mormons being as a class\n    profane, they are as a class singularly sober in their language,\n    and indeed in this respect resemble the Quakers.\n\n    \"The payment of the tithings is as nearly voluntary as the\n    collection of a revenue necessary for carrying on a government\n    can possibly be allowed to be... It is not true that the Church\n    interferes with the domestic relations of the people. When I\n    remember what classes of people their men and women are chiefly\n    drawn from, and the utter poverty in which most of them arrive, I\n    cannot in sincerity do otherwise than admire and respect the system\n    which has fused such unpromising material of so many nationalities\n    into one homogeneous whole.\"--Sinners and Saints.\"\n\nBishop D. S. Tuttle, for years an Episcopal clergyman in Salt Lake\nCity, an opponent of \"Mormonism,\" but an honorable one, in a lecture on\n\"Mormonism,\" delivered in New York and published in the New York _Sun_,\nsays:\n\n    \"In Salt Lake City alone there are 17,000 Latter-day Saints. Now,\n    who are they? I will tell you, and I think, that after I have\n    concluded, you will look on them more favorably than you have been\n    accustomed to do. Springing from the centre of your own State\n    (N.Y.) in 1830, they drifted slowly westward until they finally\n    rested in the Basin of the Great Salt Lake. I know that the people\n    of the east have obtained the most unfavorable opinion of them,\n    and have judged them unjustly. They have many traits that are\n    worthy of admiration, {181} and they believe with fervent faith\n    that their religion is a direct revelation from God. We of the east\n    are accustomed to look upon the Mormons as either a licentious\n    arrogant or rebellious mob, bent only on defying the United States\n    Government and deriding the faith of the Christians. This is\n    not so. I know them to be honest, faithful, prayerful workers,\n    and earnest in their faith that heaven will bless the Church of\n    Latter-day Saints. Another strong and admirable feature in the\n    Mormon religion is the tenacious and efficient organization. They\n    follow with the greatest care all the forms of the old church.\"\n\nI next quote from the contribution of the Rev. John C. Kimball of\nHartford, Connecticut, U. S. A., to _The Index_, published in Boston,\nMass., 1884. After introducing the testimony of a number of writers to\nthe general good character of the \"Mormon\" people, he says:\n\n    \"Still stronger is the evidence derived from official statistics\n    as to their intelligence and virtue. In Salt Lake City, in 1881,\n    the published reports show that the arrests for crime were\n    _fourteen times_ as many among the Gentiles, in proportion to\n    their number, as among the Mormons; and taking the Territory as a\n    whole, the Gentile population furnished _forty-six_ convicts in\n    the penitentiary, where the Mormon population, number for number,\n    furnished one! According to the United States census, Massachusetts\n    has four times as many convicts to the same population as Utah;\n    four and a half times as many idiots and insane, and nine times\n    as many paupers. Utah in school attendance, according to the\n    same authority [the United States census for 1880], is ahead of\n    Massachusetts; and with all that has been said about the ignorance\n    of its people and its immense foreign immigration, its proportion\n    of people that cannot read and write is put down as less than that\n    of New England. And still more striking, the women there instead of\n    being kept in ignorance and subjection, are educated in the same\n    studies and to the same extent as the boys and men, are equally\n    fitted to earn their own living out in the world and to maintain an\n    independent career.\"\n\nCaptain Burton, of the British army, published in 1862, a book on the\n\"Mormon\" people and faith called the _City of the Saints_. He says:\n\n    \"Mormonism is emphatically the faith of the poor. . . I cannot\n    help thinking that morally and spiritually as well as physically\n    its proteges gain by their transfer from Europe to Utah. . . . In\n    point of more morality, the Mormon community is perhaps purer than\n    any other of equal numbers. . . . The penalties against chastity,\n    morality and decency are exceptionally severe. . . . I was much\n    pleased with their religious tolerance. The Mormons are certainly\n    the least fanatical of our faiths, owning like the Hindus, that\n    every man should walk his own way, while claiming for themselves\n    superiority in belief and practice.\"\n\n{182} Testimony of like character and of equal respectability could\nbe adduced without limit, but we think sufficient is here set down to\nconvince people disposed in the least degree to be fair-minded, however\nprejudiced they may previously, have been, that the reckless charges\nof crime and immorality made against the Latter-day Saints in Utah by\ntheir enemies, are wickedly false, and have been invented to deceive.\nI ask you again to cast your eye over the statements presented to you,\nand consider the character of the men who make them. They are not the\nstatements of the occasional tourist of a day, but the conclusions\nof men of thought and travel and education, who visited Utah for the\nexpress purpose of becoming acquainted with the strange faith, and, to\nthe world, the still stranger people.\n\n\"POLYGAMY.\"\n\nI shall be told, however, that the \"Mormons\" believe in and some of\nthem practise a plurality of wives, and therefore they must be a bad\npeople. But not so fast. Before such a conclusion is drawn it will\nbe necessary to prove that a plurality of wives as practised by the\nMormons is in and of itself evil. That principle is as much a part of\nthe religious faith of the women as of the men, and is practised by and\nwith the consent of all parties concerned. It is practised because the\npeople believe that God has commanded it by revelation direct to the\nChurch, for the accomplishment of His own wise purposes--the rearing\nof a purer and better race of people. Their faith in that revelation\nis considerably strengthened by reading in the Holy Scriptures how God\nfavored and blessed with His approval that form of marriage among the\nworthy patriarchs of old; nay, how even God Himself gave to David,\naccording to His own Word (2 Sam. xii., 7, 8), a plurality of wives;\nthus becoming a party to the evil, if evil it was. But that which God\nsanctions and approbates can never be said to be evil. And that God did\nsanction the plural wife system of marriage and approve it is evident\nfrom the lives of nearly all the patriarchs and prophets spoken of in\nthe Bible.\n\nI know it is said by Christians that this was in very ancient times,\nwhen people lived under the Mosaic Law, and that the law of carnal\ncommandments was superceded by the new dispensation under Christ.\nVery well, then, shifting the controversy to what is known as the\nChristian dispensation, we challenge {183} the whole world to produce\na single passage from the New Testament directly condemning the plural\nmarriage system of the old patriarchs, or a passage which, by fair\ninterpretation, even by implication condemns it. Such a passage cannot\nbe found. And yet the writers of the New Testament did not hesitate\nto condemn in the most direct and positive manner every species of\nsin;--strange, is it not, that they failed to condemn plural marriage,\nif it was by them or their Master considered sinful? The fact becomes\nmore strange when it is understood that they lived in a country and\namong a people who practised it. Furthermore, Abraham, Jacob, and\nthe prophets were frequently the theme of conversation and discourse\nwith the writers of the New Testament, and if the plural wife system\npractised by them was sinful, is it not singular that no condemnation\nof it should creep into the pages of the New Testament somewhere?\n\nI apprehend that much of the prejudice existing against the marriage\nsystem of the Latter-day Saints arises from confounding it with\nthe polygamy of the East--with the harems of Turkey, or the bigamy\noccasionally practiced in Christian communities; yet we hope to show,\nso far as may be shown in a few brief sentences, that there is not\nand cannot be, from the very nature of society in Utah, anything that\nresembles the Eastern harem, nor do the evils exist which grow out of\nthe ordinary case of bigamy.\n\nIn the first place, women in Utah are as free to marry whom they please\nas they are in any part of the world. Mr. Phil. Robinson says:--\n\n    \"It is a mistake to suppose there are no educated women in Utah: . . .\n    the young ladies appear as free and independent as in other parts\n    of the United States. . . . if the women of Utah are slaves, their\n    bonds are loving ones and dearly prized. They are today in the free\n    and unrestricted exercise of more political and social rights than\n    are the women of any other part of the United States.\"--\"Saints and\n    Sinners.\"\n\nTo this add the testimony of Mr. Barclay, in the article from the\n_Nineteenth Century_, before quoted:--\n\n    \"The young ladies appear as free and independent as in other parts\n    of the United States; and, if I might hazard an opinion, the young\n    men of Mormondom will find considerable difficulty in persuading\n    them to be content with the share of a husband.\"\n\nThe women of Mormondom are as free to bestow or withhold their hands\nin marriage as they are in England, and {184} there has not been a day\nsince 1862--the year in which the first law of Congress was passed\nagainst polygamy--but what it has been within the power of the wife\nor wives of a man to send him to the penitentiary, the United States\nCourts being only too glad to entertain her suit, and break up the\npolygamous family associations. Yet, in all these years, there have\nnot been half-a-dozen such cases. This entire freedom of women among\nthe \"Mormons\" robs their plural marriage system of every feature of\nresemblance to the polygamy of the East; and what is here set down\nproves that whatever of plural marriage exists in Utah, does so by the\nmutual consent of all the parties concerned.\n\nIn common bigamy the first marriage is studiously concealed by the\nparty contemplating the second marriage. A man represents himself to\na lady as a bachelor, and under false pretences and fraud obtains\npossession of her person. Soon she discovers that she has been\nbetrayed, deceived, degraded,--the sense of shame and sorrow following\nproducing indescribable misery. Nor has it been less productive of evil\nto the first wife. Her happiness, too, has been wrecked by the perfidy\nof the wretch she called husband. She has been neglected, abandoned,\nmade an outcast. Where she looked for loyalty, she found treason; where\nshe implicitly trusted, she has been deceived, and her misery and shame\nis as great as the other victim's.\n\nNow, none of these evils grow out of the plural marriage system of\nthe Mormons. In the first place, a plurality of wives, under certain\nconditions and restraints, is one of the social institutions of the\nSociety of Utah, and has been for more than a generation. As before\nremarked, it is practised because the \"Mormon\" people believe it is\ncommanded of God; it is therefore accepted by both man and woman as\npart of their religious faith, and is regarded as such by the whole\npopulation,--as well by those who do not practise it as by those who\ndo. Consequently it breeds no scandal; it brings no reproach. The\nposition of the plural wife is just as honorable, in every sense of\nthe word, as that of the first wife. She is, in fact, a wife, with all\nthe holy associations growing out of that relationship, and is honored\neverywhere as such. The same ceremony which unites a man to his first\nwife is employed to unite him to his second or third, and the same\nauthority--the authority of God--performs it.\n\nAs with the plural wife, so with the plural wife's children; {185} they\nare equally honorable with the children of the first wife,--society\nmakes no distinction between them. When a man takes a plural wife no\nconcealment is made of his first marriage, nor is his first family\ndeserted; all is open and honest. There is no deceit, no fraud\npracticed, nor can there be. The sanction of the first wife, and the\nsanction of parents must be obtained, together with the sanction and\nrecommendation of the Bishop who presides over the branch of the\nChurch where the parties live, and who has to be able to state in his\nrecommendation that the parties are members of the Church in good\nstanding; that means that they are honest before God and man, virtuous,\nfaithful in discharging every religious and moral duty, and temperate\nwithal. And unless such a recommendation can be given, the relationship\ncannot be contracted.\n\nSuch, in brief, is an outline of the conditions hedging about the\npractice of this principle of plural marriage, against which Christians\ncan find no law, either in the Old or New Testament, which even so much\nas bears the complexion of condemnation, but very much which will bear\nwitness of God's approval of it, even allowing His only-begotten Son,\nso far as His earthly parentage is concerned, to come through such\na lineage, a number of his earthly progenitors being the offspring\nof plural wives, and themselves practising it. Surely our Christian\nfriends, who look forward to reclining upon Abraham's bosom as one of\nthe highest privileges to be enjoyed in heaven, ought not to criticise\ntoo severely the system of marriage which he practised.\n\nTHE MISSION OF THE MORMON ELDERS.\n\nMuch complaint is made by the people of England because the Elders from\nUtah, who are traveling in this country as missionaries, do not make\nany particular effort to explain or urge upon people the doctrine of\nplural marriage. Strangers attend our meetings, and are surprised to\nhear nothing said upon the subject of plurality of wives, and go away\ndisappointed; as if our Elders on every occasion should have something\nto say upon that subject. I assure my readers that it is not because\nthe Elders have any disposition to conceal the fact that the Latter-day\nSaints believe in the rightfulness of the doctrine under the conditions\nherein set down; or through any fear that the Word of God can be shown\nto condemn it. The fact is, the Elders from Utah are servants of God\nsent {186} forth with a message to the nations of the earth to the\neffect that God has spoken from heaven, and restored the Gospel of\nJesus Christ, which, in consequence of the wickedness and violence of\nmen a few centuries after Christ, was taken from the earth, together\nwith the authority to administer in its ordinances. But this Gospel is\nnow restored, together with its ancient powers, gifts, blessings, and\nauthorities, and by the faithful Elders of the Church of Jesus Christ\nis being preached as a witness in all the world. It is the business\nof the Elders from Utah to make this important proclamation to the\ninhabitants of the earth, and call upon them to repent of their sins,\nand warn them that the hour of God's judgment is here, and His glorious\ncoming at hand. The practice of plural marriage in Utah is a very\ninsignificant matter in comparison with the importance of the great\nmessage we are here to deliver. We are not here to urge upon people the\nacceptance of plural marriage, but to declare the message above alluded\nto; though, of course, at proper times and under proper circumstances,\nwe shrink not from the most rigid inquiry into the various principles\nof our faith.\n\nCONCLUSION.\n\nIn conclusion, I wish to say that I have been reared in Utah, have\ngrown up in a Mormon community, taught in their schools, instructed\nin their faith. It has been my good fortune to listen frequently\nto the public discourses of their leading Elders, and to enjoy a\npersonal acquaintance with many of them, and never, either in public\nor in private have I been taught anything contrary to the strictest\ninterpretation of the principles of morality. I know that the entire\npeople, and especially the young, are taught and always have been\nto regard virtue as the pearl of great price, while adultery and\nfornication are considered sins next in degree of enormity to the\nshedding of innocent blood.\n\nIt has fallen to my lot to travel through nearly all the States of\nAmerica and the greater part of England, which has given me the\nadvantage of comparing the \"Mormon\" community with communities existing\nunder other systems of religion and different social customs. I need\nonly say that that comparison--reviled, scorned, even hated as the\n\"Mormons\" are--has {187} made me more proud of my people, and my heart\nswells with gratitude to the Giver of all good that it has fallen to my\nlot to be reared among the \"Mormons.\"\n\nAPPENDIX.\n\nIt is frequently claimed by our enemies, and especially by apostates,\nthat the \"Mormons\" teach one set of doctrines in England as \"milk for\nbabes,\"--doctrines which are harmless and even commendable, but that\nquite different doctrines are taught in Utah; and that murder, robbery,\nadultery, and, in fact, every crime known to man is not only winked\nat, but taught as a duty, as part of the religion of the Saints. To\nsupport these statements, garbled quotations and mutilated extracts\nfrom the utterances of the leading Elders of the Church are cited from\nthe _Journal of Discourses_, followed up by the assertion that these\ndiscourses are only preached in Utah; when, in fact, the _Journal of\nDiscourses_ was a semi-monthly periodical published in Liverpool,\ncommencing in 1854 and continued up to some two years ago, and widely\ncirculated in England; the Church authorities having nothing to fear\nfrom a publication of their discourses, where all that they said was\npresented to the people.\n\nTHE MOUNTAIN MEADOW MASSACRE.\n\nIn the summer of 1857, a company of emigrants passed through Utah, _en\nroute_ for California. They took what is known as the southern route,\nand while going through some of the settlements in Southern Utah, they\nwere both impertinent and abusive. They poisoned several springs, and\nalso the carcass of an ox which had died. Several Indians drinking the\nwater and eating the carcass died from the effects. The result was that\nthe Indians became enraged, and being joined by a few white men--among\nthem John D. Lee--who, unfortunately, were Mormons, the entire\ncompany, excepting a number of children, were cruelly and inhumanly\nmurdered. This horrid crime has been charged upon the Mormon Church,\nand especially upon the leading Elders. The charge is not true. It is\nwickedly and maliciously false; was proven to be so by repeated failure\nof the efforts of his enemies to fasten the crime upon Brigham Young.\n\nJohn D. Lee had two trials for complicity in the horrid affair. In the\nfirst trial the jury disagreed. At the second trial, one James Haslam\ngave the testimony which I here introduce. It is taken from the records\nof the court. But that the reader may understand its force, I may\nbriefly explain that in 1857, upon the misrepresentations of a United\nStates judge, the United States authorities at Washington had rashly\nordered armed forces to Utah to put down a supposed {188} rebellion\nof the Mormon people, and in consequence of that \"army\" approaching\nUtah, there was considerable excitement throughout the Territory. This\nfact made the emigrants passing through Utah both arrogant and abusive\nto the people of the \"Mormon\" settlements, and a council of leading\nmen in those settlements was held to determine upon the course to be\npursued towards the emigrants, and it was decided to send a messenger\nto Brigham Young to learn his views upon it. That messenger was Haslam;\nbut before he returned the massacre had taken place--John D. Lee having\nled the Indians to the attack. This is the testimony as it appears on\nthe court records:--\n\n\"James Haslam, of Wellsville, Cache Valley, was sworn. He lived\nin Cedar City in 1857; was ordered by Haight to take a message to\nPresident Young with all speed; knew the contents of the message:\nleft Cedar City on Monday, September. 7, 1857, between 5 and 6 p.m.,\nand arrived at Salt Lake on Thursday at 11 a. m.; started back at 3\np.m., and reached Cedar about 11 a. m. Sunday morning, September 13th;\ndelivered the message from President Young to Haight, who said it was\ntoo late. Witness testified that when leaving Salt Lake to return,\nPresident Young said to him, 'Go with all speed, spare no horseflesh.\nThe emigrants must not be meddled with, if it takes all Iron County\nto prevent it. They must go free and unmolested.' Witness knew the\ncontents of the answer. He got back with the message the Sunday after\nthe massacre, and reported to Haight, who said, 'it is too late.'\"\n\nIn opening the case of the second trial of John D. Lee, Mr. Sumner\nHoward, Ex-Chief Justice of Arizona, and the United States prosecuting\nAttorney said:--\n\n\"He proposed to prove that John D. Lee, without any authority from\nany council or officer, but in direct opposition to the feelings and\nwishes of the officers of the Mormon Church, had gone to the Mountain\nMeadows, where the Indians were then encamped, accompanied only by one\nlittle Indian boy, and had assumed command of the Indians, whom he had\ninduced, by promises of great booty, to attack these emigrants; that\nin his attack on the emigrants he was repulsed; that finding he could\nnot get the emigrants out, he sent word to the various settlements\nof Southern Utah for men to be sent to him, representing that the\nmen were needed for various purposes, to some saying the Indians had\nattacked the emigrants, and it was necessary to have men sent to draw\noff the Indians, to others that men were necessary to protect the\nemigrants, and still others that the emigrants were all killed, and\nthat they were required to bury the dead; these men went in good faith\nto perform a humane act; that he had arranged with the Indians to bring\nthe emigrants out from their corral, or fort, by means of a flag of\ntruce; that by this act of perfidy he had induced the emigrants to\ngive up their arms and place themselves under his protection, loading\nthe arms and the wounded with the helpless children into two wagons,\nwhich he had ordered for the purpose; that he then started the wagons\nahead, following them himself, and the women following next, the men\nbringing up the rear in single file; that Lee, after having traveled\nfrom three-quarters of a mile to a mile, gave the order to fire, and\nthe slaughter commenced; that Lee shot one woman with his rifle, and\n{189} brained another woman; then drawing his pistol, shot another,\nand seizing a man by the collar and drawing him out of the wagon, cut\nhis throat; that he gathered up the property of the emigrants and took\nit to his own place, using and selling it for his own benefit and use.\nAll these charges against John D. Lee, he (District Attorney Howard)\nproposed to prove to the jury by competent testimony beyond reasonable\ndoubt, or beyond any doubt, and thought no appeal to the jury would\nbe required to induce them to give a verdict in accordance with the\nevidence.\"\n\nAt the conclusion of the trial, Mr. Howard\n\n    \"Repeated again that he had come for the purpose of trying John\n    D. Lee, because the evidence led and pointed to him as the main\n    instigator and leader, and he had given the jury unanswerable\n    documentary evidence proving that the authorities of the Mormon\n    Church knew nothing of the butchery until after it was committed,\n    and that Lee, in his letter to President Young a few weeks later,\n    had knowingly misrepresented the actual facts relative to the\n    massacre seeking to keep him still in the dark and in ignorance.\n\n    \"He had received all the assistance any United States official\n    could ask on earth in any case. Nothing had been kept back, and he\n    was determined to clear the calender of every indictment against\n    any and every actual guilty participator in the massacre, but he\n    did not intend to prosecute any one that had been lured to the\n    meadows at the time, many of whom were only young boys, and knew\n    nothing of the vile plan which Lee originated and carried out for\n    the destruction of the emigrants.\"\n\n    \"As stated by Mr. Howard, Lee misrepresented the facts to Brigham\n    Young respecting the massacre, and kept him in the dark as to\n    the part he had taken in the butchery, always saying it was the\n    Indians who had done it, and whom he tried in vain to restrain. Nor\n    did the facts in the case come to the knowledge of Brigham Young\n    until 1870; and as soon as he and the Church authorities learned\n    that Lee was implicated in the heartless deed, they immediately\n    excommunicated him from the Church,--a thing they would not dare to\n    do had they been connected with him in the crime, or in any degree\n    responsible for it.\n\n    \"Numerous efforts have been made to fasten, the responsibility of\n    this awful crime upon the leaders of the Mormon Church. Inducements\n    were held out to John D. Lee to implicate Brigham Young, but all\n    to no purpose. After his death, however, a supposed confession of\n    his is published by the enemies of the Mormon people, and on that\n    the world is asked to believe that the Mormon Church and people are\n    responsible for the bloody tragedy; the thing is too monstrous and\n    absurd for credence. And no people more emphatically condemn that\n    crime than do the Latter-day Saints. Of it the late President John\n    Taylor said, in an article he furnished for the press, in 1882:--\n\n    \"I now come to the investigation of a subject that has been harped\n    upon for the last seventeen years, namely, the Mountain Meadows\n    massacre. That bloody tragedy has been the chief stock-in-trade for\n    {190} penny-a-liners, and press and pulpit, who have gloated in\n    turns by chorus over the sickening details. 'Do you deny it?' No.\n    'Do you excuse it?' No. There is no excuse for such a relentless,\n    diabolical, sanguinary deed. That outrageous infamy is looked upon\n    with as much abhorrence by our people as by any other parties in\n    this nation or in the world, and at its first announcement its\n    loathing recital chilled the marrow and sent a thrill of horror\n    through the breasts of the listeners. It was most certainly a\n    horrible deed, and like many other defenceless tragedies, it is\n    one of those things that cannot be undone. The world is full of\n    deeds of crime and darkness, and the question often arises--Who is\n    responsible therefore? It is usual to blame the perpetrators. It\n    does not seem fair to accuse nations, states, and communities for\n    deeds perpetrated by some of their citizens, unless they uphold it.\"\n\n    _\"It is by no means improbable that some future text book, for the\n    use of generations yet unborn, will contain a question something\n    like this: What historical American of the nineteenth century has\n    exerted the most powerful influence upon the destinies of his\n    countrymen? And it is by no means impossible that the answer to\n    that interrogatory may be thus written: Joseph Smith, The Mormon\n    Prophet.\"_\n\n    --_Josiah Quincy, 1844_.\n\n{191}\n\n\n\nA REJECTED MANUSCRIPT. THE OTHER SIDE.\n\nLEON R. EWING.\n\n  \"They are slaves who fear to speak\n  For the fallen and the weak;\n  They are slaves who dare not be,\n  In the right with two or three.\"\n\nINTRODUCTION\n\nIt is difficult for a fair-minded person to realize how hard it is to\nfind space in leading newspapers and magazines for words of defense\nwhen expressed in favor of an unpopular people. Their columns are\nopen to attacks, but seldom do we find one blessed with sufficient\nindependence of mind to present the unpopular side to the public.\nThe lady from Ohio who is the author of the following manuscript\nis not the first to discover this. This manuscript was rejected by\n\"Modern Culture,\" \"Current History,\" \"The Arena,\" \"The Forum,\" \"The\nWorld's Work,\" \"Munsey's,\" \"Harper's Monthly,\" \"McClure's,\" and \"The\nWorlds Today.\" It was then sent to Ben E. Rich of Atlanta, Georgia,\naccompanied by a letter, from which we quote as follows:\n\n    \"Your name has within the last year or two come to me as that of\n    a representative of the Mormon people, and I therefore take the\n    liberty of calling your attention to a matter that will doubtless\n    interest you. Upon more than one occasion I have sojourned in the\n    state of Utah for a considerable length of time, and have had\n    abundant opportunities of judging your people from more than one\n    standpoint. I have met them in both city and country, in their\n    homes (polygamous and otherwise), and in their business. I have met\n    them socially in many ways, and have mingled with them when they\n    have met in exercise of their religious faith. When first thrown\n    among them, I knew of nothing that would cause me to be predisposed\n    in their favor, having read many things derogatory to their\n    character as American citizens, and to their virtue and purity in\n    social and family relations. I endeavored, however, to judge them\n    on their own merits and not on opinions advanced by other people.\n    As a result, I found much to admire and little to condemn. Above\n    everything else, I found them sincere and honest, and learned to\n    know that the mistakes and blunders of individuals were of the head\n    and not of the heart. I have come to regard many of them as my\n    friends, and will always feel an interest in the people as a whole.\n    I have, however, been much annoyed by the scurrilous articles that\n    have of late been written about them, and have often had in my mind\n    to take up the cudgel in their defense. As to the truth of many\n    of the adverse stories that have been told in the past, I am in\n    no position to judge, {192} but of the untruth of the more recent\n    ones, I am sure. Looking at the past in the light of the present, I\n    am inclined to the belief that those earlier stories contain much\n    fiction, and some have been absolutely disproved.\n\n    \"A particularly objectionable article having not long ago come\n    to my notice, I wrote in protest to the magazine publishing it.\n    The editor in a personal reply requested me to write him what I\n    knew personally about the subject under discussion. I thereupon\n    decided to offer him for publication something in the nature\n    of a response to the previous article, thus showing the Mormon\n    people as I knew them to be. The magazine in question (\"Modern\n    Culture,\" now consolidated with \"Current History\"), after having\n    kept them manuscript several weeks, at last returned it with a\n    curt refusal. Upon my demanding an explanation and asking if the\n    objection lay in either diction or lack of style in composition, I\n    received from the Editor a personal assurance, that the objection\n    lay only in the unsuitableness of the subject. I afterwards\n    offered it to one magazine after another, always with the same\n    result. I persevered, however, each failure making me more than\n    ever aware of the difficulty of presenting the truth of a matter\n    so long surrounded by prejudice, but receiving the manuscript\n    back again with the same regularity with which I sent it. I will\n    add that but one publication, \"The World's Work,\" offered me a\n    reasonable excuse, and some of them have since solicited articles\n    on different subjects from my pen. \"The World's Work\" presented\n    a very fair exposition of the Social System, upon which much of\n    Utah's prosperity is founded, in the issue of the month previous to\n    that in which I offered mine. Thinking the matter over, I am more\n    than ever anxious that in some way, the true conditions prevailing\n    in Utah shall come to the notice of the American people, deeming\n    it a simple justice due them. I have therefore taken the liberty\n    of thus arousing your interest in that which I would fain call\n    the \"Rejected Manuscript,\" and of submitting it to you, with the\n    request that, if agreeable to you, it may in some way be brought\n    before the people.\"\n\nWith the opening remarks in this introduction, and the quotation we\nmake from the author's letter, we give to the public the \"Rejected\nManuscript\" without further comment.\n\nA REJECTED MANUSCRIPT.\n\nUtah and Salt Lake City! How many are the tales which have been told\nus of this unique city and its queer inhabitants. They have been\nrepresented to us as a people, \"deep, dark and mysterious;\" a people\nto be avoided as one would the fallen angels. A people promulgating a\nreligion aimed at the very foundation of civilization, and undermining\nits holiest and purest institutions. We have been solemnly informed\nthat once within the clutches of its religious fanatics, escape would\nbe well nigh impossible. Statements which might be applicable to a\ndescription of Thibet, are even now in print, {193} and quite recently,\n\"horrible\" stories of persecution in which the misguided and degraded\n\"Mormons,\" having first torn down and trampled upon the American flag,\nresorted to the flinging of mud, as well as sticks and stones, at the\ndevoted head of its sole defender. Until within a few years, Utah\nfigured as the \"Darkest Africa\" of this our free and happy Union. But\nthe tourist has at last, with admirable bravery, invaded its forbidden\nprecincts, overrun its quiet villages, crowded the quaint streets of\nits cities, and laid bare the awful secret of its hidden mystery.\n\nAlas, it is but as a \"tale that is told,\" it is even as the \"big dark\"\nof our childish fears, which only needed investigation to prove its\nutter nothingness. We find after all, only a kindly people, busily\nengaged, for the most part, in overcoming an unproductive soil,\nand putting themselves in a way to use to advantage and profit,\nthe splendid resources with which nature and their own thrift have\nbountifully provided them. Broad and fertile valleys now smile back at\nus, where unfruitful wastes once frowned, and prosperous cities and\ntowns give evidence of true western enterprise; and the people--they\nare not so very much unlike other people. One might exclaim, with a\nfair tourist whose itinerary last summer, gave her a day or two in Salt\nLake City--\"Well, I don't see any one who looks like a Mormon!\" What\ncould she have been expecting? There is a tradition among the people in\nquestion, that horns have ceased to decorate their brows, and that even\nthe rudest of them are quite harmless.\n\nApropos of Salt Lake City; as all roads once led to Rome, so also are\nthere very few western-bound tourists, who do not find themselves, at\nsome stage of their wanderings, guests within its gates. They come\nfrom everywhere, and their expectations are varied. They go in great\ncrowds to the Tabernacle organ recitals, where a matchless instrument\nis touched by a master hand, while ten thousand can be comfortably\nseated beneath its pillarless dome, and lose not one vibration. Ah! How\ncan one describe a scene so inspiring? The vast audience spell-bound,\nentranced, forgetful alike of time and place, deaf to all else save the\nvoice of the wonderful organ, bearing to them great waves of melody,\nnow glorious and triumphant in the Tannhauser and William Tell, now\nlow and wailing in Il Trovatore. Now it is the Lost Chord and now the\nAngels' Chorus, lacking only articulation to make it human. And so\nwe listen and marvel, and make good resolutions, and the music grows\nsoft and faint, and far away, and ceases; and we find ourselves in\na silence that is intense, vainly striving {194} to catch one more\nharmonious whisper. It is all over. We are glad, if we may, to take the\nhand of the organist, and then we go streaming out into the sunshine,\nand the great, bustling, workaday world claims us once more. We go\nour various ways feeling the better for this happy hour, snatched out\nof the glowing heart of the busy day, and resolve to go again if time\npermits. And all this is free. Free as the air we breathe, and the\ngrass we tread upon, twice a week throughout the year, save only the\nwinter months. Really, for semi-barbarians, this is doing very well.\nWhen we see this great Tabernacle filled on a Sabbath afternoon and\nhear the charm of five hundred voices added to that of the organ, and\nlisten to the straightforward addresses of several unsalaried \"Saints,\"\nour thoughts go back to the half empty churches of the East, and we\nfeel that we have come upon at least one mystery. Whatever are the\ndoctrines Mormonism teaches, its votaries seem to be earnest and do\nnot look like a priest-ridden people. In their family life they are\nextremely hospitable, and he is fortunate indeed who is admitted as a\nguest within their homes. We are charmed by their hearty welcome, and\nthe unostentatious kindness that is showered upon us.\n\nSocially, nothing comes amiss with them that can be classed under the\nhead of innocent amusements; and so the great dancing pavilion and the\nbathing beach at Saltair are thronged daily and nightly throughout the\nseason. Saltair! There is nothing to equal it. One thousand couples can\ndance upon its polished floor, while the soft breezes from over the\ngreat Salt Lake cool the flushed cheek and stimulate the most lagging\nappetite; or, we join the bathers and go for a dip in its briny water.\nRefreshed and invigorated, we rest upon the broad balconies and watch\nthe sun in a \"sea of crimson and purple and gold\" as it sinks behind\nthe mountains, which are really islands, set like gems, in the bosom of\nthe great lake. Later, we find ourselves-wondering if famed Italian and\nVenetian moons can give us any clearer light, and how their radiance\ncan flood a night more delicious than this. The strains of \"Home,\nSweet Home,\" in the closing waltz, and the thinned-out ranks of the\ndancers, warn us that the last train for the city is due, and sixteen\nmiles might prove wearisome, however bright the moonlight. Saltair is\nupon every one's lips. No visitor misses it, unless compelled by an\nadverse fate; and we find ourselves drawn back again and again, each\ntime more charmed than the last. Like the mountains, it attracts and\nfascinates--the mountains, which rear their misty outlines in the blue\ndistance, and beckon and mock us. Five miles away {195} they appear\nas tantalizingly close; indeed, we might run over to the base of one,\nby way of a constitutional before breakfast. We discover, alas! that\n\"distance lends enchantment.\" We are left in no possible doubt that\nthere is a distance. The main street of the city apparently runs\ndirectly into them, and City Creek Canon, from whose clear stream its\nthirsty thousands drink, is reached by only a short drive. Salt Lake\nis truly a mountain-girt city, and its founders must have resembled\nthem in strength of purpose and steadfast effort. To have reclaimed the\ndesert and, in part, peopled a state, is no small achievement.\n\nThe Mormons foster education and educational institutions. \"The glory\nof God is intelligence,\" they tell us, and intelligence for women as\nwell as for men. Women, in the Mormon estimate, occupies a very high\nposition, both in Church and state. You are surprised? You thought her\nsubjected to all sorts of humiliating treatment, and that polygamy\nheld her hopelessly in subjection? Ah! why not let polygamy rest as\nthe dead issue that it really is? Why be always dragging it out and\ndangling its supposed horrors in the face of every advancement! Its\npractice was limited to but three per cent of those who believed in it\nas a principle; but even though an \"Angel in Heaven\" should declare\nthe truth in the matter prejudice would stop its ears and refuse to\nhear. Why fill our minds with the blood-curdling tales of yellow back\nliterature, when all the riches of the master minds of bygone centuries\nare at our disposal? Why not show to those whom we considered deluded\na manner of living that will win them to us? Let us hear no more of\nthe divorce courts and the brothel, before we cast the first stone at\nour brothers. Divorce is practically unknown among the Mormons, and\nwhen we assail Salt Lake City for morals we must remember that half her\npopulation is \"Gentile,\" and that for the last twelve years the head of\nher city government has been drawn from that source.\n\nIn forming an impartial estimate of a people, we choose for our\nconsideration neither the class that is designated as the upper\nstratum, nor those whose worldly possessions place them it the bottom,\nbut go rather to the great middle class, those who hold a position\nbetween the two extremes. The Mormons profess to have no upper and\nno lower classes. They aim to meet on common ground, whatever their\nworldly inheritance may be. Their young men are called upon to give two\nor three years, and oftentimes more, of their life to the spreading of\nthe gospel as they believe and teach it; and rich {196} and poor, they\ngo cheerfully, away from home and friends, amid unfriendly strangers,\nwithout other recompense than the consciousness of a duty performed.\nThese are the much talked about and much dreaded missionaries, against\nwhose \"pernicious\" influences we are warned. Considering the fact that\nthese same Elders are in many cases beardless youths, is it not strange\nthat contact with them is so feared, and discussions looked upon as so\ndangerous? Surely Christianity in all the nineteen hundred years that\nhave elapsed since its establishment, has given us sufficient knowledge\nwith which to defend ourselves. Why then all this flurry? Are we to\nbe forced to believe ourselves on the weaker side? But, you say they\nare such \"smooth fellows.\" True, but is the smoothness to be all on\none side? Let us mass our forces and meet them on even ground, and who\nknows whose may be the victory?\n\nWe have all been told of the shield, over the appearance of which, in\nancient times, two warriors quarreled, only to discover at the last\nthat it presented an entirely different side to each. Is there not a\npossibility that, after all has been said and done, we may find there\nare also two sides to the Mormon question? History, we say, points\nwith unerring finger to bloody deeds and insubordination. In one long\nprocession they pass before us, \"Mountain Meadow Massacre,\" \"Danite\nRaids,\" \"Bloody Atonement,\" political intrigues and gross depravity.\nThey have been called a blot upon our Western civilization, and today\nthe map of Utah is presented with a huge octopus disfiguring its fair\nproportions, and whose tentacles reach out into adjoining states. We\nhave surely told you how unreliable are the stories told us of early\npioneer days beyond the Mississippi, and how fabulous are legends\nwhich come to us of its early settlers. We have not considered how\nlarge a part the prejudice, which always follows a religious belief\nthat deviates even in the least from what is known as orthodox, has\nplayed in the lurid tales with which our too eager ears have been\nregaled. We have fallen into the same error for which we censure the\nancient knights; we have neglected to look upon the other side of\nthe shield. What sad tales of persecution and long suffering we find\nhere. Tragedies as sad as any in Reformation days. From Kirtland to\nNauvoo, and across the trackless prairie they were driven, their weary\nway marked by the graves of those whose physical strength was not\nsufficient, until they reached at last what, to them, was a promised\nland, the valley of the great Salt Lake. Desolate and unpromising as\nit was, they have made it blossom {197} as the rose. To quote a recent\ndescriptive work, \"By industry as remarkable as it was well directed,\nthe desert was converted into an oasis, and the bare earth, with its\npoverty of sands and sage brush, was made to cover its nakedness with\nthe green vestures of an almost unexampled fecundity.\"\n\nHow much truth there is in all that is urged against them, and how\nmistaken we may be as to their motives and the underlying principles\nwhich dominate their rough and rugged exterior, those of us who are\nenough interested must determine for ourselves. Strange, is it not,\nthat we hear so little mention of the horrors of Haun's Mill, and so\nfew detailed accounts of the mid-winter expulsion from Nauvoo? General\nThomas L. Kane, of Philadelphia, visited their deserted city soon after\ntheir enemies had driven them away, and in a lecture delivered on the\nsubject before the Historical Society of Pennsylvania, used these words:\n\n    \"Dreadful, indeed, was the suffering of these forsaken beings;\n    bowed and cramped by cold and sunburn, alternating as each weary\n    day and night dragged on, they were almost all of them, the\n    crippled victims of disease. They were there because they had no\n    homes, nor hospitals, nor poorhouse, nor friends to offer them any.\n    They could not satisfy the feeble cravings of their sick; they had\n    not bread to quiet the fractious hunger-cries of their children.\n    Mothers and babes, daughters and grandparents, all of them alike\n    were bivouacked in tatters, wanting even covering to comfort those\n    whom the sick shivers of fever were searching to the marrow. These\n    were Mormons, famishing in Lee County, Iowa, in the fourth week of\n    the month of September, in the year of our Lord, 1846. The city--it\n    was Nauvoo, Illinois. The Mormons were the owners of that city and\n    the smiling country around. And those who had stopped their plows,\n    who had silenced their hammers, their axes, their shuttles, and\n    their workshop wheels; those who had put out their fires and eaten\n    their food, spoiled their orchards and trampled under foot their\n    thousands of acres of unharvested bread--these were the keepers of\n    their dwellings, the carousers in their Temples, whose drunken riot\n    insulted the ears of their dying.\"\n\nThey had the added agony of camping on the snow covered ground without\nshelter, in plain sight of their confiscated possessions and desolated\nhearthstones. Another writer thus describes the awful scene:\n\n    \"Out into the trackless American wilds, into an Indian country,\n    the 'Mormons' wended their way, weary and destitute, for more than\n    fifteen hundred miles, their pathway being marked by the graves\n    of their dead. The history of their privations and suffering\n    is harrowing in the extreme. The {198} lives of not less than\n    a thousand of their number were sacrificed in the relentless\n    persecutions connected with the exodus from Illinois.\"\n\nNeed we be surprised that a feeble protest was raised against the too\nzealous enforcement of laws framed to this very end, or that a sense of\ninjustice should be the result of such vigorous treatment?\n\nWe hear nothing nowadays of the battalion furnished by the Mormon\nrefugees, for the defense of the flag in California and Mexico, at a\ntime, too, when every able-bodied man was needed for defense against\nhostile Indians, hunger and all the other dangers attendant upon\npioneer travel. In answer to this demand, Brigham Young said:\n\n    \"You shall have your battalion, Captain Allen; and if there are not\n    young men enough, we will take the old men, and if they are not\n    enough, we will take the women.\"\n\nIn three days the force was mustered and ready to march. And again to\nthe assembled people:\n\n    \"I say unto you, magnify the laws. There is no law in the United\n    States, or in the Constitution, but I am ready to make honorable.\"\n\nHere is the message which came over the wires when amid the turmoil\nof the first years of the Civil War, the Overland telegraph line was\ncompleted:\n\n    \"Utah has not seceded, but is firm for the Constitution and laws\n    of our once happy country, and is warmly interested in such useful\n    enterprises as the one so far completed.\"\n\nA similar demonstration of patriotism and love of progress took place\nwhen the first iron horse, over the Union Pacific, came puffing into\nthe Territory:\n\n    \"Utah bids you welcome. Hail to the great National highway.\"\n\nAnd this from their Articles of Faith:\n\n    \"We believe in being subjects to kings, presidents, rulers, and\n    magistrates; in obeying, honoring, and sustaining the law.\"\n\nThese do not sound like the utterances of a people, jealously guarding\nfrom the intrusion of civilization, a region in which they might\nentrench themselves, and defy the advancement of law, order and\nChristianity. As our luxurious Pullman bears us swiftly and comfortably\nover the rolling prairie, do we ever give a thought to the patient,\ndowntrodden ones {199} who marked out the path for us? Those who, in\nthe words of one of their own poets:\n\n  \"As armed with mighty faith, no foe could vaunt,\n  No powers appall, no pending danger daunt.\"\n\nAnd what of the Mountain Meadow Massacre and the Danite band? The\ndaring perpetrator of the former outrage was willingly given over\nto the just retribution which awaited him, arid the existence of\nthe \"Avenging Angels\" as an organization under the direction and\nreceiving the sanction of Mormon leaders, was long ago exploded as\nthe fabrication of an over-excited and too active imagination. We can\nfind no more substantial foundation remaining to it than that which\nunderlies any other myth or tradition. \"Let the dead past bury its\ndead.\" Let us take the Mormon people as we find them today and try\nto discover in them a little good rather than wholesale evil. Let us\ncommend them for the benefit, however small, that they have bestowed\nupon their day and generation, and cover with the mantle of charity,\nif enough of that priceless commodity be left in the world, the\nunintentional evil they may have done, and the mistakes they may have\nmade. The wrong doing of individuals should not be visited upon the\nheads of the entire community, and narrow, personal prejudices should\nnot be allowed to warp our good judgment.\n\nThis is an age of wide research and broad acquirements, and we will\nnot find our Mormon countrymen very far behind in the race for all\nthat broadens and enlightens. They have their own poets, their own\nartists and their own musicians. You can find them represented in the\nuniversities and in the studios, and in the conservatories of music of\nmore than one foreign city, as well as in those of our own fair land.\nWherever education and culture congregate, you will find a colony of\nthem; and they are not unknown in the scientific and the professional\nworld; neither are they lacking in manufacturers and financiers. The\ngreat Tabernacle organ (second to none in the country) is presided\nover by one of their own young musicians, and the baton is wielded by\none of their own faith, over the Tabernacle choir, which has more than\nonce earned the wonder and applause of California audiences. It is a\nMormon girl, granddaughter of one of Mormonism's great leaders, who\nhas recently made her debut, and taken by storm one Eastern city after\nanother, charming them alike by her personality and her ability; and\nwhose marvelous voice a conservative Boston paper has likened to that\nof Patti. An exploring {200} party, sent out by a Mormon institution of\nlearning, has only just returned after having penetrated with infinite\nhardship, privation and determination, deeply into the forbidden wilds\nof South Africa, endeavoring to give to the world of science and\nresearch information that is valuable and rare.\n\nOne of the remarkable things about the Mormons is, that they are a\ntravelled people. As we meet them and converse with them, we wonder\nat the various phases of human life with which they seem to be\nfamiliar, and the ease with which many of them are able to settle, for\nthemselves, many vexed social problems. But they are either extremely\nmodest, or foreign sojourn has become so ordinary a thing with them,\nthat they attach no unusual significance to it; for it is only upon\nquestioning them, or after having known them some time, that the secret\nof it is made known.\n\nAh, yes, we say, travel is a good schoolmaster, and we broaden and\ndeepen under its discipline. But there are many kinds of travelers;\nthe mere globe trotter, hastening from one capital to another, seeing\nmuch, but perceiving little, and resembling the woman who was asked by\na friend what most impressed her in one of Germany's tourist-infested\ncities. After due consideration she replied, \"Well, I think of all the\nthings I remember with most delight, the very best were the delicious\nFrankfort sausages.\" \"Ye gods and little fishes!\" Frankfort sausages,\nindeed! If she was an American we renounce all claim to her. He who\nwould reap lasting benefit must be possessed of the \"seeing eye,\" and\nknow the meaning of insight as well as sight. But if travel alone can\ndo so much for us, of how much greater value the sojourner under many\nskies, and amid various manners and customs, gleaning a little here and\na little there, and adding daily to our lore of people and things. Not\nalone is this true of the Mormon man, but in a great measure true also\nof the woman. They have extended their itinerary to the islands of the\nsea, and countries oriental. They have practically belted the globe,\nand gathered from the rich treasures of its world-old storehouses,\nthat which centuries have been amassing; and they bring it all and lay\nit at the feet of their well-beloved home land. For they are proud\nof their country, proud of the flag she flies and intensely proud of\ntheir lovely \"Deseret.\" They are proud of their heroic men and women,\nbrave daughters of the desert, tried and true, who laid the foundations\nupon which they are engaged in building a superstructure that will do\nlasting honor to those who suffered so much in establishing it.\n\n{201} A great incentive for the acquisition of knowledge is given to\nthe advocate of Mormonism by the belief that no advancement made in\nthis life will go as naught when death overtakes him. He will go on\nprogressing throughout the countless ages of eternity, without the\npower of sin to retard his efforts, and with all the vast recourses\nof celestial lore to accelerate his speed. He accounts for different\ndegrees of intelligence observed in individuals in this life, by\nhis theory of pre-existence, in which some had attained a greater\nadvancement than had others. He does not deny salvation to any of the\nhuman race, and believes that no erring soul will be forever lost. He\nhopes for all his dead a chance for glorification equal to his own;\nand in the beautiful temples scattered over Utah, he unselfishly does\nfor them, what is to him a work of redemption. The largest and most\nbeautiful of them all is visible to the visitor to Salt Lake City,\nstanding in the midst of the city. Its white and glistening towers,\nsupporting the gilded statue of the Mormon angel \"Moroni,\" come into\nsight long before the outlines of any other architecture. Built of\nnative granite, at an outlay of nearly three million dollars, forty\nyears were given to its construction and embellishment.\n\nIn all justice to these people, let us say, \"We admire you for the\nprogress you have made, the stern determination you have shown, and\nwhile we may not agree with you in your religious tenets, we recognize\nyou as brother Americans and co-patriots, under a flag and constitution\nwhich is broad enough to shelter all creeds and all true men. We\nbelieve you when you say that plural marriage is a thing of the past,\nand we think the better of you for honoring ties already formed.\" So\nwill we prove ourselves possessed of Christian toleration for those\nwho dare dispute our pet theories, and place ourselves in a way to do\na tardy justice. \"We believe all things, we hope all things, we have\nendured many things, and hope to be able to endure all things. If there\nis anything virtuous, lovely or of good report or praiseworthy, we seek\nafter these things.\" (Articles of Faith.) Truly, if Utah and her people\nwere one-half as bad as she has been painted, she would deserve a fate\nten times more dreadful than any that her enemies have as yet devised\nfor her. A just God could do no less than cause the thunderbolts of\nHis wrath to fall upon her and consume her, that the earth might be\npurified of her polluting influence. But how different from the awful\npicture do we really find her!\n\n{202}\n\n\n\nRAYS OF LIVING LIGHT.\n\nNo. 1.\n\nBY CHARLES W. PENROSE.\n\nThere are so many different religious systems in the world, each\nclaiming not only to be right but to be divine, that a rational mind,\nunwarped by sect or creed, is likely to become bewildered and disgusted\nin efforts to reach and embrace religious truth. The claim frequently\nput forth that all the Christian sects are right is a palpable\nabsurdity. Truth is always consistent with itself. It is error that\ncauses confusion. Two opposing systems cannot both be correct. They may\nboth be wrong, but it is impossible for both to be right. There may\nbe some truth in every religion that has been foisted upon the world.\nIndeed, without that no system could have continued existence. It is\nthat portion of each religion which is true that keeps it alive and\nmakes its errors plausible.\n\nTo say that God is the author of the conflicting religions which\ndistract mankind, is to charge him with inconsistency and folly.\nThat which comes from God must of necessity be true. This needs no\nargument; it is so self-evident that many thinking people, beholding\nthe contention and strife of ages over religious affairs, have formed\nthe opinion that all religions are human, conceived in the minds of\nmen and promulgated for selfish purposes. Yet, admitting that there is\na Supreme Being, the Creator of all things, who is the embodiment of\ntruth, justice, mercy, wisdom, and love, it seems unreasonable to think\nthat He would leave His intelligent creatures without a guide on the\nroad to the eternal future.\n\nAs there is but one Supreme God, there can be but one true religion.\nThat religion must be of divine origin. It must come from God to man.\nReligions invented by men would necessarily vary. Man cannot by his Own\nsearching find out God, or the ways of God, but Deity can enlighten man\nand reveal Himself and His will to mortals. The infinite can condescend\nto the finite, while the finite of itself cannot grasp or comprehend\nthe infinite. It is of the utmost importance that mankind should learn\nwhat God requires, in order that {203} men and women may be fitted for\nHis presence and be in harmony with Him in time and in eternity. The\ntrue religion, therefore, that which God reveals, that which he has\nrevealed, and that which he may yet reveal, should be considered of\ngreater value than anything else. Nothing that is perishable can be\ncompared with it. That which endures forever is immeasurably above that\nwhich only lasts for time. He that gains this \"pearl of great price\" is\nrich above all computation.\n\nOne of the great errors into which people have fallen in reference\nto religion is that God must accept any mode of worship, any sort of\nordinances, and any kind of church that men may establish, so long\nas they are sincere in their intentions and devout in their desires.\nGod must be worshiped not only in spirit, but in truth. His word is\ntruth. His spirit is the spirit of truth. God's religion, then, will\nbe the truth, and nothing but the truth, and he will accept of nothing\nshort of this. The inventions of men, whatever may be their motives,\nare not of God, and therefore, are vain. The precepts and opinions and\nvagaries of man-appointed preachers and teachers, not being authorized\nor inspired of God, cannot be relied upon and are not acknowledged in\nHeaven. Christendom as well as heathendom is in a ferment with human\nconceptions and conflicting theories in relation to God, His will, His\npurposes, and His requirements. The result is spiritual Babylon, which\nis confusion. God is not with it, for He is the author of peace, and\norder and harmony.\n\n\"Strait is the gate and narrow is the way which leadeth unto life, and\nfew there be that find it;\" so said the great Teacher whom professing\nChristians regard as the Savior of the world (Matthew VII, 14). He also\ndeclared: \"Verily, verily, I say unto you, he that entereth not by the\ndoor into the sheepfold, but climbeth up some other way, the same is a\nthief and a robber.\" (John X; 1.) Also, \"But in vain they do worship\nme, teaching for doctrines the commandments of men.\" (Matt. 15; 9.) And\nfurther, \"Man shall not live by bread alone, but by every word that\nproceedeth out of the mouth of God.\" (Matt. IV; 4.)\n\nThe nations that are called heathen are, no doubt, as sincere in their\nidolatrous worship as are the Christian nations in their opposing\ncreeds and devotional exercises. If mere sincerity and devout motives\nare sufficient for God's acceptance, then heathendom is on a par with\nChristendom in the sight of Heaven. But the objector will no doubt\nreply, \"Heathen religions lack the one essential feature of acceptance\nwith God, faith in Jesus Christ. Having that, doctrinal differences\ndo {204} not matter; faith alone is sufficient for salvation. Christ\nis the way, the truth, and the light, and whosoever believeth in him\nshall have eternal life.\" That is another of the astonishing errors of\nmodern religious people and teachers. Seizing upon a few isolated texts\nfrom the New Testament, relying upon the letter of the word alone,\nregardless of the spirit and meaning thereof, they altogether ignore\nnumerous other texts in the same volume, which make plain the intent\nand signification of those which they select. Their eyes are blinded\nto the pure truth, they stumble in the way, and the blind leading the\nblind, they are in danger of falling into the ditch together.\n\nJesus of Nazareth truly said, \"For God so loved the world that He gave\nhis only begotten Son, that whosoever believeth in him should not\nperish, but have everlasting life.\" (John III, 16.) But he also said,\n\"My sheep hear my voice, and I know them, and they follow me.\" (John\nX; 27.) \"Verily, verily, I say unto you, he that believeth on me, the\nworks that I do shall he do also; and greater works than these shall he\ndo because I go to my Father.\" (John XIV; 12.) \"If a man love me, he\nwill keep my word.\" (v; 23.) \"He that hath my commandments and keepeth\nthem, he it is that loveth me; and he that loveth me shall be loved\nof my Father, and I will love him and manifest myself unto him,\" (v.\n21.) \"If ye keep my commandments ye shall abide in my love, even as I\nhave kept my Father's commandments and abide in His love.\" (John XV;\n10.) \"Not every one that saith unto me Lord, Lord, shall enter into\nthe kingdom of Heaven, but he that doeth the will of my Father which\nis in Heaven\" (Matt. VII; 21.) \"And why call ye me Lord, Lord, and do\nnot the things which I say?\" (Luke VI; 46.) \"Whosoever, therefore,\nshall break one of these least commandments and shall teach men so,\nhe shall be called the least in the kingdom of heaven; but whosoever\nshall do and teach them, the same shall be called great in the kingdom\nof Heaven; for I say unto you that except your righteousness shall\nexceed the righteousness of the Scribes and Pharisees, ye shall in no\ncase enter into the kingdom of Heaven.\" (Matt. V; 19-20.) \"And every\none that heareth these sayings of mine and doeth them not, shall be\nlikened unto a foolish man which built his house upon the sands, and\nthe rain descended and the floods came, and the wind blew and beat\nupon that house, and it fell, and great was the fall of it.\" (Matt.\nVII; 26, 27.) \"Every tree that bringeth not forth good fruits is hewn\ndown and cast into the fire. Therefore by their fruits ye shall know\nthem.\" (Matt. VII; 19.) When the rich young man asked the Savior what\n{205} he should do that he might have eternal life, he was not told\nthere was nothing for him to do but believe in Christ, but the answer\nwas, \"If thou wilt enter into life, keep the commandments.\" (Matt. XIX;\n17.) After Christ's resurrection when he sent his Apostles into all the\nworld to preach the Gospel to every creature, he added, \"Teaching them\nto observe all things whatsoever I have commanded you.\" (Matt. XXVIII:\n20.)\n\nThe Apostles thus authorized obeyed these instructions, and not only\nproclaimed belief in Jesus Christ as necessary to salvation, but\nobedience to his teachings as equally essential. The history of their\ntravels, as narrated in the book called the Acts of the Apostles,\ndemonstrates this to be true. Such of their epistles as have been\npreserved and compiled in the New Testament, also bear this witness.\nThese records show beyond reasonable dispute that the faith in Christ\nwhich is sufficient for salvation, comprehends faith in his teachings\nand obedience to his commands.\n\nThe belief in Christ which is taught by modern Christian sects is thus\ncondemned by the Apostle James: \"But wilt thou know, O vain man, that\nfaith without works is dead? Ye see then how that by works a man is\njustified, and not by faith only.\" \"For as the body without the spirit\nis dead, so faith without works is dead also.\" (James II; 20, 24, 26.)\n\nThe Apostle Paul is generally cited as the great preacher of the\ndoctrine of justification by faith alone. But that he is misunderstood\non that subject is evident from his Epistle to the Romans, in which,\nwhile he proclaims the doctrine of justification by faith, he also\naffirms emphatically the necessity of good works as the fruits of\nfaith; as for instance: \"Who will render to every man according to his\ndeeds; to those who by patient continuance in well doing, seek for\nglory, and honor and immortality, eternal life. But unto them that\nare contentious, and do not obey the truth, but obey unrighteousness;\nindignation and wrath, tribulation and anguish upon every soul of man\nthat doeth evil, of the Jew first and also of the Gentile. But glory,\nhonor and peace to every man that worketh good, to the Jew first and\nalso to the Gentile. For there is no respect of persons with God.\"\n(Romans II; 6-11.)\n\nIt is to this very epistle that the advocates of salvation by faith\nalone chiefly refer when seeking support for their irrational theory,\nand they quote: \"Therefore being justified by faith we have peace\nwith God through our Lord Jesus Christ.\" (Romans V; 1.) Also, \"Where\nis boasting then? It is excluded. By what law? Of works? Nay, but by\nthe law {206} of faith.\" (Chap. III; 27.) But they neglect to add\nwhat follows, \"Therefore we conclude that a man is justified by faith\nwithout the deeds of the law,\" (v. 28). The tenor of the whole epistle\nis to the effect that the law of Moses is insufficient; that \"Therefore\nby the deeds of the law there shall be no flesh justified in his\nsight.\" (v. 20). That justification and redemption come through the\natonement made by Christ, and that faith in him, which includes belief\nin his teachings and obedience to his commands, is the one way of\nsalvation.\n\nAnother quotation common with the disciples of the faith alone doctrine\nis this: \"That if thou shalt confess with thy mouth the Lord Jesus,\nand shalt believe in thine heart that God hath raised him from the\ndead, thou shalt be saved.\" (Romans X; 9.) But here again they omit the\nfollowing verse: \"For with the heart man believeth unto righteousness,\nand with the mouth confession is made unto salvation.\" (v. 10.)\n\nThis is the key to the whole matter. The faith that saves is the\nfaith that leads to obedience, which is \"better than sacrifice.\" That\nobedience must be given to \"every word that proceedeth out of the mouth\nof God.\" Belief, prayer, devotional exercises, of themselves will not\nprepare man for the presence and society of his Maker. To dwell with\nHim, man must be assimilated to His likeness. This can be effected only\nby compliance with His commands. Man's future will be determined by\nhis present course. In the glorious vision given to John the Beloved,\nwe find this: \"And I saw the dead, small and great, stand before God,\nand the books were opened, and another book was opened, which is the\nbook of life, and the dead were judged out of those things which were\nwritten in the books according to their works.\" (Rev. XX; 12.)\n\nThis tract is but preliminary to others, in which the one everlasting\nway of life and plan of salvation will be plainly pointed out, for the\nbenefit of mankind and the glory of the Supreme and Eternal God, to\nwhom be honor and praise forever. Amen.\n\n{207}\n\n\n\nRAYS OF LIVING LIGHT.\n\nNo. 2.\n\nBY CHARLES W. PENROSE.\n\nThe first principle of revealed religion is Faith in God. True religion\nmust begin with faith in the true God. Faith in false Gods, leads to\nfalse religions. Without faith there can be no religion in the soul\nof man. \"Without faith it is impossible to please God. For he that\ncometh to God must believe that he is, and that he is a rewarder of\nthem that diligently seek Him.\" (Heb. XI; 6.) In a general sense faith\nis the assurance in the soul of the existence of unseen things, that\nis, unseen by the natural eye. The principle of faith, that is, the\npower to believe, is planted in man by the gift of God. It is developed\nby evidence. Faith in God is brought into action by the word of God.\nWhether spoken by Deity Himself, by angels sent from His presence, or\nby men divinely authorized and appointed to speak in His name under the\ninfluence of His Holy Spirit, the word of God is the same. When that\nword is written it is scripture.\n\nEvidences of the existence of a Supreme Being are seen in vast\nprofusion. They appeal to every rational mind. The order, beauty,\nand sublimity of the heavenly bodies, moving through space in silent\nmajesty, each in its own orbit, balancing and counter-balancing each\nother without an error in time or revolution, all preserving their own\nidentity and performing their own mission, proceeding thus through\neverlasting ages, are perennial witnesses of the existence, power, and\nglory of God. The earth itself, with its relations to other planets,\nits products, its seasons, its adaptation to the needs of the creatures\nthat inhabit its surface or its atmosphere, joins in the grand chorus\nof the music of the spheres, \"forever singing as they shine, the\nHand that made us is Divine.\" Nature, however, while proclaiming the\nexistence of Deity, does not disclose His personality or reveal His\nwill. A knowledge of God can only come from God. Faith leads to that\nknowledge.\n\nThe greatest religious teacher among men was Jesus, the Nazarene.\nIn his personality God was manifest in the flesh. {208} He revealed\nDeity to humanity. He showed that God was in reality the Father of\nthe spirits of men. He proclaimed that he was in the beginning with\nGod; that he came forth from God, and would return to God, and that\nall mankind were his brethren, made in the image of God and part of\nhis eternal family. This presents God as actually and literally \"Our\nFather which art in heaven.\" It takes away the mystery with which\nfalse faiths have enveloped the Supreme Being, beclouding the minds of\nmen, and making God utterly incomprehensible. Jesus taught that his\nFather and our Father is a personal being, man being in his likeness,\nJesus himself being in his express image. He taught also that he\nwas sent into the world to save mankind, and bring them back to the\nFather's presence; that no man could come unto God but by him. The\ntrue Christian religion, therefore, combines faith in Jesus Christ the\nSon, with faith in God the eternal Father. Christ further taught the\nexistence of a divine spirit, proceeding from God, to enlighten the\nsouls of men; that is, the Holy Ghost, by which the mind and will of\nGod may be made known to man, and by which holy men chosen of God have\nbeen inspired in different ages to declare his word.\n\nThese three, the Father, the Son, and the Holy Ghost, form the eternal\nGodhead. They are not one person, as erroneously declared by modern\nChristian churches, but are separate and distinct substances, though\none in mind and power and dominion. Jesus of Nazareth, as the Son of\nGod, was a personality as distinct from the personality of the Eternal\nFather as is that of any earthly son from his father. The Holy Spirit,\nthough proceeding from both the Father and the Son, is not either of\nthem, but has an identity of its own. It is true that Jesus said, \"I\nand my Father are one.\" (John X; 30), but he also said, \"My Father is\ngreater than I,\" (John XIV; 28).\n\nThat the unity of the Godhead is not oneness in person, is made very\nclear in the account of the baptism of Jesus Christ: The Son on that\noccasion coming up out of the waters of Jordan, the Holy Spirit\ndescending upon him in the form of a dove, and the voice of the Father\nfrom heaven proclaiming, \"This is my beloved Son, in whom I am well\npleased.\" (Matt. III; 16-17.) Jesus said, \"I came forth from the\nFather, and am come into the world. Again I leave the world and go to\nthe Father.\" (John XVI; 28.) He also prayed to the Father, and in the\nprayer recorded by John, explained in unmistakable language what he\nmeant when he declared \"I and my Father are one.\" After praying for\nhis Apostles, he said: {209} \"Neither pray I for these alone, but for\nthem also which shall believe on me through their words, that they all\nmay be one, as thou, Father, art in me and I in Thee, that they also\nmay be one in us. That the world may believe that Thou hast sent me.\"\n(John XVII; 17-18). Concerning the Holy Spirit he said: \"Nevertheless\nI tell you the truth; It is expedient for you that I go away, for if\nI go not away the Comforter will not come unto you. But if I depart\nI will send him unto you.\" (Chap. XVI; 17.) Many more of the sayings\nof the Savior might be adduced, but these are sufficient to show the\ndistinct personality of each of the three that form the Godhead, while\nthey are in perfect unity of mind and purpose and action. If they are\none substance, as taught in modern Christendom, then all who believe on\nthem, in all ages, are to be made also one substance, thus losing their\nidentity and becoming one vast, incomprehensible and inconceivable\nindividuality.\n\nThe omnipresence of God has bewildered many minds which are unable,\nbecause of modern false teachings, to understand how God the Eternal\nFather can be a person after whose form and image man is created, and\nyet be present throughout his vast creations. But the explanation is\nsimple in the light of truth. It is by his Holy Spirit, which permeates\nall things, and is the life and the light of all things, that Deity is\neverywhere present. Our Father has his dwelling place in the eternal\nheavens. Christ is at his right hand, and the Holy Spirit proceeds from\nthem throughout the immensity of space. By that agency God sees and\nknows and governs all things. By it mankind may be brought into union\nand communion with God. It guides into all truth. It recalls the past,\nmanifests the present, and reveals the future. It is the testimony\nof Jesus and the spirit of prophecy. It is the light of Christ, and\n\"lighteth every man that cometh into the world.\" It is the \"inspiration\nof God which giveth the spirit of man understanding.\" To that degree\nit shines on every soul, but as the gift of the Holy Ghost it is a far\ngreater and higher light. Then it is the abiding witness that bears\nrecord of the Father and the Son; that \"searcheth all things, yea the\ndeep things of God.\"\n\nFaith in God the Father and in Jesus Christ, the Son, and in the Holy\nGhost is but the beginning of true religion. It is exhibited in works\nof obedience which will be explained in other tracts of this series.\nFaith is also a principle of power. All human exertion springs from\nits exercise. This is exemplified in all the acts of life. In a higher\nsense it is a spiritual force. It was by faith, in this degree, that\nthe wonderful {210} works of the Prophets and Apostles and other\nholy men of old, were accomplished, as recorded in the Old and New\nTestaments, and in the sacred books of the Seers and Sages who were\nnot of the Hebrew race. For, faith is the same principle in all ages\nand among all nations. It was by this faith that the sick were healed,\nthe blind received their sight, the lame were made to walk, the deaf\nto hear, the dumb to speak, the sting of the serpent and the virulence\nof poison were made harmless, divine dreams and heavenly visions were\nbeheld, and the glories of eternity were unfolded to the Saints and\nservants of God in the early Christian Church. It was by faith that\nlepers were cleansed, water was turned into wine, multitudes were fed\nwith a few loaves and fishes, the winds and the waves were stilled, and\nthe dead were raised to life, when the Divine Master walketh on earth\nin the flesh. These marvels are called \"miracles.\" They are deemed\nsupernatural, but they were the natural results of the exercise of the\nspiritual force called faith. It was by the same power that the heavens\nwere closed that there was no rain for three years and six months; that\nthe barrel of meal and the cruse of oil failed not, and that the ravens\nbrought food in the days of Elijah the Prophet. By the same faith the\nchildren of Israel were led out of Egypt by Moses, the Red Sea was\ndivided, manna was brought from heaven and water from the rock, and\npeople bitten by serpents were healed in the wilderness. It was also\nby that faith that the early patriarchs prevailed, and some of them\nwalked and talked with God. And indeed, it was by faith that the worlds\nwere brought into material existence, order coming out of chaos, light\nspringing forth from darkness, and life, in its various forms, being\ndeveloped through the word of the Eternal God, in whom this principle\nof faith is manifest in its full and complete perfection.\n\nThis is the faith spoken of in the 11th chapter of Hebrews. Also in the\nEpistle of Jude, in which he urged upon the Church when writing upon\nthe \"common salvation,\" that they should \"earnestly contend for the\nfaith once delivered to the Saints.\" In modern Christendom it is taught\nthat this faith, with all the gifts, signs and glorious manifestations\nwhich it produces, are \"done away and no longer needed.\" But this is\nanother of the many grievous errors of spiritual Babylon. God is the\nsame yesterday, today and forever. A principle of truth never changes.\nCause and effect do not vary by the lapse of time. The faith exercised\nin the first century of the Christian era or of human existence on\nearth, must inevitably {211} bring forth similar results in the latter\ndays. The absence of the effect proves the absence of the cause.\n\nThe true religion contains the true faith. It is the one thing needful.\nIt is the one way of salvation. To know the only living and true\nGod and Jesus Christ, whom He hath sent, is to gain eternal life,\n(John XVII: 3.) Living faith is the starting point in the path to\nthat knowledge. While it has existed in a small degree, and has been\nexercised occasionally and in a limited manner during the centuries\nthat have passed since the Apostolic age, the faith \"once delivered to\nthe Saints\" has faded almost out of active life, even among professing\nChristians whose minds have been blinded by the traditions of men and\nthe dogmas and theories of human invention. While good men and women\nhave served God and sought after Him to the best of their ability,\nthrough the long night of darkness which has intervened from the days\nof divine revelation down to the present century, they have not been\nable to find that \"closer walk with God\" and exercise that mighty faith\nenjoyed in ancient times and which is essential to the true religion.\nThank God! that faith has been restored to earth, and through it divine\ncommunication is once more opened up, man may commune again with his\nMaker, and all the blessings obtained at any time thereby may now be\nreceived by the obedient sons and daughters of God. Concerning this\nall-important matter other tracts of this series will be presented to\nthe public, that truth may prevail and that Divine light may shine up\non the world!\n\n    _\"The reason why the Lord will pour out his judgments upon the\n    nations is because of the blasphemous spirit of wickedness and\n    corruption that reigns among men.\"_\n\n    --_Wilford Woodruff_.\n\n{212}\n\n\n\nRAYS OF LIVING LIGHT.\n\nNo. 3\n\nBY CHARLES W. PENROSE.\n\nIn previous tracts of this series it has been shown that there can be\nbut one true religion, because there is but one Supreme God, that it\nmust be revealed from Him instead of being made by man, and that the\nfirst principle of that religion is faith, which can be made manifest\nonly by works. Let us now see what those works are which are essential\nto salvation. The first fruit of faith in God and in Jesus Christ is\nrepentance of sin. Sin against God is the transgression of his law.\nConviction of sin comes through faith in God and his law. Conviction\nleads to humility and repentance and obedience. Sorrow for sin is not\nof itself true repentance, which comprehends not only regret for the\npast, but reformation for the future. It includes determination to\nforsake and refrain from sin. As the Apostle Paul expressed it, \"For\ngodly sorrow worketh repentance to salvation not to be repented of.\" (2\nCor. VII; 10). When the sinner is sorry because he has been found out,\nthat is not true repentance. Grief is an element of repentance because\nwhen a believer perceives that he has broken a law of God, he feels\nremorse. But unless he resolves to turn away from that transgression,\nand not repeat it, he does not reach full repentance.\n\n\"Cease to do evil, learn to do well,\" has been the word of God and\nhis inspired servants through all the ages. It is a step forward in\npractical religion. It is absolutely necessary to salvation. Without\nit belief in Christ is vain. He said himself, \"Except ye repent,\nye shall all likewise perish.\" (Luke XIII; 3). \"God commandeth all\nmen everywhere to repent.\" (Acts XVII; 30). Jesus instructed that,\n\"repentance and remission of sins should be preached in his name among\nall nations.\" (Luke XXIV; 47). The idea that people may sin against God\nand against humanity, and by mere belief in the merits of the Savior\nbe absolved from all the consequences of their guilt, is one of the\ngreatest of the many {213} absurdities which have been grafted by the\nhand of man upon the tree of religion.\n\nChrist gave Himself a sacrifice to save mankind from their sins, not\nin their sins. His work is to redeem humanity by lifting it up to\nDeity. His Gospel teaches purification from sin and exultation into the\nrighteousness of God. The atonement wrought out on Calvary is as much\nmisunderstood by modern divines who preach it, as were the teachings of\nMoses and the Prophets by the sectaries who rejected the Nazarene. That\natonement was for a dual purpose. First, to redeem mankind from the\nconsequences of the original sin committed in the Garden of Eden, and\nsecond, to open the way of salvation from the actual sins committed by\nthe posterity of Adam.\n\nAs to the first, redemption will come to all the race without effort\non their part. Death came into the world in the beginning because\nthe divine law was broken. It passed upon all the descendants of the\ntransgressor. Christ gave himself a sacrifice for that sin. As by\none came death, so by one will come life. \"As in Adam all die, so in\nChrist shall all be made alive.\" (I Cor. XV; 22). As the sons and\ndaughters of Adam were not personally engaged in or responsible for\nthe transgression which brought death, so they are not required to do\nanything in the work which shall restore them to life. The resurrection\nwill be as broad as the death. The raising up will be co-extensive with\nthe effects of the fall. But when through Christ the resurrection is\naccomplished, the dead, small and great, who are thus brought up and\nredeemed from the grave will be judged according to their works. (Rev.\nXX).\n\nAs to the second--the actual sins of each individual salvation will\ncome through faith in Christ and obedience to his Gospel. Each\nintelligent person is accountable for his own acts. He must do what\nis required in order that he may be saved from his sins. The power\nis inherent in man to do right or to do wrong. In this he is a free\nagent. He can resist evil and do good, or resist good and do evil, as\nhe elects. No matter how great may be the force of circumstances and\nenvironments, and the pressure of hereditary influences, the volition\nof the creature remains. The doctrine of rewards and punishments\nis predicated upon individual freedom of the will and personal\nresponsibility for its exercise. Christ has done for mankind that and\nthat alone which they were not able to do for themselves. That which\nthey can perform is required of every one. They can believe, they can\nrepent, and they can receive and obey the commandments of Christ given\nas conditions to salvation. Unless they do {214} this, although they\nwill be raised from the dead and appear before the Eternal Judge, they\ncannot be exalted to dwell in His presence.\n\nThus it will be seen that while Christ died, unconditionally, for\nthe original sin by which death came into the world, he died as a\npropitiation for the actual sins of the world conditionally. And it was\nto proclaim these conditions and offer them to every creature, that he\nsent his Apostles forth as ministers of salvation. There is no other\nway to eternal life. The plan of salvation is not changed to suit the\nnotions and opinions of man. It does not vary in different ages, nor\namong different nations. It is the \"everlasting Gospel.\" The law of\nMoses was a temporary and imperfect law of carnal commandments, given\nbecause the Gospel had been rejected by the Israelites. It answered its\npurpose and passed away when the one eternal Gospel plan was restored\nby Jesus Christ, through whom alone mankind can be saved, and that\nsalvation cannot be obtained except by faith in him, which comprehends\nobedience to his requirements.\n\nIt has been shown that faith is the first principle of the Gospel,\nand repentance--the forsaking of sin, is the second, and it is now\nnecessary to present the third principle, which is remission of sins.\nThe popular idea in modern Christendom is that repentance of itself\nbrings remission of sins. That is another serious mistake. Payment\nof debts is not brought about by simply ceasing to get credit;\ndetermination to sin no more does not wipe out sins already committed.\nGod is a being of order and of law. He has instituted the means whereby\neach sinner may receive a cleansing from the past. His laws are as\nuniform in the spiritual world as in the natural world; obedience to\nthose laws is as necessary in one sphere as in the other. Remission\nof sins comes to the repentant believer, through baptism, when it is\nperformed by divine direction and under divine authority.\n\nBaptism for the remission of sins was preached and practiced by John,\nthe forerunner of Jesus. \"John did baptize in the wilderness and preach\nthe baptism of repentance for the remission of sins.\" (Mark I; 4).\nJesus Christ honored that baptism in person and by his teachings. He\nalso sent his Apostles to preach it to every creature. (Matt. XXVII;\n19-20, also Mark XVI; 15-13). Previous to preaching that baptism, he\ninstructed his Apostles to \"tarry at Jerusalem until they were endowed\nwith power from on high.\" (Luke XXIV; 47, 49). That power was bestowed\nupon them on the day of Pentecost, when they were assembled in one\nplace with {215} one accord, and the Holy Ghost was manifested to them\nin visible form. To the people who gathered to hear the Apostles,\nforming a great multitude, Peter preached the first Gospel sermon after\nthe resurrection of Christ, as is recorded in the 2nd chapter of the\nActs of the Apostles. After testifying of the mission and resurrection\nof Jesus, the Christ, in response to their inquiry, \"Men and brethren,\nwhat shall we do?\" \"Then Peter said unto them, repent and be baptized\nevery one of you in the name of Jesus Christ for the remission of\nsins, and ye shall receive the gift of the Holy Ghost. For the promise\nis unto you and to your children, and to all that are afar off, even\nto as many as the Lord our God shall call.\" (Acts II; 37, 38). Three\nthousand people on that day received the Gospel of Jesus Christ, and\nwere baptized for the remission of their sins.\n\nThis great blessing is given in baptism to those who believe and\nrepent, but comes through the atonement wrought out by Jesus Christ.\n\"Without the shedding of blood there is no remission of sins.\" (Heb.\nIX; 22). The blood of Christ answers for the blood of the sinner who\ncomplies with the conditions required in Christ's Gospel. The benefits\nof that atonement are offered to all to whom the Gospel is preached,\nbut are obtained only by those who render obedience to it. The\nscripture is often quoted which says, \"The blood of Jesus Christ, His\nSon, cleanses us from all sin.\" But this is only part of the text, and\nis therefore misleading. Here is the scripture as it stands: \"This then\nis the message which we have heard of Him, and declare unto you, that\nGod is light and in Him there is no darkness at all. If we say that\nwe have fellowship with Him and walk in darkness, we lie and do not\nthe truth; but if we walk in the light, as He is in the light, we have\nfellowship with one another, and the blood of Jesus Christ, His Son,\ncleanseth us from all sin.\" (1 John I; 5-7).\n\nBaptism was instituted for the remission of sins by divine command.\nIt is therefore essential. It is a sign of cleansing, purification,\ndeath to sin, burial from the world and resurrection to a new life in\nChrist Jesus. For, baptism means immersion. The sprinkling or pouring\nof water on the body is not baptism. The ordinance of baptism preached\nby John, the forerunner, by Christ himself, and by the Apostles whom\nhe sent as his messengers, was both a burial and a birth. When Jesus\nwas baptized by John it was in the river Jordan: \"Then cometh Jesus\nfrom Galilee to Jordan unto John, to be baptized of him. But John\nforbade him, saying, I have need {216} to be baptized of thee, and\ncomest thou to me? And Jesus answering, said unto him, suffer it to\nbe so now, for thus it becometh us to fulfill all righteousness. Then\nhe suffered him. And Jesus when he was baptized, went up straightway\nout of the water; and lo, the heavens were opened unto him, and he saw\nthe spirit of God descending like a dove and lighting upon him, and\nlo, a voice from heaven saying, this is my beloved Son, in whom I am\nwell pleased.\" (Matt. III; 13-17). Jesus said to Nicodemus, \"Verily,\nverily, I say unto thee, except a man be born of water and of the\nspirit, he cannot enter into the Kingdom of God.\" (John III; 5). Jesus\nhimself set the example, and was born of the water and of the spirit,\nand though he knew no sin, had to be baptized in order to \"fulfill all\nrighteousness.\" When Philip baptized the great man of Ethiopia, \"they\nwent down both into the water and he baptized him and when they were\ncome up out of the water, the spirit of God caught away Philip.\" (Acts\nVIII; 35-39). John baptized in Enon, near to Salim, because there was\nmuch water there. (John III; 23). Paul likened baptism to a burial and\na resurrection. (See Rom. VI; 4, 5; Col. II; 12). Peter cited the flood\nas a figure of baptism. (I Peter III; 21).\n\nThe order of the Gospel as taught by Christ and his Apostles was\nfirst faith, second repentance, third baptism by immersion for the\nremission of sins, with the promise of the Holy Ghost to all who\ncomplied therewith. Infant baptism is a palpable heresy. Sin is the\ntransgression of the law. Infants cannot commit sin. Baptism must\nfollow faith and repentance. Infants cannot exercise faith, and they\nhave nothing to repent of even if they were capable of repentance. God\nnever authorized any one to baptize an infant. Jesus blessed little\nchildren and said, \"Of such is the Kingdom of heaven.\" Baptism to\nbe acceptable to God must be performed by one having actual divine\nauthority. It must be administered in the name of the Father, and of\nthe Son, and of the Holy Ghost. No man has the right to assume that\nauthority. It must come from God or the baptism will be void and of no\neffect. When properly administered it brings remission of sins, and the\nbaptized believer becomes a new creature, stands clean before God, and\nis prepared to receive the gift of the Holy Ghost. Further explanations\non this all-important subject will be given in succeeding tracts. Let\nthe reader ponder, investigate, and enter upon the path of eternal life\nand salvation!\n\n{217}\n\n\n\nRAYS OF LIVING LIGHT.\n\nNo. 4\n\nBY CHARLES W. PENROSE.\n\nThe gift of the Holy Ghost is the greatest boon conferred by God upon\nman in the flesh. It is \"the anointing from above which teacheth all\nthings.\" It is the \"abiding witness\" of the Father and son. It is the\nspirit of revelation. It guides into all truth, brings things past to\nremembrance, makes manifest present light, and shows things to come.\nWithout it no man can know God and Jesus Christ whom He has sent,\nnor can he say truly and without doubt that Jesus is the Lord. Its\nreception is the fourth step or principle in the Gospel of Christ. The\npreceding principles, namely, faith, repentance, and baptism for the\nremission of sins, have been explained briefly in the foregoing tracts\nof this series. After the baptism or birth of water comes the baptism\nor birth of the spirit.\n\nThis gift from God is conferred by the laying on of the hands of\nmen called of God and endowed with authority to perform this sacred\nordinance. No man of himself in his own name, however learned,\nexperienced, or wise, can bestow this great gift upon others. He might\nlay his hands upon them, but they would not receive that spirit.\nIt proceeds from God alone. He will honor that which is performed\naccording to His directions by His authorized servants. The reception\nof the Holy Ghost as an endowment or gift from God is essential to\nsalvation. The natural light or inspiration given at birth to all\nhumanity is not equal to it. That is the common heritage of humanity,\nbut the gift of the Holy Ghost is a far higher and greater bequest from\nDeity, and is given only to those who obey the Gospel, and in the way\nthat God Himself has appointed.\n\nThat the gift of the Holy Ghost is conferred by the laying on of hands,\nand that this is the Gospel method, is clearly established by the New\nTestament. In the 8th chapter of the Acts of the Apostles an account is\ngiven of the ministry of {218} Philip, in which the following occurs:\n\"But when they believed Philip preaching the things concerning the\nkingdom of God, and the name of Jesus Christ, they were baptized, both\nmen and women.\" \"Now when the Apostles which were at Jerusalem, heard\nthat Samaria had received the word of God, they sent unto them Peter\nand John, who, when they were come down, prayed for them that they\nmight receive the Holy Ghost. For as yet he was fallen upon none of\nthem, only they were baptized in the name of the Lord Jesus. Then laid\nthey their hands on them and they received the Holy Ghost. And when\nSimon saw that through laying on of the Apostle's hands the Holy Ghost\nwas given, he offered them money, saying, give me also this power, that\non whomsoever I lay hands he may receive the Holy Ghost. But Peter\nsaid unto him, thy money perish with thee, because thou hast thought\nthat the gift of God may be purchased with money.\" (Verse 12-20). In\nthe 19th chapter of the Acts of the Apostles it is related that Paul\nfound some disciples in Ephesus who had not been properly baptized. He\ngave them necessary instructions, and we read: \"When they heard this\nthey were baptized in the name of the Lord Jesus. And when Paul had\nlaid his hands upon them the Holy Ghost came upon them, and they spake\nwith tongues and prophesied. And all the men were about twelve.\" The\nordinance of the laying on of hands is enumerated among the \"first\nprinciples of the oracles of God,\" and one of the foundation \"doctrines\nof Christ,\" in Hebrews V; 12, and VI; 2. Paul exhorted Timothy,\n\"Wherefore I put thee in remembrance that thou stir up the gift of God\nwhich is in thee by the putting on of my hands.\" (2 Tim. I; 6).\n\nThese quotations are sufficient to show the order of the Gospel as\ntaught by the Apostles of Jesus Christ, who received their instructions\nand authority from Him, and who all preached the same doctrines and\nadministered the same ordinances wherever they went. The departures\ntherefrom that are witnessed in modern times are the work of uninspired\nministers, unauthorized of God, and should be rejected by the honest\nseeker after religious truth.\n\nThe Holy Ghost is the same in all ages and among all peoples. Its\neffects are also the same. In the days of the early Christian Church\nthe fruits of that spirit were enjoyed by the members. They are thus\ndescribed by the Apostle Paul: \"But the fruit of the spirit is love,\njoy, peace, long-suffering, gentleness, goodness, faith, meekness,\ntemperance; against such there is no law.\" (Gal. V; 22, 23). \"But the\nmanifestation of the spirit is given to every man to profit {219}\nwithal. For to one is given by the spirit the word of wisdom; to\nanother the word of knowledge by the same spirit; to another faith by\nthe same spirit; to another the gifts of healing by the same spirit;\nto another the working of miracles; to another prophecy; to another\ndiscerning of spirits; to another divers kinds of tongues; to another\nthe interpretation of tongues; But all these worketh that one and the\nselfsame spirit, dividing to every man severally as he will.\" (lst\nCor. XII; 7-11). Paul exhorted the Saints to \"Follow after charity and\ndesire spiritual gifts, but rather that ye may prophesy,\" and after\nexplaining his reasons for this instruction he concluded, \"Wherefore\nbrethren, covet to prophesy, and forbid not to speak with tongues.\"\n(lst Cor. XIV; 39).\n\nThe absence of these gifts and manifestations of the spirit in\nthe various religious sects at the present day is attempted to be\naccounted for by the airy excuse: \"They are all done away and are no\nlonger needed.\" Yet they were part and parcel of the Gospel of Jesus\nChrist, and incorporated in the Church--the body of Christ--as some\nof its members. \"Every tree is known by its fruits.\" If the spirit\nthat animated the Church of Christ in the Apostolic age inspired the\nchurches of the 19th century, would not the same fruits be brought\nforth by it, and be enjoyed today? Has the spirit of God changed? Or\nhave not men changed the ordinances and institutions of heaven, and\nbuilt up churches and promulgated doctrines of their own? But the\nadvocates and apologists of sectarian theology will quote: \"Charity\nnever faileth, but whether there be prophecies they shall fail;\nwhether there be tongues they shall cease; whether there be knowledge,\nit shall vanish away.\" (lst Cor. XIII; 8). Why do they not continue\nthe quotation, and give the succeeding verses which form an integral\npart of the scriptural argument? Is it because that would sweep away\nthe crutches of their lame and halting pretence and cast their false\ntheory prone in the dust? This is what follows: \"For we know in part,\nand we prophesy in part, but when that which is perfect is come,\nthen that which is in part shall be done away.\" Will it be claimed\nthat this promised perfection has come? Do latter-day sectaries know\nmore, understand better, and see clearer in divine things than did\nthe Apostle Paul? Has anything \"perfect\" come upon modern Christendom\nexcept \"perfect\" confusion? That Paul had reference to a condition yet\nin the future in making his prediction is evident from his further\nremark: \"For now we see through a glass darkly; but then face to face;\nnow I know in part, but then shall I know even as also I am known.\"\n(Verse 12).\n\n{220} The gifts of the spirit enumerated above are the evidences of\nits possession by the disciples of Jesus Christ. They are the signs of\ntrue faith. They accompany the reception of the Gospel and obedience to\nits requirements. When the resurrected Christ gave the eleven Apostles\ntheir great commission, he said unto them: \"Go ye into all the world\nand preach the Gospel to every creature. He that believeth and is\nbaptized shall be saved, but he that believeth not, shall be damned.\nAnd these signs shall follow them that believe: In my name shall they\ncast out devils; they shall speak with new tongues; they shall take\nup serpents, and if they drink any deadly thing it shall not hurt\nthem; they shall lay hands on the sick and they shall recover.\" (Mark\nXVI; 15-18). These gifts were not merely for those Apostles, but were\nto \"follow them that believe.\" Christ gave them as the sign of true\nbelief in Him and in His sayings. They belong to his Church. They are\nto be done away until that which is perfect is come, and the sons and\ndaughters of God behold their Redeemer face to face, and see as they\nare seen and know as they are known. Whatever necessity existed for\ntheir possession and exercise in the first century of the Christian\nera, exists in the 19th century, not only for the blessing and comfort\nof the disciples of the Savior, but for the promulgation of His Gospel\namong nations that yet sit in darkness and are numbered among heathens\nand idolaters.\n\nOne of the potent proofs of the possession of the Holy Ghost in the\nearly Christian Church was the unity it established. No matter what\nwere the conflicting faiths and opposing creeds entertained by the\npeople of that day previous to receiving the spirit of the everlasting\nGospel, after baptism and the laying on of hands for the gift of the\nHoly Ghost, they all became one in Christ Jesus. As Paul wrote to the\nEphesians: \"There is one body and one spirit, even as ye are called in\none hope of your calling; one Lord, one faith, one baptism, one God\nand Father of all, who is above all and through all and in you all.\"\n(Eph. IV; 4-6). \"For as many of you as have been baptized into Christ\nhave put on Christ. There is neither Jew nor Greek, there is neither\nbond nor free, there is neither male nor female; for ye are all one\nin Christ Jesus.\" (Gal. III; 27-28). \"And let the peace of God rule\nin your hearts, to the which also ye are called in one body, and be\nye thankful.\" (Col. III; 15). \"For as the body is one, and hath many\nmembers, and all the members of that one body, being many, are one body\nso also is Christ. For by one spirit we are all baptized into one body,\nwhether we be {221} Jews or Gentiles, whether we be bond or free; and\nhave been all made to drink into one spirit.\" (1 Cor. XII; 12, 13). In\nHis prayer to the Father that all who believed in Him might be one,\nJesus spoke of this unity as proof to the world that God had sent Him.\n(John XVII; 21). The great purpose of the gift of the Holy Ghost was\nto guide into all truth, and bring its possessors to \"the unity of\nthe faith and the knowledge of the Son of God.\" Strife, contention,\ndivision, are not the fruits of the Holy Spirit, but come from beneath.\n\"For where envying and strife is, there is confusion and every evil\nwork.\" (James III: 16).\n\nThe presence and inspiration of the Holy Ghost, with its gifts,\nmanifestations and divine light are the signs of spiritual life and\ndivine acceptance. Without the Holy Ghost there is no true, living\nChurch of Christ on earth. It can be obtained in no other way than that\nwhich God has appointed. Following the birth of water, the birth of the\nHoly Spirit makes man a new creature, and initiates him into the Church\nor Kingdom of God. Its various gifts are within his reach according to\nhis faith and diligence in seeking after them. They are as obtainable\nin this age as at any former period. By the Holy Ghost mankind may\ncome to the knowledge of God. In its light the sayings and writings of\ninspired men may be clearly understood. The Bible is no longer a sealed\nbook. The heavens are not closed against mortals. Darkness flees before\nit and mysteries vanish. It brings peace and comfort to the soul. It\nawakens and thrills the spiritual sense. It unfolds the things of\neternity and the glories of immortality. It links earth and heaven. It\nfills the soul with joy unspeakable, and he who gains and keeps it has\nboundless wealth and everlasting life!\n\n{222}\n\n\n\nRAYS OF LIVING LIGHT.\n\nNo. 5.\n\nBY CHARLES W. PENROSE.\n\nThe ordinances of the Gospel referred to in previous tracts of this\nseries, cannot be effectually administered without divine authority.\nThat authority does not and cannot originate in man. It may be assumed,\nit is true, and presumptuous men may claim to be called of God without\ncommunication from Him. But their performances will be without avail\nand will not be recognized in heaven, either in time or in eternity.\nWhen there is no revelation from God there can be no divine authority\non earth. Baptism, even if solemnized according to the form and\npattern followed by the Savior and his appointed servants, will be of\nno avail and will not bring remission of sins, unless the officiating\nminister has received authority from Deity to act in the name of the\nFather and of the Son and of the Holy Ghost. Men may lay their hands\non the baptized believer in the form of confirmation, but if they\nhave not been divinely appointed to do so, the Holy Ghost will not\nflow to the convert, and the performance will be void in the sight\nof heaven. Those who have the temerity to act in that manner will be\ncounted guilty of taking the name of the Lord in vain. No council,\nconvocation, conference, synod, or presbytery, composed of any number\nof learned, devout, and venerable persons, without divine communication\ncan confer the smallest amount of divine authority. Their power is only\nhuman, their decisions, their commissions and their creeds are equally\nvalueless in the plan of salvation.\n\nWhenever the Almighty desired to communicate with man on earth, he\nselected His own representatives and endowed them with authority\nto speak and act in His name. What they uttered by the power of\nthe Holy Ghost, and what they administered as He directed, was\nrecognized by Him as if performed and spoken by Deity in person.\nWhen He gave them authority to call and ordain others to the same\nduties, their administrations were also accepted by the Lord, and were\nfully efficacious. This divine authority was called the Holy {223}\nPriesthood. It was bestowed in the earliest ages. It existed among the\nPatriarchs, was exercised in the Mosaic dispensation, was held by many\nof the Prophets, and was established in the Christian Church by the\nSavior himself. There were two orders or branches, of that Priesthood.\n\nThe higher, which includes the lower, came to be known as the\nMelchisedek Priesthood. This was because Melchisedek, the King of\nSalem, who lived in the time of Abraham and from whom, \"the father\nof the faithful\" received his blessing, obtained a great power in\nthat Priesthood. It is referred to in the Epistle to the Hebrews, 7th\nchapter. Much controversy has arisen over the meaning of the third\nverse, which says: \"Without father, without mother, without descent,\nhaving neither beginning of days nor end of life, but made like unto\nthe Son of God; abideth a Priest continually.\" The difficulty has\narisen through the application of these remarks to the individual\ninstead of to the Priesthood which he held. The higher, or Melchisedek\nPriesthood was not limited, as the Levitical Order subsequently was, to\na special lineage. It did not depend upon parentage or descent, and it\nwas an eternal Priesthood, those who possessed it worthily retaining it\nthrough life, and being Kings and priests unto God forever.\n\nThe Lesser Priesthood was held notably by Aaron and his sons, in the\nline of the first born, and has therefore been called by his name. It\nhad authority to administer in the lesser ordinances and in temporal\naffairs, but not in the higher and more spiritual concerns of the\nKingdom of God. But no man could take this honor unto himself. He must\nbe called of God as Aaron was, or he could not hold that Priesthood.\n(Heb. V; 4.) Aaron was called by revelation through Moses the Prophet,\nand ordained under his hands.\n\nThis being so, as a matter of course, no man can take unto himself the\nhigher, or Melchisedek Priesthood. Unless called of God by revelation\nand properly ordained, he could not obtain that authority. Even\nJesus of Nazareth, though he was the Son of God, did not assume that\nPriesthood. He was \"called of God, a High Priest after the order of\nMelchisedek.\" It is written further: \"So also Christ glorified not\nhimself to be made a High Priest but He that said unto him thou art my\nSon, this day have I begotten thee.\" (Heb. V; 3, 10.)\n\nIt has been erroneously taught among the Christian sects of the present\nage that this Priesthood, in both of its branches or orders, was done\naway in Christ. That it has not been on earth for several centuries may\nbe true, and therefore the {224} authority to administer in the name\nof the Lord has not been enjoyed among men. But the authority held by\nJesus Christ as \"a Priest forever after the order of Melchisedek\" was\nconferred by him upon his Apostles, to whom he gave the keys of that\npower and authority, so that what they sealed on earth should be sealed\nin heaven, and what they loosed on earth should be loosed in heaven.\n(Matt. XVIII; 18.) He said to them: \"As my Father hath sent me, even so\nsend I you.\" (John XX; 21.) Again he said: \"Ye have not chosen me, but\nI have chosen you, and ordained you; that ye should go and bring forth\nfruit and that your fruit should remain.\" (John XV; 16.) The Apostles\nthus authorized had power to call others to this Priesthood and\nministry, when directed by the Holy Ghost, as Moses called and ordained\nhis brother Aaron.\n\nThe law of carnal commandments in which the lesser or Levitical\nPriesthood administered was fulfilled in Jesus Christ, but the\nPriesthood or authority to administer in the name of the Lord was not\nthen abolished, the higher, or Melchisedek Priesthood was restored.\nThat was the change in the Priesthood referred to in Heb. VII; 12:\n\"For the Priesthood being changed there is made of necessity a change\nalso of the law.\" From this it is evident that the Priesthood was not\nabolished, but the law of the Gospel being introduced by Christ in\nplace of the Mosaic Code, the higher Priesthood was also introduced,\nfor the Gospel is a higher law than that of Moses. The sacrifice of\nanimals in which the lesser Priesthood administered was no longer\nrequired, after the great sacrifice of the Son of God of which they\nwere typical, so that function of the lesser, or Aaronic Priesthood was\ndiscontinued. But the administration of the ordinances of the Gospel\nwas necessary, and could not be rightfully performed without divine\nauthority. Therefore, the Priesthood of God held by Jesus Christ, and\nby his Apostles and by others called of God through them, was a part of\nand essential to the Christian dispensation.\n\nThe term \"called of God\" appears to be as much misunderstood as is the\nsubject of the Priesthood of God. Men assume to act in the name of\nJesus Christ, either because they feel or imagine they have a call in\ntheir hearts to this ministry, or because they have been called by some\nperson or conclave having no more divine communication and authority\nthan they had themselves. In contrast to their assumption let us view\nthe case of Saul of Tarsus, afterwards called Paul the Apostle. In the\nnarration of his case as given in Acts XXII {225} he says that on his\nway to Damascus the Lord Jesus Christ appeared to him in glory, and he\nwas stricken blind thereby. He received his sight by miracle and was\ninformed: \"The God of our Fathers hath chosen thee that thou shouldst\nknow his will, and see that Just One, and shouldst hear the voice of\nHis mouth. For thou shalt be His witness unto all men of what thou hast\nseen and heard. And now why tarriest thou? Arise and be baptized and\nwash away thy sins, calling on the name of the Lord.\" Paul subsequently\nreceived another divine communication, informing him that the Lord\nwould send him unto the Gentiles. (Verses 12-21.) After all this he was\nnot authorized to act as a minister of the Gospel, because he had not\nyet been properly called and ordained.\n\nIt was ten years after this, according to the chronology of the New\nTestament, that Paul was ordained to the Priesthood or authority to\nact in the name of the Lord. It is stated that certain Prophets and\nTeachers were in the Church at Antioch, and \"As they ministered to the\nLord and fasted, the Holy Ghost said, 'Separate me Barnabas and Saul\nfor the work whereunto I have called them.' And when they had fasted\nand prayed and laid their hands upon them they sent them away.\" (Acts\nXIII; 2, 3; see also Acts IX; 15-18.) Paul in his epistles invariably\ndeclared that he was not called by the will of man; and he taught that\nno man of himself could rightfully assume the authority to administer\nin the name of the Lord. To the Galatians he wrote: \"Paul an Apostle\n(not of men, neither by man, but by Jesus Christ and God the Father who\nraised him from the dead).\" (Gal. I; 1.) Writing to Titus, Paul said:\n\"For this cause left I thee in Crete. That thou shouldst set in order\nthe things that are wanting, and ordain Elders in every city as I had\nappointed thee.\" (Titus I; 5.) Writing to Timothy, Paul says: \"Neglect\nnot the gift that is in thee, which was given thee by prophecy, with\nthe laying on of the hands of the presbytery.\" (I Tim. IV; 14.) It was\nthus that the seven Deacons were ordained, as recorded in Acts VI; 6.\n\nThat there was a divinely appointed ministry in the Church established\nby our Savior, must be evident to every mind open to the truth, on\nreading the New Testament; also that these were essential to the\nChurch, and that without them there can be no true Church of Christ on\nearth. Explaining this subject and stating the order of the Christian\nministry given by Christ, Paul says: \"And he gave some Apostles, and\nsome Prophets, and some Evangelists, and some Pastors and Teachers.\"\n(Eph. IV; 11.) These inspired men were, {226} as we have seen, called\nof God, not of men, and were appointed and ordained to their respective\ncallings by divine authority. It is claimed that these were necessary\nonly in the first days of the Church of Christ on earth, and that\nthey are no longer needed. But the succeeding verses of the scripture\nwe have quoted show most positively to the contrary. They were given\nPaul says, \"For the perfecting of the Saints, for the work of the\nministry, for the edifying of the body of Christ; till we all come in\nthe unity of the faith, and of the knowledge of the Son of God, unto a\nperfect man, unto the measure of the stature of the fulness of Christ;\nthat we henceforth be no more children, tossed to and fro and carried\nabout with every wind of doctrine, by the sleight of men, and cunning\ncraftiness whereby they lie in wait to deceive.\" (Verses 12-14.)\nWithout these divinely ordained and inspired men, holding this Holy\nPriesthood, the work of the ministry cannot be performed acceptable to\nGod, neither can the Church be perfected. They are absolutely necessary\nuntil all shall come to the unity of the faith and a knowledge of the\nSon of God. The absence of that divine authority, and of the gift\nof the Holy Ghost, has caused the division and dissension that now\nexist among professing Christians, who are, \"tossed to and fro and\ncarried about with every wind of doctrine,\" led hither and thither\nby unauthorized and uninspired men, and by the \"cunning craftiness\"\nwhereby hirelings who preach for money, \"lie in wait to deceive\" and\n\"make merchandise of the souls of men.\"\n\nAll the ministrations, ordinances, baptisms, confirmations,\nperformances and ceremonies that have been instituted by men and\nconducted under merely human authority, whether devoutly, sincerely,\nand piously, or with wilful intent to impose upon the ignorance\nand credulity of mankind, are void in the sight of heaven, are not\nrecognized of God, and have no virtue or effect as aids to salvation.\nGod's house is a house of order, and He will accept only that which\nHe has authorized and ordained. However startling this may appear, it\nis the eternal truth, which will stand the test of both reason and\nrevelation. Truth is mighty and will prevail. The remedy for these\ntremendous evils will be pointed out in succeeding pamphlets.\n\n{227}\n\n\n\nRAYS OF LIVING LIGHT.\n\nNo. 6.\n\nBY CHARLES W. PENROSE.\n\nThat there has been a great departure from the doctrines, ordinances\nand discipline of the Church as it existed in the days of Christ and\nHis Apostles, must be evident to every unbiased enquirer into religious\ntruth. This has been demonstrated to some extent in tracts already\npresented to the reader. But the full measure of the apostasy that has\ntaken place would take volumes to represent in detail. The proofs are\nample that it has been universal\n\nWhen Jesus Christ commenced His ministry on earth He found the\npeople who claimed to be the special subjects of divine blessing\nand approbation, with all their Priests and ministers and learned\ndivines, entirely out of the way of life and salvation. None were\nacceptable unto God. He denounced the most pious, respectable, devout\nand educated among them as hypocrites and \"whited sepulchres.\" Their\nforeign missionary enterprises he declared obnoxious to the Almighty,\nand informed them that when they compassed sea and land to make one\nproselyte they made him \"two fold more the child of hell.\" (Matt.\nXXIII; 15). He pronounced them blind guides who made clean the outside,\nbut within were full of extortion and excess. The spirit of the Lord\nhad departed from those who honored His name with their lips, but who\nhad departed from His ways, and who, in place of the word of God,\n\"taught for doctrine the commandments of men.\" They were without\nauthority from God, although they claimed to have it by descent and\nordination through a long line of predecessors and prophets. It should\nnot be deemed impossible that a similar universal apostasy could take\nplace after the establishment of the Church of Christ by Him and His\nApostles. But whether so considered or not, the facts are too patent to\nbe denied when they confront the honest and enlightened mind.\n\nIt has been shown that the Gospel as taught and administered by Christ\nand His Apostles required first, faith in {228} God and Jesus Christ;\nsecond, repentance, which included reform of conduct; third, baptism\nby immersion for the remission of sins; fourth, the reception of the\nHoly Ghost by the laying on of the hands of divinely authorized men;\nand that obedience to these brought the gifts of the spirit, including\nlove, joy, peace, patience, brotherly kindness, charity, healings,\ntongues, interpretations, discerning of spirits, miracles, prophecy,\nrevelation, and the unity in one body of all who were baptized into the\nChurch, no matter what had been their previous beliefs. Also that the\nordinances of the Gospel were administered by men inspired of God, who\nwere in communion with Him, and who were ordained to act for and in\nbehalf of Deity, so that what they performed by that authority on earth\nwas acknowledged and sealed in heaven. And that in the Church of Christ\nthere were Apostles, Prophets, Evangelists, Pastors, Teachers, Elders,\nand other officers, who were constituent parts of the body of Christ.\nThis may be further seen by a careful reading of 1st Cor. XII, from\nwhich it clearly appears that God placed these in the Church, that they\nwere all essential to its existence, and that one of them could not say\nto any of the others, \"I have no need of thee.\"\n\nLook at the condition of so-called Christendom today! There are no\ninspired Apostles, Prophets, Evangelists, Pastors and Teachers,\nadministering by divine authority and in the power and demonstration\nof the Holy Ghost. In their place there are contending Priests and\nTeachers guided by the wisdom of men, the learning of the schools and\nthe traditions of the Fathers, not even claiming that there is any\ndirect communication between them and God, but persuading mankind that\nrevelation has ceased, and the voice of prophecy is hushed forever. Not\none of the clashing, jarring and discordant sects of the day proclaim\nthe Gospel as it was preached by Peter on the day of Pentecost, and\nas taught by all the duly authorized servants of God in the primitive\nChristian Church. The gifts and signs which Christ promised to true\nbelievers, and which were enjoyed by the members of His Church\naccording to their needs and their faith, are not only absent from the\nchurches of these degenerate times, but are pronounced needless and\n\"done away.\" There is no \"unity of the faith,\" no actual \"knowledge of\nthe Son of God,\" no manifestations of His divine acceptance nor of the\npower and glory of the Holy Ghost.\n\nWhat is the reason of this transformation? Has God changed? Is Christ\ndivided? Is the Holy Spirit dead? Or, have not men changed the order,\nordinances, discipline, doctrines, {229} and spirit of the Church\nof Christ? Is not the prediction of Isaiah the Prophet concerning\nthese times literally fulfilled? \"The earth also is defiled under the\ninhabitants thereof, because they have transgressed the laws, changed\nthe ordinance, broken the everlasting covenant.\" He said it should be\n\"As with the people, so with the priest; as with the servant, so with\nhis master; as with the maid, so with her mistress; as with the buyer,\nso with the seller; as with the lender, so with the borrower; as with\nthe taker of usury, so with the giver of usury to him.\" (Isaiah XXIV;\n2-5).\n\nThe deplorable condition of affairs in modern Christendom was foreseen\nand predicted by the Apostles of Jesus Christ, whose forebodings have\ncome down to us in the New Testament. Paul, writing to Timothy, spoke\nin this wise: \"This know also, that in the last days perilous times\nshall come. For men shall be lovers of their own selves, covetous,\nboasters, proud, blasphemers, disobedient to parents, unthankful,\nunholy, without natural affection, trucebreakers, false accusers,\nincontinent, fierce, despisers of those that are good, traitors, heady,\nhigh-minded, lovers of pleasures more than lovers of God; having a form\nof godliness, but denying the power thereof; from such turn away.\"\n(2nd Tim. III; 1-5). Also: \"Now the spirit speaketh expressly, that\nin the latter times some shall depart from the faith, giving heed to\nseducing spirits, and doctrines of devils; speaking lies in hypocrisy;\nhaving their conscience seared with a hot rod.\" (lst Tim. IV; 1, 2).\nPaul further said: \"I charge thee therefore before God, and the Lord\nJesus Christ, who shall judge the quick and the dead at His appearing\nand His kingdom; preach the word; be instant in season, out of season;\nreprove, rebuke, exhort with all long-suffering and doctrine. For the\ntime will come when they will not endure sound doctrine; but after\ntheir own lusts shall they heap to themselves teachers, having itching\nears; and they shall turn away their ears from the truth, and shall be\nturned unto fables.\" (lst Tim. IV; 1-4). Paul also said they should be\n\"ever learning and never able to come to a knowledge of the truth.\"\nWriting to the Thessalonians he said: \"Now we beseech you brethren by\nthe coming of our Lord Jesus Christ, and by our gathering together\nunto Him, that ye be not soon shaken in mind or be troubled, neither\nby spirit, nor by word, nor by letter as from us, as that the day of\nChrist is at hand. Let no man deceive you by any means, for that day\nshall not come except there come a falling away first.\" (2nd Thess. II;\n1-3).\n\nThe Apostle Peter also foresaw this great apostasy, and {230} spoke of\nit in this wise: \"But there were false prophets also among the people,\neven as there shall be false teachers among you, who privily shall\nbring in damnable heresies, even denying the Lord that brought them,\nand bring upon themselves swift destruction. And many shall follow\ntheir pernicious ways, by reason of whom the way of truth shall be evil\nspoken of. And through covetousness they shall with feigned words make\nmerchandise of you, whose judgment now of a long time lingereth not and\ntheir damnation slumbereth not.\" (II Peter; 1-3.)\n\nThe \"falling away\" commenced in the time of the Apostles, and hence\ntheir numerous warnings and exhortations to the Saints, rebuking\nschisms and divisions, and counseling unity, showing that the Spirit\nof the Lord promoted union and led people to the knowledge of the\ntruth, while dissension and strife came from that Evil One, and led to\ndarkness and death. That the great apostasy commenced at a very early\nperiod is shown by the words of Paul, \"for the mystery of iniquity doth\nalready work. Only He that now letteth will let until he be taken out\nof the way.\" (II Thess. II; 7.) By the time the Apostles were taken\nout of the way, most of them slain by the hands of wicked men, the\napostacy had assumed such proportions that only seven of the Churches\nwere deemed worthy of a divine communication through the Apostle John,\nwho had been banished to the island of Patmos. And in that revelation\nmost of them were denounced by the Lord because they had \"left their\nfirst love,\" and were commanded to repent or he would remove them out\nof their place. Some of them were \"neither cold or hot,\" others had\ngiven away to seducing spirits, and had committed abominations and\nimbibed false doctrines. (See Rev., chapters I, II, and III.) In that\nsame vision John the beloved saw the Church in the form of a woman,\nclothed with the sun, the moon under her feet, and a crown of twelve\nstars on her head taken away into the wilderness, to remain for a\nlengthened period, and in her place he saw \"a woman sitting upon a\nscarlet colored beast, full of names of blasphemy,\" and though decked\nwith gold and precious stones, she held in her hand a golden cup full\nof abominations, and the name upon her head was Mystery. He saw further\nthat all nations were made to drink out of that golden cup, by which\nthey were made drunken. (See Rev. XII; 1-6; XVII; 1-5; XVIII; 2, 3.)\n\nIt is clear from these predictions in the New Testament, and others\nthat might be cited, that the departure from the purity, simplicity\nand unity of the Gospel of Christ was to be {231} universal; and that\nthese prophecies were fulfilled we have the testimony of the Church\nof England. In her Homily on the Perils of Idolatry she declares:\n\"Clergy and laity, learned and unlearned, men, women and children, of\nall ages, sects and degrees, of whole Christendom, a most horrible\nand dreadful thing to think, have been at once buried in the most\nabominable idolatry, and that for eight hundred years or more.\" That\nbeing true, how is it possible to believe that the Church of Christ\nhad any existence on earth after that long continued darkness and\napostacy? How could there be any remnant left of the divine authority\nheld by the Apostles and Priesthood of the original Christian Church?\nIf the Romish Church, from which the Church of England seceded, had no\ndivine authority, then the Church of England could have none, for all\nshe had she obtained from that Church. If the Romish Church possessed\nthat authority, still the Church of England could have none, for Rome\nexcommunicated her with all her priests and ministers. The Church of\nEngland being without divine authority, all the various contending\nsects that have sprung from her are of necessity in a similar\ncondition, for none of them even claim to have received any revelation\nfrom God restoring that authority and re-establishing the Church of\nChrist.\n\nFrom the Pope of Rome down to the latest minister presuming to act in\nthe name of the Lord, there is not and cannot be one who holds the Holy\nApostleship or any portion of that sacred Priesthood which God placed\nin the Church, and which Paul declared essential to its existence.\nGood men, learned men, devout men, there have been by millions; noble,\npious, and blessed women also, with them, have done the best they\ncould according to their light and opportunities; but darkness \"has\ncovered the earth and gross darkness the people,\" and the apostacy from\nprimitive Christianity, as foretold by its founders, has been awful and\nuniversal!\n\nBut thank God, the restoration was also predicted, and it will be a\npleasing task in further tracts to set this forth, as revealed and\nbrought about by revelation from God the Eternal Father, through Jesus\nChrist His Son and the Holy Angels sent from their presence, to usher\nin the last and greatest of all dispensations.\n\n{232}\n\n\n\nRAYS OF LIVING LIGHT.\n\nNo 7.\n\nBY CHARLES W. PENROSE.\n\n\"And I saw another angel fly in the midst of heaven, having the\neverlasting Gospel to preach unto them that dwell on the earth, and to\nevery nation, and kindred, and tongue, and people, Saying with a loud\nvoice, Fear God and give glory to Him; for the hour of His judgment\nis come; and worship Him that made heaven, and earth, and the sea,\nand the fountains of waters. And there followed another angel, saying\nBabylon is fallen, is fallen, that great city, because she made all\nnations drink of the wine of the wrath of her fornication.\" (Rev. XVI;\n6-8.) In these inspired words John the beloved Apostle predicted the\nrestoration of the Gospel to the earth, and the subsequent destruction\nof that power which had filled the earth with the darkness of spiritual\ninebriety and wickedness. That these events were not revelations of\nthe past, but prophecies of the future manifested to the Apostle John,\nis made certain by what he says in Chapter IV, verse 1: \"After this I\nlooked and behold, a door was opened in heaven; and the first voice\nwhich I heard was as it were of a trumpet talking with me, which said,\ncome up hither, and I will show thee things which must be hereafter.\"\nThe angels spoken of in the XIV chapter, quoted above, were among the\nthings which John was told \"must be hereafter.\" It should be observed\nthat when the angel should fly to the earth bearing the everlasting\nGospel, it was to be at a time when every nation, and kindred, and\ntongue, and people would be without that Gospel in its fullness. That\nthis has been the condition of the world for a long time has already\nbeen demonstrated to the reader.\n\nIn predicting events that would occur previous to his coming and \"the\nend of the world,\" Christ declared, \"And this Gospel of the kingdom\nshall be preached in all the world for a witness unto all nations, and\nthen shall the end come.\" (Matt. XXIV; 14.) From this we learn that the\nGospel as preached by Christ and delivered by Him to the Apostles, is\n{233} to be preached in all the world as a witness of His second advent\nand a sign of the approaching end. (See verse 3.)\n\nThe foregoing predictions correspond with the prophecy of Isaiah:\n\"Wherefore the Lord said, forasmuch as this people draw near me with\ntheir mouth, and with their lips do honor me, but have removed their\nheart far from me, and their fear toward me is taught by the precepts\nof men; Therefore I will proceed to do a marvelous work among this\npeople, even a marvelous work and a wonder; for the wisdom of their\nwise men shall perish and the understanding of their prudent men shall\nbe hid.\" (Isaiah XXIX; 13, 14.) All the Prophets whose writings have\nbeen collected in the sacred volume called the Bible, have proclaimed\nthe glory of the latter days and the final triumph of truth over error,\nand of the power of God over the deceptions of that Evil One.\n\nThus not only the restoration of the Gospel was foretold by holy men of\nGod, after the great apostacy that was to take place, but the manner\nof its revelation was also explained. It was to be by the coming of\nan angel from heaven. To whom might it be expected that this angel\nshould appear? To the learned divines and contending sectaries of\nmodern Christendom? Do they not all declare that revelation ceased when\nJohn received his vision, recorded in the Book of Revelation? Do they\nnot teach that though angels once ministered to men, the day of their\ncoming has long since passed? Have they any faith to call on God for\na divine communication? And will the Almighty reveal anything except\nto those who call upon Him in faith? God's ways are not as man's ways.\nTherefore, as Paul expressed it, \"Not many wise men after the flesh,\nnot many mighty, not many noble are called, but God has chosen the\nfoolish things of the world to confound the wise. And God hath chosen\nthe weak things of the world to confound the things which are mighty,\nthat no flesh should glory in His presence.\" (I Cor. I; 26-29.) And as\nquoted above, the Lord determined that in bringing forth His latter-day\nwork, \"a marvelous work and a wonder,\" \"the wisdom of the wise should\nperish and the understanding of the prudent should be hid.\"\n\nIt was in the year 1823 that the angel spoken of by John the Revelator\ncame with the everlasting Gospel to a young man scarcely eighteen years\nof age, of obscure, though respectable parentage, and without the\nlearning of the schools. His name, too, was common, and his occupation\nthat of a farmer's boy. Joseph Smith, whom the Lord raised up to\nreceive His word, establish His Church, and prepare the way {234} for\nthe Redeemer's second coming, was led to enquire of the Lord through\nreading the scriptures for the purpose of finding out which of all the\ndisputing religions was right. Coming to the Epistle of James, 1st\nchapter and 5th verse, he read: \"If any of you lack wisdom let him\nask of God, that giveth to all men liberally and upbraideth not; and\nit shall be given him. But let him ask in faith, nothing wavering.\"\nRelying on this word, he went into the woods to pray, and in the\nsimplicity of his heart called on God for the wisdom which he felt he\ngreatly needed. He was then but fourteen years of age, but his faith\nwas strong and wavered not. His prayers were heard, and in a heavenly\nvision in open daylight, the Father and the Son revealed themselves\nto his astonished gaze. The Father, pointing to the Son, proclaimed,\n\"This is my beloved Son, hear Him.\" Our Savior spoke to the boy, and\nin answer to His question as to which of all the religious sects was\nright, he was told that they had all gone out of the way, and was\ncommanded to go after none of them, but was promised that in due time\nthe true Gospel of Christ should be revealed to him.\n\nWhen the Angel appeared to him, three years later, it was in his\nchamber, just as he had retired for the night. Coming in glory, the\nAngel showed to Joseph the place where an ancient record was hidden in\nthe side of a hill, containing the history of the former inhabitants\nof the American continent, including an account of a visit made to\nthem by Jesus Christ after His resurrection from the dead, when He\ndeclared to them the same Gospel that he had preached in Palestine, and\nalso established His Church among them after the same pattern as that\norganized on the eastern hemisphere. He was informed that this record\nshould be subsequently placed in his hands to translate by the gift\nand power of God to be given to him through means which the Lord had\nprepared for that purpose. This manifestation was thrice repeated, that\nJoseph might be fully assured of its reality. Under the inspiration\nof Almighty God, the young man was able to obtain possession of this\nprecious record, inscribed in small and curious characters upon\nmetallic plates. The Gospel is there set forth in plain and simple\nlanguage, and no one who reads the book, which is called the Book\nof Mormon, with a prayerful and unprejudiced heart, will fail to be\nimpressed with its divine origin.\n\nAfter being thus favored of the Lord, Joseph Smith received a\nvisitation from John the Baptist, who held authority in ancient times\nto preach and administer baptism by immersion {235} for the remission\nof sins. He came as a ministering angel, and ordained Joseph Smith and\nhis companion Oliver Cowdery, to that Priesthood and authority. Thus\nendowed, these young men baptized each other, and at a later date were\nministered to by the Apostles Peter, James and John, who ordained them\nto the Apostleship, with authority to lay hands on baptized believers\nand confer the gift of the Holy Ghost, also to build up and organize\nthe Church of Christ according to the original pattern.\n\nOn the sixth day of April, 1830, the Church of Jesus Christ was\norganized in the state of New York, with six members, Latter-day Saints\nwho had been baptized for the remission of sins and had been confirmed\nby the laying on of hands. The Holy Ghost was manifested unto them, and\nas the Church grew in numbers the gifts of the spirit were imparted,\nand the organization was eventually made complete with Apostles,\nProphets, Seventies, Elders, Priests, Teachers and Deacons, also\nBishops and other officers that were in the primitive Christian Church;\nindeed all the grades of the Melchisedek and Aaronic Priesthood,\nwith their keys, powers and endowments, and all the ordinances,\nministrations and divine manifestations necessary to the true Church\nof Christ. Men thus divinely authorized, were sent out into the world\nto preach the Gospel like the Apostles of old, without purse or\nscrip, without salary and without pay of any kind, depending upon the\nLord and friends whom He might rise up to minister to their temporal\nwants. Wherever they went and people received their testimony and were\nbaptized for the remission of sins, the Holy Ghost was poured out upon\nthem through the laying on of hands, and they invariably obtained a\ntestimony from God that they were accepted of Him, and that He had\nin very deed reestablished His Church on earth. There are now many\nthousands of living witnesses to the truth of these things. They are\nnatives of various countries, speaking different languages, reared in\ndivers religions; they are now brought to the unity of the faith; they\nhave come to a knowledge of the truth. Doubt has fled and darkness has\nbeen dispersed; the light of heaven shines in their souls. They are in\nthe strait and narrow way. They are members of the body of Christ, and\nHis spirit, which searcheth all things, yea the deep things of God, is\nthe abiding witness from on high and shows them things past, present,\nand to come.\n\nThis is the latter-day work spoken of by the Holy Prophets. It is the\ndispensation of the fulness of times, in the which \"God will gather\ntogether in one all things in Christ, both {236} which are in heaven\nand which are on earth, even in Him.\" (Eph. I; 9, 10.) It is the\nlast and greatest of dispensations. In it will be accomplished the\n\"restitution of all things, which God hath spoken by the mouth of all\nHis Holy Prophets since the world began.\" (Acts III; 21.) It is to\nprepare the way for the second advent of our Lord Jesus Christ, who\nwill come \"in the clouds of heaven with power and great glory,\" and\n\"in flaming fire, taking vengeance on them that know not God and that\nobey not the Gospel of our Lord Jesus Christ, when He shall come to be\nglorified in his Saints.\" (II Thess. I; 7-10.) In this dispensation,\nafter all people have been warned and the Gospel has been preached for\na witness to all nations, and the elect are gathered together from the\nfour winds, namely East, West, North and South, the great tribulations\nand judgments will be poured out, the end of the world, that is, the\nend of the rule of Satan and of the wicked will come, the kingdoms of\nthis world will become the kingdom of our God and His Christ, and He\nwill reign over them forever.\n\n\"The times of ignorance God hath winked at, but He now commands all\nmen everywhere to repent.\" Therefore, oh! ye inhabitants of the earth,\nhearken to the voice of the Lord, which is unto all people, Christian\nand Pagan, preachers and hearers, Papists, Protestants, infidels,\nsecularists and agnostics, rich and poor, kings, presidents, rulers,\npeasants and men and women of all race, religions and degrees, saying,\nrepent of your sins, of your false creeds, of your dead forms, and of\nall your unbelief and iniquities, and come unto me, and be baptized\nby my servants, on whom I have placed my authority, and receive the\nlaying on of their hands, and you shall have the remission of your\nsins and the gift of the Holy Ghost, and shall know that I am God, and\nthat I have set my hand to accomplish my great work in the earth, and\nif you abide in me you shall inherit the earth when it is cleansed and\nglorified, and shall be crowned with eternal life!\n\n{237}\n\n\n\nRAYS OF LIVING LIGHT.\n\nNo. 8.\n\nBY CHARLES W. PENROSE.\n\n\"Truth shall spring out of the earth, and righteousness shall look down\nfrom heaven.\" So prophesied the Psalmist, (Ps. LXXXV; 11). This may be\nviewed as a figurative expression, but it has been literally fulfilled\nin the 19th century. In the midst of the disputations over the meaning\nof many parts of the Bible, which have caused so many heart-burnings\nand bitter feelings among preachers and professors of religion, out of\nthe earth has come forth a sacred record containing divine truth in\nsuch plainness and simplicity as to settle in the minds of believers\nthose controversies which have agitated the world of theology. When the\nAmerican continent was discovered by Columbus and others, who were led\nto cross the great waters in search of unknown lands, a dark-skinned\nrace, composed of many different tribes but evidently of a common\norigin, were found in possession of the Western Continent. Varying\nin their characteristics from the white, the black, the yellow, and\nall the European, Asiatic and Ethiopian branches of the human family,\ntheir origin became a cause of wonder and scientific investigation. The\ngeneral conclusion arrived at was, that at some remote period their\nancestors had migrated from some portion of the Eastern Hemisphere, but\nwhen, or how, or why this emigration had taken place was a profound\nmystery.\n\nBut in the year 1829 a book was published in the state of New York,\nclaiming to have been translated from metallic plates found in a\nhill-side in that State, by a young man who was directed to their place\nof deposit by an Angel of God, and who was inspired in the work of\ntranslation to decipher the hieroglyphics inscribed on those plates,\nbeing aided in the work by an instrument, discovered with them, called\nthe Urim and Thummin. The plates had the appearance of gold, were not\nquite so thick as common tin, were about six inches by seven in size,\nwere engraved on both sides, and were fastened together in the shape\nof a book by three rings at the back. Acting under instructions of the\nheavenly messenger the {238} young man, Joseph Smith, proceeded as\nquietly as possible to perform the arduous task required of him. As\nhe was but a poor scholar, he obtained the assistance of a scribe to\nwrite, as he dictated word by word. The news of the discovery, however,\nbecame noised around, and ridicule from both preachers and people\nwas followed by attempts at violence, so that the plates had to be\nconcealed, and, with their translator, removed from place to place.\n\nA farmer, named Martin Harris, who had become interested in the work,\nreceived from Joseph Smith a copy of some of the hieroglyphics with\ntheir translation. These he carried to New York and submitted them to\nsome learned linguists, among them Prof. Anthon, who after examining\nthem, pronounced them true characters and the translation, so far as\nhe could determine, to be correct. He wrote a certificate to this\neffect, and gave it to Martin Harris. But questioning him as to how\nthe young man had obtained the record containing these characters,\nhe was informed that it was revealed to him by an Angel of God. He\nthen requested Mr. Harris to let him look at the certificate he had\ngiven him. On receiving it he tore it up, declaring that there was no\nsuch thing as angels from heaven now-a-days, but said if the book was\nbrought to him he would endeavor to translate it. A portion of the\nrecord being sealed, Martin Harris informed him of that fact, when he\nexclaimed, \"I cannot read a sealed book.\" As will be seen subsequently,\nhe was, though unwittingly, fulfilling a scriptural prophecy.\n\nThat portion of the record which was not sealed was finally translated\ninto the English language by Joseph Smith, and formed a volume of about\n600 pages, which was published as the Book of Mormon. This title was\ngiven to it because a Prophet named Mormon, by command of God, about\nfour hundred years after Christ, compiled and abridged the records of\nProphets who ministered on the American continent, back to about 600\nyears before Christ, when a colony of Israelites was led from Palestine\nacross the waters and became a numerous people, the ancestors of the\npresent race of American Indians. The account of their travels, their\nestablishment on the Western Hemisphere, the revelations of God to\nthem, their division through wickedness into separate tribes, the\nmanner in which the hue of their complexion was changed, their wars,\ntheir works, their buildings, their customs, their language, the\nwords of their prophets, are all given in great plainness in the Book\nof Mormon. An account is also given of the visit of our Lord Jesus\nChrist to this people {239} after His resurrection, fulfilling His\nown prediction recorded in John X; 16: \"And other sheep I have which\nare not of this fold. Them also I must bring, and they shall hear\nmy voice, and there shall be one fold and one shepherd.\" That these\n\"other sheep\" were not the Gentiles, as popularly supposed, is clear\nfrom Christ's statement, \"I am not sent but unto the lost sheep of the\nHouse of Israel.\" (Matt. XV; 24.) He established His Church among them,\nordaining Twelve Apostles, and giving them the same Gospel, authority,\ngifts, powers, ordinances and blessings as He gave to His \"sheep\" on\nthe Eastern Hemisphere. Thus the fulness of the Gospel is contained\nin the Book of Mormon, which stands as a witness of the truth of the\nBible. The two records supporting each other, and both united bearing\ntestimony to an unbelieving world that Jesus of Nazareth is the Christ,\nthe Son of the Eternal God and the Savior of the world.\n\nThis record also contains an account of a colony directed of the Lord\nto the Western Continent at the time of the scattering of the people\nfrom the land of Shinar and the confusion of tongues, at the stoppage\nof the building of the Tower of Babel. The ruins of their cities and\ntemples and fortifications, discovered by travelers and archaeologists\nsince the publication of the Book of Mormon, are silent but potent\nwitnesses of the truth of the record. Each succeeding year brings forth\nfurther evidences of this character, that form a cloud of witnesses to\nthe divine mission of the Prophet, Seer, and Translator, Joseph Smith.\nThe Book of Mormon has since been published in many languages and\nsubmitted to the scrutiny of the religious and scientific world, and\nno one as yet has been able to point out wherein it disagrees with the\nJewish Scriptures or with the facts developed by antiquarian research\nand scientific investigation. Yet it was brought forth in this age by\nan unlearned youth, not acquainted with the world, reared in rural\nsimplicity without access to the literature of the time, and without\neven the ordinary acquirements of the schoolboy of the present.\n\nAccording to the Book of Mormon, the people who journeyed from\nJerusalem to the American Continent, taking with them the genealogy\nof their fathers and writings of the Law and the Prophets, were of\nthe tribe of Joseph through Ephraim and Manasseh, and were led out of\nPalestine when Zedekiah was King of Judah. In keeping the record which\nwas subsequently abridged by the Prophet Mormon, they used the learning\nof the Jews and the language of the Egyptians. Their hieroglyphs\nand symbols, however, were changed and modified, {240} so that the\ncharacters upon the plates revealed to Joseph Smith, where they had\nlain hidden for about 1,400 years, was a reformed Egyptian. How this\nuneducated youth was able to bring forth a work of such magnitude and\nimportance, unless by inspiration of Almighty God, and by the means\nexplained, remains a mystery to unbelievers. For a long time it was\npretended by enemies of the work that one Solomon Spaulding wrote a\nManuscript story, which in some unexplained manner fell into the hands\nof Joseph Smith, who worked it over into the Book of Mormon. But that\nfoolish tale has signally failed of its purpose, for in recent years\nthe Spaulding manuscript has come to light, and is now deposited in the\nLibrary of Oberlin College, Ohio, and proves to be as unlike the Book\nof Mormon as Jack the Giant Killer is dissimilar to the Bible.\n\nThe colonization of America by the seed of Joseph, who was sold into\nEgypt, fulfills the blessing pronounced on the head of Joseph and his\nsons by the Patriarch Jacob. (See Gen. XLVII; also XLIX; 22-26;) also\nthe blessing pronounced by the Prophet Moses, (Deut. XXXIII; 13-17).\nThe historical portion of the Book of Mormon shows that the American\nContinent, possessed by a \"multitude of nations,\" the seed of Ephraim\nand Manasseh, is the \"blessed land\" bestowed on Joseph in addition to\nhis portion in Canaan. There are to be found the \"everlasting hills\"\nand the \"ancient mountains,\" \"the precious things of heaven, and the\nprecious things of the earth,\" and all of the characteristics of the\ncountry unto which the branches of the \"fruitful bough,\" were to \"run\nover the wall,\" as Jacob predicted. That the word of the Lord was to\nbe given to the seed of Ephraim may be seen from Hosea VIII; 11, 12:\n\"Because Ephraim hath made many altars to sin, altars shall be made\nunto him to sin. I have written to him the great things of my law, but\nthey were counted as a strange thing.\" The coming forth of the Book of\nMormon is foreshadowed by Isaiah the Prophet, Chapter XXIX; 4-9. It is\nthe voice of a fallen people whispering \"out of the dust.\" It has come\nat a time when the world is \"drunken, but not with wine,\" staggering\nunder the influence of false doctrine, and without Prophets and Seers.\nIt is the \"marvelous work and the wonder,\" which the Lord was to bring\nto pass for the confounding of those who had turned things upside down,\nand who worshipped Him with their mouths while their hearts were far\nfrom Him.\n\nThe words of the book, Isaiah said, were to be presented to the\nlearned, saying, \"Read this I pray thee,\" and he was to {241} say, \"I\ncannot for it is sealed.\" The book itself was to be \"delivered to him\nthat is not learned;\" and that it was to be read is clear from verse\n18: \"And in that day shall the deaf hear the words of the book, and\nthe eyes of the blind shall see out of obscurity and out of darkness,\nthe meek also shall increase their joy in the Lord, and the poor\namong men shall rejoice in the Holy One of Israel.\" The coming forth\nof the Book of Mormon as the \"stick of Joseph,\" is also predicted\nin Ezekial XXXVII; 15-22. The interview of Martin Harris with Prof.\nAnthon, related above, fulfilled one portion of Isaiah's prophecy, the\nother portions have come to pass in the translation of the book by the\nunlearned youth and its reception by the meek and poor among men, and\nby the restoration of sight to the blind and hearing to the deaf, who\nhave seen and heard the words of the book and bear testimony to its\ndivine origin. The \"Stick of Judah\"--the Bible, is now joined with the\n\"Stick of Joseph\"--the Book of Mormon--and, as Ezekial foretold, they\nhave become one in the hand of the Lord, as a witness for Him and His\nSon Jesus Christ in the latter days.\n\nAs a preface to the Book of Mormon the testimony of three witnesses,\nnamely, Oliver Cowdery, David Whitmer and Martin Harris, is published,\ndeclaring \"with words of soberness\" that an angel of God came down from\nheaven and brought and laid before their eyes the plates from which the\nbook was translated; that the voice of God from heaven declared that it\nhad been translated by the gift and power of God, and commanded them\nto bear record of it. Also the testimony of eight witnesses is given,\nwho saw the plates naturally, handled them, inspected the engraving\nthereon, and turned over the leaves that had been translated. In\naddition to these witnesses, chosen of the Lord to bear record of these\nfacts, thousands of people, of various nationalities, have received\ndivine testimony that the book is true, and that Joseph Smith, who\ntranslated it by the gift of God, was a true Prophet, called of God to\nusher in the dispensation of the fulness of times proclaim anew the\neverlasting Gospel, the one plan of salvation, re-establish the Church\nof Christ on earth, and prepare the way for the coming of Him whose\nright it is to reign, and for the final redemption of the earth from\nsin and satan, from darkness and death. And every person who will read\nthe Book of Mormon with an unprejudiced mind and will ask God in faith,\nin the name of Jesus Christ, concerning it, shall surely receive a\nwitness of its truth, and be guided in the way of eternal salvation.\n\n{242}\n\n\n\nRAYS OF LIVING LIGHT.\n\nNo. 9.\n\nBY CHARLES W. PENROSE.\n\nIn proclaiming the great truths that the silence of centuries has\nbeen broken; that the voice of God has again been heard from heaven;\nthat Jesus Christ His Son has manifested Himself in these latter\ndays; that Angels from the courts of glory have ministered to man on\nearth in the present age; that a sacred record has been brought forth\nfrom the ground disclosing the history of a hemisphere; and bearing\nthe same truths as those recorded in the Bible; that a Prophet, Seer\nand Revelator has been raised up to bring in the last dispensation;\nthat Apostles and other inspired servants of God now minister among\nthem; that the Church of Christ with all its former organization,\nordinances, gifts, signs and spiritual power has been reorganized on\nearth; and that communications may be had with Deity by men and women\nof faith now, as at any period in the world's history, the servants\nof God are met with the assertion that the day of revelation has long\nsince passed, and that they must of necessity be either impostors or\ndeluded, because there is to be no more scripture, prophecy, miracles,\nangelic ministrations, visions or actual communication from heaven to\nearth. This popular error is fostered and propagated by the ministers\nof various so-called Christian denominations, and is accepted by the\nmasses of the people as a settled and foregone conclusion.\n\nOn what ground is such an irrational position assumed? Is not the\nAlmighty declared in scripture to be unchangeable? Has not His work\non earth always been conducted by men divinely chosen, appointed and\ninspired? Is there not as much need of divine revelation to settle\nreligious feuds and doctrinal differences in the 19th century, as at\nany previous period? Would not the word of the Lord be of much more\nvalue to mankind than the varied opinions of uninspired men, no matter\nhow great be their human learning? Ought {243} not the inhabitants of\nthe earth to be not only willing, but eager to receive a message from\nthe eternal worlds?\n\n\"Ah!\" exclaims the objector, \"but there were to be no more Prophets\nafter Christ. He finished the divine plan and completed the revelation\nof God to the earth. He warned His disciples against false prophets\nand false Christs, and said if it were possible they would deceive the\nvery elect.\" Does not the very fact Christ said there would be false\nprophets, convey the idea that there would be true Prophets also?\nIf there were to be no more true Prophets, it would have been easy\nfor the Savior to plainly say so, and thus there would be no place\nleft for deceivers. But He declared emphatically: \"Wherefore, behold\nI send unto you Prophets and wise men and scribes, and some of them\nye shall kill and crucify, and some of them ye shall scourge in your\nsynagogues and persecute them from city to city.\" (Matt. XXIII; 34.)\nWere not Prophets established in the Church of Christ as members of\nHis body? Read I Cor. XII; 28: \"And God hath set some in the Church;\nfirst Apostles, secondarily Prophets, thirdly, Teachers, after that\nmiracles, then gifts of healing, helps, governments, diversities of\ntongues.\" Did not Christ promise His disciples that after He went away\nthe Comforter should come? And was not one of the offices of that\nspirit to show them \"things to come?\" (John XVI; 13.) Was not the gift\nof prophecy bestowed upon members of the Church of Christ as one of the\nmanifestations of the Holy Spirit? (I Cor. XII; 10.) And can anybody\npossess the true testimony of Jesus without that spirit? The angel\nthat appeared to John the Apostle said: \"The testimony of Jesus is the\nspirit of prophecy.\" (Rev. XIX; 10.) Paul prayed for the Ephesians:\n\"That the God of our Lord Jesus Christ, the Father of glory, may give\nunto you the spirit of wisdom and revelation in the knowledge of Him.\"\n(Eph. I; 17.) If revelation and prophecy ceased with Christ, what about\nthe New Testament, all written after His death and resurrection, by men\nnow believed to be inspired? Did not the Apostle John behold a glorious\nvision and receive a grand revelation, when banished to the Island of\nPatmos?\n\nHere again the objection will be raised: \"But that revelation was the\nlast communication from heaven, and its closing chapter forbids any\nfurther revelation.\" That is also a popular error promulgated by men\nprofessing to be ministers of Christ, and finding themselves destitute\nof divine power and inspiration. Here is the passage they quote: \"For I\ntestify unto every man that heareth the words of the prophecy of {244}\nthis book, if any man shall add unto these things, God shall add unto\nhim the plagues that are written in this book.\" (Rev. XXII; 18.) It\nis astonishing how plain and simple language can be wrested from its\nevident meaning to suit the purpose of sophistry. There is not a word\nin that text which conveys the remotest intimation that revelation\nand prophecy were to cease, or that God would no more speak to man.\nIt is a prohibition against the addition by man of anything to that\nwhich God reveals. The next verse forbids the taking away of anything\nfrom the \"book of this prophecy.\" That is, the Book of Revelation.\nThese commands have reference to that one book, and that only. The\ncompilers of the New Testament have placed it last in the collection of\nscriptural books, and the strained, unnatural and absurd application\nwhich has been made of the words we have quoted have been attached to\nthe whole volume of the Bible. It is all wrong and ridiculous. The\nidea that the Almighty placed a seal upon His own mouth when He simply\nforbade men to add to what He said, is certainly most remarkable for\nsane people to entertain. If that singular notion were correct, then\nboth the angel who gave the revelation, and John, who received it,\nviolated the heavenly injunction, for we read that the angel gave to\nJohn a mission in figurative manner, which he thus explained: \"Thou\nmust prophecy again before many peoples, and nations, and tongues, and\nkings.\" (Rev. X; 11.) It is well known that the Epistles of St. John\nwere written after he received the revelation on Patmos.\n\nWhile the true Church of Christ remained on earth the spirit of\nrevelation and prophecy also remained. When that spirit departed\nthere was but a dead form left. Only by the restoration of divine\ncommunication with man could the Church of Christ be re-established\non earth. Only by raising up a Prophet to commence the latter-day\ndispensation could our Heavenly Father maintain His invariable method\nfrom the beginning of the world. And instead of men, professing to be\nHis servants, opposing and fighting against divine revelation, they\nought to hail with gladness the re-opening of the heavens and shout for\njoy that the rays of the Millennial morning have burst upon the world.\n\nIt is passing strange that persons familiar with the prophetic writings\nin the Bible, could hold the opinion that there would be no revelation\nin the latter days. The Bible teems with prophecies of the latter-day\nglory, when the mightiest miracles ever wrought by divine power should\nbe displayed; {245} when God should set up an \"ensign for the nations,\"\n\"assemble the outcasts of Israel,\" gather together \"the dispersed of\nJudah from the four corners of the earth,\" and not only repeat the\nwonders of the Mosiac journey from Egypt to Canaan, but display His\npower to such an extent that it will no more be said, \"The Lord liveth\nthat brought the Children of Israel out of the land of Egypt, but the\nLord liveth which brought up and which led the seed of the House of\nIsrael from the north country and from all countries whither I have\ndriven them.\" (See Isaiah XI; 6-16; Jer. XXIII; 3-8; Zech. X; 6-11.)\nNot only is the Lord to gather Israel and Judah, \"with a mighty hand\nand a stretched out arm,\" but He is to bring \"His elect together from\nthe four quarters of the earth.\" They are to go up in the tops of the\nmountains, where the House of the Lord is to be reared, from which His\nlaw is to go forth, and where His people shall learn of His ways and\nwalk in His paths. When He has rebuked the nations, cleansed the earth\nfrom its iniquity, so that the meek shall inherit it, He is to pour\nout His spirit upon all flesh, with the result not only that His sons\nand His daughters shall prophesy and see visions, but \"they shall all\nbe taught of God,\" until \"the earth shall be full of the knowledge of\nGod as the waters cover the great deep.\" (Joel II; 28-32; Isaiah XI; 9;\nMicah IV; 1-7; Isaiah XXXV; Isaiah LIV; 13.)\n\nThat there was to be a new and final dispensation after the great\napostacy from primitive Christianity foretold by the Apostles, is\nevident from the statement of Paul in his Epistle to the Ephesians.\nHe says: \"Having made known unto us the mystery of His will according\nto His good pleasure which He hath purposed in Himself, that in the\ndispensation of the fullness of times He might gather together in one\nall things in Christ, both which are in heaven and which are on earth,\neven in Him.\" (Eph. I; 9, 10.) How could this, the greatest of all\ndispensations, be ushered in without a Prophet and without revelation\nfrom God? Did the Almighty ever commence a dispensation since the world\nbegan without a Prophet to declare His word, and without revealing\nHis will? The Apostle Peter calls this great dispensation \"the times\nof restitution of all things spoken of by all the Holy Prophets since\nthe world began,\" in which Jesus Christ is to come in glory. (Acts\nIII; 20, 2l.) If all things are to be restored in that great gathering\ndispensation, then Prophets must be restored, revelation, angelic\nvisitations, gifts, signs, miracles and all the manifestations of\nformer times must also be restored. {246} For, the consummation of\nall things is to be accomplished, and the earth be prepared for the\npresence of its rightful ruler, its Redeemer and King.\n\nBe it known to all people that the Lord, in His infinite mercy, has\nonce more opened the heavens and revealed Himself to man. The last\ndispensation has been commenced. The voice of Christ has again been\nheard. Angels have come down from heaven to earth. Prophets, Apostles\nand other inspired men declare the word and will of the Lord. A sacred\nrecord of the ancient people of a vast continent has been brought out\nof the ground and, united with the Jewish Bible, bears witness that God\nis the same yesterday, today and forever, and that by faith mankind in\nall ages may learn of Him and have communion with Him. The Gospel of\nJesus Christ is being preached in all the world as a witness to all\nnations, baptism is administered by divine authority for the remission\nof sins, the Holy Ghost is conferred as of old, by the laying on of\nhands of men clothed with the Holy Melchisedek Priesthood, the unity of\nthe faith is enjoyed, the sick are healed, prophecies are uttered, the\ngift of tongues and interpretation is attainable, and by visions and\ndreams and the witness of the Comforter, God is testifying to those who\nreceive His word, that He has commenced a great latter-day work spoken\nof by His Holy Prophets.\n\nThe man chosen of God to commence the work of the last dispensation\nwas Joseph Smith, who was slain at Carthage, Illinois, for the word of\nGod and the testimony of Jesus. No Prophet who ever lived on earth,\nexcept the Son of God Himself, accomplished a greater work, brought\nforth more truth or received greater revelations from on high than\nhe. Having finished the grand mission required of him by the Lord,\nhe sealed his testimony with his blood, and stands with the martyrs\nwho will be crowned in the presence of God and the Lamb as Kings and\nPriests unto them forever. The truth of this testimony has been sealed\nupon the hearts of many thousands of people, who rejoice in the certain\nknowledge that they are accepted of God. And this knowledge may be\nobtained by every soul who shall believe in Christ, repent of sin, be\nbaptized for the remission of sin, and receive the laying on of hands\nfor the gift of the Holy Ghost. Therefore, oh reader! Come unto the\nlight, obey the Gospel and be saved! This is the only way of eternal\nlife and everlasting happiness in the Father's presence.\n\n{247}\n\n\n\nRAYS OF LIVING LIGHT.\n\nNo. 10.\n\nBY CHARLES W. PENROSE.\n\n\"Except a man be born of water and of the Spirit he cannot enter the\nkingdom of God.\" (John III; 5.) This sweeping declaration was made\nby Jesus Christ to Nicodemus, when that prominent Israelite visited\nthe Savior at night. The Apostle Peter said concerning Jesus Christ:\n\"Neither is there salvation in any other; for there is none other\nname under heaven given among men, whereby we must be saved.\" (Acts\nIV; 12.) The words of Peter were spoken when he was \"filled with the\nHoly Ghost.\" The words of Jesus came from him as the Son of God. They\nvitally affect the whole human family. They being true, not a soul can\nenter into the kingdom of God unless he or she is a true believer in\nJesus Christ, and has been born of the water and of the spirit. Even\nChrist himself had to comply with this law, in order to \"fulfill all\nrighteousness.\" He was born of the water in His burial by baptism in\nJordan, and His coming forth from the womb of waters; he was then born\nof the spirit by the baptism of the Holy Ghost. Here is the example for\nall mankind, who are required to \"follow in His steps.\" This is the\n\"strait and narrow way.\"\n\nThe question which naturally arises in the thoughtful mind on hearing\nthese declarations is, \"How could people believe in Jesus Christ when\nHis name was not preached to them?\" And coupled with that comes the\nquery: \"What has become of the many millions of earth's inhabitants who\ndied without the opportunity of being born of water and of the spirit?\"\nThe heathen nations, worshiping false gods, knew nothing of Jesus as\nthe Savior of mankind. Even the chosen people Israel who were under the\nMosaic law, did not walk in that way of salvation. Since the days when\nthe Apostles and other authorized servants of Christ administered the\nordinances of the Gospel, and during the times when \"darkness covered\nthe earth and gross darkness the people,\" down to the present age when\nit is claimed by the Latter-day Saints that the Church of Christ, the\nHoly Apostleship, and the fulness of the Gospel have been restored,\nmyriads of {248} good people have passed away without receiving that\nnew birth in the manner that Christ declared to be essential. Have they\nall perished? Is it possible that they are doomed to destruction? Will\nthe Eternal Father reject all these His children because they did not\nobey a law which was not made known to them?\n\nJustice, mercy, reason, and common sense revolt at such an idea. As\nPaul has it: \"How then shall they call on Him in whom they have not\nbelieved? And how shall they believe in Him of whom they have not\nheard? And how shall they hear without a preacher? And how shall they\npreach except they be sent?\" (Rom. X; 14.) Yet the word of God must\nstand. It endureth forever, and He is no respecter of persons. \"And\nHe is to judge the secrets of all men by Jesus Christ according to\nHis Gospel.\" It is for that reason that the Gospel was to be preached\nto \"every creature.\" According to the notion prevalent in modern\nChristendom, there will be many millions of people shut out of the\nkingdom of heaven, because they did not believe in a Savior about whom\nthey knew nothing. And it is taught that there is no possible chance of\nsalvation for those who die without faith in Christ. Sectarians sing:\n\"There's no repentance in the grave, nor pardon offered to the dead.\"\nThe preachers of the sects limit the mercy of God to this probation.\nThey teach that at death the soul goes either to heaven or to hell,\nand its state and condition is fixed forever. If this awful doctrine\nwere true, Satan would gain the victory over Christ, claiming as his a\nvast and overwhelming proportion of the human family, leaving to our\ngreat Redeemer but a small and trifling troop out of the immense and\ncountless hosts of the armies of humanity.\n\nThe solution of this, to many, puzzling problem is simple in the light\nof the true Gospel of Christ restored in the latter days. \"The mercy of\nGod endureth forever.\" It is not confined to the narrow boundaries of\nthis little earth, nor tied up within the limits of time. The spirits\nof men and women are His sons and daughters, whether if the body or\nout of the body. \"His tender mercies are over ALL HIS WORKS.\" No one\ncan be justly or mercifully judged by the Gospel without hearing that\nGospel, and having the opportunity to receive or reject it. Why, then,\nshould not the Gospel of Jesus Christ be made known to those who never\nheard it in the flesh, after they have left the body and dwell in\nanother sphere? Do not all the sects of Christendom, almost without\nexception, believe that the spirit of man is immortal, and {249} is\ntherefore living and sentient when the body is dead? And if that is\ntrue, are not the spirits of men and women able to receive instruction\nand information when out of the body? Is it not the spirit of man\nthat receives and stores up intelligence conveyed through the bodily\nsenses? Why should the change called death, which is the separation of\nthe body and the spirit, cut off all means of divine communication to\nthe living, immortal intelligent being that has simply \"shuffled off\nthe mortal coil?\" There is no good reason why the spirit thus advanced\none stage in its experience should not be capable of still further\nprogress and of receiving light, knowledge, wisdom and religious\nteaching, especially if information essential to its eternal welfare\nwas withheld while it dwelt in the body. Revelation as well as reason\nbears testimony that the word of God can be preached to the departed\nas well in the sphere to which they have gone, as on any part of this\nearthly globe.\n\n\"For Christ also hath once suffered for sins, the just for the unjust,\nthat He might bring us to God. Being put to death in the flesh, but\nquickened by the spirit, by which also He went and preached unto the\nspirits in prison, which sometime were disobedient when once the\nlong-suffering of God waited in the days of Noah; while the ark was\na preparing, wherein few, that is eight souls, were saved by water.\"\n(I Peter III; 18-20). Here is a declaration which like a ray from the\nsun of righteousness, puts to flight the fogs and mists of modern\neschatology and opens up to view a vast field of understanding, wherein\nthe justice, wisdom and mercy of God are displayed in glorious review.\nThe spirits of those rebellious people who were destroyed by the\nflood, after suffering about 2,000 years in their prison house, were\nvisited by the Son of God while His body was lying in the sepulchre.\nThis was in fulfillment of the prophecies of Isaiah concerning Him;\nfor instance: \"The spirit of the Lord God is upon me, because the Lord\nhath anointed me to preach tidings unto the meek; He hath sent me to\nbind up the broken hearted, to proclaim liberty to the captives, and\nthe opening of the prison to them that are bound.\" (Isaiah LXI; 1). And\nfurther: \"To open the blind eyes, to bring out the prisoners from the\nprison, and them that sit in darkness out of the prison house.\" (Isaiah\nXLII; 7). And again: \"That thou mayest say to the prisoners, go forth.\nTo them that are in darkness, show yourselves.\" (Isaiah XLIX; 9).\n\nThe common notion is that when Christ on the cross bowed his head and\ngave up the ghost, he went direct to {250} heaven, as it is supposed\nall good people do, but on the third day after this, when Christ\nappeared to Mary, he said unto her: \"Touch me not, for I am not yet\nascended to my Father.\" (John XX; 17). The time spent by the Savior\nbetween His death and His resurrection, instead of being in heaven was\namong the \"spirits in prison,\" the captives whom He went to deliver.\nThus Jesus could preach without His body, and the spirits whom He\nvisited could hear also without their bodies. But what was the nature\nof His preaching to those who were held in captivity? Let Peter answer\nthis question. \"For, for this cause was the Gospel preached also to\nthem that are dead, that they might be judged according to men in the\nflesh, but live according to God in the spirit.\" (I Peter IV; 6.) Thus\nit appears that the same Gospel which was preached to men in the body\nwas also preached to men out of the body, so that all might be judged\nby the same Gospel, which is to be preached to \"every creature.\" That\nthe message of deliverance to the captives and the opening of the\nprison to them that were bound was successful is evident from the\nscriptural statement concerning Christ: \"He led captivity captive.\"\n(Eph. IV; 8).\n\nJesus promised His disciples that the works which he did, they should\ndo also. The mission and Priesthood which His Father gave to Him He\ngave to them also. It is therefore clear that the work of redemption\ncommenced on earth will be carried on in the sphere beyond the veil.\nAnd that it will be performed in the latter times, may be learned\nwithout doubt from the prophecy of Isaiah concerning the end of the\nworld, in which he foretells as one of the events of that period: \"And\nit shall come to pass in that day that the Lord shall punish the host\nof the high ones that are on high and the kings of the earth upon the\nearth, and they shall be gathered together as prisoners are gathered in\nthe pit, and shall be shut up in the prison, and after many days shall\nthey be visited.\" (Isaiah XXIV; 20-22).\n\nThe spirit of man when out of the body, being an intelligent entity,\na thinking, progressive and responsible being, capable of hearing and\nbelieving or rejecting truth, must be also capable of repenting of\nevil and learning to do well. Thus the mercy of God can reach such a\nbeing independent of the mortal structure in which it was permitted\nto dwell on earth. The idea that the eternal future of man is fixed\nat death comes from a mistaken notion concerning \"the judgment day.\"\nBoth Christ and His Apostles taught that the time of judgment was set\nby the Father to take place \"when the Son of Man shall {251} come in\nHis glory, and all the holy angels with Him.\" (Matt. XXV; 31-46). Paul\ndeclared that Christ would come to judge the quick and the dead \"at His\nappearing and His kingdom.\" (2 Tim. IV; 1). It was at that day that\nPaul expected to obtain \"a crown of righteousness.\" (Verse 8.) And the\ntime of the judgment is fixed in the book of Revelation to be after the\nresurrection from the dead, when \"the small and the great shall stand\nbefore God, and the books shall be opened, and the dead shall be judged\nout of the things written in the books according to their works.\" (Rev.\nXX).\n\nThe popular notion that final judgment takes place at the death of each\nindividual, and that he is then and there exalted to heaven or thrust\ndown to hell, is utterly wrong and unscriptural. Yet it has prevailed\nin Christendom for many centuries, and it remained for the Prophet of\nthe 19th century, Joseph Smith, by divine inspiration to bring forth\nthe glorious light in the midst of dense spiritual darkness, and show\nforth the mercy and goodness of Almighty God in providing means by\nwhich every soul of Adam's race, either in the body or out of the\nbody, may learn the way of the Lord, the everlasting Gospel, the only\nplan of salvation. It is to be preached to all them that are dead who\ncould not hear it while living in the flesh, and they can repent and\nturn unto God and be taught the things of His kingdom. The doctrine of\npurgatory, which is part of the Roman Catholic creed, is a perversion\nof this doctrine of Christ, but the idea of the former came from a\nmisunderstanding of the latter. There is an intermediate state in which\nthe spirits of the departed remain between death and the resurrection\nof the body, and, as will be pointed out in a succeeding tract, there\nare works which may be performed by the living in behalf of the dead,\nbut only such as are impossible of performance in the spirit world.\n\nThe Apostle Paul declared that Jesus Christ \"gave Himself a ransom for\nALL, to be testified in due time.\" (1 Tim. II; 6). The time has now\ncome. The testimony of this great truth is proclaimed by Prophets and\nApostles raised up in these latter days, and by the voice of Angles\nfrom Heaven, and by the witness of the Holy Ghost, which bears record\nof the Father and the Son. Let all people rejoice and praise the Lord\nfor this new revelation of his loving kindness and tender mercies\nextended over all His works, and let His light shine to the uttermost\nparts of the earth and penetrate to the darkest abode of the regions\nbehind the veil, that truth may triumph everywhere and God be glorified\nin the obedience and salvation of His children.\n\n{252}\n\n\n\nRAYS OF LIVING LIGHT.\n\nNo. 11.\n\nBY CHARLES W. PENROSE.\n\n\"Else what shall they do which are baptized for the dead? If the\ndead rise not at all, why are they then baptized for the dead?\" (1\nCor. xv: 29.) This was an argument used by the Apostle Paul with the\nCorinthians, who doubted the doctrine of the resurrection of the body.\nIt is evident that they were familiar with baptism for the dead. For,\nthe Apostle was reasoning with them from what they knew. The influence\nof Greek philosophy affected the minds of the Saints at Corinth, and\nthe Apostle found it necessary to write to them his splendid treatise,\nto convince them that as Christ was actually raised from the dead, so\nall mankind should be brought forth from their graves, as the Savior\nhimself declared. And appealing to their good sense he asked the\nquestion why they were baptized for the dead, if, as some among them\nmaintained, there was to be no resurrection of the dead.\n\nThis doctrine, that the living could be baptized in behalf of the\ndead, has not been understood in the so-called Christian world for\nmany hundreds of years. It was known to the early fathers, but became\nobsolete when the authority held by the Apostles and their associates\nwas taken from the earth and spiritual darkness settled upon the world.\nYet, if that was part of the doctrine of Christ in the Apostolic age,\nit is part of it now. But who among all the sects of the age teaches\nit? Who has authority to administer it? Who knows anything of the\nmanner in which the ordinance should be solemnized? It is because of\nthe profound ignorance of modern teachers of religion on this important\nsubject that they endeavor, whenever the text given above is quoted,\neither to cover it with a cloud of meaningless explanation, or to treat\nit as unworthy of attention, or to set it aside as something \"done\naway.\"\n\nIn the revelation of the Gospel of Jesus Christ anew in the present age\nbaptism for the dead was made known to the Prophet Joseph Smith as a\nnecessary part of the doctrine of {253} Christ. Its purpose, the form\nof the ordinance, who should administer it, who should receive it, how\nit would affect both the living and the dead, and everything to render\nit acceptable to God and efficacious to the departed, was made known to\nthe Prophet of the nineteenth century.\n\nIt has already been demonstrated that the Gospel preached by our Savior\nand His Apostles to the living was also preached to the dead, that\nis, to the spirits of those who had once dwelt in the body on earth.\nAlso that such persons are capable of receiving the truth, of faith,\nof repentance, of obedience and reform. It has been further shown\nthat baptism for the remission of sins and the reception of the Holy\nGhost by the laying on of hands, both ordinances to be administered by\nactual divine authority, are essential to salvation. But it will be\nevident to the thoughtful reader that while the internal or spiritual\nrequirements of the Gospel can be complied with by disembodied persons,\nthe outward and material ceremonies are of the body, and can only be\nperformed on the earth. Water is an earthly element or composition of\nmaterial elements, and pertains to this mundane sphere. It is for this\nreason that the living must be baptized for the dead. If those who die\nunbaptized are to obtain salvation the necessary ordinances will have\nto be attended to by proxy.\n\nIf any professing Christian objects to the idea of salvation by proxy,\nthe all-important fact that the entire plan of salvation hinges on that\nprinciple should be sufficient to sweep away the objection entirely and\nforever. \"The wages of sin is death.\" \"All have sinned and come short\nof the glory of God.\" Jesus of Nazareth died instead of sinners. The\njust was offered for the unjust. The innocent Christ was a substitute\nfor the guilty men. The whole doctrine of the atonement rests upon the\nprinciple of salvation by proxy. Jesus is called the Captain of our\nsalvation. He is the head of the host of the army of saviors. It was\npredicted by Obadiah the Prophet that, \"Saviors shall come upon Mount\nZion\" in the latter days, and \"the kingdom shall be the Lord's\" (verse\n21). And the inspired writer of the epistle to the Hebrews, speaking of\nthose worthies who through faith performed great wonders and prevailed\nand obtained a witness from God in olden times, declared: \"These all,\nhaving obtained a good report through faith, received not the promise,\nGod having provided some better thing for us, that they without us\nshould not be made perfect.\" (Heb. XI; 39, 40.) Thus the work of human\nredemption is to be carried on until all the people {254} of the earth\nshall be judged according to the Gospel, every soul having had an\nopportunity of receiving or rejecting it, either in the body or in the\nspirit state, and of obeying the ordinances thereof, either in person\nor vicariously, the living acting for the dead.\n\nAt the first glance this doctrine may strike the modern Christian\nmind as new and dangerous, but the more it is investigated in all\nits bearings, the clearer its truth is made apparent, and the more\nglorious it becomes. The thought that those who receive and obey the\nGospel of Christ in its fulness while in the flesh, can aid in the\nwork of redemption for their ancestors who are in the spirit world,\nis most delightful to the reverent soul. It shows the value of those\ngenealogies which Israel, the covenant people of God, were moved upon\nin olden times to preserve. It simulates the faithful in Christ to good\nworks that they may become \"Saviors on Mount Zion.\" It explains how the\nnations composed of millions upon millions of souls that never heard\nthe Gospel or the name of Christ Jesus, may ultimately be redeemed and\nmade heirs of salvation. It points out the way by which Christ shall\neventually obtain the victory over Satan and prove himself \"a ransom\nfor all,\" presenting His perfect work to the Father, not one soul\nhaving been lost but the sons of perdition, who sinned unto death and\ncould not be forgiven in this world or in the world to come.\n\nThe ordinances for the dead, as revealed from heaven to the Prophet\nJoseph Smith, must be attended to in the way provided by the Lord or\nthey will not be accepted of Him. They must be administered in sacred\nplaces built according to a heavenly pattern, and administered by\nthose who have authority to loose on earth and it shall be loosed in\nheaven, to seal on earth and it shall be sealed in heaven. Persons who\nhave themselves complied with the requirements of the Gospel, may be\nbaptized and administered to in other necessary ordinances for and in\nbehalf of their departed kindred and ancestors, as far back as their\nline of progenitors can be ascertained. This work must be attended to\nin Zion. This necessitates the gathering of the Saints, \"the elect of\nGod\" from all parts of the earth. They are commanded of the Lord to\ncome out of Babylon, that they \"be not partakers of her sins and that\nthey receive not of her plagues.\" (Rev. XVIII; 4). In compliance with\nthis requirement they are gathered from all nations, \"to the mountain\nof the Lord's house in the tops of the mountains, where they can learn\nof His ways and walk in His paths,\" and build up Zion, where {255} they\ncan officiate as saviors and prepare for the coming of the great King.\n(See Micah IV; 1-4; Isaiah II; 2-5; Psalms CII; 16).\n\nThe gathering of Judah is also to be accomplished in this dispensation\nof the fulness of times. Their gathering place is Jerusalem. They will\nreturn to the land of their forefathers chiefly in unbelief. A few of\nthat race will begin to believe that Jesus of Nazareth is the Christ,\nbut the masses of that people will not receive Him in that light until\nHe comes and \"His feet shall stand again on the Mount of Olives.\" He\nwill then appear as their Deliverer from the hosts that will assemble\nagainst them for a spoil and a prey. They will then look upon Him whom\ntheir forefathers have pierced, and beholding the scars of the wounds\nHe received when \"He came to His own and His own received Him not,\"\nbut hung Him upon the cross, will come to the understanding that Jesus\nis indeed the Son of God as well as the son of David, and is their\nMessiah, their Redeemer, and their King. They will then receive His\nGospel, the only plan of salvation; \"a nation will be born in a day\nunto the Lord;\" and in the Temple that will be reared to His name they\nwill officiate for their dead until all the links in the chain of their\nancestry, back to the time when the Gospel was on the earth previous\nto the enunciation of the Mosiac code, the law of carnal commandments,\nare made complete. All the promises made to Israel and Judah through\ntheir Prophets will be fulfilled, and Christ will \"reign in Mount Zion\nand Jerusalem\" and fill the earth with His glory! (See Zech. XIV; 8-23;\nJer. XXIII; 3-8; XXXII; 37-44; Ezek. XXXIV; 13-16; XXXVIII; 8-23; Ezek.\nXXXIX; Isaiah XXIV; 23).\n\nWhile the House of Judah is to rebuild Jerusalem, in expectation\nof a Messiah, but in unbelief of the Savior and His atonement, the\ndescendants of the House of Israel which was scattered and dispersed\namong the nations, will gather as the elect of God to the latter-day\nZion upon the land of Joseph in the tops of the mountains, where the\nHouse of God is \"exalted above the hills,\" and where the revelations of\nHis will are made known and the ordinances of His House for the living\nand the dead can be administered. The blood of Israel, though mixed\nwith that of the Gentiles, is counted as the seed of Abraham to whom\nthe promises of old were made, and not one of them will fail. Their\ngathering place is on \"the land shadowing with wings\" which Isaiah saw\nin vision \"beyond the rivers of Ethiopia,\" where the Lord has \"lifted\nup an ensign on the mountains,\" and from which His \"swift messengers\"\n{256} are now going forth as \"ambassadors\" of the great King and are\nbringing Israel from afar to \"the place of the name of the Lord of\nHosts, the Mount Zion.\" (Isaiah XVII.) There, in the Temple built to\nHis name according to the pattern He has revealed, baptisms and all the\nordinances necessary on earth in the work of salvation for the living\nand the dead, are performed by divine authority, and there the Spirit\nof God is poured out in rich effusion, bearing witness to the humble\nof heart and contrite of spirit that they and their labors of love are\naccepted of Him and sealed and recorded in heaven.\n\nThere \"the wilderness and the solitary place have been made glad\"\nbecause of them. The parched ground and the thirsty land have brought\nforth springs of water, the desert is made to \"blossom as the rose.\"\nThere the ransomed of the Lord have come to Zion with songs of\neverlasting joy. \"The place of their defense is the munition of rocks,\"\nand they are looking for the time which is near at hand, when they\nshall behold \"the King in His beauty.\" (See Isaiah XXXV; also XXXII;\n13-20; XXXIII; 15-17; XLIX; 22-23; LII; 7-12; Psalm CVII; 1-7; 33-43;\nIsaiah XLI; 18-20.)\n\nFrom the foregoing it will be seen that our Heavenly Father is not\nbound by the small notions and narrow creeds of modern religious sects\nand teachers. \"His ways are not as man's ways nor His thoughts as\ntheir thoughts.\" \"As high as the heavens are above the earth,\" so is\nHis plan of salvation above the inventions of the worldly wise. The\nGospel is to be preached to every responsible and accountable creature.\nThey who do not hear it while in the body will hear it in the spirit\nworld, and even those who through folly and darkness received it not\nwill, after having been beaten with \"many stripes\" and having paid the\n\"uttermost farthing\" of the debt thus incurred, have mercy extended\nto them when justice has been satisfied, and at length through the\nministration of the Holy Priesthood of God on earth and behind the\nveil, and the ordinances performed in person or vicariously, all the\nsons and daughters of God in the race of Adam will come forth from the\ngrave; and finally \"every knee shall bow and every tongue confess that\nJesus is the Christ to the glory of God the Father.\" Then Jesus, having\nfinished His work of redemption, will present it to the Eternal Father,\nthat He may be all in all.\n\nThis glorious work for the salvation of the human family is now in\nprogress under the revelation and authority of the Most High, and no\nmatter how much it may be opposed by ignorance or malice, by Satan or\nfoolish men, it will go on {257} to complete and glorious victory. Evil\nwill be overcome, darkness dispersed, Satan and his hosts be bound, the\nearth and its inhabitants be redeemed, Paradise will be restored, Eden\nwill bloom again, Christ will reign as King, the Tabernacle of God will\nbe with men, and all things above, beneath, around, will sing praises\nto the Most High, to whom be glory and dominion forever. Amen.\n\n    _\"I have had sufficient experience in this work to know that the\n    hand of God is in it; that it is controlled and guided by His\n    spirit and by revelation from Heaven. It is the design of God to\n    establish his Kingdom upon earth to be thrown down no more.\"_\n\n    --_Wilford Woodruff_.\n\n    _There is no other way beneath the heaven that God hath ordained\n    for man to come to Him, except through faith in Jesus Christ,\n    repentance and baptism for the remission of sins; then follows the\n    promise of the gift of the Holy Ghost. Any other course is in vain._\n\n    --_Joseph Smith, The Prophet_.\n\n{258}\n\n\n\nRAYS OF LIVING LIGHT.\n\nNo. 12.\n\nBY CHARLES W. PENROSE.\n\n\"Ye shall know them by their fruits. Do men gather grapes of thorns\nor figs of thistles?\" so said the Savior of mankind, (Matt. VII; 16).\nThe Latter-day Saints, or \"Mormons\" as they are commonly called, have\nbeen derided and persecuted and all manner of evil has been spoken\nagainst them, even by people who call themselves Christians. That in\nthis false witness has been borne against them, may be definitely\nproved if the criterion given by Christ is accepted. Having obeyed the\nGospel as restored to earth by angelic visitations and administered by\ndivine authority, large numbers of the Saints have congregated in the\nvalleys of the Rocky Mountains in obedience to the command, \"Gather\nmy Saints together unto me, those that have made a covenant with me\nby sacrifice.\" (Psalm L; 5). And also: \"Come out of her (Babylon) my\npeople, that ye be not partakers of her sins and that ye receive not of\nher plagues.\" (Rev. XVIII; 4).\n\nIn the year 1847 a company of Pioneers, led by the Prophet Brigham\nYoung, successor of the Martyr Joseph Smith, who was slain for the\nGospel's sake, marched from the Missouri River across prairies and\nmountains, sand wastes and rivers, through the wilderness known as\nthe Great American Desert, to the place in the mountains where they\nhad been directed by Joseph Smith when living with them in Nauvoo. On\nJuly 24th of that year they halted in the valley of the Great Salt\nLake, beheld by Brigham Young in vision before they commenced their\nweary journey. Not a human habitation was to be seen. The sun-baked\nland brought forth sagebrush and weeds. Rain was almost unknown and\nthe melting snows from the mountain tops came down but in narrow and\nscanty streams. But they plowed the parched ground and turned upon it\nthe trickling waters; they sowed in faith and trusted in God for the\nharvest which alone could save them from starvation. The little band\nwas composed of but 147 persons who had left civilization more than\na thousand miles behind. Today nearly three hundred thousand people,\ngathered from all parts of the world, dwell in peace and harmony\nin flourishing cities {259} and towns or upon fruitful farms and\nluxuriant ranches, reaping the results of thrift and industry and the\nblessings of God upon the land and upon their labors. In the cities\nare fine residences, comfortable cottages, business establishments,\nmanufacturing enterprises, broad streets lined with magnificent trees\nand with clear streamlets on either side, lighted by electricity and\nsupplied with pure water from works owned by the people. Grand school\nhouses have been erected, spacious places of worship, noble public\nbuildings and splendid temples costing from one million to four million\ndollars each. All kinds of grains and fruits and flowers are produced\nin abundance; the rainfalls have wonderfully increased, springs have\nburst forth in dry spots, grass grows on the hillsides and in the\nmeadows, cattle and sheep graze on a thousand hills, and the face of\nnature smiles and shines with beauty.\n\nThis marvelous transformation has been brought about by the blessings\nof Almighty God upon the faith and works of His Saints gathered from\nafar. Zion that brought good tidings--the everlasting Gospel restored\nto earth--has gone up \"into the high mountain.\" The spirit has been\npoured out from on high, and the wilderness has become a fruitful\nfield. \"The people of the Lord dwell in peaceable habitations, in\nsure dwellings, in quiet resting places.\" They are sowing \"beside all\nwaters.\" \"The wilderness and the solitary place is glad for them, the\ndesert rejoices and blossoms abundantly.\" They are the \"ransomed of the\nLord, and have come to Zion with songs of everlasting joy.\" (See Isaiah\nXL; 9; XXXII; 15-20; XXXV; 1-10).\n\nEvery Sabbath day the children assemble in Sunday schools under a\nsystem which is not excelled in any part of the world. In the afternoon\nand evening the Saints assemble in their Tabernacles and meeting\nhouses, and receive instruction by the voice of inspiration and the\nreading of holy writ. Societies are organized for the instruction of\njuveniles, of young men and women, of ladies of mature age and for all\nclasses of the community. To serve God and keep His commandments is\nheld up as the first duty of His people. To labor for the salvation of\nthe living and the redemption of the dead is placed above all earthly\nconsideration. The Church has now in the mission field fifteen hundred\nor more missionaries, traveling \"without purse and scrip,\" without pay\nof any kind, depending upon God and friends whom He may raise up to\nthem for their daily sustenance. The Church organization revealed from\nheaven is recognized by all who investigate, as the grandest and most\ncomplete ever known on earth. The {260} industry, order, devotion,\nunity and brotherly love displayed by the Latter-day Saints are the\nadmiration and commendation of both friend and foe. The work they have\nperformed under divine direction is a marvel to all who have visited\nthe cities of the Saints or know of their achievements. What is the\ntree that has brought forth these excellent fruits? It is the Church of\nJesus Christ of Latter-day Saints. Let the tree be judged by its fruits.\n\nIt is true that the \"Mormons\" are a people who have been \"everywhere\nspoken against,\" but this was a characteristic of the Saints in the\noriginal Christian Church. Paul said: \"They that live godly in Christ\nJesus shall suffer persecution.\" Jesus exclaimed: \"Woe unto you when\nall men shall speak well of you.\" He prophesied of his disciples: \"Ye\nshall be hated of all nations for my name's sake.\" But there are a\nnumber of brave men who, after visiting Utah, have not been afraid to\nspeak their honest sentiments concerning that despised people. Among\nthem are the following, whose published remarks are but samples of\nothers that might be adduced:\n\nBishop D. S. Tuttle of the Episcopal church, who resided in Salt Lake\nCity, had the following in the New York Sun: \"We of the East are\naccustomed to look upon the Mormons as either a licentious, arrogant,\nor rebellious mob, bent only on defying the United States government\nand deriding the faith of the Christians. This is not so. I know them\nto be honest, faithful, prayerful workers, and earnest in their faith\nthat heaven will bless the Church of Latter-day Saints. Another strong\nand admirable feature in the Mormon religion is the tenacious and\nefficient organization. They follow with the greatest care all the\nforms of the old Church.\"\n\nHenry Edger says, in the New York Evolution: \"Driven by mob\nviolence from one state to another, despoiled of their legitimate\npossessions--fruits of honest toil--this despaired and grossly wronged\npeople found their way at last across the trackless desert and by an\nalmost unexampled perseverance and industry created an oasis in the\ndesert itself.\"\n\nElder Miles Grant, editor of the World's Crisis, says: \"After a careful\nobservation for some days we came to the settled conclusion that there\nis less licentiousness in Salt Lake City than in any other one of the\nsame size in the United States; and were we to bring up a family of\nchildren in these last days of wickedness, we should have less fears of\ntheir moral corruption were they in that city than in any other.\"\n\nGov. Safford of Arizona wrote as follows: \"They have no {261}\ndrones, and the work they have accomplished in so short a time is\ntruly wonderful. All concede that we need an energetic, industrious,\neconomical and self-relying people to subdue and bring into use the\nvast, unproductive lands of Arizona. These Mormons fill every one of\nthe above requirements.\"\n\nGen. Thomas L. Kane of Pennsylvania, after four years experience with\nthe Mormons, declared: \"I have not heard a single charge made against\nthem as a community, against their habitual purity of life, their\nwilling integrity, their toleration of religious difference of opinion,\ntheir regard for the laws, their devotion to the Constitutional\ngovernment under which we live, that I do not from my own observation\nor upon the testimony of others know to be unfounded.\"\n\nChief Justice White, sent to Utah by the U. S. government, testified:\n\"Industry, frugality, temperance, honesty are with them the common\npractices of life. This land they have redeemed from sterility and\noccupied its once barren solitudes with cities, villages, cultivated\nfields and farm-houses, and made it the habitation of a numerous\npeople, where a beggar is never seen and alms-houses are neither needed\nnor known.\"\n\nThe late Hon. Bayard Taylor, U. S. minister to Germany, remarked,\n\"We must admit that Salt Lake City is one of the most quiet, orderly\nand moral places in the world. * * * The Mormons as a people are the\nmost temperate of Americans. They are chaste, laborious and generally\ncheerful, and what they have accomplished in so short a time under\nevery circumstance of discouragement, will always form one of the most\nremarkable chapters in our history.\"\n\nNotwithstanding the facts set forth in the foregoing, the Congress\nof the United States was moved upon for several years by anti-Mormon\npreachers of different sects, and by petitions from good, pious,\nbut deceived \"Christian\" people, also by adventurers who desired to\nprofit by inroads upon the Mormons, to enact stringent and oppressive\nmeasures looking to the suppression of what they called \"Mormonism.\"\nIt was thought by the enemies of the Saints that they could be driven\nagain from their possessions, as they had been driven by mob violence\nfrom the states of Missouri and Illinois, where their property became\na prey to their so-called Christian persecutors, and where many of\ntheir number were brutally murdered in cold blood, their Prophet and\nPatriarch, Joseph and Hyrum Smith, being among the number. For some\ntime these efforts gave great promise of success. Much suffering was\nendured by the Saints, but they possessed their souls in patience,\nhaving faith in the promises of God made to {262} them through their\nProphets and Apostles, and the testimony of the Holy Spirit. The day\nof their deliverance from this injustice, sorrow, and tribulation has\ncome. Their true character has been measurably recognized, and Utah has\nbeen admitted into the Union as a free and sovereign State, on an equal\nfooting with the other states in the Federal compact.\n\nThere yet remains in the world great ignorance concerning the\nLatter-day Saints, their purposes and works, their doctrines and\nteachings, and the spirit and power of their faith. To these they\ninvite the investigation of every rational mind. They urge comparison\nof their principles, their Church and the ordinances, gifts, and spirit\nthereof with those set forth in the New Testament, in contrast with\nthe contending and discordant religions of modern Christendom. They\nknow that they have received the truth, and that God has revealed it\nin the present age. They have received a divine witness, every one for\nhimself. They are building up Zion in the West. They are sending forth\nthe Gospel into all the world as a witness to the nations before the\nend shall come.\n\nThis is a day of warning. It will be followed by a time of judgments.\nThe Lord is about to shake terribly the kingdoms of this world. War,\npestilence, famine, earthquake, whirlwind, and the devouring fire, with\nsigns in the heavens and on the earth, will immediately precede the\ngreat consummation which is close at hand. These are the last days. All\nthat has been foretold by the Holy Prophets concerning them is about to\nbe literally fulfilled. The everlasting Gospel has been restored to the\nearth as one of the signs of the latter days. Israel is being gathered.\nThe elect of God are assembling from the four quarters of the earth.\nThe way is opening for the redemption of Judah. Soon all things will be\nin commotion: \"men's hearts failing them for fear and looking for the\nthings that are coming on the earth.\" The places of refuge appointed\nare in Zion and in Jerusalem. The Lord, even Jesus the Messiah, will\ncome to His Holy Temple. He will be glorified in his Saints, but will\n\"take vengeance on them that know not God and obey not the Gospel.\"\nHe will break in pieces the nations as a potter's vessel. He will\nsweep the earth as with a besom of destruction. He will establish\nrighteousness upon it and give dominion to His people. \"The meek shall\ninherit the earth and the wicked be cut off forever.\" Therefore, repent\nand turn unto Him all ye nations, and obey Him all ye people, for these\nwords are true and faithful and are given by His spirit! Salvation has\ncome unto you; reject it not lest ye fall and perish. The time is at\nhand!\n\n{263}\n\n\n\nA FRIENDLY DISCUSSION UPON RELIGIOUS SUBJECTS.\n\n_(Compiled from a Work Entitled \"Mr. Durant of Salt Lake City.\")_\n\nBY BEN E. RICH.\n\nThis pamphlet is written in the form of a conversational discussion,\nbecause in this style information to the reader can be conveyed by a\nmethod that is at once simple and agreeable.\n\nThe scene of this narrative is a small town in the southwestern part\nof Tennessee, which we shall call Westminster. In this pretty village\nis a home of entertainment for strangers. It can scarcely be termed a\nhotel as it partakes largely of the character of a private residence\nwith accommodations for a limited number of guests, and visitors are\nattracted to it by its home-like characteristics. A planter named\nMarshall was the proprietor of the premises, which are known as Harmony\nPlace.\n\nAt the particular time of which we write (Sept., 189-), the house\nhad three guests--a lawyer named Brown, who had selected Westminster\nas a place favorable for the establishment of the practice of his\nprofession; a physician named Slocum, who had a similar intention, and\na clergyman named Fitzallen, a tourist who was traveling in the pursuit\nof health and pleasure.\n\nAt this time another visitor made his appearance. He was an attractive\nlooking man aged about thirty, with genial manners and a striking clear\nmethod of presenting his thoughts in the course of conversation. This\nwas Charles Durant, who hailed from the West.\n\nThe evening of the first day that marked the stranger's advent into\nWestminster saw the entire _personnel_ of Harmony Place on the veranda.\n\nOne subject after another was taken up, discussed and disposed of,\nor at least laid aside to give way to some other. The conversation\nproceeded from point to point until the topics of {264} the quiet\ngathering assumed more the aspect of an intellectual _melange_ than\nanything else. Two subjects which agitate us nationally and sometimes\nlocally more than any other--politics and religion--had, so far\nescaped; they had not, however, been unthought of, and presently the\nlatter was begun by the minister saying:\n\n\"Representing to some extent, as I do, the church, I am pleased to\nbe able to state that in the matters of organization, discipline and\nplaces of worship, America is thoroughly Christianized.\"\n\n\"I partially concur with you,\" said the lawyer, \"and yet I belong to no\nchurch at all--do not, in fact, endorse Christianity as a department of\ncivilized life.\"\n\n\"Why, how is this?\" said Fitzallen, \"I thought nearly everybody in this\ncountry must be orthodox to some extent, at least.\"\n\n\"Not so with me, I assure you,\" the other replied, \"and the strange\npart of it is, that my views are the result of investigation and the\npeculiar explanations of those who make religious teaching their\ncalling. Those who accept the creeds which are supposed to base their\ntenets upon the Bible, do not, it appears to me, live up to their\nprofessions, and the clergy--no offense intended--are more addicted to\nmoney-getting than soul-saving.\"\n\nThe stranger from the West was listening to all this with the air of\none deeply interested. It was as if a desired opportunity had come,\nand he was not reluctant about replying when questioned as to his own\nviews. It came when the churchman, after announcing his determination\nto \"labor\" with the infidel, turned to the newcomer and said:\n\n\"I do not know whether you will be for or against me in this\ndiscussion, but as you come from what we of the East are prone to\nregard as the land where restraints are not severe, I presume you are\ndisposed to assist him rather than me.\"\n\n\"Well, gentlemen,\" said Durant, \"this topic interests me, and while I\nand my opinions are unknown to you all, I will, if agreeable to you,\nendeavor to throw some light upon the subject. I am a believer in\nreligion and lay claim to a testimony of the truth of the gospel of\nChrist from a divine source, and yet I often find myself opposed by\nministers.\"\n\n\"I cannot imagine why this should be the case,\" said Fitzallen, \"if you\nare, as you state, a true believer in Christ and have a witness of Him.\"\n\n\"If you will permit me to ask a few questions during your conversation\nwith Mr. Brown, I may be able to take a general {265} part in the\ndiscussion, provided, however, that should we differ upon any point it\nwill be in a friendly manner.\"\n\n\"Certainly,\" said the clergyman, \"I am sure it will be a pleasure to me\nto have you join in our conversation, and I do not doubt that Mr. Brown\nand the other gentlemen feel the same way.\"\n\nThe entire party expressed approval of the proposed interchange of\nopinions.\n\n\"Then, Mr. Brown,\" said Fitzallen, \"what particular part of the\nChristian faith appears to you as being the most difficult to\nunderstand?\"\n\n\"I confess there are many. However, let us commence with one of the\nprinciples of your belief. I will refer to some of the literature of\nthe Church of England. The first article of religion contained in the\nChurch of England Prayer-Book is: 'There is but one living and true\nGod, everlasting; without body, parts or passions; of infinite power,\nwisdom and goodness; the maker and preserver of all things, both\nvisible and invisible: and in the unity of this Godhead there are three\npersons of one substance, power and eternity--the Father, Son, and the\nHoly Ghost.' According to this, then, your belief is that the Father,\nSon and Holy Ghost are one person, without body, parts or passion.\"\n\n\"You have certainly quoted correctly from the prayer-book; I fail to\nsee anything wrong with that. What fault have you to find with it?\"\n\n\"I cannot form a conception of a God who has neither body, parts nor\npassions. So far as the Bible is concerned, I fail to see from what\npart of that book you derive such a conclusion.\"\n\n\"Well, Mr. Brown, using your own language, 'so far as the Bible is\nconcerned,' let us do as Isaiah commands, 'go to the law and to the\ntestimony' (Isaiah viii: 20) and I will soon convince you that the\nBible plainly sets forth the fact that the Father and the Son are one.\nIn fact, Jesus himself declares that He and His Father are one (John x:\n30). Is this not true?\"\n\n\"Excuse me,\" said Durant, \"but is it not more reasonable for us to\nbelieve that He meant that He and His Father are united in all things\nas one person?--not that they are actually one and the same identity?\"\n\n\"Certainly not,\" said the reverend, \"our Savior meant just what He said\nwhen He declared that He and His Father were one.\"\n\n\"I differ from you,\" said the stranger, \"for He also asked {266} His\nFather to make His disciples one, even as He and the Father were one,\nas you will see by reference to John xvii:20 and 21, and by your argument\nit must have been His wish for those disciples to lose their separate\nand distinct identities.\"\n\n\"Stranger,\" said Mr. Brown, \"your view of the case, I must confess,\nappears reasonable.\"\n\n\"Let me ask,\" said the preacher, \"did not Jesus say, 'He that hath seen\nme, hath seen the Father.'\" (John xiv: 9.)\n\n\"Yes,\" said the westerner, \"for as Paul says, 'He was in the express\nimage of His (Father's) person' (Heb. i: 3), and this being the case,\nJesus might well give them to understand that when they had seen one\nthey had seen the other. When Jesus went out to pray, He said, 'O, my\nFather, if it be possible let thus cup pass from me: nevertheless, not\nas I will, but as Thou wilt.' (Matt. xxvi: 39.) Now then, to whom was\nour Savior praying? Was he asking a favor of himself?\"\n\n\"Oh, no; He was then praying to the Holy Spirit.\"\n\n\"By such admission you have separated one of the three from Jesus, for\nin the beginning you declared that the three were one; and now that we\nhave one of the three separated from the others, let us see if we can\nseparate the other two. In order to do this, I refer you to the account\nof the martyrdom of Stephen. While being stoned to death he looked up\nto heaven and saw the glory of God, and that Jesus was standing on the\nright hand of God. (Acts vii: 55.) Would it not be impossible for a\nperson to stand on the right hand of himself? In further proof that\nJesus is a separate person from the Father we will examine the account\nof His baptism. On coming up out of the water, what was it that lighted\non Him in the form of a dove?\" (Matt. iii: 16.)\n\n\"We are told it was the Spirit of God.\"\n\n\"Exactly! And whose voice was it that spoke from the heavens, 'This is\nmy beloved Son in whom I am well pleased!' (Matt. iii: 17.) Now, mind\nyou, there was Jesus, who had just been raised from the water, being\none person, the Holy Ghost which descended from above and rested upon\nHim in the form of a dove, making two personages; and does not the idea\nstrike you very forcibly that the voice from heaven belonged to a third\nperson? And then again I will draw your attention to--\"\n\nThe churchman was getting heated. Said he: \"These are things which we\nare not expected to understand; and, my young friends, I would advise\nyou to drop such foolish ideas, for--\"\n\n\"Excuse me. Did you say 'foolish ideas?' Why, my dear {267} sir, we\nare told in the Bible that 'This is life eternal, that they might\nknow thee, the only true God, and Jesus Christ, whom thou has sent.'\n(John xvii: 3.) Therefore it should be our first duty to find out the\ncharacter and being of God. You say we are not expected to understand\nthese things, while the Bible says these are what we must understand\nif we desire eternal life. It also says we can understand the things\nof man by the spirit of man, but to comprehend the things of God we\nmust have the spirit of God; and as you profess to be one of His\nservants, you are presumed to be in possession of the necessary light\nto understand the true and living God, also Jesus Christ whom He sent.\nYou say God has no body; did our Savior have one? If so, then His\nFather had one, for I have just proved by the words of Paul that Christ\nwas in the express image of his person. (Heb. i: 3) Jesus appeared in\nthe midst of His disciples after His resurrection with a body of flesh\nand bones, and called upon His disciples to satisfy themselves on this\npoint by touching Him; 'for,' says He, 'a spirit hath not flesh and\nbones as ye see Me have.' (Luke xxiv:39.) Then He called for something\nto eat and He did eat (verses 42, 43), and with this tangible body He\nascended into heaven and stood, as Stephen says, on the right hand of\nGod. (Acts vii:55.) Now if He has no body, what became of the one He\ntook away with Him?\"\n\n\"This is nonsense! You know that God is a spirit, and I think we would\nbetter not delve too deeply into matters which we are not permitted to\ncomprehend.\"\n\n\"Pray listen a while longer, for I have yet more to say in regard to\nwhat you call nonsense, although if it be such, I must insist that\nit is Bible nonsense. You say God is a spirit; does that prove He\nhas no body? We are also told we must worship Him in spirit. Am I to\nunderstand from this that we must worship him without a body? Have you\na spirit? Yes. Have you also a body? Yes. Were you made in the image\nof God, body and spirit? So says the Bible. Man was created in the\nimage of God. (Gen. i: 26, 27.) Then God has a body and, consequently,\nmust have parts. Moses talked with Him face to face, as one man talks\nwith another (Ex. xxxiii: 11), and he also saw His back parts. He\npromised (Num. xii: 8) to speak with Moses mouth to mouth. We are told\nin the fifth chapter of Deuteronomy that He has a hand and arm. The\nPsalm (cxxxix: 16) tells us He has eyes, and Isaiah (xxx: 27) says He\nhas lips and tongue. John describes His head, hair and eyes. (Rev. i:\n14.) And as for passions, we are told in the Bible that He exercises\nlove and is a jealous God. Are {268} these not parts and passions? It\nwould appear that all who believe in the Scriptures must conclude that\nthey are parts and passions, and that the Creator is a God after whose\nlikeness we are made.\"\n\n\"Well, I had no idea when I commenced this conversation with Mr. Brown\nthat I was to find such an antagonist in yourself. One would naturally\ncome to the conclusion that you had made the Bible a study.\"\n\n\"I have as a Christian studied the record; in fact, at a very early age\nmy parents required me to commit and remember a very important verse\nin that good old book. It is found in the fifth chapter of the gospel\naccording to St. John, being the 39th verse, and reads as follows:\n'Search the Scriptures, for in them ye think ye have eternal life; and\nthey are they which testify of me.'\"\n\n\"That is proper, but I must again warn you against plunging into\nmysteries which we cannot understand.\"\n\n\"But Peter tells us that 'no prophecy of the Scripture is of any\nprivate interpretation' (II. Peter i:20), and these are the things\nwhich we should seek for information upon; for lack of information by\nthe ministers upon these points is to a great extent, the cause of many\npersons being in Mr. Brown's frame of mind today.\"\n\n\"If your assertion be correct, perhaps it would be better for me to\nwithdraw and leave Mr. Brown in your hands.\"\n\n\"I beg your pardon,\" said Durant, \"I did not mean to offend you; I will\nendeavor to be more careful during the rest of the conversation.\"\n\n\"We will resume the discussion at another time. Tonight I only intended\nremaining a short time, having an important engagement; so, if you will\nexcuse me, I will wish you all good evening.\"\n\n\"Well,\" said Mr. Brown, \"things have taken a very peculiar turn. I seem\nto be out of the contest. I have heard more that appears reasonable\nfrom you, Mr. Durant, regarding religion than ever before in my life,\nand I must also admit that if my early teaching on religious matters\nhad been of this character, I believe I would have been a Christian.\nI am somewhat familiar with the doctrines of different Christian\nsocieties, and from the way you express yourself regarding the\npersonality of God, I would like very much to hear your views regarding\nother differences. Do you disagree with these ministers very much on\nother principles?\"\n\n\"I am afraid the difference on many important principles is just\nas great as that concerning the personality of God. But {269} if\nyou really desire to go with me in this search after the kingdom of\nGod, and the others are willing, I assure you it will give me great\npleasure.\"\n\nUnanimous approval was expressed at once, and Mr. Brown continued,\nsaying:\n\n\"I never before had as great a desire in this direction, and must\nconfess that my curiosity has become quite aroused.\"\n\n\"Then,\" said Durant, \"we will take King James' translation of the\nScriptures as the law-book, and 'Seek ye first the kingdom of God' for\nour text; and if we should discover before we have finished that the\nteachings of men differ greatly from the teachings of Christ, I will be\nsomewhat justified in saying that religionists have 'transgressed the\nlaws, changed the ordinance, broken the everlasting covenant.'\" (Isaiah\nxxiv: 5. Jere. ii: 13.)\n\n\"Very well,\" said Mr. Brown, \"I will proceed,\" and obtaining the family\nBible he continued: \"And should your assertions prove correct, it would\naccount for the increase of infidelity, and it might also cause others\nas well as myself to stop and consider. Now, then, to the 'law and\ntestimony.' Give me the chapter and verse, that I may know you make no\nmistake.\"\n\nThe doctor then for the first time took part, saying: \"I am also\nbecoming very much interested, and think I shall join you with my\nBible. Let us all come into the circle.\"\n\n\"All right, we will examine the Gospel of Jesus Christ from the\nBible, principle by principle. In order to have a clear understanding\nconcerning this, it will be necessary for us to go back to the days of\nour Father Adam. Through the transgression of our first parents, death\ncame upon all the human family, and mankind could not, of themselves,\novercome the same and obtain immortality. To substantiate this, see\nfirst, second and third chapters of Genesis, Romans 5th chapter and\n12th verse, and I. Corinthians 15th chapter and 21st and 22nd verses.\nBut in order that they should not perish, God sent His Son Jesus Christ\ninto the world to satisfy this broken law and to deliver mankind from\nthe power of death. (John iii: 16; Romans v: 8; I. John iv: 9.) And as\nall become subject to death by Adam, so will all men be resurrected\nfrom death through the atonement of Christ (I. Cor. xv: 20-23; Rom. v:\n12-19), and will stand before the judgment seat of God to answer for\ntheir own sins, and not for Adam's transgression. (Acts xvii:31; Rev.\nxx:12-15; Matt. xvi:27.) Am I right as far as I have gone?\"\n\n\"Yes,\" said the doctor, \"I have been following you with your\nquotations, and find them correct. Proceed.\"\n\n{270} \"Then I have proved one of the principles of some of the\nso-called Christians incorrect, for they do not believe that the wicked\nwill have the same chance of resurrection as the righteous. Jesus\nChrist did not die for our individual sins, except on condition that\nwe conform to the plan He marked out, which will bring us a remission\nof our sins. The only way we can prove that we love Him is by keeping\nHis commandments (John xiv: 15); therefore, if we say we love God and\nkeep not His commandments, we are liars and the truth is not in us. (I.\nJohn ii: 4.) I think I have proved to your satisfaction that there is\nsomething defective in their understanding of the attributes of God,\nand I think I can prove also that they do not keep His commandments.\nChrist has given us to understand two things which you must remember\nwhile on this search after the 'kingdom of God.' First, that we must\nfollow Him; secondly, that when He left His disciples He was to send\nthem the Comforter that would lead them into all truth; therefore we\nmust follow Christ and accept all the principles which were taught by\nHis disciples while in possession of the Holy Spirit, though it should\nprove the whole world to be in error.\"\n\n\"Thus far your arguments are reasonable, also in accordance with Holy\nWrit; and as there is no other name given us except Jesus Christ\nwhereby we can be saved (Acts iv: 12), you may now lay before us the\nconditions; but give us chapter and verse as I said before, that we may\nknow you speak correctly.\"\n\n\"We will now examine into the conditions; but first remember that God\ndoes not send men into the world for the purpose of preaching contrary\ndoctrines, for this always creates confusion, and God is not the author\nof confusion, but of peace. (I. Cor. xiv: 33.) Paul has said if any man\nteach another gospel let him be accursed. (Gal. i: 8, 9.) The first\ncondition is this: To believe there is a God (not the kind mentioned\nin the English prayer-book), but the God that created man in His own\nimage, and to have faith in that God and in Jesus Christ whom he has\nsent.\"\n\n\"Go on,\" said the party in concert.\n\n\"Well,\" continued Durant, \"the kind of faith required is that which\nwill enable a man, under all circumstances, to say, 'I am not ashamed\nof the gospel of Christ; for it is the power of God Unto salvation.'\n(Rom. i: 16.) This is the kind of faith by which the worlds were\nframed; by which Noah prepared an ark; by which the Red Sea was crossed\nas on dry land; by which the walls of Jericho fell; it was by faith\nthat kingdoms were subdued; righteousness was wrought; {271} promises\nwere obtained, and the mouths of lions were closed. (Heb. xi: 32, 38.)\nThis faith comes by hearing the word of God (Rom. x: 17), and the lack\nof this faith and the absence of prayer and fasting caused even the\nApostles to fail on one occasion in casting out devils. (Matt. xvii:\n14, 20.) No wonder, then, that without faith it is impossible to please\nGod. (Heb. xi: 6.) Faith, then, is the first grand stepping-stone to\nthat celestial pathway leading towards salvation. The more we search\ninto eternal truth, the more we discover that God works upon natural\nprinciples. All the requirements which He makes of us are very plain\nand simple. How natural that the principle of faith should be the\nprimary one of our salvation! With what principle are we more familiar?\nFaith is the first great principle governing all things; but great as\nit is, it is dead without works. (James ii:14-17.) We must not expect\nsalvation by simply having faith that Jesus is the Christ, for the\ndevils in purgatory are that far advanced. (James ii: 19.) In fact,\nif you will read the entire second chapter of James you will see that\nfaith without works is as dead and helpless as the body after the\nspirit has departed from it. It is folly to think of gaining exaltation\nin His presence unless we obey the principles he advocated (Matt. vii:\n21), for no one speaks truthfully by saying he is a disciple of Christ\nwhile not observing His commandments. (John viii:31.) In fact, the only\nway by which man can truthfully say he loves Jesus Christ is by keeping\nHis commandments.\" (John xiv: 12-21.)\n\n\"Is it not recorded in Holy Writ,\" said the doctor, \"that if we believe\nin the Lord Jesus Christ we shall be saved?\"\n\n\"You have referred to the words used by Paul and Silas to the keeper\nof the prison. These disciples were asked by this jailer what should\nhe do to be saved, and was assured, as you have quoted, 'Believe on\nthe Lord Jesus Christ and thou shalt be saved, and thy house.' Then\nthe disciples immediately laid before them those principles which\nconstitute true belief, and not until this man and his house had\nembraced the principles taught by these disciples were they filled with\ntrue belief and really rejoiced. (Acts xvi: 31, 33.) You see by this\nexample that we must not deceive ourselves by thinking that we can be\nhearers of the word only and not doers. (James i: 22, 23.)\n\n\"But,\" said the lawyer, \"here is a passage found in the tenth chapter\nof Romans, which, in my opinion, will be difficult for you to explain.\nThe passage referred to reads as follows: 'If thou shalt confess with\nthy mouth the Lord Jesus, and shalt believe in thine heart that God\nhath raised him from the {272} dead, thou shalt be saved.' Now, then,\nit looks to me as if salvation is here promised through faith alone.\nHow do you explain it?\"\n\n\"Very easily. Let us thoroughly examine this passage in all its\ndifferent phases. In the first place, this letter was written by\nPaul to individuals who were already members of the church. They had\nrendered obedience to the laws of salvation, and having complied\nwith those requirements were entitled to salvation, providing their\ntestimony remained within them like a living spring; and in order\nthat they should not become lukewarm, Paul exhorted them to continue\nbearing testimony of the divinity of Christ, and not let their hearts\nlose sight of the fact that God had raised His Son from the dead, and\ninasmuch as they kept themselves in this condition, salvation would be\ntheirs. This is the only sensible view one can take of this passage.\nUnquestionably Paul was speaking to sincere members of the church, who\nhad been correctly initiated into the fold of Christ, not aliens living\n1800 years after.\"\n\n\"That appears to be correct, but further on in the same chapter we\nfind this expression: 'For whosoever shall call upon the name of the\nLord shall be saved.' It appears to me here that reference is not made\nto those who had embraced the gospel and those who had the faith, but\nsalvation is made general to whomsoever shall call upon the name of the\nLord.\" (Rom. x: 13.)\n\n\"Exactly, but the next verse gives an explanation so simple that none\ncan fail to understand it: 'How, then, shall they call on Him in whom\nthey have not believed? and how shall they believe in Him of whom they\nhave not heard, and how shall they hear without a preacher? So, then,\nfaith cometh by hearing, and hearing by the word of God.' In other\nwords, if there is faith, there have been works, and having true faith,\nno person will remain in that condition without complying with further\nworks of salvation to which that faith urges him.\"\n\n\"I see,\" said Brown, the others remaining silent, but interested; \"you\nare right.\"\n\n\"Now, then, gentlemen,\" said Durant, \"I maintain as before stated, that\nfaith is the first principle of the gospel leading to salvation, but it\nwill not bring us to the summit of the ladder--water--without the other\nprinciples.\"\n\n\"Well, suppose we accept this as the first round in the ladder, where\nwill we find the second?\"\n\n\"The second follows, just as naturally as the second step follows the\nfirst when a child learns to walk. When faith in God is once created,\nthe knowledge that we have at some {273} time, perhaps many times\nduring our lives done things displeasing to Him, naturally follows\nimmediately, therefore repentance makes its appearance as the second\nprinciple of the gospel. When John came preaching in the wilderness,\nas the forerunner of Christ, his message to the people was, 'Repent\nye; for the kingdom of heaven is at hand.' (Matt. iii: 2.) When Jesus\ncame into Galilee preaching the gospel of the kingdom of God, it was\nwith a message calling them to repentance. (Mark i: 15.) When He chose\nHis disciples and began sending them forth it was to call mankind to\nrepentance. (Mark vi: 7-12.) When He upbraided the cities wherein the\nmost of His mighty works were done, it was because they repented not.\n(Matt. xi: 20.) True repentance is that which will cause him who stole\nto steal no more; that which will keep corrupt communications from\nour mouths; that which will cause us to so conduct our walks through\nlife as not to grieve the Spirit of God; that which will cause all\nbitterness, wrath, anger and evil speaking to be put away from us, and\nwill make us kind one to another, tender-hearted and forgiving, even as\nGod for Christ's sake has forgiven us. (Ephesians iv: 28-32.) When he\nwho has committed a sin shall commit it no more, then he has repented\nwith that Godly sorrow which worketh repentance to salvation, and not\nwith the sorrow of the world, bringing with it death. (II. Cor. vii:\n10.) When a sinner thus repents more joy is found in heaven than over\nninety and nine just persons who need no repentance. (Luke xv: 7.)\nThis, then, is the second round in the gospel ladder according to the\nplan given us by the master, and without it, faith is of no substantial\nbenefit.\"\n\n\"Your reasoning is both logical and just,\" said Brown, \"and no one can\nfind any fault with those doctrines. This world of ours would certainly\nbe more pleasant if these things were followed, and when a person is\nfilled with that kind of faith, and has truly repented, it must be\nclear that he is entitled to salvation.\"\n\n\"But he must not stop at that,\" the speaker went on; \"there are other\nprinciples just as necessary for him to obey. If I am in possession of\nenough faith to convince me that I have sinned against you, and the\nknowledge of this causes me sincerely to repent, I must not and cannot\nrest until I am satisfied I have your forgiveness for the wrong. So it\nis with sinning against God and His laws; He has marked out the path of\nrepentance and it is our duty to follow that divine way until we arrive\nat the sacred altar of forgiveness. Sin must be forgiven before it can\nbe wiped out, and God in His wisdom {274} selected and placed in His\nchurch water baptism for this purpose. It is a means whereby a man can\nreceive remission of sin.\"\n\n\"And do you really believe that Baptism brings remission of sin?\"\nqueried the lawyer.\n\n\"Certainly; provided, however, honest faith and sincere repentance go\nbefore it, and the ordinance is administered in the proper way by one\nendowed with divine authority; otherwise I believe it is of no avail\nwhatever.\"\n\n\"It seems to me you surround the principle of baptism with more\nsafeguards than anyone else of whom I have ever heard.\"\n\n\"Perhaps I do, and yet it should not be the case. Every principle of\nthe gospel should be well and carefully protected, and the failure\non the part of man to do this is the main cause of so many different\nso-called plans of salvation existing among us today, when there should\nbe only one true and perfect plan, as found in the days of Christ.\"\n\n\"It does seem strange that there should be so many roads leading, as is\nclaimed, in one direction. I declare, I never thought of that before.\"\n\n\"Well, we will try to cover all those points before we finish. Let\nus examine this principle. Let us see if the idea of water baptism\nappears reasonable. The Lord has wisely and kindly selected this form\nof ordinance for the remission of sins. It was with this object in view\nthat John advocated the principle. (Mark i: 4.) Peter promised it on\nthe day of Pentecost. (Acts ii: 38.) Saul also received aid to arise\nand have his sins washed away. (Acts xxii: 16.) And so it was taught by\ndifferent disciples as a means whereby God would remit sins.\"\n\n\"And as you have already stated, there are various modes of baptism\namong various sects. What is your method?\"\n\n\"The only correct form is that explained in the Bible. Baptism was\nperformed anciently by immersion, in fact no other mode was thought\nof until centuries after the day of Christ. The word baptize is\nfrom the Greek _baptizo_ or _bapto_, meaning to plunge or immerse,\nand such noted writers as Polybius, Strabo, Dion Cassius, Mosheim,\nLuther, Calvin, Bossuet, Schaaf, Baxter, Jeremy Taylor, Robinson,\nand others, all agree that with the ancients immersion, and no other\nform, was baptism. The holy record itself explains the mode so plainly\nthat even a wayfaring man may understand. John selected a certain\nplace on account of there being much water. (John iii: 23.) Christ\nHimself was baptized in a river, after which He {275} came up out of\nthe water. (Mark i: 5-10.) Both Philip and the eunuch went down into\nthe water (Acts viii: 38, 39), and Paul likens baptism to the burial\nand resurrection of Christ, dying from sin, buried in water, and\nresurrection to a new life. (Rom. vi: 3-5.) Jesus declares that a man\nmust be born of the water as well as of the spirit. (John iii: 5.) By\nbeing immersed we are born of the water, and we cannot liken baptism\nto a birth when performed in any other way. How mankind can accept any\nother form, in the face of all these facts, is more than I can account\nfor. I think enough has been said to show that I am correct in my views\nregarding the object and mode of baptism, so now let us inquire who are\nproper subject.\"\n\n\"Why, all who have souls to save, I suppose,\" said the doctor.\n\n\"Yes, providing they have obeyed the two principles, already mentioned;\nthat is, faith and repentance; for Christ commanded His apostles to\nteach before baptizing. (Matthew xxviii: 19 and 20.) The candidate\nmust believe before he can be baptized (Mark xvi: 16). Before Philip\nbaptized the people of Samaria they believed the gospel as he taught\nit. (Acts viii: 12.) When the eunuch asked for baptism at the hands\nof this same disciple, Philip answered: 'If thou believest with all\nthine heart, thou mayest.' (Acts viii: 37.) All persons, then, who are\ncapable of understanding, are fit subjects for baptism, as soon as they\nbelieve and have repented. None are exempt, not even was Cornelius, who\nwas so generous that a report of his good deeds reached the throne of\nGod. His prayers were so mingled with faith that they brought down an\nangel from heaven; yet through baptism alone was it possible that he\ncould gain membership in the fold of Christ. (Acts x.) We see, then,\nthat all, except little children are proper subject for this ordinance,\nprovided, as stated, they have faith, and have truly repented of their\nsins.\"\n\n\"And do you claim that little children are exempt?\" said the doctor.\n\n\"I do; baptism is for the remission of sins, and little children being\nfree from sin, are of necessity exempt.\"\n\n\"I do not see how you make that doctrine accord with the teachings of\nthe Bible. Did not Jesus say, 'Suffer little children to come unto me?'\"\n\n\"He did, but instead of administering the ordinance of baptism to them,\nHe took them in His arms and blessed them, declaring at the same time\nthat they were pure and free from sin like unto those who are in the\nkingdom of heaven. A little {276} child is free from sin, is pure in\nheart, in fact, is the great example of goodness which Christ points\nout for us to follow. (Mark x: 13-16.) Baptism, then, is for people who\nare old enough to embrace it intelligently, not for children who cannot\nunderstand its significance, and who already belong to the kingdom of\nheaven.\"\n\n\"We have now examined three of the fundamental principles of the\ngospel of salvation. There is one more that I wish to touch upon,\nafter which we will discuss a subject that is of more interest to you,\nperhaps, than any of these. The principle which I now wish to speak of\nis the gift of the Holy Ghost, which in olden times always followed\nobedience to the principles we have discussed, and when once received\nbrought with it some of the gifts of the Holy Spirit. When the first\nsermon was delivered after the crucifixion of Christ, at the time when\nthe apostles were endowed with power from on high, a multitude of\npeople were pricked in their hearts, and asked Peter and the rest of\nthe apostles what they should do. Peter answered this all-important\nquestion; and so far as authority to do so was concerned, we must admit\nthat he, of all men at that peculiar time, was fully capable, for he\nwas in possession of the keys of the kingdom of God, bestowed upon him\nby Christ himself. He was the senior apostle, and, with his brethren,\nhad been endowed with power from above. Therefore, he, more than any\nminister of our day, occupied a place that enabled him to answer\ncorrectly, and with authority.\"\n\n\"You are stating the case properly, but what did he tell them?\" queried\nthe man of law.\n\n\"His answer is found in the second chapter of Acts, beginning with the\n38th verse. You will observe that as soon as he discovered that they\nhad faith, he taught them repentance, then baptism for the remission of\nsins, and followed these doctrines with a promise of the gift of the\nHoly Ghost.\"\n\n\"Yes, commencing at the verse mentioned it says: 'Then Peter said unto\nthem, Repent and be baptized every one of you in the name of Jesus\nChrist for the remission of sins, and ye shall receive the gift of the\nHoly Ghost. For the promise is unto you, and to your children and to\nall that are afar off, _even_ as many as the Lord our God shall call.'\"\n\n\"But how were they to receive the Holy Ghost?\"\n\n\"By the laying on of hands. When Peter went down into Samaria for the\npurpose of bestowing this gift on those whom Philip had baptized, he\ndid it by the laying on of hands. (Acts viii: 17.) Ananias conferred it\nupon Paul in the same manner (Acts ix: 17), and Paul did the same in\nthe case of those who {277} were baptized at Ephesus (Acts xix: 2-6);\nand when people received this birth of the Spirit (John iii: 5), they\nalso received the promised blessings; they were entitled to the signs\nwhich He promised would follow; for, said He, 'These signs shall follow\nthem that believe; in my name shall they cast out devils; they shall\nspeak with new tongues; they shall take up serpents; and if they drink\nany deadly thing it shall not hurt them; they shall lay hands on the\nsick and they shall recover' (Mark xvi: 17, 18). We have now discovered\nthe conditions: faith, repentance, baptism for the remission of sins,\nand the laying on of hands for the reception of the Holy Ghost, with\nthe promise of Christ that the signs shall follow.\"\n\n\"You must remember, my friend, that the signs were only given in order\nto establish the church in the days of the apostles; but now they are\ndispensed with and no longer needed.\"\n\n\"To the law and to the testimony,\" replied Durant, \"and give me chapter\nand verse to substantiate the assertion you have just made.\"\n\n\"If you will read the 13th chapter of the 1st Corinthians, you will\nlearn that 'whether there be prophecies they shall fail, and whether\nthere be tongues they shall cease.'\"\n\n\"If you will take pains to read the two verses following, you will see\nthat 'we know in part, and we prophesy in part. But when that which\nis perfect is come, then that which is in part shall be done away.'\nMy friend, instead of this quotation proving that these things are\ndone away, it establishes the assertion that they shall remain until\nperfection shall come. Surely no reasonable man will say that we have\ncome to perfection.\"\n\n\"I have understood that these gifts were no longer needed. This\ncertainly is the conclusion that the ministers of the day have come to.\"\n\n\"But this is not surprising to me, for this good old Bible declares\nthat the time will come when the people will turn from sound doctrine\nto fables.\" (II. Tim. iv: 4.)\n\n\"I must admit that you have convinced me that baptism is a necessity,\nand when I am baptized, the ordinance will be performed in the proper\nmanner,\" said the doctor.\n\n\"I am pleased to learn that, but I may have another surprise for you\nyet. May I ask, who do you intend shall baptize you?\"\n\n\"My minister, I suppose; why?\"\n\n\"If the words of the Bible be true, there may be a doubt as to whether\nyour minister is authorized to baptize you.\"\n\n\"Do you mean that these men, ministers of the gospel, have {278} no\nauthority to officiate in that ordinance? I wonder what you will\nundertake next, but proceed, for I am now prepared for surprises.\"\n\n\"I assure you, my dear sir, I only wish to refer to a few doctrines\nfrom the Bible which are necessary to be understood by you in order\nthat you may obtain eternal life. Thus far we have only examined the\nfirst principles of the gospel, but now we will speak of the officers\nwhom Christ placed in His Church, and learn by what means men receive\nauthority to act in the name of God. Paul tells us that God has placed\n'first apostles, secondarily prophets, thirdly teachers, after which\ngifts of healing,' etc. (I. Cor. xii: 28), and says the work is built\nupon the foundation of apostles. (Eph. ii: 20.) He furthermore declares\nthat these officers have been placed in the Church for the work of\nthe ministry, and will remain until we all come to a knowledge of the\ntruth. (Eph. iv: 11-13.) Have all mankind come to a knowledge of the\ntruth? If not, why has the Church dispensed with the officers that\nGod placed in it for the purpose of bringing all to a unity of the\nfaith? Paul tells us that these officers were placed in the Church\nto keep us from being tossed to and fro and carried about by every\nwind of doctrine which is taught by man. (Eph. iv: 12-14.) At the\npresent time, when men declare that they have no need of apostles or\nprophets, they are divided, and subdivided, and in fact carried about\nby every doctrine that is promulgated--as Paul saw that they would\nbe, if inspired apostles and prophets were not found to lead them. In\nlosing these officers, the Church lost her authority, together with\nall her gifts and graces, and the so-called Christian Churches today\nare disrobed of all her beautiful garments; and even those who pretend\nto defend her are crying out that her gifts, graces and ordinances are\nuseless in this age of the world. Did Christ establish the true order\nor did He not? We say He did and would ask, has any man a right to\nchange it? And if any man or even an angel from heaven should alter it\nin the least, will he not come under the condemnation that Paul uttered\nwhen he said: 'Though we or an angel from heaven preach any other\ngospel unto you than that which we have preached unto you, let him be\naccursed?' (Gal. i: 8.) Christ placed these officers and the ordinances\nin the Church for the perfecting of the Saints; and any one teaching\ncontrary to this is a perverter of the gospel, and an anti-Christ in\nthe full meaning of the word. The difference between the Church of\nChrist on the one hand, and the Catholic Church, with all her posterity\ncomposing the whole protestant world on the other hand, amounts to\nthis: One had apostles, {279} prophets, etc., who led the Church by\ninspiration or by divine revelation; while the others have learned\nmen to preach learned men's opinions; have colleges to teach divinity\ninstead of the Holy Ghost; instead of preaching the gospel without\nhire, their ministers must have large salaries each year, and they are\nnot certain of the doctrines which they teach, when they should be in\npossession of the gift of knowledge, prophecy and revelation. Now then,\nin what church do we find apostles and prophets?\"\n\nThe doctor replied, \"There are none; but you must remember there must\nbe a preacher, for 'how shall they hear without a preacher?'\" (Rom. x:\n14.)\n\n\"And in the next verse he asks, 'how shall they preach except they be\nsent?' This same apostle says that no man is to take the honor unto\nhimself, but he that is called of God as was Aaron. (Heb. v: 4.) Aaron\nwas called by revelation (Ex. iv: 14-17); hence we see that no man is\nto preach the gospel except he be called by revelation from God. As I\nsaid instead of men being called by revelation--as the Bible declares\nthey should be--in our day they argue that God has not revealed\nHimself for almost eighteen hundred years. Go and ask your minister\nif he has been called by revelation, and he will tell you that such\nmanifestations are not needed now, which assertion I think will prove\nto you that he has no authority to baptize for the remission of sins.\"\n\n\"But did not Jesus say, 'Go ye into all the world and preach the\ngospel?'\"\n\n\"He did, but was He then talking to modern ministers? When He gave His\napostles authority to preach, did that give all men who feel disposed\nto take the honor unto themselves, the same authority? He gave His\napostles to understand that they had not chosen Him, but He had chosen\nthem (John xv: 16); but in this day men reverse the condition. Then\nagain, He sent His servants into the world to preach His gospel without\npurse or scrip. (Luke x: 4.) Paul says his reward is this, 'That when I\npreach the gospel I may make the gospel of Christ without charge, that\nI abuse not my power in the gospel.' (I. Cor. ix: 18.) Now, go and ask\nyour minister if he does the same, and I think that you will find that\nhe must have a salary.\"\n\n\"Then what has become of the gospel?\" said the lawyer.\n\n\"Paul says that the coming of Jesus Christ will not be, save there be\n'a falling away' (II. Thess. ii: 3) and that 'in the last days perilous\ntimes shall come.' (II. Tim. iii: 1.) People 'will not endure sound\ndoctrine,' but will 'heap to themselves {280} teachers having itching\nears, and shall turn from the truth to fables (Tim. iv: 3, 4), and will\nhave a form of godliness, but will deny the power thereof.' (II. Tim.\niii: 5.) Peter also says these false teachers will make merchandise of\nthe souls of men. (II. Peter ii: 1-3.) They are doing so by demanding\na salary for preparing sermons to tickle the people's itching ears.\nMicah, iii:11, says, 'The heads thereof judge for reward, and the\npriests thereof teach for hire, and the prophets thereof divine for\nmoney: yet will they lean upon the Lord, and say, 'Is it not the\nLord among us?' Now, my friends, do not the different sects of the\nday present us with a literal fulfillment of all these sayings? Have\nthey not transgressed the laws, changed the ordinance and broken\nthe everlasting covenant? (Isaiah xxiv: 5.) John Wesley in his 94th\nsermon, referring to the condition of the Church after it had departed\nfrom the right way and lose the gifts, says: 'The real cause why the\nextraordinary gifts of the Holy Ghost were no longer to be found in the\nChristian Church was because the Christians were turned heathen again\nand had only a dead form left.'\"\n\n\"It would appear, then, that God has forsaken mankind and left us\nwithout any hope,\" said Mr Marshall.\n\n\"No, He has not; but this falling away is the result of mankind\nforsaking God, by changing His gospel and departing from its teachings,\nas I have already shown. But He has promised through His servants,\nthat there would be a dispensation when He would gather together all\nthings in Christ (Eph. i: 10), and would restore all things which He\nhas spoken by the mouth of all His holy prophets since the world began.\n(Acts iii: 20, 21.) This dispensation was called the dispensation\nof the fullness of times. (Eph. i: 10.) Daniel, who received by\nrevelation, the interpretation of Nebuchadnezzar's dream, saw what\nwould take place in later times, when the God of heaven would set up\na kingdom. (Dan. ii: 44.) John, the revelator, while on the desolate\nisland, Patmos (some ninety years after Christ), saw how this gospel\nwould be restored: Namely, that an angel would bring it from heaven.\n(Rev. xiv: 6), and Christ says it 'shall be preached in all the world\nas a witness unto all nations; and then shall the end come.' (Matt.\nxxiv: 14.) As God is always the same, and has but one plan for the\nredemption of the human family, we may expect to see the same gospel\nwith like promises preached in a similar way. Where do we find it as\nit existed anciently? But as it was in the days of Noah, so shall it\nbe also in the days of the coming of the Son of Man. (Matt. xxiv: 37;\nLuke xvii: 26, 27.) Noah was sent by the Lord to foretell the coming\nof the flood, {281} but the people rejected his testimony; in fact,\nwhenever God has revealed His mind and will to men in days gone by, the\nworld, instead of receiving the same, have rejected the message and\nsaid all manner of evil concerning the prophets, and in many instances\nhave killed them, as was the case with Christ Himself. Now then, my\nfriends, we are living in the dispensation of the fullness of times\nwhen God is gathering together all things in Christ. An angel has come\nfrom the heavens and brought the everlasting gospel, and on the 6th day\nof April, 1830, God--through revelation to man--organized the Church of\nJesus Christ, in the exact pattern of the true Church, as it existed\nin the days of Christ, with apostles, and prophets, and since that day\nthe servants of God have been traveling through the world preaching the\nsame, as a witness that the end will soon come. They call upon mankind\nto exercise faith in God our eternal Father, and in His Son Jesus\nChrist; also to repent of and turn from their sins, and be baptized by\none who has been called of God by revelation, and receive the laying\non of hands for the bestowal of the Holy Ghost. As servants of God\nthey then promise that the convert shall know of the doctrine, whether\nit be of God or man (John vii: 17); and, furthermore, that the signs\nwhich followed the believers in the days of the ancient apostles will\nfollow the believer at the present time, for the same cause will always\nproduce the same effect. My friends, as a servant of God, I call upon\nyou to obey these principles and you shall have the promised blessings.\nI am an Elder in the Church of Jesus Christ of Latter-Day Saints. My\nhome is in Salt Lake City, Utah.\"\n\nThe listeners were very much surprised, but those who read the\nquotations from the Bible, were not slow to inform Mr. Durant that the\nGood Book substantiated his argument. Thanking him for the patient\nexplanation of his belief, each obtained his card containing the\narticles of faith of his Church, and bidding each other good-night, all\nretired.\n\nCONCLUSION.\n\nKind reader, a word before we separate; if you are not a member of\nwhat is commonly called the Mormon Church, having read the foregoing\npages, you must certainly acknowledge that you know more concerning its\ndoctrines, from a \"Mormon\" standpoint, than you ever knew before.\n\nWe have tried to present to you, in a plain and very simple {282}\nmanner, some of the first principles of our faith, the true gospel of\nJesus Christ. What do you think of them? Will they, or will they not,\nstand scrutiny? It is left with you to answer, and as God has blessed\nyou with free agency, it is your privilege to judge and decide.\n\nDo not treat these doctrines indifferently, nor carelessly throw them\naside.\n\nShould they be true, the message is of the utmost importance to you.\nSurrounded with so many proofs, the faith of the Latter-Day Saints\ndemands your further investigation.\n\nBooks, tracts, and sermons, in great numbers, and within easy reach,\nare at your command. Read, listen, investigate! Thousands have done so\nbefore, and bear testimony to having received a knowledge of the divine\ntruth, as herein presented.\n\nI part from you with the words of the poet--\n\n  \"Know this, that every soul is free\n  To choose his life and what he'll be,\n  For this eternal truth is given,\n  That God will force no man to heaven.\n\n  \"He'll call, persuade, direct aright--\n  Bless him with wisdom, love, and light--\n  In nameless ways be good and kind\n  But never force the human mind.\n\n  \"Freedom and reason make us men;\n  Take these away, what are we then?\n  Mere animals, and just as well,\n  The beasts may think of heaven or hell.\"\n\n{283}\n\n\n\nNIGHT OF THE MARTYRDOM.\n\nBY APOSTLE ORSON HYDE, IN HIS PUBLICATION, \"THE FRONTIER GUARDIAN,\"\nUNDER DATE OF JUNE 27, 1849, ISSUED AT COUNCIL BLUFFS, IOWA.\n\nTwenty-seventh of June, 1844. Eventful period in the calendar of the\nnineteenth century! That awful night! I remember it well: I shall\nnever forget it! Thousands and tens of thousands will never forget\nit! A solemn thrill--a melancholy awe comes o'er my spirit! The\nmemorable scene is fresh before me! It requires no art of the pencil,\nno retrospection of history, to portray it. The impression of the\nAlmighty Spirit on that occasion will run parallel with eternity! The\nscene was not portrayed by earthquake, or thunderings, and lightnings,\nand tempests; but the majesty and sovereignty of Jehovah was felt far\nmore impressively in the still, small voice of that significant hour,\nthan the roaring of many waters, or the artillery of many thunders,\nwhen the spirit of Joseph was driven back to the bosom of God, by an\nungrateful and bloodthirsty world! There was an unspeakable something,\na portentious significancy on the firmament and among the inhabitants\nof the earth. Multitudes felt the whisperings of woe and grief, and\nthe forebodings of tribulation and sorrow that they will never forget,\nthough the tongue of man can never utter it. The Saints of God, whether\nnear the scene of blood, or even a thousand miles distant, felt at\nthe very moment the Prophet lay in royal gore, that an awful deed was\nperpetrated. O, the repulsive chill! the melancholy vibrations of the\nvery air, as the prince of darkness receded in hopeful triumph from\nthe scene of slaughter! That night could not the Saints sleep, though\nuninformed by man of what had passed with the Seer and Patriarch,\nand far, far remote from the scene; yet to them sleep refused a\nvisitation--the eyelids refused to close--the hearts of many sighed\ndeeply in secret, and inquired, \"Why am I thus?\"\n\nOne of the Twelve Apostles, while traveling a hundred {284} miles from\nthe scene of assassination, and totally ignorant of what was done, was\nso unaccountably sad, and filled with such unspeakable anguish of heart\nwithout knowing the cause, that he was constrained to turn aside from\nthe road and give utterance to his feelings in tears and supplications\nto God. Another Apostle, twelve hundred miles distant, while standing\nin Faneuil Hall, Boston, Massachusetts, with many others, was similarly\naffected, and was obliged to turn aside to hide the big tears that\ngushed thick and long from his eyes. Another, President of the High\nPriests, while in the distant state of Kentucky, in the solitude of\nmidnight, being marvelously disquieted, God condescended to show\nhim, in a vision, the mangled bodies of the two murdered worthies,\nall dripping in purple gore, who said to him, \"We are murdered by a\nfaithless state and cruel mob.\"\n\nShall I attempt to describe the scene at Nauvoo on that memorable\nevening? If I could, surely you would weep, whatever may be your\nfaith or skepticism, if the feelings of humanity are lodged in your\nbosom; all prejudice and mirth would slumber, till the eye of pity had\nbedewed the bier, and the heart had found relief in lamentation. Before\nanother day dawned, the messenger bore the tidings into the afflicted\ncity; the picket guards of the city heard the whisper of murder in\nsilent amazement, as the messenger passed into the city. There the\npale muslin signal for gathering the troops hung its drooping folds\nfrom the Temple spire (as if partaking of nature's sadness), and made\ntremulous utterance to the humble soldiery to muster immediately. As\nthe dawn made the signal visible, and the bass tone of the great drum\nconfirmed the call, fathers, husbands, and minor sons, all seized\nthe broken fragment of a dodger, or a scanty bone, for the service\nthat might be long and arduous before their return, or swallowed some\nthickened milk (as might be the case), and fled to the muster ground;\nthe suspicious mother and children followed to the door and window,\nanxious to see the gathering hosts emerge from their watch-posts and\nfiresides, where rest and food were scanted to the utmost endurance.\nThe troops continued to arrive, and stood in martial order, with a\ncompressed lip and a quick ear. They waited with deathly but composed\nsilence, to hear the intelligence that mournful spirits had saddened\ntheir hearts with during the night. The speaker stood up in the midst,\nnot of a uniform soldiery of hirelings, for they had no wages; their\nclothing was the workmanship of the diligent domestic--the product\nof wife and daughters' arduous toil; their rations {285} were drawn\nfrom the precarious supplies earned in the intervals between preaching\nto the states and nations of the earth, and watching against the\nintrusions and violence of mobs. The speaker announced the martyrdom\nof the Prophet and Patriarch, and paused under the heavy burden of the\nintelligence.\n\nBut here I must pause; my pen shall touch lightly, as it must feebly,\nthat hallowed--that solemn and ever-memorable hour! The towering\nindignation; the holy and immutable principle of retribution for crime\nthat dwells eternally in the bosom of God, insensibly impelled the\nright hand almost to draw the glittering sword, and feel the sharpness\nof the bayonet's point and its fixedness to the musket's mouth. But the\nwell-planted principle of self-command, and also of observing the order\nof Heaven and the counsel of the Priesthood, soon returned the deadly\nsteel to the scabbard; and the victorious triumph of loyalty to God,\nin committing evil-doers to Him that judgeth righteously, and who hath\nsaid, \"Vengeance is mine, and I will repay,\" prevailed over the billows\nof passion; and in the transit of a fleeting moment the holy serenity\nof the soldiery, depicted by an occasional tear, showed to the angels\nand men that the tempest of passion was hushed, and wholly under the\ncontrol of the spirit of wisdom and of God!\n\n    _It is just as mean and contemptible in the eyes of angels and the\n    Almighty, to go to law, and thereby wrong a fellow-being, as it is\n    to steal his property._\n\n    --_Brigham Young_.\n\n{286}\n\n\n\nDOCTRINES OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS: ITS FAITH\nAND TEACHINGS.\n\nBY ELDER JOHN MORGAN.\n\n    _\"Search the Scriptures; for in them ye think ye have eternal life: and\n    they are they which testify of me.\"_--JOHN v. 39.\n\n    _\"To the law and to the testimony: if they speak not according to this\n    word, it is because there is no light in them.\"_--ISAIAH VIII., 20.\n\nWe believe in God the Eternal Father, and in His Son Jesus Christ, and\nin the Holy Ghost.\n\nWe believe that men will be punished for their own sins, and not for\nAdam's transgression.\n\nWe believe that, through the atonement of Christ, all mankind may be\nsaved, by obedience to the laws and ordinances of the Gospel.\n\nWe believe that to obtain salvation it is necessary to _obey_ the\nfollowing principles of truth.\n\nFAITH.\n\nThe principle of faith is the moving cause of all action. A man must\nhave faith to believe that God will answer his prayers before he will\noffer them. It requires faith to accomplish any given work to which we\nset our hands.\n\nNoah had faith in the promise God made to him, while the world of\nmankind perished through their lack of faith. Faith caused Noah to act,\nwhile the unbelieving people of his day, who had not faith, derided and\nrefused to accept his testimony, and the result was that Noah and his\nhousehold were saved, while destruction overtook the unbelievers.\n\nLot believed the word of the Lord and fled out of Sodom while the\npeople stood still and perished.\n\nThe same results follow the acceptance or rejection of the principle in\nall ages of the world.\n\n    {287} \"So then faith cometh by hearing, and hearing by the word of\n    God\" (_Rom. x._, 17). \"But without faith it is impossible to please\n    Him: for he that cometh to God must believe that He is, and that He\n    is a rewarder of them that diligently seek Him\" (_Heb. xi._, 6).\n    \"For unto us was the Gospel preached, as well as unto then.: but the\n    word preached did not profit them, not being mixed with _faith_ in\n    them that heard it\" (_Heb. iv._, 2).\n\nREPENTANCE.\n\nRepentance we believe to be sorrow for and turning from sin, not\nmoaning and groaning over the past and continuing the same way of\nliving; but to quit lying, drinking, swearing, stealing, and to be\nhonest, virtuous, charitable, forgiving, and to serve God in spirit and\ntruth--_this_ is repentance.\n\n    \"Except ye repent, ye shall all likewise perish\" (_Luke xiii._,\n    3). \"Repent ye, and believe the Gospel\" (_Mark i._, 15). \"Repent *\n    * * * every one of you\" (_Acts ii._, 38). God \"commandeth all men\n    everywhere to repent\" (_Acts xvii._, 30). \"Wherefore putting away\n    lying, speak every man truth with his neighbors * * * neither give\n    place to the devil. Let him that stole steal no more: * * * Let no\n    corrupt communication proceed out Of your mouth, * * grieve not\n    the Holy Spirit of God. * * * Let all bitterness, and wrath, and\n    anger and clamor, and evil speaking, be put away from you, with\n    all malice\" (_Eph. iv._, 25-31). \"Envyings, murders, drunkenness,\n    revelings, and such like: of the which * * they which do such\n    things shall _not_ inherit the kingdom of God\" (_Gal. v._, 21).\n\nBAPTISM.\n\nThe necessity for baptism was plainly taught by our Saviour and the\nApostles. Comparatively speaking, it stood in the same light to the\nkingdom or church of God that the oath of allegiance does to any\ntemporal government. Jesus stated to Nicodemus that a man could not\nenter the kingdom of God without having first obeyed this ordinance.\n\nTo become a citizen of an earthly government where a person is not born\nso, a man is required to subscribed to a certain prescribed oath. To\nbecome a citizen of the government of God requires that a person must\nbe baptized in water, in obedience to the command of the Great Head of\nthe government, and the laws of the kingdom as they are found in the\nBible, the book of commandments for the Church of Christ.\n\n    \"Go ye into all the world, and preach the Gospel to every creature.\n    He that believeth and is _baptized_, shall be saved:\" (_Mark xvi._,\n    15, 16). \"Verily, I say unto thee, except a man be _born of water_\n    and of the Spirit, he cannot enter into the kingdom of God\" (_John,\n    iii._, 5). \"Go ye therefore, and teach all nations, _baptizing_\n    them in the name {288} of the Father, and of the Son and of the\n    Holy Ghost\" (_Matt. xxviii._, 19). \"Repent, and be _baptized, every\n    one_ of you\" (_Acts ii._, 38).\n\n    Its form _should be by immersion_. \"Buried with Him in baptism,\n    wherein also ye are risen with Him through faith\" (_Col. ii._, 12.)\n    \"Were all baptized of Him in the River of Jordan\" (_Matt. iii._, 6;\n    _Mark i._, 5-9). \"Jesus when he was baptized, went up straightway\n    out of the water\" (_Matt. iii._, 16; _Mark i._, 10). \"John also\n    was baptizing in Aenon near to Salim, because there was much water\n    there\" (_John iii._, 23). \"And as they went on their way, they came\n    unto a certain water: and the eunuch said, See, here is water; what\n    doth hinder me to be baptized? And Philip said, If thou believest\n    with all thine heart, thou mayest. And he answered and said, I\n    believe that Jesus Christ is the Son of God. And he commanded the\n    chariot to stand still: and they went down both into the water,\n    both Philip and the eunuch; and he baptized him. And when they were\n    come up out of the water\" (_Acts viii._, 36-39).\n\n    ITS OBJECT.-\"John did baptize in the wilderness, and preach the\n    baptism of repentance for the _remission of sins_\" (_Mark i._, 4).\n    \"And he came into the country about Jordan, preaching the baptism\n    of repentance for the _remission of sins_\" (_Luke iii._, 3 ). \"Then\n    Peter said unto them, Repent and be baptized every one of you,\n    in the name of Jesus Christ, for the _remission of sins_\" (_Acts\n    ii._, 38). \"Arise, and be baptized, and wash away thy sins\" (_Acts\n    xxii._, 16).\n\nRECEPTION OF THE HOLY GHOST BY THE LAYING ON OF HANDS.\n\nThe vital importance of this ordinance seems to be entirely overlooked\nby the majority of the Christian world, yet the most emphatic stress\nwas placed upon it by the early teachers of Christianity. It is\nreferred to frequently by every writer in the New Testament.\n\nThe nature of its workings and the manner of obtaining it were\ncarefully dwelt upon by the various writers, and it does seem that only\nwillful blindness could so far lead the people away from the primitive\ncustom and practice of laying on of hands to acquire this gift.\n\nBut some may answer, \"We are already in possession of the Holy Ghost.\"\n\nWe ask then, \"Will it do the same things it did anciently?\" If not, why\nnot? What has caused it to lose its power, and become the uncertain\nteacher it is to-day? For if the Christian world of the present age is\nin possession of this blessing, why does it teach the people of one\nchurch that a certain principle is true, and the people of another\nchurch that the same principle is untrue? What of the multiplied\nthousands of beliefs, creeds, faiths, dogmas and doctrines that flood\nthe land? Are they all inspired by the Spirit of God, the gift of the\nHoly Ghost, and sustained by the doctrines of the Bible? If not, which\nare right and which wrong?\n\n{289} These are questions of great importance, and should be well\nconsidered. Let the word of God speak for itself in the following\nquotations:\n\n    \"And when Paul had _laid his hands_ upon them, the Holy Ghost\n    came on them; and they spake with tongues and prophesied\" (_Acts\n    xix._, 6). \"Then laid they their _hands_ on them, and they received\n    the Holy Ghost. And when Simon saw that through _laying on of the\n    Apostles' hands_ the Holy Ghost was given, he offered them money\"\n    (_Acts viii._, 17-19). \"Neglect not the gift that is in thee,\n    which was given thee by prophecy, with the _laying on of hands_\n    of the _presbytery_\" (_I. Tim. iv._, 14). \"Wherefore I put thee\n    in remembrance that thou stir up the gift of God, which is in\n    thee by the _putting_ on of my hands\" (_II. Tim. i_. 6). \"Of the\n    doctrine of baptisms, and of _laying on of hands_\" (_Heb. vi._,\n    2). \"Now concerning spiritual gifts, brethren, I would not have\n    you ignorant. * * * For to one is given by the Spirit the word of\n    wisdom; to another the word of knowledge by the same Spirit; to\n    another faith by the same Spirit; to another the gifts of healing\n    by the same Spirit; to another the working of miracles; to another\n    prophecy; to another discerning of spirits; to another, divers\n    kinds of tongues; to another the interpretation of tongues\" (see\n    context, _I. Cor. xii_). \"Our Gospel came, in power * * and in the\n    Holy Ghost\" (_I. Thess. i._, 5). \"And ye SHALL receive the _gift_ of\n    the Holy Ghost\" (_Acts ii._, 38).\n\nWe here introduce the testimony of some of the Christian writers who\nwrote immediately after the death or banishment of the Apostles:\n\nTertullian, in the second century, says: \"After baptism, succeeds the\n_laying on of hands_, with prayer, calling for the Holy Ghost.\"\n\nCyprian, writing in the third century, says: \"Our practice is, that\nthose who have been baptized in to the church should be presented that\nby prayer and _imposition of hands_ they may receive the Holy Ghost.\"\n\nAugustine, in the fourth century, says: \"We still do what the Apostles\ndid when they _laid their hands_ on the Samaritans and called down the\nHoly Ghost upon them\" (_Gahan's Church History, page 73; Mosheim's\nChurch History, volume I, page 91_).\n\nAUTHORITY.\n\nWe believe that a man must be endowed with authority before God will\nrecognize his acts as a minister of the Gospel.\n\n    \"Ye have not chosen me, but I have chosen you and ordained you\"\n    (_John xv._, 16).\n\n    \"For the prophecy came not in old time by the will of man; but holy\n    men of God spake as they were moved by the Holy Ghost\" (_II. Peter\n    i._, 21).\n\n    {290} \"He that receiveth whomsoever I send receiveth me\" (_John\n    xiii._, 20).\n\n    \"As thou has sent me into the world\" (_John xvii._, 18).\n\n    \"Whatsoever ye shall bind on earth shall be bound in heaven; and\n    whatsoever ye shall loose on earth shall be loosed in heaven\"\n    (_Matt. xviii._, 18).\n\n    \"And when they had ordained them elders in every church\" (_Acts\n    xiv._, 23).\n\n    \"How then shall they call on Him in whom they have not believed?\n    and how shall they believe in Him of whom they have not heard? and\n    how shall they hear without a preacher? and how shall they preach\n    except they be sent? (_Rom. x._, 14, 15).\n\n    \"And no man taketh this honor unto himself, but he that is called\n    of God, as was Aaron\" (_Heb. v._, 4).[A]\n\n    [Footnote A: \"Is not Aaron the Levite thy brother? I know that\n    he can speak well. And also, behold, he cometh forth to meet thee:\n    and when he seeth thee he will be glad in his heart. And thou shalt\n    speak unto him, and put words into his mouth: and I will be with\n    thy mouth, and with his mouth: and will teach you what he shall\n    do.\" (_Exodus iv._, 14, 15.)]\n\n    \"But though we, or an angel from heaven, preach any other gospel\n    unto you, than that which we have preached unto you, let him be\n    accursed\" (_Gal. i._, 8).\n\nThese were the principles taught by the Savior and His Apostles, and we\nsee no reason for their alteration and change to the present accepted\nideas of the Christian world; and but for\n\nAPOSTACY.\n\nof the primitive Christian church, they would have remained\nemphatically the same, with _apostles, prophets, healings, gifts,\ntongues, etc._, to the present day.\n\nPaul, by the Spirit of the Holy Ghost, wrote to the Saints, prophesying\nof the future. \"Now the Spirit speaketh expressly, that in the _latter\ntimes_ some shall depart from the faith, giving heed to seducing\nspirits, and doctrines of devils\" (_I. Tim., iv_,1).\n\n    \"And it shall be, as with the people, so with the priest; as\n    with the servant, so with his master; as with the maid, so with\n    her mistress; as with the buyer, so with the seller; as with the\n    lender, so with the borrower; as with the taker of usury, with\n    the giver of usury to him. * * * The earth also is defiled under\n    the inhabitants thereof; because they have transgressed the laws,\n    changed the ordinance, broken the everlasting covenant (_Isaiah,\n    xxiv._, 2-5).\n\n    \"And he shall speak great words against the Most High, and shall\n    wear out the Saints of the Most High, and think to change times and\n    laws: and they shall be given into his hands until a time and times\n    and the dividing of them\" (_Dan. vii._, 25).\n\n    \"And they worshipped the dragon which gave power unto the {291}\n    beast. * * * And it was given unto him to make war with the Saints,\n    and to overcome them: and power was given him over all kindreds,\n    and tongues, and nations\" (_Rev. xiii._, 4-7).\n\n    \"Now we beseech you, brethren, by the coming of our Lord Jesus\n    Christ. * * * Let no man deceive you by any means: FOR THAT DAY\n    SHALL NOT COME, except there come a FALLING AWAY FIRST\" (_II.\n    Thess. ii._, 1-3).\n\n    \"This know also, that in the last days perilous times shall come.\n    For men shall be lovers of their own selves, covetous, boasters,\n    proud, blasphemers, disobedient to parents, unthankful, unholy,\n    without natural affection, truce-breakers, false accusers,\n    incontinent, fierce, despisers of those that are good, traitors,\n    heady, high-minded, lovers of pleasures more than lovers of God;\n    having a form of godliness, but denying the power thereof; from\n    such turn away\" (_II. Tim. iii._, 1-5).\n\n    \"For the time will come when they will not endure sound doctrine;\n    but after their own lusts shall they heap to themselves teachers,\n    having itching ears; and they shall turn away their ears from the\n    truth, and shall be turned unto fables\" (_II. Tim. iv._, 3, 4).\n\n    \"The priests thereof teach for hire.\" (_Micah iii._, 11).\n\nFrom the foregoing the reader can readily see that the prophets and\napostles of God were looking forward to the time when the Saints would\nbe overcome, their church broken up, their officers killed, and no one\nleft upon the earth with authority to administer in the ordinances\nof the Gospel. No prophets, no apostles, no gift of the Holy Ghost,\nno one to act as a mouthpiece to the children of men. Only darkness\nand unbelief, war and bloodshed, strife and contention, division and\ndiscord, lo here and lo there.\n\nThrough all the long ages, from the day when the power of a corrupt\nand licentious church overcame the Saints of the Most High, drove them\ninto dens and caves of the mountains; caused them to wander, clothed in\nsheep skins and the skins of wild animals; killed the prophets of God,\nand drove the priesthood from the face of the earth, men, left to their\nown devices, went into such excesses that angels must have wept over\ntheir condition.\n\nThe laws of God were ignored, the ordinances were changed, and the\neverlasting covenant was broken. The \"woman\" (church) arrayed in purple\nand scarlet, drunken with the blood of the Saints, mystery, Babylon the\ngreat, the mother of harlots, rose up and bore universal sway; and, as\ntime passed by, gave birth to a legion of Children--churches (_Rev.\nxvii._, 4-6).\n\n    \"The mystery of iniquity doth already work; only he who now letteth\n    will let, until he be taken out of the away. And then shall that\n    Wicked be revealed, whom the Lord shall consume with the spirit of\n    His mouth, and shall destroy with the brightness of His coming\"\n    (_II. Thess. ii._, 7 8).\n\n{292} These were the words of the great Apostle; and, reader, by\nexamining the balance of the chapter, you can form some idea of the\ngreat power that was to grow up and deceive the nations of the earth,\nperverting the Gospel, teaching men and women that prophets and\napostles were not necessary, that the gifts of the Holy Ghost were no\nlonger required; until to-day warring, jarring Christianity has become\na spectacle to the whole world.\n\nConfusion confounded reigns supreme--wars and rumors of wars on every\nhand--until the heart sickens and the soul faints in contemplation of\nthe terrible condition to which poor, suffering, deceived and misguided\nhumanity has been brought.\n\nThe power of the evil one would seem to have obtained universal sway\nover the hearts of men, leading them on the broad road to destruction,\nwith no power sufficient to stem the nightly current of sin.\n\nRESTORATION.\n\nBut a just God has decreed that the day should come when \"Righteousness\nshall cover the earth, as the waters cover the great deep,\" or in other\nwords, \"at the end of a time and times and dividing of time,\" He would\nagain assert His power and authority on the earth, and bring to pass\nHis purposes.\n\n    \"And in the days of these kings shall the God of heaven set up a\n    kingdom, which shall never be destroyed: and the kingdom shall not\n    be left to other people, but it shall break in pieces and consume\n    all these kingdoms, and it shall stand forever\" (_Dan. ii._, 44).\n\nThis prophecy of Daniel affords us some conception of the power of\nthe kingdom. By reading the entire chapter we learn that Daniel's\ninterpretation of the king's dream ended with the setting up of the\nkingdom of God upon the earth never more to be thrown down.\n\nThe Babylonish kingdom, which flourished in the days of Daniel, in\nthe fifth and sixth centuries before Christ, was succeeded by the\nMedo-Persian government from 538 to 331, B. C. The Macedonian kingdom,\nfounded by Alexander the Great, continued from 331 to 161, B.C.; while\nthe Roman empire succeeded the last named kingdom, from 161, B. C., to\n483, A. D.\n\nThese governments successively represented the head of gold, the breast\nand arms of silver, the belly and thighs of brass, and the legs of iron.\n\nNow, lastly, should come the kingdoms represented by the feet and toes,\nor the KINGDOMS OF TO-DAY, partly strong and partly broken. In the days\nof THESE kings should the God of heaven set up a kingdom never more to\nbe thrown down.\n\n{293} \"But,\" says one, \"that was accomplished in the days of Christ!\"\n\nNo, certainly not; for if so, why then did He, when He instructed His\ndisciples to pray, tell them to pray for an already accomplished fact:\n\"Our Father, which art in heaven, hallowed be Thy name. _Thy kingdom\ncome_. Thy will be done in earth, as it is in heaven?\" Have Christians\nthroughout the world, for nearly two thousand years past, been taught\nto pray for the coming of an event which had already transpired?\n\nThe dividing of times has not yet come: but by turning to the Book\nof Revelation, we read how the power and authority of God, and the\nprinciples of the true and everlasting Gospel were to be restored to\nthe earth; how the kingdom spoken of by Daniel, and prayed for by the\ndisciples, was to be set up never more to be thrown down, how the\nkingdoms of this world were to become the kingdom of our Lord and His\nChrist; how the promise of Jesus was about to be made good, that upon\nthis ROCK (of revelation) would He found His church, and the gates of\nhell should not prevail against it, and how the Saints should possess\nthe kingdom of the Most High.\n\nJohn the Revelator, bound and captive upon the Isle of Patmos, had the\nvision of heaven opened up to him, and he saw an angel leave the throne\nof God and wend his flight to this planet. A new song was being sung in\nheaven; the day and hour had come when the dispensation of the fullness\nof times was to be ushered in (_Eph. i._, 10; _Matt. xxiv._, 31), when\nGod would send His angels to bring order out of chaos, system out of\nconfusion, and gather His people (the honest-in-heart) together in one\nplace, that they might prepare themselves to welcome the _Great King_\nof the world when He should come in clouds of glory, surrounded by His\nangels.\n\n    \"I saw,\" says John, \"another angel fly in the midst of heaven,\n    having the everlasting Gospel to preach unto them that dwell on the\n    earth, and to every nation, and kindred, and tongue, and people\n    saying with a loud voice, Fear God, and give glory to Him: for the\n    HOUR OF HIS JUDGMENT is come\" (_Rev. xiv._, 6, 7).\n\nThis, then, was how the gospel was to be restored to the earth.\n\n\"But,\" says the reader, \"I thought the Gospel was already upon the\nearth.\"\n\nIf so, what necessity was there for an angel to come from heaven with\nthe everlasting gospel, if it was already being taught to men? And,\ndear reader, you can readily see that none are excepted. It was to\nevery _nation, kindred, tongue, {294} and people_--proving conclusively\nthat the Gospel was not on the earth, but that the day had come when\ndarkness covered the earth and gross darkness the people.\n\nHow must the angels around the throne have shouted for joy when the\ndecree went forth, and the commandment was given for the initiatory\nsteps to be taken to reclaim this planet from the grasp of \"Lucifer the\nson of the morning,\" and to fit and prepare it for the habitation of\nangels, celestialized beings and God!\n\nHow must our mothers, fathers, brothers and sisters, in the spirit\nworld, with all the saints of by-gone ages, have rejoiced to know\nthat the redemption of the world was nigh, and the promise of Paul to\nthe Thessalonians (_I., iv._, 16) that \"the dead in Christ shall rise\nfirst,\" was to be made good!\n\nReader, we now beg of you to lay aside prejudice, and to examine what\nfollows, with an honest intention and a desire to do right; to know\nthe will of God and to do it; for great and mighty events are daily\ntranspiring, that were prophesied of by all the holy prophets, from the\ndays of Adam down until today.\n\nThe Gospel that the angel was to bring back to the earth was for every\nnation.\n\nAngels have not, in times gone by, preached to or taught the masses of\nthe people, but have delegated this power to men. So, in this instance,\nmen became the recipients of the precious charge, the _Everlasting\nGospel_.\n\n    TESTIMONY OF THE THREE WITNESSES.\n\n    \"Be it known unto all nations, kindreds, tongues and people, unto\n    whom this work [A] shall come. * * We declare with words of\n    soberness, that an angel of God came down from heaven, and\n    he brought and laid before our eyes, that we beheld and saw\n    the plates, and engraving thereon; and we know that it is by the\n    grace of God the Father, and our Lord Jesus Christ, that we beheld\n    and bear record that these things are true, and it is marvelous\n    in our eyes, nevertheless the voice of the Lord commanded us that\n    we should bear record of it, wherefore to be obedient unto the\n    commandments of God, we bear testimony of these things. And we know\n    that if we are faithful in Christ, we shall rid our garments of the\n    blood of all men, and be found spotless before the judgment-seat of\n    Christ, and shall dwell with Him eternally in the heavens.\n\n    \"OLIVER COWDERY,\n\n    \"DAVID WHITMER,\n\n    \"MARTIN HARRIS.\"\n\n[Footnote A: The Book of Mormon.]\n\nWe have now hurriedly traced the outlines of the doctrines of\nJesus Christ as they were in the primitive Christian church; {295}\nthe apostacy of the people from the truth, the fulfillment of the\nprophecies of great and mighty prophets; the building up of an apostate\nchurch, the whore of all the earth, the mother of harlots; noticing the\nfact that she gave birth to a numerous offspring, who, true to their\nborn instincts, as like begets like, are to-day vigorously engaged in\nthrowing stones at their mother church, or grandmother, as the case may\nbe.\n\nWe have shown how the Gospel was to be restored to the earth, and have\ngiven the testimony of the three witnesses to the Book of Mormon. We\nwill now examine further proof relative to this remarkable proclamation.\n\nWe have seen that, so far, it has been incontestably shown that if the\nBible be true, in no other way than this could God's work have been\nbrought about. We now quote from the history of Joseph Smith, the great\nLatter-day Prophet, Seer and Revelator:\n\n    \"We [Joseph Smith and Oliver Cowdery] still continued the work of\n    translation; when in the ensuing month [May, 1829,] we on a certain\n    day went into the woods to pray, and inquire of the Lord respecting\n    baptism for the remission of sins.\n\n    \"While we were thus employed, praying and calling upon the Lord, a\n    messenger from heaven descending in a cloud of light, and having\n    laid his hands upon us, he ordained us; saying unto us--_'Upon\n    you_, my fellow servants, in the name of Messiah, I confer the\n    Priesthood of Aaron, which holds the keys of the ministering\n    of angels, and of the Gospel of repentance, and of baptism by\n    immersion for the remission of sins: and this shall never be taken\n    from the earth, until the sons of Levi do offer again an offering\n    unto the Lord in righteousness.'\n\n    \"The messenger who visited us on this occasion, and conferred this\n    Priesthood upon us, said that his name was John, the same that is\n    called John the Baptist in the New Testament; and that he acted\n    under the direction of Peter, James and John, who held the keys\n    of the Melchisedec Priesthood, and who in due season visit us and\n    confer that, the higher Priesthood, upon us, which holds the keys\n    of the laying on of hands for the gift of the Holy Ghost and right\n    to all the offices in the church.\"\n\nThus was the way opened up for the ushering in of the great latter-day\ndispensation and the fullness of the everlasting Gospel.\n\n\"And as it was in the days of Noah, so shall it be also in the days of\nthe Son of man\" (_Luke xvii._, 26); and as Noah knew when the flood was\nto come, and prepared himself therefor, so the comparison would not be\ncomplete unless some knew of the second coming of the Savior.\n\n\"But,\" says one, \"of that day and hour knoweth no man, no, not the\nangels of heaven, but my Father only\" (_Matt. xxiv._, 36); and the\nsame might have been said appropriately of the {296} birth of our Lord\ntwo thousand years prior thereto. But as the first coming was heralded\nby angels who came to the shepherds upon the plains of Bethlehem, and\nlighted the earth with their glory, singing the glad songs of \"Peace on\nearth, good will toward men,\" so His second coming was ushered in by\nvisits to the earth of great and mighty angels.\n\nJohn the Baptist came to confer the Priesthood of Aaron.\n\nPeter, James and John the Revelator came to confer the Melchisedec\nPriesthood.\n\nElijah came (_Mal. iv._, 5) to turn the hearts of the fathers to the\nchildren, and the hearts of the children to the fathers. (_I. Peter\niii._, 18, 19, 20; _iv._, 6; _I. Cor. xv._, 19-29).\n\nMoses came to confer the keys of the gathering of the house of Israel\nto their promised land--the carrying of the Jews back to Jerusalem, of\nthe ten tribes from the north country (_Jer. xxxi._, 8, 9; _Ezek. xx._,\n34, 35), and of the descendants of Joseph (The American Indians) to\ntheir possessions.\n\nMichael, or Adam, came to give the authority that links the generation\nof men together, from the days of Father Adam down to to-day.\n\nIn short, all the authority necessary has been received to enable men\nto become co-workers with Jehovah, angels and the spirits of just\nmen made perfect, in building up an everlasting kingdom, instead of\nthe man-made governments of today. A kingdom is to be established to\nwhich the Great King shall speedily come, \"in the clouds of glory,\"\nsurrounded by His angels; and the Saints of other days, who are singing\nthe songs of heaven, will speedily have fulfilled the words of John,\n\"He has made us kings and priests unto the Lord our God, and we shall\nreign on earth.\"\n\nThe promise of Jesus that the \"meek shall inherit the earth\" is coming\nto pass, as also the words of Job: \"I know that my redeemer liveth,\nand that He _shall stand at the latter day upon the earth_: and though\nafter my skin worms destroy this body, yet in _my flesh shall I see\nGod_: whom I shall see for myself, and mine eyes shall behold, and not\nanother\" (_Job xix._, 25-27).\n\nAll these and many more grand and glorious promises are about to be\nfulfilled. The decree has gone forth, God hath declared by His own\nmouth, and the mouths of all the holy prophets, that His power and\nauthority over the earth will be asserted; and who is man, to contend\nwith God?\n\nAn appeal is made to the honest in heart to heed this call--to pause,\nto mediate, to ask God, \"who giveth to all men liberally,\" for wisdom\nto know what to do.\n\n{297} Here are evidences worthy of their attention:\n\nThe testimony of the _three witnesses_; the signs following the\nbelievers; the eyes of the blind opened; the ears of the deaf\nunstopped; the tongue of the dumb made to sing; the lame man to\nleap as an hart; devils cast out; unknown tongues spoken, and the\ninterpretation thereof given by the spirit of inspiration; prophecy\nfulfilled, and the Spirit of God making manifest to the honest in heart\nthe great fact that God has again spoken from the heavens.\n\nMany questions are asked relative to our belief on the subject of\ngathering, and we again turn to the Scriptures to answer the questions:\n\nThese things are not done or spoken in a dark corner, but as good men\nas are in existence to-day testify of them.\n\n    \"And it shall come to pass in the _last days_ that the mountain of\n    the Lord's house shall be established in the _top of the mountains_\n    and shall be exalted above the hills; and all nations shall flow\n    unto it\" (_Isa. ii._, 2-4).\n\n    \"And he will lift up an ensign to the nations from far, and will\n    hiss unto them from the end of the earth: and, behold, they shall\n    come with speed swiftly\" (_Isa. v._, 26).\n\n    \"And he shall set up an ensign for the nations, and shall assemble\n    the outcasts of Israel (not the Jews alone, but _all Israel_) and\n    gather together the dispersed of Judah from the four corners of the\n    earth\" (_Isa. xi._, 12).\n\n    \"I will cause them to return to the land that I gave to their\n    fathers\" (_Jer. xxx._, 3).\n\n    \"Behold I will bring them from the north country and gather them\n    from the coasts of the earth\" (_Jer. xxxi._, 814).\n\n    \"I will bring you out from the people, and will gather you out of\n    the countries wherein ye are scattered\" (_Ezek. xx._, 34).\n\n    \"I will take you from among the heathen, and gather you out of all\n    countries, and will bring you into your own land\" (_Ezek. xxxvi._,\n    24).\n\n    \"Blow the trumpet, * * gather the people, * * assemble the Elders\n    (_Joel ii._, 15, 16).\n\n    \"And He shall send His angels with a great sound of a trumpet, and\n    they shall _gather together_ His elect from the four winds\" (_Matt.\n    xxiv._, 31).\n\n    \"That in the dispensation of the fullness of times He might _gather\n    together in one_ all things in Christ, both which are in heaven and\n    which are on earth\" (_Eph. i._, 10).\n\n    \"Come out of her, my people, that ye be not partakers of her sins,\n    and that ye receive not of her plagues\" (_Rev. xviii._, 4).\n\n    The reader asks, \"What are we to come out of?\"\n\n    Out of _\"Mystery, Babylon the great, the mother of harlots and\n    abominations of the earth\"_ (_Rev. xvii._, 5).\n\n    \"Who and what is that?\"\n\n    \"The waters which thou sawest where the whore (mystery, Babylon)\n    sitteth, are peoples, and multitudes, and nations, and tongues\"\n    (_Rev. xvii._, 15).\n\n{298} So out of every nation, kindred, tongue and people shall the\nhonest in heart be gathered to a great central gathering place, to\nbe protected while the scourges of God pass over the earth. Read the\nfollowing prophecy and study the signs of the times:\n\n    PROPHECY OF JOSEPH SMITH, THE SEER, GIVEN IN 1832.\n\n    \"Verily thus saith the Lord concerning the wars that will shortly\n    come to pass, beginning at the rebellion of South Carolina, which\n    will eventually terminate in the death and misery of many souls.\n\n    \"The day will come that war will be poured out upon all nations,\n    beginning at that place.\n\n    \"For behold the Southern States shall be divided against the\n    Northern States, and the Southern States will call on other\n    nations, even the nation of Great Britain, as it is called,\n    and they shall also call upon other nations in order to defend\n    themselves against other nations; and thus war shall be poured out\n    upon all nations.\n\n    \"And it shall come to pass after many days slaves shall rise up\n    against their masters, who shall be marshalled and disciplined for\n    war.\n\n    \"And it shall come to pass also, that the remnants who are left\n    of the land will marshal themselves, and shall become exceedingly\n    angry, and shall vex the Gentiles with a sore vexation;\n\n    \"And thus, with the sword and by bloodshed, the inhabitants of the\n    earth shall mourn; and with famine, and plagues, and earthquakes,\n    and the thunder of heaven, and the fierce and vivid lightnings\n    also, shall the inhabitants of the earth be made to feel the wrath\n    and indignation and chastening hand of an Almighty God, until the\n    consumption decreed hath made a full end of all nations;\n\n    \"That the cry of the Saints, and the blood of the Saints, shall\n    cease to come up in the ears of the Lord of Sabbaoth, from the\n    earth, to be avenged of their enemies.\n\n    \"Wherefore stand ye in holy places and be not moved, until the day\n    of the Lord come; for behold it cometh quickly, saith the Lord.\n    Amen.\"\n\nHas this prophecy been fulfilled? Let the people of the North and South\nanswer the query.\n\nLet the thoughtful reader stop and reflect for a moment on the\ncondition of affairs upon the face of the whole earth. The sword is\nreaping its harvest of death; nation warring against nation, and\nkingdom against kingdom. Famine is asserting its sway and untold\nthousands are starving, perishing, dying for lack of food. Pestilence,\nin all its horrid forms, stalks in the train of these dire calamities.\nEarthquakes are making the earth to tremble. Storms, whirlwinds and\ncyclones are sweeping away cities, towns and villages. The sea, heaving\nitself beyond its bounds, is thundering its testimonies into the ears\nof the children of men. Signs in the heavens above and in the earth\nbeneath, betoken the fact that great and mighty events are at our\ndoors. Fear has taken hold upon the hearts of the {299} strong men and\nthe mighty men. Man distrusts his fellowman. Nations and people have\nbecome corrupted; fraud and speculation are sapping the vitals of the\nman-made governments of the earth. The people are tossed to and fro by\nevery wind of doctrine that comes along, and when will the end be?\n\nStartle not, reader, for it will not be until He comes whose right is\nto rule and reign as King of kings. Not until Jesus of Nazareth sets\nHis feet upon the earth and brings order out of chaos, system out of\nconfusion, and bids the angry waves of the sin-tossed world, \"Peace, be\nstill,\" will there be peace among men.\n\n\"Now,\" says one, \"I understand His meaning when He said, 'I come not to\nbring peace, but a sword;'\" but thanks be to the Most High, the day is\nnear at hand when \"the meek shall inherit the earth,\" when sorrow and\nsighing shall flee away, when \"the tabernacle of God,\" will be \"with\nmen, and He will dwell with them. * * And God shall wipe away all tears\nfrom their eyes; and there shall be no more death, neither sorrow nor\ncrying, neither shall there be any more pain\" (_Rev. xxi._, 3, 4).\n\nBut oh! the woe, the want, the misery, the evils and the lamentation\nthat will go up from the face of the earth before that day does come!\nAll ye people of the earth, heed, oh, heed the warning voice that God\nsends to you and go out from the midst of Babylon ere another angel\nshall fly through the midst of heaven saying, \"Babylon is fallen, is\nfallen.\"\n\nYe Saints of the living God, cease not your efforts until your feet\nstand in safe places, in the tops of the mountains, in the shadow of\n\"the house of the God of Jacob,\" where you may more fully learn of \"His\nways and walk in His paths;\" for the day is near at hand when \"the law\nshall go forth from Zion, and the word of the Lord from Jerusalem\"\n(_Micah iv._, 2).\n\nThe time is fast approaching when the \"kingdoms of this world shall\nbecome the kingdoms of our Lord and His Christ,\" and when John's\nprophetic vision shall be fulfilled: \"And I saw thrones, and they sat\nupon them, and judgment was given unto them: and I saw the souls of\nthem that were beheaded for the witness of Jesus, and for the word of\nGod, * * * and they lived and reigned with Christ a thousand years\"\n(_Rev. xx._, 4).\n\nThe time has come for the righteous-the redeemed \"out of every kindred,\nand tongue, and people, and nation,\" to be gathered out, to become\nkings and priests unto God, and to \"reign on the earth\" (_Rev. v._, 9,\n10).\n\n{300} AUTHORITY.\n\nIn brief manner this subject has been previously alluded to, but a more\nextended examination is deemed necessary, owing to the importance that\nattaches to it.\n\nThis principle enters largely into every department of man's existence\nupon the earth. Governments are mainly founded upon it, and _authority_\nis fundamentally necessary to establish republics, empires, monarchies\nand principalities.\n\nThe President of the United States must first conform to certain\nlaws and requirements before his acts as President are legal and\nbinding upon the people; so also with all the affairs of the general\ngovernment. And this is likewise true of the state officials, including\nthe governors, judges, legislators, sheriffs, magistrates, and even\nthe unimportant office of bailiff can only be filled by a man who has\nfulfilled all the requirements necessary and demanded by the law of the\nland.\n\nA man who would undertake to fill one of the offices alluded to,\nwithout conforming to the law, would be counted an impostor and dealt\nwith as the law directs.\n\nAll civilized nations recognize this principle and act accordingly.\nEven church organizations place great stress upon the necessity that\nthere exists for men to be ordained to their several offices; and a\nman, before he can legally perform, the marriage ceremony, must first\nconform to certain rules and laws laid down by the church authority to\nrender the marriage legal. A lay member could not act in the capacity\nof an elder until authority had been granted him by those who held the\npower to give authority. Neither could an elder fill the office of a\nbishop without first conforming to certain rules.\n\nThese rules are necessary to the good government of society and the\npeople generally, and without them confusion confounded would reign\nsupreme.\n\nIf every man who desired to act as governor was to set up his claims\nand be allowed to act in that capacity, there would be an end to\norder. So with all other offices. A few men would sustain one man, as\ngovernor, other men would sustain another man, and still other men\nwould sustain their man, until eventually brute force would be the\nmeans whereby men would hold their offices.\n\nThis principle applies also to admitting men to be citizens of a\ngovernment. A man who comes from some foreign nation and seeks to\nbecome a citizen of the United States must obtain his papers of\ncitizenship and take the oath of allegiance. Not only must he attend\nto these duties, but he must see that the {301} officer who signs his\npapers and administers the oath is a duly accredited officer of the\ngovernment; otherwise his papers are worthless and he is not yet a\ncitizen.\n\nIf these things be true as regards man's temporal affairs, how much\nmore true are they when applied to eternal salvation.\n\nDaniel, the young Hebrew prophet, had the visions of futurity opened\nup to him and saw the time when God would establish a kingdom upon the\nearth, never more to be thrown down. (_Dan. ii._, 44; _vii._, 27).\n\nMany hundreds of years after Daniel's day, Jesus of Nazareth came\nupon the earth and reiterated the assertion of Daniel, and told His\ndisciples to continue \"unceasingly to pray for that kingdom to be set\nup,\" and through one of His apostles He revealed how the kingdom was to\nbe established.\n\nJohn the beloved disciple says: \"I saw another angel fly in the midst\nof heaven, having the everlasting gospel\" [or the laws of the kingdom]\n\"to preach\" [or proclaim] \"unto them that dwell on the earth\" (_Rev.\nxiv._, 6).\n\nIt would naturally be supposed that the heavenly messenger would be\nendowed with authority to empower men to admit citizens into the\nkingdom he came to establish, and that no one could take this authority\nunto himself, \"but he that is called of God as was Aaron;\" and that he\nwho might dare to do so, without first being authorized, would render\nhimself liable to the penalty God's law inflicts upon all impostors,\nusurpers and wolves in sheep's clothing generally.\n\n\"Seek ye _first_ the kingdom of God,\" was the command of the Great\nKing, who in the future is to rule over this kingdom. But before the\nreader can do so he must first find out what it is like; and in this\nmatter we are not left in doubt, for Jesus and His apostles have\nplaced upon record the names of the officers necessary in the kingdom,\nthe necessary laws to govern and control it, the manner of admitting\ncitizens and, in short, all the details, so that the \"wayfaring man,\nthough a fool, need not err\" in seeking to obey the command, \"seek ye\nfirst the kingdom of God.\"\n\nBy turning to the writings of Paul (_I. Cor. xii._, 28), we find that\n\"God hath set some in the church, first apostles, secondarily prophets,\nthirdly teachers.\"\n\nNow if this is the pattern of the officers of the kingdom (church),\nall we have to do is to start upon our search and examine the various\nclaims that are set up; for there are a multitude of organizations that\nlay claim to the title of the church or kingdom of God.\n\nIt is not necessary to hunt in the midst of the heathen and {302} pagan\nnations of the earth, for they lay no claim to the title, but will\nanswer you frankly, \"We know nothing of your kingdom or its officers.\"\nThen let us turn to the Catholic world and examine their claims. We\nfind that they have a pope, cardinals and priests, but no apostles\nnor prophets, _no officers to correspond with the description given\nby Paul_. Next let us view the Protestant denominations. Go back to\nthe earliest reformers, Huss, Luther, Melanchthon, Calvin, Knox, Henry\nVIII, and Wesley. Examine all their organizations and we find none of\nthem lay claim to having these officers in their churches, but, on the\ncontrary, ignore and repudiate them by saying, \"They are no longer\nneeded.\"\n\nExamine all denominations, all orders, all faiths, and we find that in\nthis respect they are deficient and lacking, while poor, weak, fallible\nman sets up his judgment, and by man's wisdom seeks to enter the\nkingdom of God.\n\nThe Christian world acknowledges that it takes legal authority to make\na man a citizen of any temporal government set up by man, but when\nit comes to the government of God, any man who sees proper to do so\ncan set out with a new set of ideas, called a creed, and establish\na church, baptize, bless the communion, and go forward in this way,\nordaining men to various offices, and yet denying all the time that God\nhas revealed anything, or bestowed any gift of authority.\n\nAre these legal officers of the kingdom of God? Is the reader so far\nlost in the mazes of tradition as to suppose for one moment that God\nwill recognize officers appointed in any such way, much less their acts?\n\nBut lest we do injustice to these different denominations, let us\ngive them one more chance to prove their position correct; for we\nwould gladly avoid seeing the whole Christian world in error and\ntransgression.\n\nPaul, the great apostle, says that God placed in the Church, in\naddition to its officers, \"miracles, then gifts of healings, helps,\ngovernments, diversities of tongues,\" and urged upon the people to seek\nearnestly for these gifts.\n\nSearch the world over and find, if you can, an organization, other\nthan that represented by the Latter-Day Saints, that lays claim to and\npossesses these great blessings.\n\nThe Christian world, having changed the order of the Church of God,\nhave lost these gifts, and in endeavoring to justify themselves, say\nthey are no longer needed. Some of them, more honorable than the rest,\nacknowledge the true state of affairs and confess the lamentable\ncondition they are in.\n\n{303} Mr. Wesley states that the reason the gifts are no longer in the\nchurch \"is because the love of many waxed cold, and the Christians had\nturned heathen again, and had only a dead form left\" (see Vol. I, Sermon\n94).\n\nSmith's Bible Dictionary (page 163) also says: \"We must not expect to\nsee the church of holy scriptures actually existing in its perfection\non the earth. It is not to be found thus perfect, either in the\ncollected fragments of Christendom, or still less in any of those\nfragments.\" The names of sixty-five learned divines and Biblical\nscholars are on the preface page, as contributors to and endorsers of\nthis book.\n\nDr. Adam Clark, in his commentaries (page 452) on the 4th chapter of\nEphesians, says: \"All these officers and the gifts and graces conferred\nupon them were judged necessary by the Great Head of the church, for\nits full instruction in the important doctrines of Christianity. The\nsame _officers_ and _gifts_ are still necessary, and God gives them,\nbut they _do not know their places_.\"\n\nRoger Williams refused to continue as pastor over the oldest Baptist\nchurch in America, on the grounds that there was \"no regularly\nconstituted church on earth, nor any person authorized to administer\nany church ordinance; nor can there be until new apostles are sent\nby the Great Head of the church, for whose coming I am seeking\" (see\n_Picturesque America_, page 502).\n\n\"Till that great and notable day of the Lord come, we can not, from the\nprophetic word, anticipate a universal RETURN _to the original Gospel_,\nor a general restoration of the kingdom of God, in its primitive form\"\n(_Christianity Restored, Alex. Campbell_, page 181).\n\nHaving brought forward for the consideration of the reader the\nforegoing points, we now proceed to examine the results that will\nnaturally flow from this terrible situation of affairs; and while we\ndo so, we plead with you, reader, to lay aside prejudice, and, as you\nvalue your soul's salvation, seek earnestly to know the truth; \"for\nwhat doth it profit a man if he gain the whole world and lose his own\nsoul?\"\n\nHaving thrown aside the officers of the church, Christianity lost its\nauthority and could no longer administer in the ordinances of the\nGospel for the salvation of the souls of the children of men. Instead\nof the officers and endowments of the kingdom or church of God,\nman-made doctrines and changeable creeds have been substituted, until\nto-day the Christian world is \"driven and tossed to and fro by every\nwind of doctrine.\" Weakness, imbecility and lack of authority are {304}\nwritten on its every movement; vice, sin and wrong-doing prosper and\nflourish under the very droppings of the sanctuary.\n\nTo-day one theory is taught, tomorrow another. Men have \"builded\ncisterns that will not contain water;\" in short, have turned from\nthe apostle at the head of the church, and the prophet in the church\nof the living God, and heaped to themselves teachers, having itching\nears, who have turned the hearts of the people from the truth, and led\nthem astray after fables, until \"darkness covers the earth, and gross\ndarkness the minds of the people.\"\n\nConflicting creeds and faiths fill the world with a war of words,\nuntil the hearts of honest men become sick, sick!--sick of the petty\njealousies and miserable trickery of professing Christianity--sending\nthe blood-guilty murderer, with his hands reeking with the blood of his\nvictims, from the gallows to eternal glory and the presence of Deity;\nwhile an honest man, because he differs from them in belief, must be\nconsigned to a never ending hell!\n\nOh consistency! thy name is not modern Christianity!\n\nWithout apostles, without prophets, without the gifts, without\nauthority, shorn of all thy pristine beauty and loveliness, all thy\ngrandeur and glorious attributes; torn and divided into a multitude of\nfragments, continually dividing and sub-dividing, thy talk sounds like\nthat of the scribes of old, \"without authority.\"\n\nAnd what of thy teachers? \"Blind leaders of the blind.\" Prophecy\nforetells their doom: Struggling to uphold the columns of the house\nof Babylon, the dwelling place of \"the mother of harlots,\" and her\nnumerous offspring, they will be crushed in her downfall, unless they\nspeedily repent and turn to the true and living God, be baptized for\nthe forgiveness of their sins, and receive the laying on of hands for\nthe gift of the Holy Ghost, that will \"lead them into all truth, and\nbring to their remembrance things of the past, and show them things to\ncome,\" for the promise is unto all that \"the Lord our God shall call.\"\nTo members of churches as well as non-members--to the whole world does\nthis proclamation come.\n\n_God has set up His Kingdom, or church, upon the earth, never more to\nbe thrown down_. His duly appointed and authorized officers are ready\nto admit men and women as citizens of this kingdom, or church. He or\nshe who hears the sound of this gospel and heeds it not will be under\ncondemnation. He or she who heeds and renders obedience to it will reap\nlife everlasting.\n\nGod will not recognize the man-made devices whereby men {305} seek\nto save themselves by climbing up some other way. He will repudiate\nthe acts of unauthorized men who administer in the ordinances of the\ngospel; and after once this gospel comes to their ears, if they persist\nin their course, it will bring condemnation upon their heads. Before\nthey heard it, \"they had no sin,\" in not obeying; now \"they have no\ncloak for their sin,\" the truth having been taught.\n\n    \"If any man will do His will, he shall know of the doctrine,\n    whether it be of God, or whether I speak of my myself\" (_John vii._, 17).\n\nMay the peaceful influence of the Holy Spirit be with those who desire\nto know the truth, and come unto God, and serve Him with all their\n\"might, mind and strength.\"\n\n    _\"As we see the infant taken away by death, so may the youth\n    and middle-aged, as well as the infant, be suddenly called into\n    eternity. Let this, then, prove as a warning to all, not to\n    procrastinate repentance, or wait until upon the death-bed, for it\n    is the will of God that man should repent and serve Him in health,\n    and in the strength and power of his mind, in order to secure His\n    blessing, and not wait until he is called to die.\"_\n\n    --_Joseph Smith_.\n\n{306}\n\n\n\n(Tract No. 2.)\n\nTHE PLAN OF SALVATION.\n\nBY ELDER JOHN MORGAN.\n\nIn the midst of the Christian world there are very many conflicting\ntheories in relation to man's existence here and hereafter; also as to\nthe duties he owes to himself, his fellowman and to his Creator. It is\nan undisputed question that some knowledge of\n\n    WHERE WE CAME FROM, WHY WE ARE HERE, AND WHERE WE GO AFTER WE LEAVE\n    THIS PROBATION,\n\nis essential to the enjoyment and well-being of the human family.\n\nIn the following pages of this tract we shall seek to briefly set\nforth the belief of the Latter-day Saints on these points. While they\nmay differ widely from the accepted ideas of the Christian world, we\nmay be allowed to mildly suggest that the difference is not so much\nbetween those sects of the day and the Latter-day Saints, as it is\nbetween those sects and the Bible, a fact for which we are in no sense\nresponsible, and a fact that we can in nowise alter or change, even\nwere we so disposed.\n\nIt is deemed proper in the commencement of this investigation to refer\nto another point so that we may clearly understand each other. It\nis this: sincerity of belief does not, by any means, establish the\ncorrectness of a principle. Testimony of an unimpeachable character\ncan alone do that. Man's belief does not affect a principle in the\nleast. The whole world may believe it, and yet it be untrue; the whole\nworld may refuse to believe it, and yet it be true. The unbelief of the\npeople of Noah's day did not stay the flood; the unbelief of the Jews\ndid not prove Jesus an impostor; and the killing of the apostles did\nnot prove their doctrines false. The assassination of Joseph Smith was\nno proof one way or another as to the divine nature of his authority;\nneither will the rejection of the doctrines he taught prove them wrong.\nIf they {307} are true, though he was slain, his followers mobbed,\ndriven and persecuted, yet in the end they will rise triumphant over\nevery obstacle and grow stronger and stronger, as error shall grow\nweaker and weaker.\n\nIn presenting the principles of _pre-existence_ the _first principles\nof the gospel_ and _baptism for the dead_, we shall simply quote\nscripture; and we again state that if there is any difference of\nopinion, it is between the reader and holy writ.\n\nThe Apostle Paul's injunction to the Thessalonians was: \"Prove all\nthings: hold fast that which is good\" (_I Thess. v_. 21); and the wise\nman, Solomon, asserted: \"He that judgeth a matter before he heareth it,\nis not wise.\"\n\nLet us, then, refer to the word of the Lord, which is the end of\nargument, and see what the teachings of the Great Creator of all are.\n\nSpeaking to Job, one of the most ancient writers of the Bible, He says:\n\"Who is this that darkeneth counsel by words without knowledge? Gird up\nnow thy loins like a man; for I will demand of thee, and answer thou\nme. Where wast thou when I laid the foundations of the earth? * * *\nWhen the morning stars sang together, and all the sons of God shouted\nfor joy?\" (_Job xxxviii_, 2-7.)\n\nJob certainly must have been somewhere when the \"foundations of the\nearth were laid,\" or why the question?\n\nThere was doubtless more meaning to the words, \"When ALL _the sons of\nGod_ shouted for joy,\" than one at first supposes. The reader asks,\n\"Who were these sons of God?\" Luke, in giving the genealogy of the\nhuman family, gives the necessary information on this subject: \"Which\nwas the son of Enos, which was the son of Seth, which was the son of\n_Adam, which was the_ SON OF GOD\" (_Luke iii_, 38). But let us turn to\nanother text. One of the ancient writers says: \"Then shall the dust\nreturn to the earth as it was: and the spirit shall return unto God who\ngave it.\" (_Ecc. xii_, 7).\n\nLet us ask ourselves how it would be possible to _return_ to a place,\npoint or locality, which we had never visited. How could we _return_\nto God unless we had once been in His presence? The logical conclusion\nis unavoidable, that to enable us to _return_ to Him we must have once\nenjoyed His associations, which must have been in a pre-existent state,\nbefore we became clothed upon with this body of flesh and bone.\n\nAgain, we find that the apostles must have had some conception of\npre-existence, judging from their question to Jesus: \"Master, who did\nsin, this man or his parents, that he was born blind?\" (_John ix_, 2.)\nIt will, doubtless, require no argument {308} to convince the reader\nthat the justice of God would scarcely permit the punishment of the\nindividual before the crime was committed. If so, then the sin must\nhave been committed before he came upon the earth, for he was _born\nblind_. It was evident that the question was not a doubtful one in\nthe minds of the apostles as to whether a man _could_ sin previous to\nhis existence in the flesh, but as to whether this particular man had\nsinned or not.\n\nPaul, in his writings to the Hebrews, says: \"Furthermore we have had\nfathers of our flesh which corrected us, and we gave them reverence:\nshall we not much rather be in subjection unto the Father of spirits,\nand live?\" (_Heb. xii_. 9.) We here gain the information as to who the\nsons of God were who _shouted for joy_ in the beginning. We also learn\nthe reason why we address Him as, \"Our Father which art in heaven,\"\nis to distinguish Him from the father of our earthly tabernacles. In\nother words, He is the Father of the spirits that inhabit our bodies,\nin precisely the same sense that our earthly fathers are the fathers of\nour bodies of flesh and bone.\n\nWhen death ensues, we bury the earthly body, which decomposes and\nmingles with the elements surrounding its place of deposit; but what of\nthe spirit which \"returns unto God who gave it?\"\n\nWhen Jesus appeared to the disciples after His resurrection, \"They were\naffrighted, and supposed they had seen a spirit.\" But He corrected\nthem, saying, \"Handle me, and see; for a spirit hath not flesh and\nbones, as ye see me have\" (_Luke xxiv_. 37-39). From these, words we\nmay gather the information that man, while existing as a spirit, was\nnot clothed upon with flesh and bone, but nevertheless, existed in the\nexact shape and form that he now possesses. He had eyes to see, ears to\nhear and many other faculties with which man is here endowed. He was\nalso doubtless in possession of intelligence, and much that goes to\nennoble man. He had the ability to pass from place to place, increase\nin knowledge, and perform certain duties that devolved upon him in that\nsphere of action.\n\nAn unembodied spirit is one that has not yet taken upon itself a body.\nAn embodied spirit is one dwelling in the flesh. A disembodied spirit\nis one that has passed through this stage of existence and laid its\nbody down in the grave, to be finally taken up and again united, spirit\nand body, those of the righteous never more to be separated.\n\nThe word of the Lord to Jeremiah was: \"Before I formed thee in the\nbelly I knew thee; and before thou camest forth out of the womb I\nsanctified thee, and I ordained thee a {309} prophet unto the nations\"\n(_Jer. i_. 5). Here we have the sure word of the Lord relating to one\nof the children of men who was but a type of the rest, only that in\nthis particular case we have the fact made known that, for good and\nsufficient reasons, our common Father in the heavens saw proper to\nordain one of His children to a certain office prior to sending him\ndown upon the earth. Having so gained the confidence of his Father\nwhile in his first or pre-existent state, he was ordained to a high and\nholy calling, previous to his advent upon the earth, and we learn from\nholy writ, that this confidence was not misplaced, but that he in honor\nfilled his mission and proved himself true to the trust reposed in\nhim, not veering or turning a hair's breath from the line of his duty,\nthough met by obstacles that would have appalled the stoutest heart.\n\nThe reader will please be cautious not to confound the principle of\nfore-ordination with that of predestination, in the case of Jeremiah,\nfor there is a broad distinction between the two. A man may be\nfore-ordained, set apart or commanded to do a certain work, yet he\nretains his agency in the matter, and it is optional with him whether\nhe performs the duty assigned him or not. If predestined to perform\na certain work, there would be no choice but to do that work. Not\nhaving any choice, he would not incur the responsibility of his own\nactions, nor control them, but would be controlled by the power which\npredestined him. While Jeremiah was fore-ordained to be a prophet to\nthe nations, we do not read that he was predestined to fill the office\nof a prophet by any means.\n\nThe principle of pre-existence is plainly illustrated in the life of\nour Savior, who thus spoke to the people: \"What and if ye shall see the\nSon of man ascend up where he was before?\" (_John vi_. 62.) Again, \"And\nno man hath ascended up to heaven but he that came down from heaven.\"\nTo all human appearances, Jesus resembled very much the rest of the\nchildren of our common Father. So close was this resemblance, that\nthose by whom He was surrounded failed to see any contrast between Him\nand any ordinary man. They enquired of each other, \"Is this not the\ncarpenter's son? Is not his mother called Mary? and his brethren James\nand Joses, and Simon and Judas?\"\n\nLet us ask ourselves the question: Is it so difficult to comprehend\nour own pre-existence, when that of Jesus is so plainly taught, and\nalso that of many of the Biblical characters of whom we read? Paul,\nthe great apostle, speaking of himself, says, \"In hope of eternal\nlife, which God, that cannot lie, _promised before the world began.\"_\n(_Titus i_. 2.) Here {310} was a promise made to Paul of eternal life,\n_\"before the world began,\"_ continued upon obedience, as was said to\nCain aforetime, \"If thou doest well, shalt thou not be accepted?\"\n(_Gen. iv_, 7.) Yet, notwithstanding this promise, Paul was under\nthe necessity of performing certain duties to enable him to claim\nthe promise made. After being stricken with blindness on the way up\nto Damascus, and hearing the voice of a risen Redeemer, he was told\nto \"Arise, and go into the city, and it shall be told thee what thou\nmust do.\" (_Acts ix_. 6.) After fasting and prayer, he was visited at\nthe end of three days, by one Ananias, who had been commanded of the\nLord, in vision, to visit Paul, and was furthermore told that he was a\n\"chosen vessel,\" or in other words, one whom the Lord had made promises\nto, before the \"world began,\" and who had a mission to perform before\n\"Gentiles, and kings, and the children of Israel.\" The question of\nAnanias was, \"And now why tarriest thou? Arise, and _be baptized_, and\nwash away thy sins, calling on the name of the Lord.\" (_Acts xxii_. 16.)\n\nWe have presented for the consideration of the reader but a few\nBiblical proofs of man's pre-existence, out of the many that can be\nselected, yet consider that sufficient has been advanced to show\nconclusively that the claim of the Latter-day Saints to a belief in\nthis principle, is founded upon holy writ. Their ideas only coincide\nwith the prophets and servants of God in all ages of the world who have\nalluded to this subject.\n\nHaving answered this question: _Where did we come from?_ let us now\nconsider\n\nWHY WE ARE HERE.\n\nA wise Creator must have had some great object in view in the creation\nof the earth, and placing upon it His children, to pass through what\nthey are called upon to, while in this probation. A knowledge of this\nobject is almost positively necessary to enable the human family to act\nwell their part. Let us then examine what He had in view.\n\nThe primary object of man's existence upon the earth, is to obtain a\nbody of flesh and bone; for without this it is impossible to advance in\nthe grand scale of being in which he is to move, in the eternal worlds.\n\nIt is necessary also for him to learn, by actual experience, the\ndifference between good and evil. As was said of our first parents,\n\"And the Lord God said, Behold, the man is become as one of us, to\nknow good and evil.\" (_Gen. iii_. 22.) It is necessary that man should\ntaste the bitter to enable him to appreciate the sweet. No proper\nappreciation of the value of {311} eternal life could be arrived at,\nwithout having experienced its opposition.\n\nA man must first feel the effects of sickness to enable him to fully\nappreciate the great boon of health. He must feel the effects of pain\nbefore he can enjoy immunity therefrom. He must feel the influence\nand power of death, before he can appreciate eternal life. He must\ncomprehend the effects of sin, before he can enjoy \"the rest promised\nto the faithful.\" There are many experiences that he can gain in the\nflesh that cannot be obtained elsewhere. There are ordinances to be\nperformed and eternal unions to be perfected, that in the wise economy\nof the great Creator, must be effected here on the earth. Baptism\nfor the remission of sins and marriages for eternity, are prominent\nfeatures of duty that devolve upon man in his second estate, or\nduring his existence upon the earth. It is not all of man's duty to\ncare for himself alone, to selfishly neglect his fellow man, and seek\naggrandizement himself at their expense. \"Do unto others as ye would\nthat they should do unto you,\" is called the Golden Rule, by which men\nshould be governed in this life. In brief, man has a work to do to\nprepare himself for a future exaltation in the eternities to come. He\nis called upon to \"work out his salvation with fear and trembling,\" for\nthe work done in this life will have its influence in that to come. By\nobedience to the principles of the gospel of Jesus Christ, he prepares\nhimself for the grand and glorious exaltation held in reserve for\nthose who worship God in \"spirit and in truth.\" As Jesus said to His\napostles, \"I go to prepare a place for you,\" for \"in my Father's house\nare many mansions.\"\n\nHaving learned why we are here, let us next examine what is the nature\nof the duties devolving upon us.\n\nFAITH.\n\nTo enable a man to perform any work whatever, requires that he have\nfaith in the ultimate result of his work. No farmer would plant,\nunless he expected to reap; no builder build, unless he expected to\ninhabit; no speculator invest, unless he expected to increase his\nmeans; no journey would be attempted, unless there existed hope of\nreaching the destination. So, likewise, no commandment of God would be\nobeyed, unless there existed faith that certain blessings would follow\nobedience.\n\nWith this idea plainly before us, we can comprehend the assertion of\nthe Apostle Paul to the Hebrews, \"But without faith it is impossible to\nplease Him: for he that cometh to {312} God must believe that He is,\nand that He is a rewarder of them that diligently seek Him.\" (_Heb.\nxi_. 6).\n\nWe find the active workings of the principles of faith in the many\ncases of healing performed by our Savior. \"Thy faith hath made thee\nwhole,\" was the invariable remark He made to one and all: and we find\nHim speaking to the apostles in the strongest terms about their lack\nof this great principle. Upon one occasion they came to Him with the\nquestion, \"Why could not we cast him out? And Jesus said unto them,\nBecause of your unbelief; for verily I say unto you, If ye have\n_faith_ as a grain of mustard seed, ye shall say unto this mountain,\nRemove hence to yonder place; and it shall remove; and nothing shall\nbe impossible unto you.\" (_Matt. xvii_. 19, 20.) Again we read, \"And\nhe did not many mighty works there because of their unbelief\" (_Matt.\nxiii_. 58), or in other words, they had no faith in the claim he made\nof being the Messiah; consequently they were deprived of the blessings\nthat fell to those that had faith, as mankind today are depriving\nthemselves of many _great and glorious_ blessings, through their\nunbelief in the divine calling of Joseph Smith, the prophet and seer.\n\nWe often hear the same cry today that greeted the ears of Jesus,\n\"Master, we would see a sign from thee.\" But He answered and said unto\nthem, \"An evil and adulterous generation seeketh after a sign.\" (_Matt.\nxii_. 38, 39).\n\nWhat was true of the generation was true of the individual, and\nwhat was true then is true now, which places sign-seekers in a most\nunenviable position, but doubtless where they justly belong. Faith is\nnot produced by sign-seeking, but in the words of Paul, \"Faith cometh\nby _hearing_, and hearing by the word of God.\" (_Rom. x_. 17).\n\nAfter the death and resurrection of Jesus, He left this grand test of\nfaith upon record, to serve as a guide for all future generations: \"And\nthese signs _shall_ follow _them that believe\"_ (or have faith): \"In\nmy name shall they cast out devils; they shall speak with new tongues;\nthey shall take up serpents; and if they drink any deadly thing, it\nshall not hurt them; they shall lay hands on the sick, and they shall\nrecover.\" (_Mark xvi_. 17, 18).\n\n\"But,\" says one, \"was it not intended that these gifts and blessings\nshould be limited to the days of the apostles, and to the apostles\nthemselves?\" Read again, \"shall follow them that _believe;\"_ and again\nthe preceding verse reads, \"He that _believeth_ and is baptized shall\nbe saved.\" If you limit the signs following the believer to the days\nof the apostles you must also limit a salvation to that day. But it is\ntoday as it was in the {313} day Paul wrote to the Hebrews: \"For unto\nus was the gospel preached, as well as unto them: but the word preached\ndid not profit them, not being mixed with faith in them that heard it.\"\n(_Heb. iv_. 2).\n\nThe cultivation of this principle of faith is the first step in our\nduties in this life. The second step is that of\n\nREPENTANCE.\n\n\"Repent and _turn_ yourselves from _all_ your transgressions; so\niniquity shall not be your ruin.\" (_Ezek. xviii_. 30). \"Let the wicked\nforsake his way\" (_Isa. lv_. 7). \"_Repent_ * * * every one of you\"\n(_Acts ii_. 38). \"Except ye repent, ye shall all likewise perish\"\n(_Luke xiii_. 3).\n\nWe understand that repentance does not consist in mourning over sins\ncommitted, and then repeating the same sin or one equally heinous, but\nthat Ezekiel meant for the people to cease from doing wrong, to quit\ntheir evil practices, and walk in the path of rectitude, virtue and\ntrue holiness. \"For godly sorrow worketh repentance to salvation not to\nbe repented of; but the sorrow of the world worketh death.\" (_II. Cor.\nvii_. 10). We believe that the \"sorrow of the world\" here alluded to,\nis the too-prevalent practice of crying, groaning and moaning over our\nwrong-doings, and then continuing the same practices.\n\nThe third step for man to take in this life to secure salvation in the\neternal world, is to be\n\nBAPTIZED.\n\n\"He that believeth\" (that is, he that hath faith) \"and is baptized\nshall be saved\" (_Mark xvi_. 16), was the emphatic assertion of our\nSavior. Again, we find that man came under condemnation by refusing\nobedience to this commandment:\n\n\"But the Pharisees and lawyers rejected the counsel of God against\nthemselves, being _not baptized_ of him\" (_Luke vii_. 30). So the world\nof today will, in the end, find themselves under condemnation for\nrefusing to obey this principle of the gospel.\n\n\"Except a man be born of water and of the Spirit, he _cannot_ enter the\nkingdom of God.\" (_John iii_. 5).\n\nPaul, writing to the Hebrews, says: \"Therefore leaving the principles\nof the doctrines of Christ, let us go on unto perfection: not laying\nagain the foundation of repentance from dead works, and of faith toward\nGod, of the _doctrine of baptisms_ and of laying on of hands.\" (_Heb.\nvi_. 1-2). Here are four principles all classed together, all equally\nimportant, all {314} equally necessary, and all required at our hands\nby those fixed and eternal laws of truth and justice, by which the\nworlds are governed, and by which we may return back into the presence\nof God, and dwell with the just and true and the pure of all ages.\n\nThe fourth step necessary for man to take while in this state of\nprobation, is to receive\n\nTHE LAYING ON OF HANDS,\n\nfor the reception of the Holy Ghost. This is a principle, to a great\nextent, ignored by the Christian world, yet plainly taught in the\nscriptures.\n\nPeter, and his brethren of the twelve, had doubtless all been baptized,\nand endeavored to lead holy lives during their association with Jesus;\nyet we find Him, just previous to His ascension on high, telling them:\n\"Behold, I send the promise of my Father upon you: but tarry ye in the\ncity of Jerusalem, until ye be endued with power from on high. And He\nled them out as far as to Bethany, and He _lifted up His hands_ and\nblessed them.\" (_Luke xxiv_. 49, 50).\n\nWe find a still further explanation of the manner of obtaining this\ngift and blessing, in the Acts of the Apostles, where He \"commanded\nthem that they should not depart from Jerusalem, but wait for the\npromise of the Father, which, saith He, ye have heard of me. For John\ntruly baptized with water, but ye shall be _baptized with the Holy\nGhost_ not many days hence\" (_Acts i_. 4, 5).\n\nTurning to the account of the ministry of Philip, in Samaria, we find\nthat after the Samaritans had exercised FAITH sufficient to cause them\nto repent, they had been BAPTIZED under the hands of Philip. \"Now when\nthe apostles which were at Jerusalem heard that Samaria had received\nthe word of God, they sent unto them Peter and John: who, when they\nwere come down, prayed for them, that they might receive the Holy Ghost\n(for as yet he was fallen upon none of them: only they were baptized in\nthe name of the Lord Jesus). Then _laid they their hands on them, and\nthey received the Holy Ghost\"_ (_Acts viii_. 14-17).\n\nPaul, writing to Timothy, charged him thus: \"Neglect not the gift that\nis in thee, which was given thee by prophecy with the laying on of the\nhands of the presbytery\" (_I. Tim. iv_. 14); and again, \"Wherefore I\nput thee in remembrance, that thou stir up the gift of God, which is in\nthee by the putting on of my hands\" (_II. Tim. i_. 6).\n\nWe also call the attention of the reader to the account of {315} Paul's\nvisit to the baptized Saints of Ephesus, and his inquiry of them: \"Have\nye received the Holy Ghost since ye believed? And they said unto him,\nWe have not so much as heard whether there be any Holy Ghost. * * *\nThen they were baptized in the name of the Lord Jesus. And when Paul\nhad _laid his hands_ upon them, the Holy Ghost came on them: and they\nspake with tongues and prophesied\" (_Acts xix_. 2-5).\n\nSufficient has doubtless been said to clearly establish the fact that\nthe gift of the Holy Ghost was formerly obtained by the laying on of\nthe hands of those who held the authority to do so. Nowhere do we find\nthat the order here laid down has been supplanted or annulled. On\nthe contrary, the apostles spoke in the strongest terms against any\ninnovation upon the established forms that Jesus taught them.\n\nPaul, writing to the Galatians, speaks of those who were \"perverting\"\nthe gospel; doubtless teaching that the laying on of hands was not\nnecessary, or else that it was done away with, and says, \"But though\nwe, or an angel from heaven, preach any other gospel unto you than that\nwhich we have preached unto you, let him be accursed\" (_Gal. i_. 8).\n\nThe reader has now examined the fourth step for man's advancement\nin the probation in which he is now living: and in the words of our\nSavior, \"He that entereth not by the _door_ into the sheepfold, but\nclimbeth up some other way, the same is a thief and a robber\" (_John\nx_. 1).\n\nWe have traced man from a pre-existent state, before the world began,\nwhen he dwelt in the presence of the Father and of our elder Brother\nJesus, and mingled with the spirits who have or shall come into this\nsphere of action.\n\nAs it is beautifully expressed in one of the songs of Zion:\n\n  \"Oh, my Father, Thou that dwellest\n    In the high and glorious place!\n  When shall I regain Thy presence,\n   And again behold Thy face?\n  In Thy holy habitation,\n    Did my spirit once reside?\n  In my first, primeval childhood,\n    Was I nurtured near Thy side?\n\n  \"For a wise and glorious purpose\n     Thou hast placed me here on earth,\n  And withheld the recollection,\n    Of my former friends and birth;\n  Yet ofttimes a secret something\n    Whisper'd, 'You're a stranger here;'\n  And I felt that I had wandered\n   From a more exalted sphere.\"\n\n{316} This is certainly a grander and nobler conception of man's origin\nthan that of some of the would-be philosophers of today, who advocate\nthe idea of evolution from a lower scale.\n\nHaving described the nature of the duties (to have faith in God and His\npromises, to repent of his sins, to be baptized for their remission,\nand to receive the laying on of hands for the gift of the Holy Ghost)\nthat he must perform in this life to lay a foundation for future\nexaltation, we now turn to the consideration of man's\n\nFUTURE EXISTENCE.\n\nUpon this subject there is a great diversity of opinion among men,\nand almost every possible conjecture has, from time to time, held the\nattention of the human family. If we are to judge by the accepted\ncreeds of the Christian world, we find that an almost universal belief\nexists in future punishment.\n\nWe find also that the fear of future punishment is used as a mighty\npower to influence the minds of the people in a religious sense.\nThe fearful horrors of a never-ending punishment of the guilty are\nportrayed in the liveliest colors from the Christian pulpits of the\nland. They are so clearly defined, that in many instances we find that\nthe love and justice of God are lost sight of in the description of\nthe fearful character of the punishment He inflicts, not so much upon\nunbelievers as upon those who reject the creeds, articles of faith and\ndiscipline, whereby men seek to \"know God.\"\n\nLet the reader lay aside preconceived notions, tradition and prejudice,\nand examine this subject with a desire to know the truth.\n\nWe shall again refer to holy writ, and ask the candid attention of the\nreader to the proofs we place before him.\n\nIf we had the history of two persons, the one good and the other bad,\nafter they left the earth, or laid down their bodies in death, it would\nserve as a guide to decide upon the future destiny of the whole human\nfamily. Fortunately, there is left upon record such information, and by\nit we can determine this all-important question.\n\nNo one will dispute the assertion that Jesus of Nazareth was\nappropriately termed the \"Just One,\" a person of pure and holy life.\n\nThe confession of guilt by one of the men crucified beside Jesus, is\ntestimony enough to convict him of being a bad man. \"We receive the\ndue rewards of our deeds; but this man hath done nothing amiss\" (_Luke\nxxiii_, 41), were the words of the {317} malefactor, thus confessing\nthat death was the proper penalty for the many crimes that he was\nguilty of.\n\nNow, here are two persons that were born upon the earth, lived out a\ncertain number of years, and then laid down their lives, their bodies\nbecoming cold and inanimate in death, while their spirits, freed from\ntheir earthly tenements, passed into another stage of existence,\nleaving their remains to be cared for in the ordinary rites of\nsepulture.\n\nWhile suffering the agonies of crucifixion, a conversation was carried\non between them, which will serve our purpose in opening up an\ninvestigation.\n\n\"And he said unto Jesus, Lord, remember me when thou comest into thy\nkingdom. And Jesus said unto him, Verily I say unto thee, Today shalt\nthou be with me in paradise:\" (_Luke xxiii_, 42, 43.)\n\nThe request of the thief was so favorably looked upon, that he had\nthe promise made that he should accompany Jesus to a place which He\ndesignated as paradise. He could not have consistently granted him\nthe privilege of entering into His kingdom, when He had replied to\nNicodemus, \"Except a man be born of water\" (baptized) \"and of the\nSpirit\" (receive the laying on of hands for the gift of the Holy\nGhost), \"he cannot enter into the kingdom of God.\" (_John ii_, 5.) The\nthief, not having attended to these ordinances, could lay no claim\nto that privilege; but, says Jesus, \"Today shalt thou be with me in\nparadise.\"\n\nWe are aware that the majority of the Bible-believing world are of\nthe opinion that the thief was permitted to enter heaven, and enjoy\nthe presence of God; but is this idea a correct one? Let us candidly\nexamine it and see; for on it hangs a great principle of truth.\n\nAfter the body of Jesus had lain three days in the tomb, the spirit\nagain entered into it. The angels rolled the stone away from the mouth\nof the sepulchre, and the resurrected Redeemer of the world walked\nforth, clothed upon with an immortal body of flesh and bones.\n\nMary, who seemed to have some special interest in the Savior, came\nearly to the tomb, and, weeping, discovered that the body of her\nMaster was not there. A voice spake to her, saying, \"Mary.\" She turned\nherself, and saith unto him, \"Rabboni;\" which is to say, Master. Jesus\nsaith unto her, \"Touch me not; for I AM NOT YET ASCENDED TO MY FATHER:\nbut go to my brethren, and say unto them, I ascend unto my Father, and\nyour Father: and to my God and your God.\" (_John xx_, 16, 17.)\n\n{318} Here we have the assertion of Jesus, Himself, that during the\nthree days immediately subsequent to His crucifixion, while His body\nlay in the tomb, His spirit did not go into heaven or the presence of\nHis Father. Logically, it must follow, neither did that of the thief.\nThe generally-accepted idea, therefore, of the thief's being saved,\nmust inevitably fall to the ground. Jesus asserted that \"Today shalt\nthou be with me in paradise,\" and upon His return to earth He informed\nMary that He had not ascended to His Father.\n\nThe question naturally arises, where had He been during these three\ndays? We are not left in doubt upon this point, but scripture plainly\npoints out the character of the duties He was called upon to perform\nwhile His body rested in peace in the newly-made tomb of Joseph. He to\nwhom Jesus transferred the keys of the kingdom of heaven, and who stood\nat the head of the twelve apostles, would certainly be accepted as a\ncompetent witness in this matter; and, by turning to his epistles, we\ngain this information: \"For Christ also hath once suffered for sins,\nthe just for the unjust, that He might bring us to God, being put to\ndeath in the flesh, but quickened by the Spirit: by which also He went\nand PREACHED UNTO THE SPIRITS IN PRISON.\" (_I. Peter iii_, 18, 19.)\nHere we have an account of what He was doing during the three days'\nabsence from the body: preaching unto the spirits in prison, also a\nvery clear explanation as to where the thief went. It was to a prison\nworld, where he would have an opportunity to hear the Savior preach the\ngospel of deliverance to the captive spirits, \"Which some time were\ndisobedient, when once the long suffering of God waited in the days of\nNoah.\" (_I. Peter iii_, 20.)\n\nWe now understand what Isaiah, the prophet, meant when speaking\nof Jesus. He says, \"That thou mayest say to the prisoners, Go\nforth\" (_Isaiah xlix_,); and again, \"He hath sent me to bind up\nthe broken-hearted, to proclaim liberty to the _captives_, and the\nopening of the _prison to them that are bound_\" (_Isaiah lxi_, 1);\nand again, \"To open the blind eyes, to bring out the _prisoners_ from\nthe _prison_, and them that sit in darkness out of the _prison house_\"\n(_Isaiah xlii_, 7.)\n\nHow appropriately do these passages coincide with and support the\nassertion of Peter relative to Jesus preaching to the \"spirits\nin prison!\" Men, who in the days of the flood failed to obey the\ncommandments of God, and for two thousand long, weary years had\nsuffered the penalty for their wrong doing, had been fulfilling the\nprinciple so clearly enunciated by our Savior when He said, \"Verily I\nsay unto thee, Thou shalt by no means come out thence, till thou hast\npaid {319} the uttermost farthing.\" (_Matt. v_, 26.) \"And that servant,\nwhich knew his lord's will, and prepared not himself, neither did\naccording to his will, shall be beaten with many stripes. But he that\nknew not, and did commit things worthy of stripes, shall be beaten with\nfew stripes.\" (_Luke xii_, 47, 48.)\n\nWith what joy must these long-suffering spirits, held in confinement,\nhave greeted the Redeemer when He appeared and preached to them the\nglad tidings of great joy, and presented for their acceptance the\nEVERLASTING GOSPEL! Through its means they could have their prison\ndoors opened, and themselves delivered from the grasp of Lucifer, the\nson of the morning, who is appropriately described as one who \"made\nthe earth to tremble, and did shake kingdoms; that made the world as\na wilderness, and destroyed the cities thereof; that _opened not the\nhouse of his prisoners_.\" (_Isaiah xiv_, 16, 17.)\n\nHow grand and glorious is the plan of salvation that the Creator has\nordained for His children, reaching from eternity to eternity, and\ncovering in its details every possible emergency; controlling, guiding\nand directing their footsteps while in a pre-existing state; teaching\nthem while sojourners upon the earth, and extending beyond the grave\ninto the spirit world, there to cause their hearts to rejoice and\ngladden under its benign influence, growing and increasing in might and\nmajesty, power and glory, as the ages roll by, until the inspired words\nof our divine Master shall be fulfilled: \"Every knee shall bow, and\nevery tongue confess.\"\n\nWell might Jesus say to the apostles just previous to His death,\n\"Verily, verily, I say unto you, The hour is coming, and now is, when\nthe _dead_ shall hear the voice of the Son of God: and they that hear\nshall live. Marvel not at this: for the hour is coming in the which all\nthat are in the _graves_ shall hear His voice\" (_John v_. 25, 28).\n\nTurning again to the epistle of Peter, we find this assertion: \"Who\nshall give an account to Him that is ready to judge the quick and the\n_dead_. For for this cause was the gospel preached also to them that\nare _dead_, that they might be judged according to _men in the flesh_,\nbut live according to God in the spirit.\" (_I. Peter iv_. 5, 6.)\n\nJesus, upon one occasion, when explaining the gospel to the apostles,\nsaid, \"Whosoever speaketh a word against the Son of man, it shall be\nforgiven him: but whosoever speaketh against the Holy Ghost, it shall\nnot be forgiven him, _neither in this world, neither in the world to\ncome_\" (_Matt. xii_. 32).\n\nThis, in perfect plainness, explains itself to mean, that there is a\nclass of sins that can be forgiven in this world, and a class {320}\nthat cannot; also that there is a class of sins that can be forgiven in\nthe world to come, and a class that cannot.\n\nPeter, speaking of the patriarch David, says, \"For David is not\nascended into the heavens\" (_Acts ii_. 34). But David himself, knowing\nfull well that the mercy of the Lord endureth forever, says, \"For thou\nwilt not leave my soul in hell.\" (_Psalms xvi_. 10). He knew that after\nhe had paid the penalty of the deeds done in the body, there would be a\nway whereby he might gain a place in the midst of the righteous in the\npresence of God.\n\nIf the present generation desire to know what will be the result of\ntheir disobedience to the proclamation of the principles of the gospel,\nand their contending against the servants of God who proclaim them, let\nthem read what Isaiah says: \"The earth shall reel to and fro like a\ndrunkard, and shall be removed like a cottage. * * * And it shall come\nto pass in that day, that the Lord shall punish the hosts of the high\nones that are on high, and the kings of the earth upon the earth. And\nthey shall be _gathered together, as prisoners are gathered in the pit,\nand shall be shut up in the prison, and after many days shall they be\nvisited_\" (_Isaiah xxiv_. 20-22).\n\nAfter having waited, perhaps, as long as they did who rejected the word\nof God in the days of Noah--after having passed through, perchance,\nthousands of years of punishment, until they have \"paid the uttermost\nfarthing,\" then the gospel will again be presented to them, and \"they\nwill be visited.\" Another opportunity will be given them, to hearken\nunto the truth; but, in the meantime, the Saints of former and latter\ndays will have advanced in the scale of progression and passed beyond\nthe reach of those who, today, \"reject the counsel of God against\nthemselves, being not baptized.\" A separation will have taken place, in\nwhich there shall be \"weeping and wailing,\" sorrow and mourning, over\nthe neglect to obey the gospel when there was opportunity.\n\nIn accordance with divine law, \"they were judged every man _according\nto their works_\" (_Rev. xx_. 13), not indiscriminately consigning all\ngrades and classes of sinners to the same punishment, and that to\ncontinue forever; but meting out judgment according to their works,\nsome with many stripes and some with but few.\n\nWould it not be a libel upon justice, if a judge, presiding over one\nof our ordinary courts should award to every criminal brought before\nhim the same punishment? \"If ye then, being evil, know how to give good\ngifts unto your children, {321} how much more shall your Father which\nis in heaven give good things unto them that ask Him?\" Certainly the\nlaw of poor, weak, mortal man is not superior to that of the Judge of\nall.\n\nPaul beautifully and aptly expresses the principle in writing to the\nCorinthians: \"If in this life _only_ we have hope in Christ, we are of\nall men most miserable\" (_I. Cor. xv_. 19); but knowing that the gospel\nwould be preached to the spirits in prison, and that untold millions of\nthose who failed to accept the gospel here would do so there, he felt\nto rejoice in his heart instead of being the most miserable of men. He\nwas fully aware that there was but one way to be saved, \"One Lord, one\nfaith, one baptism,\" (_Eph. iv_. 5); that it was positively necessary\nfor man to pass through the door to enter into the sheep-fold; that the\nmany devices whereby men sought to save themselves must of necessity\nfail, for \"God's house is a house of order.\" He knew there was _only_\none name under heaven whereby men might be saved; that obedience to\nthis law was a prime necessity to salvation, for \"in vain do ye say,\nLord, Lord, and do not the things I command you.\"\n\nKnowing these facts, the life of every good and true man, as was Paul,\nwould be rendered miserable at the thought that so many millions of\nthe human family must irretrievably perish, and be subject to torture\nthroughout all the eternities to come; but understanding the great\nprinciple of the mission of our Savior to the prison world, they can\nrejoice in the fact that the plan of salvation is a complete one. They\nhave hope that, not only in this life, but in the life to come, the\ngospel will be preached and men be taught its precepts.\n\nWe here introduce the evidence of some learned men, who have reputation\nfor scholarly ability, far and wide.\n\nProf. Taylor Lewis, a prominent English writer, states: \"We are taught\nthat there was a work of Christ in hades. He descended into hades; He\nmade proclamation in hades to those who are there, in ward.\"\n\nBishop Alford says: \"I understand these words (_I. Peter iii_. 19)\nto say that our Lord, in His disembodied state, did go to the place\nof detention of departed spirits, and did there announce His work of\nredemption; preach salvation in fact, to the disembodied spirits of\nthose who refused to obey the voice of God when the judgment of the\nflood was hanging over them.\"\n\nProf. A. Hinderkoper, a German writer, says: \"In the second and third\ncenturies _every branch and division of the Christian church_, so\nfar as their record enables us to judge, {322} _believed that Christ\npreached to the departed spirits_.\" (_Haley's Discrepancies of the\nBible_.)\n\n    \"As to the endlessness of punishment, I have said that the law that\n    punishes sin is itself endless and for aught I know in the other\n    state souls may be passing from right to wrong and wrong to right,\n    and that may go on forever. I believe that we go out of this world\n    free to do good or evil, and I believe that if a soul repent and\n    turn to God, even in hell, he will not turn it away.\n\n    REV. H. W. THOMAS,\n\n    \"Chicago, Ill.\"\n\n    \"I believe that if sufficient probation is not furnished in this\n    world to infants, idiots, antediluvians, heathens and some children\n    who have no moral chance, God will provide some probation in hades.\n\n    REV. NEWMAN SMYTHE,\n\n    \"Hartford, Conn.\"\n\nThese writers were willing to ignore the teachings of tradition, and\nlet the words of inspired men mean just what they said, without any\n\"private interpretation.\"\n\nGod being no respecter of persons, it would be manifestly unjust for\none portion of the human family to have the privilege of hearing the\nsound of the gospel in this life, while so great a proportion never\nhear it, and lie under condemnation from the fact. No; the plan of\nsalvation is complete, and, reaching from our pre-existent state,\napplies to our present condition, and will extend to the future state,\nuntil every son and daughter of Father Adam have had ample opportunity\nto embrace its tenets, and live in accordance with its spirit.\n\nWe have now examined the gospel proof of pre-existence, and quoted the\ntestimony of Jesus and many of the servants of the Most High. We have\ngone over the ground of the duties that pertain to this life, connected\nwith _faith, repentance, baptism_ for the remission of sins, and the\n_laying on of hands_ for the gift of the Holy Ghost [A] and examined the\nscriptures relative to _preaching to spirits in prison_.\n\n[Footnote A: Should the reader desire a more complete treatise on these\nimportant points, we refer to Tract No. 1.]\n\nWe now take one more step in our investigation, and shall endeavor\nto learn if there is a way wrought out for the deliverance of the\nprisoners bound and captive in the grasp of Satan.\n\nThe fact of their being preached to, is one evidence that something\ncould be done to mitigate their condition, for it {323} would be\ncruelty intensified, if, after being taught the gospel, it would be\nnecessary to inform them that there was no deliverance.\n\nThe word of the Lord through the Prophet Malachi was, \"Behold I will\nsend you Elijah the prophet before the coming of the great and dreadful\nday of the Lord: and he shall turn the heart of the fathers to the\nchildren, and the heart of the children to their fathers, lest I come\nand smite the earth with a curse.\" (_Mal. iv_. 5, 6.) Here was a work\nfor the translated prophet of Israel to perform at some future period\nof time, with the fearful consequence of non-compliance placed before\nus, that the Lord would smite the earth with a curse. The nature of\nthat work is briefly set forth as turning the hearts of the fathers to\nthe children, and that of the children to the fathers.\n\nThe Apostle Paul asserts that they without us could \"not be made\nperfect,\" or in other words, that their salvation was necessary to our\nhappiness or perfection.\n\nJesus, speaking to Nicodemus, said: \"Verily, verily, I say unto thee,\nExcept a man be born of _water_ and of the Spirit, he cannot enter into\nthe kingdom of God.\"\n\n\"But,\" asks the reader, \"how shall a spirit be born of water, or be\nbaptized in the water?\"\n\nVery many of those who have gone into the spirit world had never\nsubmitted to the ordinance of baptism, while vast numbers of those who\nhad been baptized, had the ordinance administered by one who held no\nrightful authority whatever, and whose acts God will not by any means\nrecognize.\n\nThey stand in the same position to the \"kingdom of God\" that a man\ndoes, who, as an alien to the government of the United States, has\nreceived his papers of citizenship from a man who held no office under\nthe government, and, as a consequence, had no authority to confer those\nrights upon anyone.\n\nPaul, writing to the Hebrews, speaks of baptism in the plural: \"Not\nlaying again the foundation of repentance from dead works, and of faith\ntoward God, and of the _doctrine of baptisms_.\" (_Heb. vi_, 1, 2.)\n\nMany have supposed this passage to sanction the idea of different\nmodes of baptism, but, by turning to another of Paul's epistles, we\nlearn clearly his meaning. We gain also the information how we may be\ninstruments in the hands of a wise Creator in doing a work for the\ndead. _\"Else what shall they do which are baptized for the dead, if the\ndead rise not at all? Why are they baptized for the dead_?\" (_I. Cor.\nxv_, 29.)\n\n{324} We have here an explanation as to how their prison doors may be\nopened, and they set free: by the ordinance of the gospel through the\nbaptism for the dead. Those that are in the flesh can do vicarious work\nfor their dead, and become \"saviors upon Mount Zion.\"\n\nWe here insert an account of the visit of Elijah to the earth, in\nfulfillment of the promise of the Lord through Malachi.\n\nOn the 3rd day of April, 1836, the Prophet Joseph Smith and Oliver\nCowdery, while in the temple of Kirtland, had the vision of heaven\nopened, and Elijah, the prophet, who was taken to heaven without\ntasting death, stood before them, and said: \"Behold the time has fully\ncome, which was spoken of by the mouth of Malachi, testifying that\nhe\" (Elijah) \"should be sent before the great and dreadful day of the\nLord come, to turn the hearts of the fathers to the children, and the\nchildren to the fathers, lest the whole earth be smitten with a curse.\nTherefore the keys of this dispensation are committed into your hands,\nand by this ye may know that the great and dreadful day of the Lord is\nnear, even at the doors.\" (_Doc. and Cov., new edition, page_ 405.)\n\nElijah the prophet having come, and conferred the authority to baptize\nfor the dead, the Latter-day Saints are assiduously engaged in\nerecting temples, wherein this ordinance may be performed. The object\nof Elijah's visit having been partially accomplished, in causing the\nhearts of the fathers, dead and gone, to turn to the children here on\nearth, the children are feeling after the fathers and seeking to open\ntheir prison doors, and bring them through the door of baptism into the\nsheepfold.\n\nNot only are the Elders of Israel traveling, preaching the gospel, and\nbaptizing the people by the thousand, but the Saints are flocking to\nthe temples of the Lord, and redeeming their dead from the grasp of\nSatan. They are performing a great and mighty work for the human family\nwho have lived upon the earth in the different ages of the world's\nhistory, and who, in some instances, by revelation, make manifest to\ntheir children or friends, the fact that they have accepted the gospel\nin the spirit world.\n\nThe patriarchs and prophets of former days, with Peter, James and the\napostles who lived in the meridian of time, with Joseph Smith, Brigham\nYoung, and other prophets of the \"dispensation of the fullness of\ntimes\" in the latter days, are earnestly engaged in the work of giving\ninformation and directing the preaching of the gospel in the spirit\nworld.\n\n{325} Associated with our Father in the heavens, with the angels, and\nthe good and true of the earth, we can afford to smile at the puny\nefforts of man to overthrow the work of God. What! can man strive\nagainst the bucklers of Jehovah? Can the designs that have been in\nprocess of fulfillment since the world began, now be stayed in their\nonward progress, because they do not happen to meet the approval of the\npeople of today?\n\nIn conclusion, let us examine one more question that has doubtless\npresented itself to the mind of the reader, and that is the question of\nfuture punishment. If, by preaching to the spirits in prison, bringing\nthem to a knowledge of the truth, and being baptized for them, released\nthem from their prison house, it logically follows that there must be\nan end to future punishment.\n\nWe hear the question asked, \"Do not the scriptures say that it is\n'eternal punishment' and 'everlasting punishment?'\" We answer, \"Yes.\"\nBut let us not put any private interpretation on these terms, but\ncorrectly understand their meaning.\n\nEternal punishment is God's punishment; everlasting punishment is God's\npunishment; or, in other words, it is the name of the punishment God\ninflicts, He being eternal in His nature.\n\nWhosoever, therefore, receives God's punishment, receives eternal\npunishment, whether it is endured one hour, one day, one week, one\nyear, or one age. \"And they were judged every man according to their\nworks.\" (_Rev. xx_, 13). Some shall be beaten with few and some with\nmany stripes (_Luke xii_, 47, 48). Here we have plainly set forth the\nfact that all men are not punished alike, that some receive a greater\npunishment than others.\n\nThat, as their works are so shall be the punishment awarded them. \"And\nI saw the dead, small and great, stand before God: and the books were\nopened: and another book was opened, which is the book of life: and the\ndead were judged out of those things which were written in the books,\n_according to their works_. And the sea gave up the dead which were in\nit; and death and _hell delivered_ up the dead which were in them.\"\n(_Rev. xx_, 12, 13.)\n\nThese were the words of John, upon the Isle of Patmos, and most\nimpressively he adds, \"And if any man shall take away from the words\nof the book of this prophecy, God shall take away his part out of the\nbook of life, and out of the holy city, and from the things which are\nwritten in this book.\" (_Rev. xx_, 19.)\n\nWe consider that enough has been said to establish the {326} principles\nwe have advanced, and we will call upon all to whom these words shall\ncome, to exercise _faith_ in the gospel of Jesus Christ, to _repent_ of\ntheir sins, to be _baptised for the remission of them_, to receive the\n_laying on of hands_ for the gift of the Holy Ghost, and then to serve\nthe God of Israel with all their might, mind and strength.\n\n    _\"Many men will say, 'I will never forsake you, but will stand\n    by you at all times.' But the moment you teach them some of the\n    mysteries of the Kingdom of God that are retained in the heavens\n    and are to be revealed to the children of men when they are\n    prepared for them, they will be the first to stone you and put you\n    to death. It was the same principle that crucified the Lord Jesus\n    Christ, and will cause the people to kill the Prophets in this\n    generation.\"_\n\n    --_Joseph Smith_.\n\n    _\"The angel taught Joseph Smith those principles which are\n    necessary for the salvation of the world, and the Lord gave him\n    commandments and sealed upon him the Priesthood, giving him power\n    to administer in the ordinances of the Lord.\"_\n\n    --_Wilford Woodruff_.\n\n{327}\n\n    _\"When you see a people loaded with irons and delivered to the\n    executioner, be not hasty to say--This is an unruly people that\n    would trouble the peace of the earth. For peradventure it is a\n    martyr's people, which suffer for the salvation of humanity_.\"\n\n    LA MENNAIS.\n\n\n\n(TRACT NO. 3.)\n\nOPINIONS OF THE LEADING STATESMEN OF THE UNITED STATES ON THE EDMUNDS\nLAW.\n\nGENTILE OPINIONS OF THE \"MORMON\" PEOPLE.\n\nSTATISTICS OF CRIME AND EDUCATION.\n\nREFUTATION OF THE SPAULDING STORY.\n\nJUDGE SUMNER HOWARD ON THE MOUNTAIN MEADOWS MASSACRE.\n\nBY ELDER JOHN MORGAN.\n\nThe attention of the candid, thinking, reader is called to the\nfollowing extracts culled from the speeches made by the distinguished\ngentlemen, who, in defense of the Constitution of the United States,\nopposed the passage of the Edmunds law:\n\nUNITED STATES SENATE, FEBRUARY, 1882.\n\n_Showing the Unconstitutionality of the Law, and that it is not Morals\nbut Money that is the moving cause of the present Crusade against the\n\"Mormons.\"_\n\nSENATOR VEST, MISSOURI.\n\nWhat I object to in this bill is that it is a bill of attainder,\nunconstitutional in the Territories, unconstitutional in the States,\nunconstitutional wherever the flag of the Republic wavers to-day in\nsupremacy. It is a bill of attainder because it {328} inflicts a\npunishment, in the language of the Supreme Court of the United States,\nwithout trial by a judicial tribunal.\n\nMr. President, as I said before, I am prepared for the abuse and\ncalumny that will follow any man who dares to oppose any bill here\nagainst polygamy; and yet, so help me God, if my official life should\nterminate to-morrow, I would not give my vote for the principles\ncontained in this measure.\n\nSENATOR MORGAN, ALABAMA.\n\nThis, Mr. President, is to all intents and purposes an _ex post facto_\nlaw. If I have rightly constructed the language in which the seventh\nsection is couched, it undertakes to create a crime and punish a man\nfor the commission of it at a time before the statute itself was\nenacted, certainly before this method of punishment is prescribed; and\nif I understand anything in reference to constitutional law, it is that\nyou cannot impose a new punishment upon one who has been guilty even of\na crime against the law, so as to make it retroactive in its effect and\nin its operation.\n\nNow we have the entire case under the Constitution. I submit to the\nhonorable committee and to the Senate that this bill is amenable to\ntwo constitutional objections in the particulars I have named. First,\nit is an _ex post facto_ law, punishing men for crimes heretofore\ncommitted, and to which the punishment now sought to be annexed was not\nannexed at the time of their commission. The next is that it is a bill\nof attainder, a bill of pains and penalties, whereby the legislative\ndepartment of the Government usurps the functions of the judicial, and\nputs a man under condemnation without trial and without even the due\nobservance of the forms of law. As the act stands on its face, and as\nthe purposes of it are entirely apparent from its whole tenor, I think\nthere could not be a more flagrant violation of the Constitution.\n\nSENATOR LAMAR, MISSISSIPPI.\n\nIn my opinion, sir, it is a cruel measure, and will inflict unspeakable\nsufferings upon large masses, many of whom are innocent victims.\n\nSENATOR CALL, FLORIDA.\n\nThere is nothing theocratic in the government of the Mormon Church that\nis exhibited to the world. It does not claim to govern the Territory\nof Utah. It acknowledges the authority {329} of the Government of the\nUnited States. You cannot assail it by declaring it as a matter of\nopinion on the part of the American Congress that for a man to worship\nGod according to his belief, as Mormons do (however contrary to our\nopinions and our wishes), is a theocracy to be suppressed with fire\nand sword. But if you will make war upon it, let it not be by striking\ndown the liberties of your people and doing violence to your own holy\nfaith; but assail it with the red right hand of war, with the sword to\nstab it out, and say to them: \"Proclaim your heresies and conduct your\nrites beyond the limits of this Territory of the United States.\" Sir,\nthis is worse than open, flagrant war. This is asserting to the people\nthat what our fathers, acting under the teachings of the Christian\nreligion, fought for more than a hundred years to accomplish, shall be\nthrown away. This is an assertion by the Congress of the United States\nthat there may be a trial by a packed and prejudiced court, by partial\njurors, by a man's enemies, and not his friends; that a government\nshall be constructed in which the vast majority--nine-tenths of the\npeople--in defiance of the principles which control our whole political\nsystem, a government of a minority shall be constructed through penal\nprovisions and through verdicts of courts selected and organized to try\nand convict!\n\nSENATOR BROWN, GEORGIA.\n\nThe bill proposes to apply a religious test to the Mormons, in so far\nas it punishes the Mormon for his opinions, it is a religious test\napplied. He believes that Joseph Smith was a prophet as much as I\nbelieve that Jeremiah was a prophet; and while I think he is in an\negregious error, I have no right to proscribe him because of his belief\nas long as he does not practice immorality. And I have no right to do\nmore as a legislator than to prescribe rules to punish him for his\nimmoralities, and leave him to the full enjoyment of his religious\nopinions, just as I claim the right to enjoy my own opinions. If we\ncommence striking down any sect, however despised or however unpopular,\non account of opinion's sake, we do not know how soon the fires of\nSmithfield may be rekindled or the gallows of New England for witches\nagain be erected, or when another Catholic convent will be burned down.\n\nWe do not know how long it will be before the clamor would be raised\nby the religious institutions of this country, that no member of a\nchurch who holds the infallibility of the Pope or the doctrine of\ntransubstantiation should hold office or {330} vote in this country. We\ndo not know how long it would be before it would be said that no member\nof a church who believed in close communion and baptism by immersion\nas the only mode, should vote or hold office in this country. You are\ntreading on dangerous ground when you open this floodgate anew. We have\npassed the period where there is for the present any clamor on this\nsubject, except as against the Mormons; but it seems there must be some\nperiodical outcry against some denomination. Popular vengeance is now\nturned against the Mormons. When we are done with them, I know not who\nwill next be considered the proper subject of it.\n\nTo accomplish this great object the Territorial practices of half\na century are to be blotted out, local self-government is to be\ndestroyed, the church is to be plundered, and the prosperous region of\nUtah is to be subjected to the rule of satraps whose unlimited power\nwill enable them to rob and pillage the people at pleasure. If this\nsystem is once inaugurated, bitter as was our experience in the South\nduring the late reconstruction period when our affairs were being\nregulated, it was mildness itself compared with what is in store for\nUtah as long as the wealth accumulated by the Mormons is not exhausted.\n\nMr. President, I shall be a party to no such proceedings. Other\nsections of the Union have frequently run wild in keeping up with New\nEngland ideas and New England practices on issues of this character.\nI presume they will do so again, but I, for one, shall not be a party\nto the enactment or enforcement of unconstitutional, tyrannical, and\noppressive legislation for the purpose of crushing the Mormons or any\nother sect for the gratification of New England or any other section.\nThe precedents which we are making, when the persons and parties in\nthe States who feel it their duty to regulate the affairs of others\nfind themselves unemployed and the regulation of Mormonism no longer\nprofitable, will be used against other sects. Whether the Baptists,\nor the Catholics, or the Quakers will be selected for the next victim\ndoes not yet appear. But he who supposes that this spirit of restless\nand illegal intermeddling with the affairs of other sections will be\nsatiated or appeased by the sacrifice of the Mormons has read modern\nhistory to little advantage.\n\nThe Mormon sect is marked for the first victim. The Constitution and\nthe practices of the Government are to be disregarded and if need be\ntrampled down to gratify the ire of dominant intermeddling.\n\nAnd such is the fanaticism now prevalent in reference to the {331}\nMormon sect, that when it is clearly shown the regulation which they\ndesire can not take place within the Constitution and laws, the\nrestless regulators will doubtless be ready to follow the example of\nMr. Stevens and regulate Mormonism outside of the Constitution. But why\nshould Southern men become camp-followers in this crusade?\n\nThe Mormons may, however, be consoled by the reflection that their\nprivileges need not be curtailed if they are obedient, nor the present\npractice diminished, but they must change the name and no longer\nconduct the wicked practice in what they call the \"marriage relation.\"\n\nThe Government considers this no great hardship, as it freely permits\nin the Mormons, if called by the right name, what it does not punish\nin other people. For, without violating the policy of the Government\nin so far as it has been proclaimed by its Utah Commission, if the\nMormons will conform to its requirements as to the mode, the practice\nof prostitution in Utah need not in the slightest degree be diminished.\nThe clamor is not against the Mormon for having more than one woman,\nbut for calling more than one his wife. And the Mormons will do well to\nremember that the policy of putting the whole population, men, women,\nand children to the sword, and filling the whole land with wailing,\nblood, and carnage will not be wanting in advocates if a portion of\nthem still continue, each to cohabit with more than one woman in what\nthey call \"the marriage relation.\"\n\nThe Government and people of the United States have deliberately\ndetermined that they must call it by the proper name. Let the Mormon\nwho has a plurality of women remember that he must conform to the\npractice elsewhere and call but one of them his wife.\n\nThis, Mr. President, is the point we have reached. This is the\ndistinction we have drawn. This is our present policy and practice as\napplied to the Territory of Utah. What consummate statesmanship!\n\nOthers who feel it their duty upon such hollow pretexts to destroy a\nprosperous Territory by such unconstitutional and illegal means as are\nproposed will doubtless proceed with this unnatural warfare until they\nhave seen the result of their folly.\n\nLet those whose ambition prompts them to such deeds of daring take part\nin this tyrannical and illegal conquest over a helpless people, who, to\ngratify an insatiate fanaticism, are to be crushed without the morals\nof this country being in the slightest degree improved or illegal\nsexual intercourse in the {332} least degree diminished, and let them\nenjoy the fruits of their triumph.\n\nBut as I have sworn to support the Constitution of the United States,\nand can not therefore belong to the army of the conquerors, I shall\nhave no right to claim any of the trophies of the victory. Nor when\nthe slaughter comes shall I have upon my hands the stain of the blood\nof any of the victims. Nor shall I share in the responsibility when\nin future our present unconstitutional and unjustifiable legislation\nagainst the Mormons shall be used as a precedent for like legislation\nto crush some other sect or denomination, who may have chance, as\nthe Mormons now do, to fall under the ban of popular fanaticism\nand indignation which will afford another pretext for New England\ninterference and regulation.\n\nThere are over fifty millions of people in the United States; and there\nare probably twenty times as many persons practicing prostitution, or\nillegal sexual intercourse, in the other parts of the Union as the\nwhole number who practice it in Utah. Many of the features of its\npractice in the other States and Territories, including foeticide,\nillegal divorce, etc., are quite as revolting, or more so, than in\nUtah. It is assumed in the other parts of the Union, where a greatly\nlarger number of persons practice sexual impurity than the whole number\nof Mormon polygamists, that polygamy must be put down at any cost. It\nis certainly a matter of great importance that polygamy, prostitution,\nfoeticide and illegal divorce, whether practiced in Utah or in any\nother part of the United States, should be put down. And if we have\nit in our power by constitutional means to accomplish that end no\none would be more rejoiced than I. But having taken a solemn oath to\nsupport the Constitution of the United States, I cannot as a Senator\nvote for a measure which I am satisfied is a plain violation of the\nConstitution to crush out polygamy, or to accomplish any other object.\nAnd we would do well to bear in mind that if the Congress of the United\nStates disregards and violates the Constitution of the United States in\nits eager haste to crush a sect but little over one hundred thousand\nstrong, the result of the precedent may be the crushing out of one sect\nafter another, until it ends in the complete overthrow of the liberties\nof fifty millions of people, who are expected to applaud our efforts\nto crush the Mormons without regard to constitutional difficulties or\nconstitutional obligations.\n\nNo matter what the popular applause may be on the one hand or the\npopular condemnation on the other, I will join in {333} no hue and\ncry against any sect that requires me to vote for measures in open\nviolation of the fundamental law of the land. And we would do well to\nbear in mind that an illegal persecution of any sect always excites\nsympathy for the persecuted and greatly increases its number. The late\nAlexander H. Stephens, of Georgia, when asked what would be the effect\nof the Edmunds bill on Mormonism, replied, \"The effect will be to make\nmore Mormons.\"\n\nBut I may be asked, \"What means can we adopt to destroy this great evil\nin Utah?\" I reply we can not do it by passing unconstitutional laws,\nor adopting illegal or unconstitutional means, or by striking down\nrepublican government in the Territory.\n\nThe Christian churches of this country spend hundreds of thousands of\ndollars every year sending missionaries to foreign lands where polygamy\nis practiced. In India and in China alone more than 500,000,000 of\npeople practice or acquiesce in the practice of polygamy. And yet the\nChristian churches are not discouraged, but they send missionaries\nthere, hoping finally to convert the whole mass of the people. Why,\nthen, should we not send missionaries to Utah, where only about 12,000\npeople practice and a little over 100,000 people believe in polygamy?\nIf the Christian churches are willing to make the effort to convert\n500,000,000 of polygamists in the East, why should they not with less\neffort convert 100,000 within the limits of our own land? If the first\ntask is within the range of possibility, what is there to discourage\nus from the smaller undertaking? There are a great many people in Utah\nwho might be converted by the proper effort. They are our neighbors,\nour fellow-citizens. Shall we give them up as reprobates, and make no\neffort to save them, and join in a crusade to crush them? They speak\nour language, they are within easy reach. Why give them up and turn to\nthe heathen of other lands, who neither understand our language nor\nhave anything of race or sympathy in common with us? Have the Christian\nchurches done their duty to the Mormon people? If you can not convince\ntheir leaders you can convert thousands of the people. It may be easier\nto cry \"Crucify them\" than it is to try to help convert them. But can\nthe churches reconcile it to conscience that duty is as well performed\nin the one case as in the other?\n\nMR. HOUSE OF TENNESSEE.\n\nNow it seems to me that if the Supreme Court of the {334} United States\nknows what a bill of attainder is, the eighth and ninth sections of\nthis act are clearly in violation of the Constitution. When I took a\nseat in this House I took an oath to support the Constitution of the\nUnited States. I can not and will not swear to a lie even to emphasize\nmy abhorrence of polygamy or to punish a Mormon, and with my views of\nthis act I would have had to do so if I had voted for the bill when it\npassed. It would seem that after organizing a packed jury to convict,\nthe authors of the bill ought then to have been willing to await a\nconviction before depriving American citizens of the right to vote or\nhold office. For what is an American, deprived of those rights? He may\nlive in a land of boasted freedom, but thus stripped of the rights and\nprivileges that freemen most value, he is no better than a slave.\n\nLet the carpet bagger, expelled finally from every State in the\nAmerican Union with the brand of disgrace stamped upon his brow, lift\nup his head once more and turn his face toward the setting sun. Utah\nbeckons him to a new field of pillage and fresh pastures of pilfering.\nLet him pack his grip sack and start. The Mormons have no friends,\nand no one will come forward to defend or protect their rights. A\nreturning board, from whose decision there is no appeal, sent out\nfrom the American Congress baptized with the spirit of persecution\nand intolerance, will enter Utah to trample beneath their feet the\nrights of the people of that far-off and ill-fated land. Mr. Speaker,\nI would not place a dog under the dominion of a set of carpet-baggers,\nre-enforced by a returning board, unless I meant to have him robbed of\nhis bone. A more grinding tyranny, a more absolute despotism was never\nestablished over any people.\n\nThe Mormons have been guilty of believing in, and some of them\npracticing, polygamy. But they have been guilty of another sin also.\nThey have committed the offense of belonging to the democratic party.\nThat Territory now has a population about large enough to be admitted\ninto the Union. It would not do to let it enter the Union as a\ndemocratic State. There is not now the least danger of it. After it\nhas passed under the manipulations of the returning board, after her\npeople have been driven from their homes under the oppressive laws\nthat will be passed under the powers conferred by this law, after\nthe carpet-bagger has gone in and taken possession, Utah, clothed in\nthe habiliments of the republican party, will be welcomed into the\nsisterhood of States. I did desire to notice some other features of\nthis law, but time forbids. It {335} was passed under the operation of\nthe previous question, and no one had the opportunity to discuss it or\nto point out its imperfections. The Delegate sent here by the people of\nthat Territory, by a barefaced usurpation on the part of the governor,\nwas denied a certificate of election, and was not allowed to take the\nseat to which he had been elected, or to speak in behalf of his people\nwhile they were being robbed of their rights.\n\nHON. JAMES W. STILLMAN, FREETHINKER, BOSTON, MASSACHUSETTS, 12TH FEB.,\n1884.\n\nThe bill which Senator Hoar has reported is an _ex post facto_ law,\nbecause it changes the rules of evidence as already indicated. The\nEdmunds bill is a bill of attainder; and it is an _ex post facto_ law,\nbecause it punishes these people without a judicial trial; it increases\nthe punishment for polygamy by disfranchisement and disqualification to\nhold office. Every Senator and every Representative who voted for that\nbill had taken a solemn oath to support the Constitution of the United\nStates, and yet, unmindful of that oath, actuated by the spirit of\nreligious bigotry and fanaticism which I have denounced here to-night,\nthey lost sight entirely of their constitutional obligations, and\nnullified one of the most important provisions of that great instrument.\n\nRIGHT OF SELF-GOVERNMENT.\n\nJUDGE JEREMIAH S. BLACK'S ARGUMENT.\n\nThe end and object of this whole system of hostile measures against\nUtah seems to be the destruction of the popular rule in that Territory.\nI may be wrong--for I can only reason from the fact that is known to\nthe fact that is not known--but I do not think that the promoters of\nthis legislation care a straw how much or how little the Mormons are\nmarried. It is not their wives, but their property; not beauty, but\nbooty, that they are after. I have not much faith in political piety,\nbut I do most devoutly believe in the hunger of political adventurers\nfor spoils of every kind. How else can you account for the struggles\nthey are now making to get possession of all the local offices in the\nTerritory, including the treasurer, auditor, and all depositories of\npublic money? If they do not want to rob the people, why do they reach\nout their hands for such a grab as this?\n\n{336} Coming back to the original and fundamental proposition that\nyou have no authority to legislate about marriage in a Territory, you\nwill ask what then are we to do with polygamy? It is a bad thing and\na false religion that allows it. But the people of Utah have as good\na right to their false religion as you have to your true one. Then\nyou add that it is not a religious error merely, but a crime which\nought to be extirpated by the sword of the civil magistrate. That is\nalso conceded. But those people have a civil government of their own,\nwhich is as wrong-headed as their Church. Both are free to do evil on\nthis and kindred subjects if they please, and they are neither of them\nanswerable to you. That brings you to the end of your string. You are\ncompelled to treat this offense as you treat others in the States and\nin the Territories--that is, leave it to be dealt with by the powers\nthat are ordained of God or by God Himself, who will in due time become\nthe minister of His own justice.\n\n* * * * *\n\nIn regard to the unholy crusade periodically waged against the\n\"Mormons\" by godless men, and specially revived at every recurring\nCongressional session for the purpose of provoking proscriptive\nanti-Mormon legislation, the following forcible and faithful\nword-picture (which is as true as photography, and to which over\n150,000 Utonians can make oath), drawn by the Honorable Thomas Fitch,\nex-United States Senator, unmistakably illustrates the motives which\ninspire every such wicked _ringocratic_ movement.\n\nAt the constitutional convention held in Salt Lake City, February,\n1872, Mr. Fitch, United States Senator from Nevada, said;\n\nThere is no safety for the people of Utah without a State government;\nfor under the present condition of affairs, their property, their\nliberties, and their very lives are in constant and increasing\njeopardy. James B. McKean (United States Chief Justice in Utah) is\nmorally and hopelessly deaf to the most common demands of the opponents\nof his policy, and in a case where a Mormon or a Mormon sympathizer,\nor a conservative Gentile, be concerned, there may be found rulings\nunparalleled in all the jurisprudence of England or America. The\nmineral deposits have attracted here a large number of restless,\nunscrupulous and reckless men, the hereditary foes of {337} industry,\norder and law. Finding the courts and federal officers arrayed against\nthe Mormons, with pleased lacrity this class have placed themselves on\nthe side of courts and officers. Elements ordinarily discordant blend\ntogether in the same seething cauldron. The bagnios and hells shout\nhosannas to the courts; the altars of religion are infested with the\nparaphernalia and the presence of vice; the drunkard espouses the cause\nof temperance; the companion of harlots preaches the beauties of virtue\nand continence. All believe that license will be granted by the leaders\nin order to advance their sacred cause, and the result is an immense\nsupport from those friends of immorality and architects of disorder\nwho care nothing for the cause, but everything for the license. These\nconstitute a nucleus of reformers and a mass of ruffians, a centre\nof zealots and a circumference of plunderers. The dramshop interest\nhopes to escape the Mormon tax of $300 per month by sustaining a judge\nwho will enjoin a collection of the tax, and the prostitutes persuade\ntheir patrons to support judges who will interfere by _habeas corpus_\nwith any practical enforcement of municipal ordinances. Every interest\nof industry is disastrously affected by this unholy alliance, every\nright of the citizen is threatened, if not assailed, by this ungodly\ncombination.\n\nYour local magistrates are successfully defied, your local laws are\ndisregarded, your municipal ordinances are trampled into the mire,\ntheft and murder walk through your streets without detection, drunkards\nhowl their orgies in the shadow of your altar; the glare and tumult\nof drinking saloons, the glitter of gambling hells, and the painting\nflaunt of the bawd plying her trade, now vex the repose of streets,\nwhich beforetime heard no sound to disturb their quiet save the busy\nhum of industry, the clatter of trade, and the musical tingle of\nmountains streams. In prosecuting Mormons the prosecution have tried\ntheir cases beforehand on the streets, in the newspapers, by public\nmeetings, by petitions, and over the telegraph wires, by means of their\nleading adviser, the Salt Lake agent of the Associated Press. There\nis no evidence so base or worthless but is sufficient to indict a\nMormon; there is no evidence sufficiently damning to indict a man who\nwould swear against a Mormon. In support of these statements a volume\nof details of acts of injustice and tyranny might be compiled from\nthe _official records_. One instance will suffice. Brigham Young, an\nAmerican citizen of character, of wealth, of enterprise; an old man who\njustly possesses the love and confidence of his people, and the respect\nof those who know and comprehend {338} him, has been sent to prison\nupon the uncorroborated oath of one of the most remarkable scoundrels\nthat any age has produced, a man known to infamy as William A. Hickman,\na human butcher, by the side of whom all malefactors of history are\nangels; a creature who, according to his own published statement, is a\ncamp follower without enthusiasm, a bravo without passion, a murderer\nwithout motive, an assassin without hatred.\n\nThe religious and secular leaders of Utah, men who are respected by\nmany honest, earnest people who are not of their faith, men who are\nbelieved to be innocent by many influential and independent journals\nnot of their way of thinking, men who are held fast in the embrace of a\nhundred thousand hearts, men who have filled the land with monuments of\nindustry and progress and human happiness, are likely to be sacrificed\nbecause a manufactured and unjust public sentiment demands their\nconviction.\n\nI say deliberately, that with the history of the past behind me, with\nthe signs of the present before me; I say with sorrow and humiliation\nthat the Mormon charged with crime who now walks into the courts of\nhis country goes not to his deliverance, but to his doom; that the\nMormon who in a civil action seeks his rights in the courts of his\ncountry goes not to his redress, but his spoliation. The Mormons\nhave been joined each year by a few desperate outcasts, men who were\noutlawed for crime as the Mormons were outlawed for religion. Such men\nfollowed the tide of Mormon immigration; they attached themselves to\nMormon trains; they professed belief in the Mormon faith and devotion\nto the Mormon leaders. It was impossible to know their histories, it\nwas impossible to fathom their motives. They were given food, given\nshelter, given employment, although seldom trusted. Let such men be\ntempted by assured promises and they will swear their crimes upon\nothers whose lives and hearts contrast with theirs as the white snow\ncontrasts with the mire it covers. How many such men are there in Utah?\nConvicted liars, professional thieves, confessed assassins, trembling\nperjurers, who have hung for years upon the outskirts of the little\nsocieties which gathered together and built themselves up amid these\nmountain fastnesses. One such man has served to accuse and caused to be\nimprisoned several of your most honored citizens. Half a dozen such,\ninstigated by cowardice and avarice, with savage hearts filled with a\nlust of rapine, would crowd every jail in the Territory.\n\n{339} The Mormons are judged abroad, not by their thousands of deeds of\ncharity and kindness, but by a few deeds of blood unjustly accredited\nto their leaders. You will never hear how tens of thousands of people\nhave been brought from famine and hopeless toil to lives of peace and\nplenty, of the thousands of passing emigrants who have been fed and\nsheltered and succored.\n\nYour antagonist is hydra-headed and hundred-armed. Whether by\nbigoted judges, by packed juries, by partisan officers, by Puritan\nmissionaries, by iron-limbed laws, by armies from abroad, or by foes\nand defections at home, the assault is continuous and unrelenting,\nthough unprovoked.\n\nNow, in order to preserve the thrift, the industry, the wealth, the\nprogress, the temperate life, the virtues of Utah from spoliation and\ndevastation and ruin; in order to save a hundred noble pioneer citizens\nand this honest, earnest, calumniated people from outlawry, or the\ngibbet, or incarceration, you must have a State government. Every other\nrefuge of good men, every other protection of innocent men is closed\nin your faces. A State government means juries impartially selected\nfrom all citizens, and judges chosen by a majority of the people, and\nofficers of your own selection; it means honest, economical government;\nit means peace and security, and exemption from persecution.\n\nFRUITS OF \"MORMONISM.\"\n\n    \"By their fruits ye shall know them. Do men gather grapes from\n    thorns or figs from thistles? Can an impure fountain send forth\n    pure water?\"--JESUS.\n\nBishop D. S. Tuttle--now and for years past an Episcopal clergyman in\nSalt Lake City--in a lecture on \"Mormonism,\" published in the New York\n_Sun_, November, 1877, held these views:\n\n    \"In Salt Lake City alone there are over 17,000 Latter-day Saints,\n    Now, who are they? I will tell you, and I think, that after I have\n    concluded, you will look on them more favorably than you have been\n    accustomed to do. Springing from the centre of your own State (New\n    York) in 1830, they drifted slowly westward until they finally\n    rested in the basin of the Great Salt Lake. I know that the people\n    of the east have obtained the most unfavorable opinion of them,\n    and have {340} judged them unjustly. They have many traits that\n    are worthy of admiration, and they believe with a fervent faith\n    that their religion is a direct revelation from God. We of the east\n    are accustomed to look upon the Mormons as either a licentious,\n    arrogant or rebellious mob, bent only on defying the United States\n    Government and deriding the faith of the Christians. This is\n    not so. I know them to be honest, faithful, prayerful workers,\n    and earnest in their faith that heaven will bless the Church of\n    Latter-day Saints. Another strong and admirable feature in the\n    Mormon religion is the tenacious and efficient organization. They\n    follow with the greatest care all the forms of the old church.\"\n\nFrom the caustic pen of Henry Edger, in the New York _Evolution_, July,\n1877:\n\n    The Federal Government is doing at this moment a great injustice\n    to the 200,000 Mormons in Utah. We have no right to demand any\n    conditions of Mormons more than Presbyterians or Methodists. The\n    Federal Government engaged in a crusade of extermination against\n    a people with such a record as the Mormons have to show, is a\n    spectacle of which no one can be proud. Unfortunately we need not\n    go out into the Rocky Mountains to find debasing, superstitious\n    and immoral practices, sheltering themselves under the cloak of\n    religion; nor do we need go to Utah to find polygamy openly and\n    shamelessly practised. A polygamy which sacrifices utterly and\n    dooms to a fate most horrible all the wives but one, deceiving and\n    betraying her also, is surely not very much morally superior to a\n    polygamy that, for the first time in modern society, completely\n    shuts out that horrible social institution, prostitution. That\n    the government of the United States can virtually introduce the\n    brothel, the gambling house and various other charming New York\n    institutions into Salt Lake under color of abolishing Mormon\n    polygamy is unhappily only too plainly evident. Driven by mob\n    violence from one State to another, despoiled of their legitimate\n    possessions--fruits of honest toil--this despised and grossly\n    wronged people found their way at last across the trackless desert\n    and by an almost unexampled perseverance and industry created an\n    oasis in the desert itself.\n\nElder Miles Grant, the Adventist, and editor of _The World's Crisis_,\nsays:\n\n    \"After a careful observation for some days, we came to the settled\n    conclusion that there is less licentiousness in Salt Lake {341}\n    City than in any other one of the same size in the United States;\n    and were we to bring up a family of children in these last days of\n    wickedness, we should have less fears of their moral corruption,\n    were they in that city than in any other. Swearing, drinking,\n    gambling, idleness, and licentiousness have made but small headway\n    there, when compared with other places of equal size.\"\n\nIn a late visit of Governor Safford, of Arizona, to a \"Mormon\" colony\non the Little Colorado, he writes:\n\n    We were kindly received by the colonists, numbering some 400 souls,\n    who made us welcomed and gave us freely of such comforts as they\n    had, as this people do to all strangers who come among them. Every\n    one works with a will. They have no drones, and the work they have\n    accomplished in so short a time is truly wonderful. All concede\n    that we need an energetic, industrious, economical and self-relying\n    people to subdue and bring into use the vast unproductive lands of\n    Arizona. These Mormons fill every one of the above requirements.\n    Tea, coffee, tobacco and spirituous liquors they do not use. They\n    are spoken of by those living nearest to them as the kindest of\n    neighbors, and all strangers receive a hearty welcome among them.\n    They have a splendid robust looking lot of children, and are very\n    desirous of having schools.\n\nGeneral Thomas L. Kane, of Pennsylvania, says:\n\n    I have given you in terms the opinion my four years' experience\n    has enabled me to form of the Mormons, preferring to force you to\n    deduce it for yourselves from the facts. But I will add that I have\n    not heard a single charge made against them as a community--against\n    _their habitual purity of life_, their willing integrity, their\n    toleration of _religious differences_ of opinion, their regard for\n    the laws, their devotion to the constitutional government under\n    which we live--that I do not, from my own observation, or upon the\n    testimony of others, _know to be unfounded_.\n\nChief Justice White, formerly of Huntsville, Alabama, in charging the\nGrand Jury, Salt Lake City, February, 1876, said:\n\n    I do not utter the language of prejudice, nor treat lightly or\n    derisively the Mormon people or their faith. No matter how much I\n    differ from them in belief, nor how widely they differ from the\n    American people in matters of religion, yet {342} testing them\n    and it by a standard which the world recognizes as just, that is,\n    what they have practised and what they have accomplished, and they\n    deserve higher consideration than ever has been accorded to them.\n    Industry, frugality, temperance, honesty, and in every respect but\n    one, obedience to the law, are with them the common practices of\n    life.\n\n    This land thy have redeemed from sterility, and occupied its once\n    barren solitudes with cities, villages, cultivated fields and farm\n    houses, and made it the habitation of a numerous people, where a\n    beggar is never seen and alms houses are neither needed or known.\n    These are facts and accomplishments which any candid observer\n    recognizes and every fair mind admits.\n\nUnited States Prosecuting Attorney Dickson:\n\n    It was a matter of history that the Mormons did not cohabit\n    together, in the sense as used by the other side, without a form of\n    marriage, and it was alone this form of marriage and the practice\n    under it, and not sexual sins, that Congress was legislating\n    against. They knew that those sins are not upheld in Utah, but\n    are condemned by the Mormons and deplored by the Gentiles; they\n    recognized the Mormon system of marriage as a constant menace\n    against monogamous marriage, and thus legislated against it, and it\n    was the prevention of its continuance that was the primal object of\n    the law. The cause and necessity of the act showed its intention\n    and the only objects against which it should be directed; and for\n    this it could be extended to its full purpose. The design and only\n    purpose of the law was to root out and extirpate polygamy. The two\n    systems of marriage could not dwell side by side. If polygamy was\n    allowed to grow, without being placed under the ban of the law\n    and of public opinion, it would in the end supplant the monogamic\n    system, and was a constant threat and menace to and jeopardized\n    the latter, and Congress so viewed it.\n\nThe following statistics covering the year 1882, obtained mainly from\nGentile sources, furnish their own comment.\n\nLet the reader bear in mind that the non-\"Mormons\" of Utah are\nclamorous for the enforcement of unconstitutional laws against the\n\"Mormons,\" for the purpose of purifying their morals and Christianizing\ntheir practices.\n\nThese men and their associates, are the ones, who engage in the\nwholesale denunciation of the \"Mormon\" people.\n\n{343} CRIMINAL STATISTICS.\n\n                                          Mormons.     Non-Mormons.\n\n  Assault and battery                         40             260\n  Assault with intent to kill                                  2\n  Assault with deadly weapons                                  7\n  Assault with intent to commit rape           1               5\n  Assault with threats                                        18\n  Murder                                       1              15\n  Manslaughter                                                 1\n  Attempt to murder                                            4\n  Accused of murder                                            6\n  Threatening to murder                                        1\n  Mayhem                                                       2\n  Dueling                                                      1\n  Prostitution                                                95\n  Keeping brothels                                            27\n  Lewd conduct                                                 6\n  Insulting women                                              3\n  Exposing person                                              9\n  Nuisance                                                     5\n  Obscene and profane language                4               24\n  Forgery and counterfeiting                                   8\n  Drunkenness                                68              307\n  Drunk and disorderly                       29              151\n  Drunk and profane                          12              136\n  Selling liquor without license                              18\n  Gambling and keeping gambling houses        1               52\n  Mail and highway robbery                    1                6\n  Grand larceny                               3               48\n  Burglary                                    1                8\n  Disturbing peace                           34              111\n  Bigamy                                                       1\n  Destroying property                        15               26\n  Arson                                                       26\n  Obtaining money under false pretenses                       25\n  Opium smoking, etc                                          16\n  Stealing railroad rides                                     19\n  Vagrancy                                                   147\n  Violating prison rules                                       6\n                           Total            208             1578\n\nSo that the Mormons, comprising seventy-eight per cent. of the\npopulation of the Territory, contributed one-eighth of the arrests made\nduring 1882, and the non-Mormons, having only twenty-two per cent.,\ncontributed seven-eighths.\n\nIn those pursuits having a demoralizing tendency, the distribution was\nas follows:\n\n                                            Mormons.       Non-Mormons.\n\n  No. saloons and breweries                     16              146\n  No. billiard tables and bowling alleys         1               46\n  No. gambling houses                                            10\n                   Total                        17              202\n\n{344} The number of brothels throughout the Territory was twelve, all\nkept by non-Mormons; number of inmates not given.\n\nThe criminal record of Salt Lake City, for 1882, shows that in a\npopulation of about 25,000, divided between Mormons and non-Mormons as\nnineteen to six, the total number of arrests was 1,561, of which 188\nwere Mormons, and 1,373 non-Mormons.\n\nIf it should be suspected that these territorial and city exhibits show\nan unfair discrimination in favor of the Mormon population, through the\nsympathy of the Mormon police officers and magistrates, such suspicion\nwill be removed by the summary of the records of the territorial\npenitentiary for the same year. It will be recollected that for the\nconviction of this class of criminals, the whole machinery of the law,\njudicial and ministerial, is in the hands of the Federal government.\nThe number of penitentiary convicts for the year was twenty-eight. Of\nthese but one was an orthodox Mormon, and she a woman, confined for one\nday for contempt of court; five others were Mormons only by reason of\ntheir parentage, and the remaining twenty-two were; eight Catholics,\nfour Methodists, one Jew, one Adventist, one Presbyterian, and seven of\nno religious faith.\n\nEDUCATIONAL STATISTICS.\n\nIn 1870, according to the United States census report (taken in Utah by\n_non_-Mormons), Utah's enviable record stood as follows:\n\n Comparative Statistics from Census of United States, 1870.\n\n                     School       Illiteracy,   Paupers.  Insane    Convicts.  Printing         Church\n                     attendance,  cannot read             and                  and              Edifices.\n                     5 to 18      or write, 10            Idiotic.             Publishing\n                     years.       years and                                    Establishments.\n\t\t\t\t\t              upwards.\n UTAH                35           11            6         5         3          14               19\n UNITED STATES       31           26            31        16        9          6                17\n PENNSYLVANIA        30           10            45        17        9          9                14\n NEW YORK            21           9             59        23        12         7                12\n MASSACHUSETTS       25           12            55        20        11         11               12\n DIST. OF COLUMBIA   27           40            23        35        9          11               8\n CALIFORNIA          24           10            41        22        19         14               9\n\n{345} THE BOOK OF MORMON.\n\nAmong the many theories advanced by the opponents of truth, to account\nfor the existence of the Book of Mormon, is the untenable, but widely\nbelieved, story that one Solomon Spaulding wrote it, and that it was\nsurreptitiously appropriated by the Prophet Joseph Smith. Thousands,\ndoubtless, believe this silly attempt to an explanation to-day; but the\nfollowing correspondence will probably serve to enlighten the minds of\nthose who wish information on this subject.\n\nLetter from President Fairchild, of Oberlin College, Ohio, New York\n_Observer_ of February 5th, 1885:\n\n    SOLOMON SPAULDING AND THE BOOK OF MORMON.\n\n    The theory of the origin of the Book of Mormon in the traditional\n    manuscript of Solomon Spaulding will probably have to be\n    relinquished. That manuscript is doubtless now in the possession\n    of Mr. L. L. Rice, of Honolulu, Hawaiian Islands,[A] formerly an\n    anti-slavery editor in Ohio, and for many years State printer of\n    Columbus. During a recent visit to Honolulu, I suggested to Mr.\n    Rice that he might have valuable anti-slavery documents in his\n    possession which he would be willing to contribute to the rich\n    collection already in the Oberlin College library. In pursuance of\n    this suggestion Mr. Rice began looking over his old pamphlets and\n    papers, and at length came upon an old, worn and faded manuscript\n    of about 175 pages, small, quarto, purporting to be a history\n    of the migration and conflicts of the ancient Indian tribes\n    which occupied the territory now belonging to the States of New\n    York, Ohio and Kentucky. On the last page of this manuscript is\n    a certificate and signature giving the names of several persons\n    known to the signer, who have assured him that to their personal\n    knowledge, the manuscript was the writing of Solomon Spaulding. Mr.\n    Rice has no recollection how or when this manuscript came into his\n    possession. It was enveloped in a coarse piece of wrapping paper,\n    and endorsed in Mr. Rice's handwriting, \"A Manuscript Story.\"\n\n    [Footnote A:--Since the publication of this letter, the M.S.S. has\n    been placed in Oberlin college library by Mr. Rice.]\n\n    There seems no reason to doubt that this is the long lost story.\n    Mr. Rice, myself and others compared it with the Book of Mormon and\n    could detect no resemblance between the two, in general or detail.\n    There seems to be no name nor incident {346} common to the two. The\n    solemn style of the Book of Mormon, in imitation of the English\n    Scriptures, does not appear in the manuscript. The only resemblance\n    is in the fact that both profess to set forth the history of the\n    lost tribes. Some other explanation of the origin of the Book of\n    Mormon must be found, if any explanation is required.\n\n    JAMES H. FAIRCHILD.\n\n_From Bibliotheca Sacra_.\n\n    Rev. C. M. Hyde, D.D., of the North Pacific Missionary Institute,\n    contributes an article to the Boston _Congregationalist_, in which\n    he gives a history of the manuscript from the beginning and of the\n    attempts made by Hurlburt, Howe and others to connect it with the\n    Book of Mormon, and thus concludes his lengthy and interesting\n    contribution:\n\n    The story has not the slightest resemblance in names, incidents or\n    style to anything in the Book of Mormon. Its first nine chapters\n    are headed: Introduction; An Epitomy of the Author's Life, and of\n    his Arrival in America; An Account of the Settlement of the Ship's\n    Company; Many Particulars respecting the Natives; A Journey to the\n    N. W.; A Description of the Ohohs; Description of the Learning;\n    Religion; An Account of the Baska, Government and Money.\n\n    There is no attempt whatever to imitate Bible language, and to\n    introduce quotations from the Bible, as in the Book of Mormon. On\n    the contrary, Rev. Solomon Spaulding seems to have been a man who\n    had no very high regard for the Bible. There are two manuscript\n    leaves in the parcel of the same size and handwriting as the other\n    171 pages of manuscript. A few sentences will show the views of\n    the writer. \"It is enough for me to know that propositions which\n    are in contradiction to each other can not both be true, and\n    that doctrines and facts which represent the Supreme Being as\n    a barbarous and cruel tyrant can never be dictated by infinite\n    wisdom. * * * But, notwithstanding I disavow my belief in the\n    divinity of the Bible, and consider it as a mere human production,\n    designed to enrich and aggrandize its authors, yet casting aside\n    a considerable mass of rubbish and fanatical rant, I find that it\n    contains a system of ethics or morals which cannot be excelled on\n    account of their tendency to ameliorate the condition of man.\" It\n    would seem improbable from such avowed belief that Rev. Solomon\n    Spaulding was an orthodox minister, who wrote the Book of Mormon in\n    Biblical style, while in poor health, for his own amusement. The\n    statement is more probable that he wrote this Manuscript Found,\n    with {347} the idea of making a little money, if he could find some\n    one to print it for him.\n\n    It is evident from an inspection of this manuscript, and from the\n    above statements that who ever wrote the Book of Mormon, _Solomon\n    Spaulding did not_.\n\n    The manuscript is now in the possession of Professor James H.\n    Fairchild, or rather of Oberlin College, Ohio, of which he is\n    President. It was sent there to be deposited in the college\n    library, by Mr. L. L. Rice, of Honolulu, Sandwish Islands, among\n    whose papers it was found at that place. Mr. Rice lived formerly\n    in Ohio, and in 1839-40 he and his partner bought the Painesville,\n    Ohio, _Telegraph_, of E. D. Howe, and in the transfer of type,\n    presses, stock, etc., there was a large collection of books,\n    manuscripts, etc., among them the manuscript in question. E.D. Howe\n    was the publisher of a book against Mormonism, called \"Mormonism\n    Unveiled,\" and obtained the \"Manuscript Found\" from the notorious\n    \"Dr.\" D. P. Hurlburt, who obtained it from Mrs. Davidson, Solomon\n    Spaulding's widow, who had remarried. Hurlburt never returned it.\n    The reason assigned to Mrs. Davidson for its non-publication as an\n    _expose_ of the Book of Mormon was, that when examined it was found\n    not to be what had been expected. One has only to glance through it\n    to see the propriety of that conclusion.\n\n    When Mr. Rice moved to Honolulu this manuscript, with other\n    literary rubbish that had not been destroyed, was taken with\n    him. It was not until Prof. Fairchild, being on a visit to Mr.\n    Rice, questioned him concerning any old papers he might have in\n    his possession relating to anti-slavery matters, that in looking\n    for them this manuscript was turned up. It bore the following\n    endorsement:\n\n    \"The writings of Solomon Spaulding proved by Aron Wright, Oliver\n    Smith, John N. Miller and others. The testimonies of the above\n    gentlemen are now in my possession.\n\n    (Signed), D.P. HURLBURT.\n\nThe chain of evidence is complete. There can be no doubt that this\nis the long lost \"Manuscript Found,\" about which there has been so\nmuch speculation. Mr. Rice and Professor Fairchild both examined it\ncritically, compared it with the Book of Mormon, and came to the\nconclusion that there was not the slightest connection between the two\nbooks, and no similarity whatever in matter, purpose, narrative, names,\nlanguage, style, or anything else. The manuscript looks old and {348}\nfaded, has 170 odd pages, small quarto, and was tied up, with a string\nin a coarse paper wrapper.\n\nMOUNTAIN MEADOWS MASSACRE.\n\nWe give below an extract from the Lee trial, showing briefly and\nconclusively that the authorities of the Church of Jesus Christ of\nLatter-day Saints, and the \"Mormon\" people, were innocent of any\ncomplicity whatever, in the terrible tragedy enacted at Mountain\nMeadows, that on the contrary President Brigham Young sought by every\nmeans in his power to save the unfortunate emigrants.\n\nRemarks made by Mr. Sumner Howard, Ex-Chief Justice of Arizona, and\nUnited States Prosecuting Attorney at the second trial of John D. Lee:\n\n\"He proposed to prove that John D. Lee, without any authority from\nany council or officer, but in direct opposition to the feelings and\nwishes of the officers of the Mormon Church, had gone to the Mountain\nMeadows, where the Indians were then encamped, accompanied only by a\nlittle Indian boy, and had assumed command of the Indians, whom he\nhad induced, by promises of great booty, to attack these emigrants.\nAll these charges against John D. Lee, he (District Attorney Howard)\nproposed to prove to the jury by competent testimony, beyond reasonable\ndoubt, or beyond any doubt, and thought no appeal to the jury would\nbe required to induce them to give a verdict in accordance with the\nevidence.\"\n\n\"James Haslam, of Wellsville, Cache Valley, was sworn. He lived\nin Cedar City in 1857; was ordered by Haight to take a message to\nPresident Young with all speed; knew the contents of the message;\nleft Cedar City on Monday, September 7, 1857, between 5 and 6 p.m.,\nand arrived at Salt Lake on Thursday at 11 a. m.; started back at 3\np.m., and reached Cedar about 11 a. m. Sunday morning, September 13th;\ndelivered the answer from President Young to Haight, who said it was\ntoo late. Witness testified that when leaving Salt Lake to return,\nPresident Young said to him: \"Go with all speed, spare no horseflesh.\nThe emigrants must not be meddled with, if it takes all Iron County\nto prevent it. They must go free and unmolested.' Witness knew the\ncontents of the answer. He got back with the message the Sunday after\nthe massacre and reported to Haight, who said, 'It is too late.'\"\n\nAt the second trial the evidence was plain and direct as to Lee's\ncomplicity in the massacre; he was convicted by \"Mormon\" {349}\ntestimony, and a verdict of \"guilty\" was brought in against him by a\n\"Mormon\" jury.\n\nAt the close of the second trial U. S. District Attorney Sumner Howard,\nin his opening address, repeated again that he had come for the purpose\nof trying John D. Lee, because the evidence led and pointed to him as\nthe main instigator and leader, and he had given the jury unanswerable\ndocumentary evidence, proving that the authorities of the Mormon Church\nknew nothing of the butchery until after it was committed, and that\nLee, in his letter to President Young a few weeks later, had knowingly\nmisrepresented the actual facts relative to the massacre, seeking to\nkeep him still in the dark and in ignorance. He had received all the\nassistance any United States official could ask on earth in any case.\nNothing had been kept back, and he was determined to clear the calendar\nof every indictment against any and every actual guilty participator in\nthe massacre.\n\n    _\"When the Gentiles reject the Gospel it will be taken from them\n    and given to the house of Israel.\"_\n\n    --_Wilford Woodruff_.\n\n    _\"We have never violated the laws of this country; we have every\n    right to live under their protection, and are entitled to all the\n    privileges guaranteed by our State and National Constitution.\"_\n\n    --_Joseph Smith_.\n\n{350}\n\n\n\nJOSEPH SMITH.\n\nWAS HE A PROPHET OF GOD? AN INVESTIGATION AND TESTIMONY, BY J. M.\nSJODAHL. 1891.\n\nThe controversy between the Church of Jesus Christ of Latter-day Saints\nand the various churches of the world turns upon one great question,\nviz.: Has God again revealed His will to mankind through Joseph Smith,\nthe Prophet? If He has, and this can be proven, then the controversy\nis at an end, and it is the duty of all to accept the message of that\nprophet as from God. Then to accept the gospel which Joseph Smith\npreached is to accept God, who sent him, and to reject it is to reject\nGod. This question is, therefore, one of the greatest importance and\nshould be carefully considered by everyone who is concerned about the\nsalvation of his own soul and the souls of those who are dear to him.\n\nThe question is a twofold one, and each part of it demands a separate\nconsideration.\n\n1. Are the books of the Bible all that is necessary for the guidance\nof men to eternal life and exhaltation, or, is continuous revelation\nnecessary?\n\n2. Is there any evidence, supposing continuous revelation to be\nnecessary, that Joseph Smith was a true prophet of God?\n\nI.\n\nThe question: Are the books of the Bible all that is necessary to guide\nus to the attainment of eternal salvation? has been variously answered.\n\nThe Romanists claim that they are not. They give to genuine tradition\nthe same authority as to the written word and submit both to the\ninterpretation of their infallible Pope.\n\nMost of the Protestants deny the authority of the tradition and the\ninfallibility of any one representative of the church. They claim that\nthe written word, as contained in the Bible, is the only necessary and\nauthoritative guide in matters of religion. An eminent Baptist divine,\nDr. Angus, says: \"As {351} the Holy Scriptures claim to be regarded\nas the book of God, a divine authority, so they claim to be the only\nauthority. It is not _a_ rule, it is _the_ rule both of practice and\nfaith. To ascertain its meaning, we employ reason and the opinions of\ngood men, and the experience of a devout heart; but no one of these\nhelps, nor all combined, can be regarded as of coordinate authority.\"\n(Bible Handbook, page 69.)\n\nBishop Grundtvig was aware of the weakness of this Protestantic\nposition, taken and vigorously defended by the reformers. For the\nguidance of the \"church\" he claimed in the first place a \"living\nword,\" a continuous tradition, expounding the \"written word,\" which,\nhe insisted, is nothing but a dead letter until quickened by the Holy\nSpirit, present in the \"church;\" and in his view, curiously enough,\nnot the books of the Bible but the Apostolic Symbol was _the_ written\nword, _par excellence_, composed, probably, by our Savior himself\nand transmitted from the Apostles to the posterity in all ages. The\nworthy bishop gave to the Apostolic Symbol the place that is otherwise\ngenerally accorded to the books of the Bible, and agreed with the\nRomanists in holding the necessity of a living interpreter, directed by\nthe Spirit, while, with the Protestants, he denied the claims of the\nPope, or any pope, as to the monopoly of this office.\n\nThe Latter-day Saints hold that the books of the Bible were sufficient\nfor the people to whom they were addressed and for the purpose for\nwhich they were written. As records of God's dealings with mankind\nin ages past, and as prophecies of things yet future, they contain\ninstructions for all ages and all nations; but as circumstances change,\nas new emergencies arise, and the plans of God develop, continued\nrevelations are just as necessary for the guidance of the church as\nrevelation ever was. \"A religion that excludes new revelation from its\nprinciples, is just the very religion that suits the devil * * * for he\nknows well that God has nothing to do, nor ever had, with any religion\nthat did not acknowledge prophets and revelators, through whom He could\nspeak and reveal His will to His sons and daughters.\" (Orson Pratt.\n_The Seer_, vol. ii, No. 5, May, 1854.)\n\nThus the various views on the question may be briefly stated.\n\nThe word of God, the Bible itself, amply justifies, I think, the\nposition of the Latter-day Saints on this important question. The\npurposes for which the various books were written; the difficulties\nthat present themselves when the exact meaning of many passages is\ninvestigated; the usual dealings of God {352} with His people, as\nexplained in the Bible, and many predictions of new revelations, all\nthese facts give evidence of the correctness of the position taken by\nthe Church of Christ in this last dispensation. What man needs, is not\nonly a Bible and a genuine tradition, expounded by an interpreter,\neven if this should have, in some degree, the Holy Spirit, but he\nneeds first of all and above all a direct communication with God, his\nheavenly Father. He may study the written word humbly and carefully,\nand thereby he will certainly, through the aid of the Holy Spirit,\nacquire much useful knowledge concerning religion and eternal truths;\nhe will, if following the precepts laid down, be led onward and forward\nand attain a certain degree of eternal happiness. But the knowledge\nnecessary for the work to be done in connection with the establishment\nof the dispensation of the fulness of times or for the obtaining of the\nglory emanating from the ordinances of this dispensation, he will never\nacquire by his own study of any amount of sacred literature.\n\nThe truth of this statement becomes self-evident, when we mark the\npurpose for which the sacred books were written. If there were any\nbook of the Bible by God designated to be a complete code of laws,\nall-sufficient for all times and all conditions, such a fact might\nreasonably be expected to be either expressly stated, or implied\nsomewhere within the covers of the sacred volume. But no such statement\nis to be found, nor can it be shown to be implied, when the scope of\neach book is clearly understood.\n\nTHE PENTATEUCH.\n\nThe Pentateuch, for instance, contains the principles on which the\nJewish theocracy was founded, a dispensation that was, according to\nprophetic declarations, only to last for a certain time. In the first\neleven chapters of Genesis we find a few outlines of the Patriarchal\ndispensation, and some of the ordinances of that dispensation are\nreferred to without any detailed account. The last chapters of Genesis\ncontain merely a brief historical sketch of the transition from the\npatriarchal dispensation to the Mosaic dispensation. The remaining\nbooks of Moses (as indeed all of the Old Testament) are chiefly an\nincomplete history of the dealings of God with that one nation which\nHe had chosen for the purpose of communicating His will to mankind,\nuntil the appearance of the promised \"Seed.\" But the dispensation\nitself was a transient one. The principles upon which it was founded\nmust necessarily {353} also be subject to such modifications as a new\ndispensation would require. Paul, the greatest Jewish scholar of his\nage, is very emphatic on this point. \"It (the Mosaic law) was added\nbecause of transgression, _till_ the Seed should come to whom the\npromise was made.\" \"Before faith came we were kept under the law,\nshut up unto the faith which should afterwards be revealed. Wherefore\nthe law _was_ our schoolmaster to bring us unto Christ, that we might\nbe justified by faith. But after that faith is come we are no longer\nunder a schoolmaster.\" (Galatians iii, 23-25.) \"(God) also has made\nus able ministers of the New Testament; not of the letter, but of the\nspirit; for the letter killeth, but the spirit giveth life. But if the\nministration of death (the Mosaic law), written and engraven in stones,\nwas glorious, so that the children of Israel could not steadfastly\nbehold the face of Moses for the glory of his countenance, which glory\nwas to be done away, how shall not the ministration of the Spirit be\nrather glorious? * * For if that _which is done away_ (the law) was\nglorious, much more that which remaineth.\" (II Cor. iii, 6-11.)\n\nThe laws of the Mosaic dispensation have, according to the same\napostle, no more claim or binding force, relative to the members of\nthe Christian dispensation, than a dead husband has to a living wife:\n\"For the woman which has a husband is bound by the law to her husband\nas long as he lives; but if the husband be dead, she is loosed from the\nlaw of her husband; * * wherefore, my brethren, ye also are become dead\nto the law by the body of Christ.\" (Rom. vii, 2-4.)\n\nTHE HISTORICAL BOOKS.\n\nOf the remaining historical books of the Old Testament much need not\nbe said. The book of Joshua describes the settlement of the Israelites\nin the Holy Land. In the Judges we read of repeated apostasy, its\npunishment and God's mercy in delivering the penitent. The books of\nSamuel show the establishment of the ancient prophetic office and also\nthe rejection of this divine appointment and of God as _the_ ruler, and\nhow God, yielding to the demands of His blinded people, allows them to\nhave a king. In the Books of the Kings, to which the Chronicles seem\nto be a supplement, we can trace the awful consequences of the revolt\nof the people against the prophetic office, until the nation, after a\nshort time of prosperity under David and Solomon, falls to pieces and\nare carried away captives.\n\n{354} THE POETICAL BOOKS.\n\nThe poetical books are effusions of devout hearts contemplating the\npast mercies of God, His present goodness and faithfulness, and\ncontaining more or less distinct predictions of the future events in\nthe Kingdom of God. The Psalms, many of which were composed by David,\nwere intended for the edification of the people when gathered to\ntheir national festivities in Jerusalem. The singing of them formed,\nno doubt, an important part of the service. The book of Job and the\nSong of Songs are specimens of early dramatic compositions. The hero\nof the book of Job was an inhabitant of Uz, in the northeast part of\nthe Arabian desert, and a contemporary, perhaps, of Terah, the father\nof Abraham. There are some grand lessons laid down in the book. The\nquestion is discussed whether great suffering is not an evidence of\ngreat guilt. The friends of Job affirm this, while he himself, under\nthe greatest afflictions, denies it, appealing to God's righteousness\nand faithfulness. The Song of Songs, the best one of the one thousand\nand five which Solomon composed (I Kings iv, 32), is a description\nof wedded love, one of the noblest affections which man is capable\nof enjoying, and was probably composed when Solomon introduced into\nhis family an Egyptian princess (I Kings iii, 1; vii, 8; ix, 24) as a\nplural wife. The Proverbs, and the Ecclesiastes contain many sentiments\nshowing both the wisdom and the vanity of the world, pointing to Him\nwho is the Wisdom, the Truth, and the Light of the World.\n\nIn all these books we find truths scattered as numerous and as\nbeautifully as the stars in a clear November evening sky; but the very\nscope of each book is such that it cannot be accepted as a closed and\nfinished code of revelations, sufficient for all contingencies that\ncan ever arise in the history of the human race, any more than the\nbeautifully sparkling light of the stars is all that is necessary for\nthe illumination of the earth.\n\nTHE PROPHETICAL BOOKS.\n\nThese contain many predictions bearing directly on the last days, for\nprophecy is a record of _future_ events, as history is a record of\n_past_ events. But in reading ancient prophecy, one very common error\nmust be avoided, viz., to suppose that the prophets generally described\nthe events of the last days. This they evidently do not do. Their\nprophecies _generally_ {355} concern such events as were immediately\nfuture in their own time, and in which their own generation was, on\nthat account, mostly interested. Prophecies are often read as if they\nall related to events which are still future, and which _we_ therefore\nlook at with anxious interest, whereas the truth is that events long\nago transpired, and which we have almost forgotten, but which once\nwere the great epochs of history, form the important theme of the bulk\nof prophetical predictions. In some cases prophecy covers the ground\nof events yet to transpire. But then, it is noticeable that the more\nremote the events described are, the more vague and dim the visions\nconcerning them become, until we clearly perceive that, were it not for\nthe new additional light of continued revelations upon the last scenes\nof the history of the world, we would never, from the first predictions\ndelivered, be able to form a clear and distinct idea of these scenes.\n\nNotice, as an illustration of this, the first prediction of the \"seed\nof woman\" who should crush the head of the serpent, and follow the\ngradual development of this prophecy, until later prophets are able\nby the Spirit of God to describe not only many minute details of the\nbirth, life and death of our Savior (Isaiah), but also the precise time\nfor his coming in the flesh (Daniel). And so it is with all predictions\ngiven. They increase in clearness as the events draw near. They\nindicate, therefore, by their very nature the necessity of continued\nrevelation, as the first rays of morning indicate the approach of the\ncoming daylight.\n\nIn reading the prophetical books, this must be kept in view.\n\nJONAH is the most ancient of the prophets whose written records have\ncome down to us. He lived more than eight hundred years before Christ.\nHis book is a narrative of how the prophet was called on a mission to\nthe great city of Nineveh but in disobedience to the command of God, he\nfled in an opposite direction, intending to go to Tarshish. On the way,\nhowever, a great storm arose. Jonah, on his own suggestion, was thrown\ninto the sea, and by a great fish carried back to the land he had left.\nAfter this miraculous deliverance, he goes to Nineveh and delivers his\nmessage, which results in the repentance of the inhabitants and the\nrepeal of the announced judgment.\n\nThe spiritual lessons conveyed in the narrative are very important and\ninstructive. Yet the prediction delivered is one that chiefly concerned\nthe people of Nineveh for whom it was intended.\n\nIt has been observed that the prophet himself, in his {356} miraculous\ndeliverance from the deep, furnishes \"the fullest and nearest shadow\nof Christ's lying in the grave, which the scriptures afford,\" but\nthen it must also be remembered that this type would by no means have\nbeen clear to us had not Christ himself pointed it out. It is only\nthrough new revelation on the subject that we are enabled to see the\nresemblance between the deliverance of Jonah and the resurrection of\nChrist. This \"fullest and nearest shadow\" is therefore in itself a\nproof of the necessity of continuous revelation.\n\nJOEL was contemporary with Jonah. He lived B.C. 810-795, and addressed\nhimself to Judah. He first delineates an impending devastation under\nthe picture of successive armies of locusts, and of burning drought.\n\nThere are some differences of opinion as to the events to which these\nopening visions refer. They most probably refer to the successive\nsubjugations of the country by Assyrians, Persians, Greeks and Romans.\n\nThen follows an exhortation to penitence, fasting and prayer, and\na promise of deliverance from the evils predicted. In the second\nchapter, _v_. 18-31, the effusion of the Holy Spirit, previous to the\ndestruction of Jerusalem and subsequent calamities, \"the great and\nterrible day of the Lord,\" is clearly predicted. But here again a new\nrevelation, which was given through Peter (Acts ii, 16-21) was needed\nto point out that the fulfilment of the prediction took place at the\nday of Pentecost. The Jews were well conversant with the writings of\nthis prophet and held him in great reverence, but they could not see\nthe connection between the prophecy and its fulfilment, until pointed\nout to them by an inspired servant of God. And this remark applies to\nalmost all prophecy.\n\nThe last clause of the last verse of the second chapter, as well as the\nthird chapter, refer to events yet future. The gathering of the nations\nof the earth to the valley of Jehosaphat and their destruction, the\nestablishment of Jerusalem as the holy city and the glorious state of\nthe millennial kingdom are the themes treated on. But--let us repeat\nthe remark--when the fulfilment of these predictions comes, the world\nwill need inspired men to point that fulfilment out, just as the Jews\nneeded on the day of Pentecost. The book of Joel furnishes decisive\nproof of the necessity of continuous revelation.\n\nAMOS was another contemporary of Jonah and of Joel. He lived B.C.\n810-785. His residence was Bethel, and he was sent as a messenger to\nIsrael. The first two chapters of his book contain predictions of the\njudgments of God upon the {357} various states surrounding Judea.\n\"The Lord will roar from Zion, and utter his voice from Jerusalem,\"\nan indication of the anger of Jehovah against these states. The\npunishment of Syria, of the Philistines, of Tyre, Edom and Ammon,\nMoab, and, finally, also of Judah and Israel are foretold. The prophet\nthen devotes four chapters to exhorting the people to repentance,\nreminds them of what God had done for them. But as he sees that his\nexhortations have no effect, he sets forth in visions the approaching\ndestruction of the people, until the inhabitants of Bethel tried to\nprohibit him from prophesying any more among them (chapter vii). The\nprophet, however, continues in the name of the Lord, who had called\nhim to the office, to describe the near destruction of the nation. And\nhaving done so he closes his book with a few verses (chapter ix, 11-15)\non a still future restoration, the glory of which shall be shared by\nEdom and other Gentile nations, a prediction that is referred to by\nPeter (Acts, xv, 17), as beginning to be fulfilled in the establishment\nof the Church of Christ. And here, again, a new revelation was required\nto make the precise meaning of the prediction clear.\n\nHOSEA was a native of Israel, and lived B.C. 800-725. His ministry\nlasted about sixty years, until the ten tribes were led captive by the\nAssyrians, and his prophecies are almost exclusively directed against\nIsrael, the most prominent tribe of which was Ephraim, with the capital\nof Samaria. At the time of this prophet the idolatry commenced by\nJeroboam in Dan and Bethel had continued for one hundred and fifty\nyears, and all classes of the people were sunk in vices of various\nkinds.\n\nThe first three chapters of his book contain a symbolic representation\nof the fallen people and God's statement that He had now rejected them.\nIn order to exemplify this, the prophet is commanded to wed a \"wife of\nwhoredoms\" and to give to the children names indicating the wrath of\nGod. The prophet having complied with this command is again directed to\nlove another adulteress \"according to the love of the Lord toward the\nchildren of Israel\" (iii; 1), thus giving to the ten tribes remarkable\nobject lessons concerning their faithlessness towards Jehovah. The\nsevere denunciations in this part of the book close with promises of a\nfinal restoration (chapter ii, 14-24; iii, 4, 5).\n\nThe following chapters reiterate more fully the subjects of the first\nthree. In chapters iv-x, the prophet brings up the charges against\nthe people: \"There is no truth, nor mercy, nor knowledge of God in\nthe land. By swearing, lying, killing, {358} stealing and committing\nadultery, they break out, and blood toucheth blood.\" \"The priests\nare like the people.\" For these sins the judgment of destruction is\npronounced, but the book closes with a prediction of God's blessings as\nthe final outcome.\n\nWhether these last promises refer to the return of some Israelites\nunder Ezra or whether they remain to be fulfilled is not clear from the\nbook itself. Paul, directed by the Spirit of revelation, applies some\nof these promises to the Gentiles (Romans ix, 25, 26), an application\nthat could not be made except by the light of continuous revelation.\n\nISAIAH lived B.C. 765-698 and was, consequently, part of the time\ncontemporary with Hosea. He prophesied among the Jews, as Hosea\nprophesied among the Israelites.\n\nThe political aspect of the world at this time is important to notice.\nJudea and Israel had not long been two kingdoms, and the latter was\nfast approaching her destruction. With Moab, Edom and the Philistines,\nJudah had repeated conflicts, each of these tributaries striving more\nor less successfully to gain independence. Assyria was now growing\nin strength and extending her conquests on all sides. Egypt had been\nsubdued by Ethiopia and the two countries were strengthened by a\nunion. A struggle between Egypt and Assyria, the two rival powers of\nthe world, was coming, and both of these powers endeavored to secure\nthe alliance of Judah as well as of Israel, wherefore the injunctions\nof the prophets were for the people of God to keep a strictly neutral\nposition without any regard to flatteries or threatenings. Babylon had\njust commenced her struggle for independence, and tried to form an\nalliance with Judah, for which purpose a special ambassador, Merodach\nBaladan, was sent to King Hezekiah. This pious king in an unguarded\nmoment, entertained the messengers and displayed to them his own\ntreasures and the treasures of the house of the Lord, which kindness\nand courtesy drew forth from the more clear seeing prophet of God the\nawful announcement that the time would come when all these treasures\nwould be carried away into Babylon, and that even the princes of Judah\nshould be made base slaves in the palace of Babel (chapter xxxix).\n\nDuring the time of this prophet, the kingdom of Judah was invaded by\nthe combined forces of Syria and Israel. This unfortunate kingdom,\nIsrael, had fallen through idolatry and every sin, but she filled her\ncup of iniquity by combining with an idolatrous nation in war upon her\nbrethren. This brought the long predicted destruction, and Israel was\ncaptured {359} by the Assyrians. The event stands out more clearly as a\njudgment of God when it is remembered that the same Assyrian power was\nmiraculously, defeated when attempting to invade Judah.\n\nIf we keep these facts in view, the writings of Isaiah become\nintelligible and clear.\n\nThe first twelve chapters of this book contain reproofs, warnings and\npromises, chiefly directed to Judah and Israel. In these promises,\npredictions of the coming Messiah and his work are prominent. The next\nchapters (xiii-xxiii) are directed against Assyria, Babylon, Moab,\nEgypt, Philistia, Syria, Edom and Tyre. In chapters xxiv-xxxv the\nsins and the misery of the people are rebuked. The Assyrian invasion\nis predicted and the destruction of Samaria, while the deliverance\nof Jerusalem is being promised. The following four chapters are\nhistorical, describing the invasion of Senacherib and the defeat of\nhis army, and also the sickness of the King Hezekiah and his recovery.\nThe closing chapters (xl:lxvi) are again prophetic, embracing events\nfrom the Babylonian captivity to the establishment of the millennial\nKingdom of Christ. The deliverance of the Jews from Babylon, the\ncharacter, sufferings, death and glory of Messiah; the gospel call of\nthe Gentile world; the wickedness of the Jews in rejecting Messiah and\ntheir consequent scattering; their final return and the prevalence of\nthe Kingdom of God, all these are clearly predicted, but the subjects\nare often blended together, and the transition from one to another is\nsometimes so rapid as to render it difficult to follow the connection.\nIndeed, in order to understand fully the passages that refer to events\nyet future, some divine revelation seems to be necessary. For it is\nonly by the aid of the spirit of prophecy that prophecies can be fully\nunderstood.\n\nMICAH, B.C. 758-699, was a contemporary of Hosea and Isaiah, and lived\nin the southern part of the kingdom of Judah. He does little more than\nreiterate the predictions of the two mentioned prophets, adding such\nillustrations and exhortations as were suitable to the class among whom\nhe labored.\n\nOne of his most remarkable predictions states that the gift of prophecy\nshould be withdrawn from the ten tribes for a long time. \"Therefore,\nnight shall be sent you, that ye shall not have a vision, and it shall\nbe dark unto you, that ye shall not divine; and the sun shall go down\nover the prophets and the day shall be dark over them. Then shall\nthe seers be ashamed, and the diviners confounded: yea, they shall\nall cover their lips, for there is no answer from God\" (iii: 6, 7).\n{360} Here it is predicted that the people should be left in spiritual\ndarkness because of the cessation of prophecy, but the darkness shall\nnot be an everlasting one, for it is a \"night\" caused by the \"setting\nof the sun,\" and consequently, as day follows night, so a time will\nagain come when the prophetic day shall dawn upon the people. This\nis clearly implied in the language used, so that the very threat to\nwithdraw the Spirit of prophecy implies a promise of its renewal.\n\nNAHUM, B.C. 720-690. This prophet was contemporary with Micah and\nIsaiah. He commenced his ministry at the time of the captivity of\nthe ten tribes. And while the Assyrian power was boasting over this\nsuccess, he is called upon to announce the fall and destruction of\ntheir great metropolis, Nineveh. This is the theme of the whole book.\nNahum wrote his predictions in poetical form, and its sublimity of\nstyle is unsurpassed. The twelfth and thirteenth verses of the first\nchapter are a parenthetic insertion, giving to the captives in Assyria\na promise of deliverance at some future time.\n\nINTERVAL OF FIFTY YEARS.\n\nFor a space of one hundred and fifty years the voice of prophecy had\nnow been heard among the people. Sometimes two or more inspired men had\nbeen raised up at the same time, in different parts of the country. But\nwith the death of Isaiah, Micah, and Nahum, an interval of fifty years\ncomes, during which period no prophecies were delivered, as far as we\nknow. During this time the ten tribes toil in their captivity, and\nJudah, still in possession of his inheritance in Palestine, is growing\nin sin and hastening on to destruction. But as this fatal moment\napproaches, God again sends inspired messengers to warn the people,\nand to declare His decrees. He never overthrows nations without due\nwarning. He never said that further revelations were superfluous.\n\nREVIVAL OF PROPHECY.\n\nZEPHANIAH, B.C. 640-609, revives the prophetic office again after\nfifty years' interval. It seems that God left the people to themselves\nduring the reign of the wicked King Manasseh, and first whey Josiah\nhad ascended the throne the voice of God was again heard. This prophet\nannounces the approaching judgment upon Judah on account of their\nidolatry and other sins. Baal, with his black-robed priests (chemarin),\nand Moloch are to be cut off, men and beasts, fowls {361} and fishes\nto be consumed (chapter i). In the second chapter he predicts the\noverthrow of the Philistines, the Moabites, Ammonites and Ethiopians,\nas well as the desolation of the great Assyrian capital, Nineveh. The\nbook closes with promises of a restoration yet future.\n\nJEREMIAH, B.C. 628-585, was called to the prophetic office some years\nbefore the death of Zephaniah. His prophecies are delivered in various\nplaces. He commences in his native place, Anathoth, but he was soon\ncompelled to flee from here on account of his persecutions; wherefore\nhe took up his residence in Jerusalem. During the reign of Josiah and\nJehoahaz he continued his ministry uninterrupted, but when Jehojachim\nascended the throne, Jeremiah was incarcerated and sentenced to death,\nalthough the sentence was never carried out. In prison the prophet\ncommitted his message to writing and commissioned one Baruch to read\nit in the temple on a fast-day. The reckless monarch, after having\nheard a few pages, had the roll cut to pieces and burned. During the\nreign of the next king, Jehojachin, the prophet again utters a voice of\nwarning, but without effect. Zedekiah became king. Nebuchadnezzar, the\nking of Babylon, besieged Jerusalem, but withdrew on hearing that the\nEgyptians were coming to rescue. On this occasion the prophet delivered\nthe prediction that the Chaldeans should come again and take the city\nand burn it with fire. Having delivered this message he left Jerusalem,\nas did, according to the Book of Mormon, at the same time another\nrighteous man with his family, Lehi. But Jeremiah was apprehended and\nthrown into prison, where he remained until the city was taken by\nNebuchadnezzar.\n\nThe incarceration of the prophet of God was the sin that filled the cup\nof iniquity of the Jews at this time, and it brought speedy judgment.\n\nThe Babylonian king gave the prophet the choice of following the\ncaptives to Babylon or to remain with the remnant. He chose the latter;\nand from this time all his endeavors are to turn the people to God,\npromising them that if they would do so, God would yet build them up\nin their desolate country. But they did not listen to his advice. They\nleft the country and emigrated to Egypt, bringing the prophet with them\n(chapter xliii). Here he once more lifts up his voice, trying to induce\nthe people to turn to the Lord. After this we hear no more of him.\nTradition says he was put to death in Egypt by his own people.\n\nAmong the predictions of this remarkable prophet, we note the\nfollowing: The fate of Zedekiah (xxxiv, 2, 3); the {362} precise\nduration of the Babylonian captivity, viz., seventy years (xxv, 11,\n12); the downfall of Babylon and the return of the Jews (xxix, 10-14).\nThere are also many predictions concerning Messiah, whom he calls\n\"Jehovah our righteousness.\" The final salvation of Israel is set forth\nin many passages: iii, 15-18; xxxi, 31-34; 1, 4, 5.\n\nAs the predictions of Jeremiah are not chronologically arranged, and no\nclue is left as to their true chronological order, it is sometimes very\ndifficult to decide which predictions have already been fulfilled and\nwhich refer to events yet future. Only through the Spirit of revelation\ncan this be determined.\n\nHABAKKUK, B.C. 612-598, is thought to have lived in Judea shortly\nbefore the captivity. If this supposition is correct, he was\ncontemporary with Jeremiah. The prophet commences his book with a\nlamentation over the sins of Judah, foretelling the judgment that was\nto be poured out over the people through the invasion of the Chaldeans.\nThen the destruction of the Chaldeans is shown unto him in a vision\n(chapter ii), and the book closes with a song, composed probably for\nthe use of the people in public worship, and designed to comfort them\nunder the coming afflictions.\n\nDANIEL, B.C. 606-534, was born shortly before the Babylonian captivity\nand carried to Babylon in his eighteenth year. Here, through his\nfaithfulness to his God, he soon rose to an eminent position, and\nretained his power during both the Babylonian and the Persian\ndynasties. He prophesied during the whole of the captivity, his last\ntwo prophecies being delivered two years after the return of the\ncaptives. He did not return to Palestine, but died in Babylon, at least\nninety years old.\n\nThe first six chapters are a historic record, setting forth the events\nwhich led to the recognition of Daniel as a prophet of God, also the\nconversion of Nebuchadnezzar, the fall of Belshazzar and the promotion\nof Daniel to the office of a president over one hundred and twenty\nprinces \"who should be over the whole kingdom.\" This historic record\nis interwoven with predictions relating to the various kingdoms of the\nworld. Thus in the second chapter we see before us, as in a beautiful\npanorama, a succession of kingdoms until the kingdom of God is being\nestablished, \"never to be destroyed,\" \"but it shall break in pieces and\nconsume all these kingdoms, and it shall stand forever.\"\n\nThis prediction is distinct and clear, yet the remark made repeatedly\nbefore is applicable here: Revelation is necessary {363} in order to\nunderstand the details of its fulfilment. That God in the last days\nwill establish an everlasting kingdom, is foretold plainly enough.\nBut \"except a man be born again, he cannot see the kingdom,\" so that\nthe prediction given does not exclude the necessity of continuous\nrevelation. Through revelation Daniel was enabled to predict the\nestablishment of this kingdom; through revelation only can we perceive\nthe establishment thereof and recognize its existence.\n\nThe second part of the book is prophetic and comprises in its wonderful\nviews events from the time of Daniel to the final resurrection of the\ndead. It is an epitomized history of the world, written in advance of\nthe events.\n\nIn chapter vii, the Babylonian, Medo-Persian, Grecian and Roman empires\nare represented by the four beasts: a lion, a bear, a leopard and a\nfourth beast \"dreadful and terrible, and strong, exceedingly.\" This,\nthe Roman beast (or kingdom) has ten horns, among which a \"little horn\"\ncame up, having \"eyes like a man and a mouth speaking great things.\"\nThe prophet follows the proceedings of this beast and particularly the\nlittle horn until \"the ancient of days\" sits in judgment. Note that\nthe whole of this vision has reference to the four empires in their\nreligious connection with each other, as the dream of Nebuchadnezzar\n(chapter ii) represents them in their political connection. The \"little\nhorn\" is therefore to be understood to represent the papal power, which\nafterward is said to have a time of twelve hundred and sixty years\nallotted to its blasphemous rule, after which time comes the triumph of\nthe \"Saints of the Most High.\"\n\nIn the eighth chapter the prophet has a vision concerning the\nMedo-Persian and the Grecian empires, the second and the third \"beasts\"\nof the previous vision. The Medo-Persian empire is represented by a\nram with two horns, and the Grecian by a goat having a \"notable horn,\"\nAlexander the Great, between its eyes. The conquests of Alexander are\ndescribed, and also the divisions of his kingdom into four parts.\nThen rises \"a little horn\" as in the previous vision, a false, crafty\ntyrant, probably Antiochus Epiphanes, whose character is outlined,\nand whose oppressions of the people of God causes Daniel to faint and\nfeel sick for many days. That this little horn represents Antiochus\nEpiphanes is a view entertained by the most ancient writers, but this\ndoes not exclude the probability that the papal power is also referred\nto as the complete fulfilment of this part of the prophecy. What\nAntiochus was to the Jews during the time of the Maccabees, the papal\npower has been to the Church of Christ in all ages.\n\n{364} The ninth chapter contains a prayer offered by the prophet in\nbehalf of himself and his people. He particularly supplicates God to\nagain restore the sanctuary in Jerusalem. As an answer to this prayer,\nGabriel appears and informs him of the precise time for the coming of\nMessiah, \"to finish the transgression, and to make an end to sin, and\nto make a reconciliation for iniquity, and to bring in everlasting\nrighteousness and to seal up the vision and prophecy, and to anoint\nthe most Holy:\" In seven weeks, or in forty-nine years, reckoning from\nthe decree of Artaxerxes, 457 B.C., the walls of Jerusalem were to be\nrebuilt, though in times of great trouble. In sixty-two weeks, or four\nhundred and thirty-four years, Christ was to appear, and in the midst\nof one week, that is after three years and a half, to be slain.\n\nIn the tenth chapter we are allowed to cast a glance behind the veil,\nand contemplate the wonderful fact that heavenly messengers are\nemployed to convey intelligence to holy men, and that they, while so\ndoing, have to overcome opposing powers, much as mortal men have in\nthe performance of their duties. A divine messenger has been sent to\ninstruct Daniel concerning some records in \"the Scripture of Truth,\" a\nheavenly record, but this messenger is met and opposed by \"the prince\nof the kingdom of Persia,\" whereupon a struggle that lasts for twenty\ndays follows. The victory would apparently have been dubious had not\nMichael himself come to the assistance of the messenger.\n\nIn the eleventh chapter, the things noted in \"the Scripture of Truth\"\nare detailed. These things commence with the history of Persia. Four\nkings are foretold: Cambyses, Smerdis, Darius and Xerxes (_v_. 2).\nThen follows a prediction of Alexander the Great, his history and his\nsuccessors in \"the South\" (Egypt) and the North (Syria) down to the\ntime of Antiochus Epiphanes (_v_. 3-29). Then follows the conquest of\nSyria by the Romans \"Chittim,\" (_v_. 30), with the rise of the papal\npower (_v_. 31-89). The character of this power and many of its corrupt\ndoctrines are here predicted with minuteness. Then come the invasions\nof the Saracens (the king of the South) and of the Turks (the king of\nthe North). The countries to be conquered by the Turks are enumerated\n(_v_. 41-43), as are also those that were to escape. The chapter closes\nwith a prediction concerning the end of the Turkish empire, yet to be\nfulfilled: \"He shall plant the tabernacles of his palace between the\nseas in the glorious holy mountain; yet he shall come to his end, and\nnone shall help him.\"\n\nThe first verse of the twelfth chapter predicts the full deliverance\n{365} of the Jewish nation through the interposition of \"the great\nprince,\" Michael, an event to be looked for after the fall of \"the king\nof the North,\" or the Turkish empire, and the next verses refer to\nthe resurrection of mankind. The book closes with some chronological\nstatements, unintelligible even to the prophet, himself (_v_. 8),\nbut the promise is given that at the end of time many shall receive\nknowledge concerning these predictions (_v_. 4), a promise which\nevidently implies renewed revelations. For how could these things in\nthe last days be known without such revelation, any more than Daniel\ncould know them without revelation?\n\nOne thing is noticeable all through this prophetic record. Each new\nvision requires a new revelation from God. Daniel is constantly\nseeking knowledge from God concerning the right understanding of the\nvisions given, and it is only through this means that he receives\nhis knowledge. Continuous revelation was necessary to this the most\nremarkable prophet of the ancient world. So it is to us, if we want to\nunderstand the plans and purposes of the Almighty. Where there is no\nrevelation spiritual darkness prevails, notwithstanding the plainest\nwritings of God. A Belshazzar and the whole collegium of learned\npriests may see on the wall the \"Mene, mene, thekel, upharsin,\" but\na Daniel, a man in constant communication with God, is required to\ninterpret it according to its right meaning.\n\nEZEKIEL, B.C. 595-574, was carried captive to Babylon at the first\ninvasion of Nebuchadnezzar, eleven years before the destruction of\nJerusalem. He was contemporary with Jeremiah and Daniel, but lived some\ntwo hundred miles north of Babylon on the banks of the river Chebar.\nTradition has it that he was put to death by a fellow-exile whom he had\nrebuked for idolatry.\n\nThe predictions of this prophet were delivered, some before and some\nafter the destruction of Jerusalem by Nebuchadnezzar. Before this event\nhe calls upon the people to repent and warns them against seeking aid\nof the Egyptians. He assures them that the fall of their beloved city\nwas now unavoidable. When the Chaldean king commenced his siege of the\ncity, God revealed this to the prophet in his exile: \"Son of man,\" God\nsays to him, \"write thee the name of the day, even of this day: the\nking of Babylon set himself against Jerusalem this same day\" (xxiv,\n2). This was in the ninth year of his captivity. Three years later he\nreceived the intelligence that the city had fallen (xxxiii, 21). During\nthis period all the predictions of the prophet are directed against\n{366} foreign nations. After he had heard of the fall of Jerusalem,\nhis principal object in view is to comfort the people with promises of\nrestoration and future blessings.\n\nThe closing chapters (xl-xlviii) of the book of Ezekiel undoubtedly\nrefer to events yet future. The descriptions of the glorious building\nthere given will no doubt once be recognized in a structure hereafter\nto be reared by the people of God. But as yet, like all unfulfilled\npredictions, much of it is obscure and cannot be understood until the\nlight of revelation removes all obscurity therefrom.\n\nOBADIAH, B.C. 588-583, is supposed to have prophesied during the period\nbetween the fall of Jerusalem and the conquest of Edom, five years\nlater. On this supposition, he was a contemporary of Jeremiah, Ezekiel\nand Daniel.\n\nHis predictions are directed against the Edomites. And he especially\npoints out that there was a great difference between the judgments\nexecuted upon Judah and upon Edom. For Judah should again be raised\nfrom her present fall and finally possess not only Judea, but also the\nland of the Philistines and that of the Edomites, while Edom should be\n\"as though they had not been\" (_v_. 16), a prediction that has been\nremarkably fulfilled to our own day. And while Edom is thus utterly\nswallowed up, \"saviors shall come upon Mount Zion to judge the Mount of\nEsau, and the kingdom shall be the Lord's\" (_v._ 21).\n\nThree nations were foremost in afflicting the ancient people of God,\nviz.: the Assyrians, the Chaldeans, and the Edomites. Three prophets\nwere commissioned by the Lord to announce the judgment upon these three\nnations: \"Nahum foretells the destruction of the Assyrians, Habakkuk of\nthe Chaldeans, and Obadiah of the Edomites.\"\n\nTHE RESTORATION OF THE JEWS.\n\nAs had been foretold by the prophets, and particularly by Isaiah, the\nexiled Jews were permitted to return home during the reign of Cyrus.\nAs soon as they reached the Holy Land, we find them uniting their\nefforts to re-establish the religious rites of their fathers, aided by\nthe noble leaders, Zerubbabel, Joshua, Ezra and Nehemiah. They erect\nan altar of burnt offering and rebuild the destroyed temple. Then the\ncity wall is built, and various officers appointed as circumstances\nrequired. For further particulars the reader is referred to the books\nof Ezra and Nehemiah.\n\nIt may be well to state here--although the remark may, to {367}\nsome extent, deviate from the subject under consideration--that the\nrestoration of the Jewish nation at this time was very far from being\nthat complete restoration to more than former privileges, liberty and\nglory, of which all the prophets had spoken in such glorious terms. The\npromise was that the whole remnant should be delivered, even if they\nwere as numerous as the sand on the sea shore. But from Babylon only\ncomparatively few ever returned. The company of Zernbbabel consisted of\nfifty thousand persons, and Ezra led six thousand more home. The great\nbulk of people that had been born in the foreign land never returned.\n(See Book of Esther).\n\nAgain, the promise was that a kingdom should be established, with\nthe Holy City as the capital, an everlasting kingdom governed by God\nhimself through Messiah. This promise has never yet been fulfilled. In\nfact, the Jews have never since their overthrow by Nebuchadnezzar been\nan independent nation, governed by rulers of their own, except during\nthe very short rule of the Maccabees. After their return they continued\nto be tributary to the Persian king for about one hundred years,\nas a province of Syria. When Alexander had conquered Persia (Syria\nand Palestine with it), they fell into his hands. When the Grecian\nempire was divided, Palestine fell into the hands of Ptolemy Lagus\nas a part of the Egyptian monarchy, and it remained so for about one\nhundred years, when it was transferred to the kings of Syria, in which\nsituation it greatly suffered during the frequent wars between Egypt\nand Syria. Antiochus Epiphanes, one of the Syrian kings, plundered the\ncity and the temple and enslaved the people. For about three years and\na half they were reduced to worse than Egyptian thraldom. Their sacred\nmanuscripts were burnt, and the people were compelled to sacrifice to\nidols. The temple itself was dedicated to Jupiter, a statue of which\nwas erected on the altar of God. Compare Daniel's prediction of \"the\nlittle horn\" (chapter viii, 9-12). Through the noble enthusiasm and\npatriotism of Mattathias and his sons, a struggle against the oppressor\nnow took place which secured to the Jews a few years of dearly bought\nliberty and independence, but they were soon conquered by the Romans.\nPompey marched his army into Judea, conquered Jerusalem and made the\ncountry tributary to Rome. Herod the Great deposed the last of the\nMaccabean family from his office, and Palestine has never since been an\nindependent state. Ever since the Babylonian captivity the great bulk\nof the Jewish nation has been scattered abroad, without home, without\ntemple, {368} without an altar, and strangers have been masters in the\nland of promise. It is therefore clear that all the prophecies that\nrelate to the glorious restoration of the Jews must be understood of\na great restoration yet future, a very important fact for the right\nunderstanding of those prophecies.\n\nTHE LAST PROPHETS OF THE OLD COVENANT.\n\nBut to return to our subject. It has been already stated that the\nfirst care of the returned exiles was to re-establish their religion.\nTo do this, they were under the necessity of having new revelations.\nTrue, they had the writings of Moses and of the prophets, and they had\ninspired interpreters, like Ezra and Nehemiah. True, their aim was not\nto construct a new economy, but simply to re-establish the old one. And\nyet even this they could not do acceptably to God without the aid of\nrevelation. Hence God raised up three prophets--Haggai, Zechariah and\nMalachi, the last three of the old covenant. What an overwhelming proof\nof the necessity of continuous revelation!\n\nHAGGAI, B.C. 520-518, is thought to have been born in Babylon, and to\nhave emigrated with Zerubbabel.\n\nHis book contains four prophetic messages. In the first the people are\nreproved for neglecting to build the temple, while they were adorning\ntheir own houses, and a command is given to begin the construction\nimmediately (chapter i, 1-11), to which command the people, led by\nZerubbabel and Joshua, willingly responded (i, 12-15). But in a month\nthe zeal of the people seems to have cooled off and the second message\nis delivered, declaring that the Spirit of God was still with the\npeople. \"A little while,\" God says, \"and I will shake the heavens,\nand the earth, and the sea, and the dry land\" (which according to\nPaul, Hebrews xii, 22-28, was fulfilled when the old dispensation was\nsuperseded by the gospel dispensation), \"and the desire of all nations\n(Messiah) shall come; and I will fill this house with glory, saith\nthe Lord of Hosts,\" (chapter ii, 1-9), which \"glory\" is thought to\nrefer to the presence of Christ in this second temple instead of the\nShekinah that had illuminated the first temple. In the third message,\ndelivered two months afterwards, the people are being rebuked for\npolluting themselves while working in the holy building and offering\nsacrifices. God reminds them that He had blessed them abundantly, from\nthe time they had laid the corner-stone of the temple (chapter ii,\n10-19). The fourth message is delivered the same day. It contains a\ngeneral prediction {369} of the overthrow of the kingdoms of the world\nand the promise of a special blessing to Zerubbabel at that time. It\nis clear enough that the right interpretation of this promise can be\ncomprehended by no man, until divine revelation shall make it known.\n\nZECHARIAH was, like Haggai, born in Babylonia and went to Palestine\nwith Zerubbabel. The general object of his ministry is identical with\nthat of Haggai, and through the encouragement and wise counsels of\nthese prophets the people prospered, and the temple was completed in\nsix years. But besides this general object, Zachariah describes through\ndirect predictions and symbolic acts, the history of the Jews until\nthe end of time. Daniel deals with the history of the world; Zechariah\nwith the history of the covenant people. Among the predictions of this\nprophet we will here notice some of the last. According to the ninth\nchapter, the surrounding heathen nations are to be destroyed. Messiah\nshall come as a king (_v_. 9) and establish His reign upon the earth.\n\"His dominion shall be from sea even to sea and from the rivers to the\nends of the earth\" (verse 10). Scenes of destruction are to intervene,\nhowever, but the Lord will deliver His people, both Judah and Ephraim\n(chapter x, 1-12). \"I will strengthen the house of Judah, and I will\nsave the house of Joseph, and I will bring them again to place them;\nand they shall be as though I had not cast them off; for I am the Lord\ntheir God, and will hear them. And they of Ephraim shall be like a\nmighty man,\" a glorious prediction of the restorative work, commenced\nin our own day by God, through His servant Joseph, the prophet. We are\nfurther told that Jerusalem shall be besieged by many nations and the\nresult thereof (chapter xii, 1-14); Christ shall finally appear and all\nthe world will become \"Holiness to the Lord\" (chapter xiv).\n\nThus prophecy, so far from leading us to expect that revelation finally\nwill cease, being superfluous, expressly states that Christ Himself in\nperson will appear and communicate His will to men. \"Why?\" it may be\nasked; and the answer is clear: \"Because revelation is essential to\ntrue religion.\"\n\nMALACHI, B.C. 420-397, was the successor of Haggai and the last prophet\nof the old covenant. The temple had now been finished and the service\nof the altar established. But a spirit of worldliness and insincerity\nis getting hold of both the priesthood and the people, and this prophet\nis especially commissioned to warn them against their sins.\n\nBut his warnings are not heeded. The people prepare themselves for\ncalamities. The Spirit of prophecy is withdrawn {370} for a period of\nfour hundred years. The temple and the people are given into the hands\nof Antiochus Epiphanes. The old dispensation is virtually closed.\n\nCONCLUSION FROM THE FOREGOING.\n\nThe conclusions arrived at now are clear and need only to be briefly\nstated. We have seen that no book of the Old Testament, although all\nare written and preserved for the instruction of the human race in all\nages, contains anything that is of such a nature as to exclude further\nrevelation. Not one single passage, nor all the passages combined, are\nso written as to exclude the necessity of the revelations contained\nin the New Testament, for instance. On the contrary, one revelation\nleads to another, God always giving \"line upon line, precept upon\nprecept,\" imparting knowledge as men are willing and able to receive\nit. For it is through revelation that God educates His servants and\nHis people; and as in any branch of study we are led on from the\nfundamental principles and find that each new truth suggests others, so\nhere, each new truth revealed leads us to others, until--were such a\ncase possible--we have been permitted to exhaust the entire fulness of\ndivine knowledge.\n\nWe have also seen that the servants of God in the old covenant declare\nthe continuation of revelation. They do not consider the prophetic\ngift or the gift of receiving revelations as peculiar to their own\ndispensation. They point to \"the last days\" as a time in which the\nSpirit of the Lord is to be poured out more abundantly than in any\nformer period. And His presence is to be manifested through \"dreams\nand visions.\" The withdrawal of these they designate as a calamity.\nThey speak of the time in which such heavenly gifts are withdrawn,\nas \"night\" and \"darkness\" while consequently, the presence of them\nindicate day and light. Now, are day and light necessary for the\nphysical welfare of man? If so, revelations are also necessary for his\nspiritual advancement.\n\nWe have further seen that the establishment of new economies requires\nnew revelations. Moses was familiar with the revelations given to the\npatriarchs before him. But when he was called upon to usher in the\ndispensation of the law, he could not do this without new revelations.\nNor could Zerubbabel re-establish this dispensation after the return\nfrom Babylon without the aid of revelation. Through the revelations\ngiven to the Prophet Haggai the people \"prospered\" and were able to\ncomplete their work as commanded by the Lord (Ezra vi, 14). {371}\nWithout this, they would not have been able to prosper.\n\nSometimes we see that revelations are given to faithful servants of\nGod as a special favor to them. In such cases, what is seen or heard\nmust not be recorded--as was the case with some visions of Paul in the\nNew Testament--or, if recorded, is sealed up in mystical expressions,\nunintelligible to the common reader, until the Spirit of revelation\ngives the true interpretation thereof. This was the case with some of\nDaniel's visions, and with at least one of the visions of John (Rev. x,\n4, 5).\n\nAre revelations, then, given in order to establish new economies, to\npreserve the children of God from falling into darkness, to instruct\nthem about things known to God alone, in one word to lead men unto\nsalvation? Surely, there never can be a time when revelation is not\nnecessary.\n\nTHE NEW TESTAMENT.\n\nBut it will be said, no one (except the Jews perhaps) contend that the\nOld Testament alone contains all that is necessary to know. The New\nTestament is a supplement to the Old Testament, and the two together\ncontain the fulness of God's revelations. The prophecies of the Old\nTestament are fulfilled in the New, and to the volume thus completed\nnothing must be added.\n\nIs there anything in the New Testament to verify this statement so\nuniversally accepted as true among the \"Christian\" Protestantic world?\nOr does the New Testament confirm the conclusions we have arrived at in\nthe perusal of the Old?\n\nThe New Testament contains five historic books, viz.: the four Gospels\nand the Acts of the Apostles; fourteen letters written by Paul; three\nby John, and two by Peter, one letter by James, and one by Jude, to\nwhich collection comes one prophetic book by John.\n\nTHE FOUR GOSPELS.\n\nThe four Gospels are brief, biographical sketches, records of a few of\nthe works and teachings of our Lord.\n\nIt may be supposed that those disciples of Christ that were able to\nwrite, like Matthew and John, would keep journals while they followed\ntheir master, witnessing his works and listening to his teachings.\nThese journals would, after the {372} crucifixion and ascension,\nnaturally be read in private and in public. They would be copied and\ndistributed in the various branches of the church and form texts for\ndiscourses, and thus be augmented with such incidents or sayings\nwhich were still retained in the memories of those who had been eye\nwitnesses. In this way several versions of the doings and sayings of\nour Lord began to circulate, some, no doubt, contradicting others,\nuntil the necessity became universally felt to have some authentic\nrecord, showing exactly what was reliable of the many circulating\nreports, and what was not reliable. And the result is the four gospels\naccording to Matthew, Mark, Luke and John.\n\nAt what precise time these gospels were completed in their present form\nis a question not yet settled between the various critics. That they,\nin their present form, were issued by the apostles, whose names they\nbear, seems irreconcilable with some facts. There are, for instance,\nwords and phrases found, which could hardly have had any significance\nuntil some time after the time of the apostles. The word \"kephas\"\n(John i, 43) does not occur in classical Hebrew, but is used by later\nTalmudistic writers signifying something hard, a rock. \"Petra\" (Matt.\nxvi, 18) meaning a \"rock,\" has a strong Latin color, while the Hebrew\nfor \"rock\" is \"zur.\" And the expression \"to take up the cross,\" or \"to\nbear the cross,\" is all the more remarkable, as in the Hebrew there was\nat that time no word equivalent to \"cross,\" which is of Latin origin.\nEven later Jewish writers found it difficult to adequately express\nthe idea of a cross, and hence used the word _zelem_, which, however,\nsignifies an image, and the translations of the New Testament, both\ninto Hebrew and Arabic, have found no better way out of the difficulty\nthan to adopt the Chaldaic _zeliba_, gallows. Of this a modern form,\n_zelab_, is made to represent the idea \"cross.\" From these and many\nother circumstances, we seem justified in the conclusion that the four\ngospels have been subjected to foreign influences, which have modified\ntheir form in various ways. But that they are based upon and contain\nthe \"memoirs\" of our Lord, as published by the apostles, by mouth and\npen, need not be doubted. The testimony of antiquity is conclusive on\nthis point.\n\nGOSPEL ACCORDING TO MATTHEW.\n\nAccording to general tradition in the early church, the annotations\nof Matthew were written in the vernacular tongue of Palestine,\nSyro-Chaldaic, a tradition very probable indeed. {373} But as Greek at\nthis time was the literary language, the original was soon translated\ninto this tongue, under the supervision of Matthew himself, about\nthirty years after the crucifixion. It may be safely assumed that our\n\"Gospel According to St. Matthew\" is in the main identical with this\noriginal document of the Apostle.\n\nThe aim of this gospel is dearly to prove to the Jews that Jesus is the\npromised Messiah. It frequently refers to the prophets, refutes the\nvarious Jewish sects, and tries to prepare the Jewish nation for the\nacceptance of the Gentiles into the Kingdom of God.\n\nGOSPEL ACCORDING TO MARK.\n\nWhile Matthew was penning his gospel for the Jews, Mark was preparing\nhis, chiefly for the converts among the Gentiles. This Mark was not\nan apostle and had not been an eye-witness to the life and deeds of\nour Lord. But he was a native of Jerusalem and an intimate friend of\nthe apostles. He accompanied Paul on some of his journeys and attended\nPeter for a considerable period, and during this time he no doubt wrote\nthe gospel that bears his name, according to the dictates of Peter.\nSome have called this the \"Gospel According to St. Peter,\" and Peter\nhimself, in his second epistle, refers, perhaps, to this gospel when he\nsays: \"We make known unto you the power and coming of our Lord Jesus\nChrist.\"\n\nGOSPEL ACCORDING TO LUKE.\n\nThe gospel according to Luke was written in Rome by Luke, the\nphysician, one of Paul's most faithful companions and friends. The\nauthor states that many had undertaken to collect the facts preached\nconcerning Christ and believed among the Christians, according to\nthe traditions handed down from eye-witnesses, and consequently, in\norder to secure a collection that would be reliable, he himself had\ndiligently searched out everything that at the time of the writing was\navailable. These data, the result of diligent research, Luke endeavors\nto put before the readers in chronological order, while the two\nprevious evangelists pay but little attention to chronology. The gospel\nwas written under the supervision of Paul.\n\nGOSPEL ACCORDING TO JOHN.\n\nThe latest of the gospels is that of John. It is said to have been\nwritten at Ephesus, where John resided, presiding over {374} the\nbranches originated by Paul. John, having before him copies of the\nthree previous gospels, naturally omits many data there recorded,\nintroducing others which he had preserved from oblivion. The chief aim\nof John is to set forth the divine nature of our Lord. The previous\nevangelists dwell mostly on the works of our Savior in Galilee. John\nomits most of that, recording his works in Judea.\n\nLet it be remembered that this book is the last written of all the\nbooks of the Bible, about ninety-seven years after Christ, and that its\naim is to correct the errors of doctrine, then becoming common among\nthe churches, concerning the true character of Christ.\n\nTESTIMONY OF THE GOSPELS.\n\nWe may now ask: When these books were written, were they intended to\ncontain all that would ever be necessary for men to know concerning\nGod's plans and purposes, thus making all further revelation\nsuperfluous? What do the gospels teach concerning this question?\n\nThe first pages of the gospel confirm the lesson we have drawn from\nthe Old Testament, that revelation is necessary for the establishment\nof a new dispensation. For the gospel dispensation is ushered in and\nestablished through revelation. Zacharias is visited by an angel (Luke\ni, 11-20). Gabriel appears to Mary (Luke i, 26-38). John the Baptist is\ncommissioned by God to preach and baptize (John i, 6, 33). That Jesus\nwas Messiah is manifest to John through revelation. The Spirit descends\nand a voice from heaven is heard (John i, 32, 34; Matt. iii, 16, 17).\nAnd this point is particularly noteworthy. All the ancient prophets had\npredicted the coming of the Messiah. Some of them had given details\nabout where He would be born, His parentage, and the precise time\nof His coming, and yet it was necessary, when He came, to give new\nrevelations, pointing Him out to the most devout servant of God then\nliving. Previous revelations are here clearly seen _not_ to render new\nrevelations useless. And as the gospels thus begin with revelations, so\nthey close with declarations that revelation should continue. For in\nHis farewell address to His disciples, Christ says: \"I have yet many\nthings to say unto you, but ye cannot bear them now. Howbeit, when he,\nthe Spirit of Truth, is come, he will guide you into all truth: for he\nshall not speak of himself; but whatsoever he shall hear, that shall\nhe speak: _and he will show you things to come\"_ (John xvi, 12, 13).\nChrist here expressly states that {375} His ministry did not complete\nGod's revelations. There were _many_ other things to learn than those\nwhich he had communicated, and among these were also \"things to come,\"\nall of which the Spirit should communicate to the Twelve. Revelation,\nthen, was not to be done away with at the departure of our Lord. The\nlast verse of the fourth gospel, the last verse ever written in our New\nTestament states, moreover, that the things recorded in the gospels are\nonly a small fragment of all that could be written concerning the works\nof Christ. These works and the lessons to be conveyed were no doubt\nnecessary, and yet we have no record of them. The gospels, therefore,\nopenly admit that they are not intended to be a complete record of all\nthat is necessary for man to know. They claim to be written for the\npurpose of directing men's hearts to Jesus (John xx, 31), and point out\nHis promise to continue the revelation of truth through the Spirit.\nThis is the important testimony of the gospels. All the works and the\nteachings of Christ were not enough for the guidance of the first\nChristians. They needed and were promised further revelation. To us\nhas come a record not of all of Christ's teachings, but only of a very\nfew, merely a fragment. If all the teachings of Christ given during His\nministry upon the earth were not sufficient for the guidance of the\napostles, how much less can the gospels, which contain only a small\npart of these teachings, be sufficient for other men? The thought is as\nirrational as it is without foundation in the Word of God.\n\nTHE ACTS OF THE APOSTLES\n\nThe only question now remains: Do the Acts of the Apostles and their\nEpistles supply us with all the teachings that the Spirit of Truth,\naccording to our Savior's promise, was to reveal to the Apostles, and\nwhich were necessary for their guidance? If not, continuous revelation\nwill be just as necessary after the New Testament dispensation as it\nwas after the Mosaic economy.\n\nThe book called the Acts of the Apostles was written by Luke, and may\nbe considered as a continuation of his Gospel. In this book we can\ntrace the growth of Christian churches during the greater part of the\nfirst century after Christ. It covers the period from the time of the\ncrucifixion to the second year of the first imprisonment of Paul in\nRome, A. D. 63, and there it breaks off even without recording the\nissue of the trial. The book may be divided in two parts. The first\ntwelve chapters describe the growth of the Church of Christ {376} among\nthe Jews in Palestine, chiefly through the labors of Peter. The last\nsixteen chapters treat of the spread of the Gospel among other nations,\nchiefly through the labors of Paul. Of the works of the rest of the\nApostles we have no account.\n\nTradition has it, that Matthew suffered martyrdom in Ethiopia; Philip\nin Phrygia; Thomas in India, and so on. But of their work for the\npromulgating the gospel in the different parts of the world we have\nno record. What they taught, what difficulties they encountered, how\nthey preached, suffered and endured may be conjectured. But it has not\nreached us in any historic record.\n\nNor is the Acts of the Apostles a complete record of the works of\nthe two servants of God, whose ardent labors are noticed. It is as\nfragmentary as are the gospels. Many important transactions, referred\nto elsewhere, are omitted. There is no account whatever of the branch\nin Jerusalem after the imprisonment and deliverance of Peter. Nothing\nis told of the introduction of the Gospel in Rome, the capital of the\nworld at that time. Nor does it say anything of Paul's many voyages,\nwhich he incidentally mentions (II Cor. xi, 25).\n\nConsidering all this, it seems as if the Spirit of Truth had been\nanxious to guard against the impression that this book was intended to\nconclude God's revelations to mankind.\n\nLet us consider the facts. Christ had promised to send the Spirit of\nTruth to His chosen Twelve. What this Spirit was to reveal was, of\ncourse, as essential and necessary to salvation as anything that our\nSavior had revealed Himself. But of all this that the Spirit, according\nto the promise, has revealed to the Twelve, only a small part has been\nrecorded. How can this small part be sufficient to us, since it was not\nsufficient to the first Christians?\n\nBut, besides this, the book of the Acts shows plainly the necessity of\ncontinuous revelation; for wherever the gospel is being accepted, the\ngift of receiving revelation is being imparted through faith. Peter, in\nhis first sermon, declares that the time has now come when the Spirit\nshall be poured out upon all flesh. Prophecy, visions, dreams were to\nattend the believers (Acts ii, 17, 18); and, accordingly, whenever\nthe gospel is preached and believed, these manifestations follow. The\nheavens are opened to Stephen, and he is permitted to see the Son of\nGod on the right hand of the Father (Acts vi, 55, 56); an angel of the\nLord appears and directs Philip (Acts viii, 26); Christ appears to\nSaul (Acts ix, 3-6); through the vision of an angel Cornelius is led\nto send for Peter, and {377} he receives supernatural gifts (Acts x,\n148); an angel delivers Peter from prison (Acts xii, 7, 8); the Holy\nGhost reveals to the brethren in Antioch that they should send Paul\nand Barnabas on a mission (Acts xiii, 1-4); through the Spirit the\napostles and elders are able to settle the dispute about the doctrine\nof circumcision (Acts xv, 1-31); twelve men in Ephesus receive the Holy\nGhost through the administration of Paul, and prophesy and speak in\ntongues (Acts xix, 1-7). Wherever the gospel message is delivered and\nbelieved, in Palestine, in Greece, in Asia Minor, the results are the\nsame. The Holy Ghost is given, and His presence is manifested through\nthese gifts.\n\nThe Acts of the Apostles has taught us this important lesson--that the\ngift of receiving revelations was not confined to the Twelve nor was\nthe gift to cease with them. The gift itself was inseparable from the\ngospel. Where there is no gospel there are no revelations, but where\nthe true gospel of Jesus Christ is, there is revelation also. The\npromise of receiving the Holy Ghost, the promised Spirit of truth that\nwas to lead into all truth and to reveal things to come, is a universal\npromise: \"For the promise is unto you, and to your children, and to all\nthat are afar off, even as many as the Lord our God shall call\" (Acts\nii, 39).\n\nTHE EPISTLES.\n\nThe epistles of the apostles confirm most emphatically the necessity\nof constant revelations from God. The apostolic churches could not\ndo without such revelations. Hence the necessity of the churches\ncommunicating with the apostles and the apostles writing their\nepistles, embodying the will of God.\n\nFor instance, an error arises, as was the case in Colossae. Paul\nwas at the time in Rome, but the church in Colossae sent a special\nmessenger to Paul, viz.: Epaphras, who explained the situation to the\napostle and caused the letter to the Colossians to be written as a\nrefutation of that peculiar error. The Scriptures were not sufficient\nfor the guidance of the Colossians. The new emergency required a new\ncommunication from God, a new revelation, and God gave it through Paul,\nhis servant.\n\nSo with all the epistles. Each has a particular object. None is a\ntreatise on theology, putting forth all that is necessary to know for\nall ages and all men. There is not one written for that purpose.\n\nThe first epistles of Paul, I and II Thessalonians, 52 and {378} 53 A.\nD., express the joy and satisfaction of the apostle on account of the\nmanner in which the people of Thessalonica had received the gospel.\nHe cautions them against the sins prevalent in that great city, and\ncomforts those who mourned over the loss of dear relatives. The \"dead\nin the Lord\" will be resurrected at the coming of the Lord, and this\nevent is more fully explained, in accordance with the prophecy of\nDaniel concerning the \"little horn\" (Dan. viii).\n\nThe next epistle, that to the Galatians, A. D. 53 or 57, is a warning\nto the churches in that district not to mix up the rites of the Mosaic\nlaw with the ordinances of the gospel, as the two were so different\nfrom each other as Ishmael and Isaac, Sinai and Zion. And to give this\nadmonition force, the writer proves that his knowledge of Christian\ntruth was derived not from human teaching, but from God through\nimmediate revelation, wherefore the apostles of the Lord had recognized\nhim as their equal (chap. i, 2).\n\nThe epistles to the Corinthians were written A. D. 57 in reply to a\nletter received by Paul from the branch in Corinth, requesting his\nadvice on certain points (ch. vii, 1); also to correct some errors\nof which he had heard by report (i, 11; v, 1; xi, 18). The state of\nthe branch was, however, such that the Apostle deemed it necessary to\nsend Timothy there also, thus imparting both by letter and by verbal\npreaching communications from God. Mark how special emergencies require\nspecial revelations!\n\nThe epistle to the Romans (A. D. 58) is the most systematic of all\nthe writings of Paul, and one that by Protestants is considered the\nbasis of gospel theology. The scope of this epistle is to reconcile\nthe Jews and the Gentiles in the church of Christ, by placing all on\none level in the sight of God. \"All have sinned; all must be saved by\nthe same means.\" This is the whole epistle in one sentence. Now, it\nis instructive to notice how the apostle in this important letter to\nthe Romans illustrates the question under consideration. In the very\nfirst chapter he says he is constantly praying that God may give him an\nopportunity of visiting Rome, not indeed as a tourist and sightseer,\nbut \"that I might impart unto you some spiritual gift\" (ch. i, 11).\nWhat \"spiritual gifts\" are, we learn in I Cor. xii, viz.: \"Word of\nwisdom,\" or \"knowledge,\" \"faith,\" \"healing,\" \"miracles,\" \"prophecy,\"\netc. So that it was not enough, according to Paul, for the Christians\nin Rome to have all the sacred Scriptures, including this letter, but\nthey needed something more. They needed \"spiritual gifts\" continued\namong them. It has been reserved for later {379} \"Christians\" to\ndiscover that Paul was wrong, and that \"spiritual gifts\" were of no\naccount as long as the Scriptures were to be had at a cheap price.\n\nTo have the Spirit of God is, further, put forth as the necessary\ncondition of a \"child\" of God. \"If Christ be in you the body is dead\nbecause of sin, but the Spirit is life because of righteousness.\" \"As\nmany as are led by the Spirit of God, they are the sons of God.\" \"The\nSpirit itself beareth witness with our spirit, that we are the children\nof God\" (chap. viii). Such is the importance given to the possession\nof the Spirit of God. But we have already seen that the very office of\nthe Spirit is to \"lead into all truth, and to reveal things to come.\"\nHe who has the Spirit has, therefore, the Spirit of revelation, and\nthe apostle contends that man without the Spirit of revelation is a\nstranger and an enemy to God (chap. viii, 5-9). The apostle further\nstates that at the time when the fulness of the Gentiles has been\ngathered in, direct communication from God will still continue. \"For\nthere shall come out of Zion the deliverer and turn away ungodliness\nfrom Jacob\" (chap. xi, 26). How could this be possible if all\ncommunication with God had ceased with the close of the New Testament?\nBut they have not ceased, \"for the gifts and calling of God are without\nrepentance\" (chap. xi, 29).\n\nThis may suffice to show that the great Apostle of the Gentiles never\nmeant his letter to the Romans nor any other letter to close the\nchannels of revelation.\n\nLet us remind ourselves of one more fact. The writers of the New\nTestament themselves state that they had not _written_ all that was\nnecessary for instruction. In writing to the Corinthians about the\npartaking of the Lord's supper Paul gives some general directions, but\nconcludes by saying: \"The rest will I set in order when I come\" (I Cor.\nxi, 34). Now, what instructions or arrangements are here left out? We\ndo not know. But we see that the written word was not meant to convey\nall that was necessary to know. The same expression we find in the\nsecond letter of John. \"Having many things to write unto you, I would\nnot write with paper and ink: but I trust to come unto you, and speak\nface to face\" (II John, 12). See also (III John, 13). Who can then say\nthat we in the books of the Bible have all that written which God ever\nintended to convey to mankind, and that revelation has ceased? The idea\nis in direct contrast to the word of the apostles.\n\nIt is instructive to notice how theologians have been compelled {380}\nto turn their own reasons upside down, and to stretch the various\npassages of Scripture on their learned racks in order to make them\nfit for all occasions. Luther's explanation of our Lord's prayer is\na curious instance. \"Daily bread\" means, according to that noted\nreformer, not only what you eat and drink, but \"bread\" means also a\nhouse and a wife, obedient children, good neighbors and \"other such\nthings.\" Whether in \"daily bread\" was included the beer-keg that Luther\nreceived among his wedding presents, the reformer does not state, but\nin the \"other such things\" is room for a considerable quantity of\n\"bread.\" Of course, that kind of exegesis fills everything into the\nBible. By it anything can be got of anything or of nothing, but God\nnever put it there. Man did it, and, by so doing, proved himself to be\non the wrong track, to say the least.\n\nIn order to gain a sound understanding of the word of God, the various\nbooks must be read as Mr. Locke says the Epistles ought to be read.\nHe requires you to read through one epistle at a sitting, and observe\nits drift and aim. \"If,\" says he, \"the first reading gave some light,\nthe second gave me more; and so I persisted on reading constantly the\nwhole epistle over at once, till I came to have a general view of the\nwriter's purpose, the chief branches of his discourse, the arguments\nhe used, and the disposition of the whole. This, I confess, is not to\nbe obtained by one or two hasty readings; it must be repeated again\nand again, with a close attention to the tenor of the discourse, and\na perfect neglect of the divisions into chapters and verses.\" If this\nplan be adopted, and the books of the Bible be read with a humble,\nprayerful heart, a heart in unison with the authors that wrote, the\ntrue meaning of the word will be grasped.\n\nAnd the clearer this true meaning becomes, the more it will appear\nthat nothing short of continued communication with God can satisfy the\nheart. For it is the very purpose of the written word of God to lead\nmen to seek this communication with God, to guide, in other words, the\nstraying child to its loving father.\n\nPROPHECIES OF THE NEW TESTAMENT.\n\nWithout entering into a more minute examination of the remaining\nepistles, we will proceed to consider some of the prophecies of the\nGospel dispensation.\n\nProminent among these prophecies are those which predict the\nestablishment of a new dispensation in the last days. {381} Our Savior\ncalls it \"the regeneration,\" and says that in that dispensation \"the\nSon of man shall sit on the throne of His glory,\" and the Twelve \"shall\nsit upon twelve thrones\" (Matt. xix, 28).\n\nPeter says that Christ is to be in heaven until this new dispensation,\n\"the times of the restitution of all things\" comes (Acts iii, 21).\n\nJude quotes a prophecy delivered by Enoch about this dispensation:\n\"Behold the Lord cometh with ten thousand of his Saints to execute\njudgment upon all.\" (Jude 14, 15).\n\nPaul (II Thess. ii.) is very clear and minute concerning the events\nthat had to transpire between his own time and the dispensation of the\nlast days. (1) A \"falling away\"--a general apostacy was to take place\nfirst, and (2) \"that man of sin, the son of perdition, be revealed.\"\nIt is further pointed out that the power of apostacy was already, at\nthe time of the writing of Paul, secretly at work, only there was\nsomething that hindered this power from appearing openly. But as soon\nas this obstacle (the Roman imperial power) had been removed, the \"man\nof sin,\" i.e., the embodiment of the spirit of apostacy, would boldly\nappear, and, this \"man of sin\" would hold his sway over the world until\ndestroyed by the \"brightness of the coming\" of the Lord (_v_. 8). And\nthis apostate power is further described as one opposing and exalting\nhimself above every other authority, or \"god,\" both on earth and in\nheaven. He is \"lawless\" and \"sitteth in the temple,\" that is, he is\na \"Christian\" not an infidel power; his coming is the work of Satan,\nand is accompanied by \"powers, signs and lying wonders,\" deceiving all\nthat would not believe the truth. Among the doctrines that should be\nadvanced by this apostate power is noted particularly as a departure\nfrom the faith, \"doctrines of devils,\" also a prohibition of marriage,\nwhich was a revival of heathenism (see I Timothy, iv, 1-5), all of\nwhich was fulfilled to the letter in the evolution from Christianism to\nRomanism. Nothing can be clearer, from these prophecies of Paul than\nthis: Shortly after his own time, a period of apostacy would follow,\nduring which all kinds of lies were to be promulgated in the name of\nGod. But this period of apostacy would again be followed by a new\ndispensation of truth and light, the coming of the Son of God in glory.\n\nJohn was the last of the apostles. He lived to see the spirit of\napostacy still more developed than did Paul. In speaking of it he says\nthat \"many anti-Christs\" had already come (I John ii, 18, 19; iv, 3).\nTo him it was given to see, in {382} his apocalyptic visions, the\ncalamities that crushed the Roman empire, thus making way for the \"man\nof sin,\" or the \"little horn\" of Daniel or the anti-Christ, namely the\ngreat church of the world with her pontifical \"image\" in Rome. He was\npermitted to see the subjugation and flight to the wilderness of the\nChurch of Christ and the subsequent darkness that followed. But he\nalso, like the former seers and prophets of the Lord, was permitted\nto behold in the future the first rays of the new dispensation, the\nmillennial kingdom, to be established, never to be overthrown.\n\nLet us pause for one moment and reflect. If the word of God is sure,\nthis fact is surely established, that the reign of anti-Christ shall\nbe followed by a new, glorious dispensation, the millennial reign of\nthe Son of God. There is scarcely an event in the Scriptures more\nfrequently predicted than this. All the previous dispensations of God\nare only preparations for this the last and most glorious of all, at\nthe commencement of which the hosts of heaven join the Saints below in\nshouting, \"Hosannah! Hosannah! Hosannah! The kingdoms of this world are\nbecome the kingdoms of our Lord and of His Christ; and he shall reign\nfor ever and ever\" (Rev. xi, 15).\n\nBut it has before been proved that God never established a new\ndispensation without renewing revelations. During the Adamic\ndispensation, which continued while man was yet without sin, God\nrevealed himself. So also during the patriarchal dispensation. God\ntaught man how to offer sacrifices and to conduct worship. The\nMosaic dispensation was established through revelation continued\nthrough centuries until four hundred years before Christ. The New\nTestament dispensation or Gospel dispensation was wonderfully rich in\nrevelations, until the Priesthood was taken away \"unto God\" (Rev. vii,\n5); and now, can we believe that revelation then and there ceased?\nShall the last dispensation, the most glorious of all, the millennial\nreign of Christ, be established without revelation, only through the\nwisdom of man, which, by the way, is foolishness to God? No! Such a\nview is madness. It may be sound, worldly theology. But it is not the\nword of God. All the prophecies that have been fulfilled so far, have\nin that fulfillment been accompanied by divine revelation.\n\nThose prophecies that remain to be fulfilled will as surely be\naccompanied by revelations. When Christ first came, His coming was\nheralded by angels, and by the Spirit of God operating on men; His\nministry was followed by revelations {383} on the mount, in Gethsemane,\nand the Spirit was poured out upon His followers. And yet, at His first\ncoming, He appeared in humility, despised by men in general. What\nwill not His second coming, judging from this, bring with it? Surely\nrevelations _cannot_ cease as long as God has promised to send His Son\nin glory to visit this earth and its inhabitants. Preparations _on_ the\nearth are necessary for such an event, preparations that no man can\nmake without the aid of divine revelations.\n\nDuring the ages past God has tried the human race in every respect. The\npatriarchal dispensation ended in a corruption which even the deluge\ncould not check. The Mosaic dispensation ended in the rejection and the\ndispersion of the covenant people. The Gospel dispensation ended in\nthe apostacy of the apostolic churches and the reign of anti-Christ.\nBut God is prepared to gain the victory yet. He promised in the end of\ntime to establish that kingdom which shall stand forever, never to be\noverthrown, and hence the necessity of continuous revelation.\n\nDIFFICULTIES IN ASCERTAINING THE MEANING OF THE SCRIPTURES.\n\nIn considering the question whether the Bible is sufficient for the\nguidance of men to salvation, it becomes a matter of great importance\nto ascertain whether the language employed by the sacred writers is\nsufficiently clear to be understood, in all main points at least. If\nthe Spirit of God, in directing the composition of the books of the\nBible, intended to make these books a code of divine laws whereby\nfurther revelation should be rendered superfluous, we may reasonably\nexpect to find in the Bible clear language conveying the ideas in a\nmanner to be easily understood by the earnest reader. We may expect to\nfind no ambiguity, no indistinctness.\n\nHuman laws are written with the greatest possible care. Lawmakers aim\nat clearness, seeing that this is indispensable when laws are made for\nthe guidance of the citizen. Yet with all possible care in framing\nlaws, it has been found that no law ever was framed, however carefully\nworded, that could not be construed in more than one way. Hence the\nnecessity of a supreme court to which all cases can be appealed, the\nmeaning of any disputed paragraph of the lay authoritatively given. No\nhuman law would ever be a complete guidance for the citizens without\nsuch a supreme court.\n\n{384} Now, the question is simply this: Is the Bible clear enough so\nthat it undoubtedly can be understood in only one way? If it be, then\nthere may not be any need for the \"supreme court\" of divine revelation\nto appeal to in order to ascertain its meaning, since this is in no\ninstance doubtful. But if the Bible is not clear enough; if it is so\nworded that, in many instances, the same passage may be understood in\nmore than one way, then further revelation is necessary in order to\nsettle these points. If every passage of the Bible does not convey only\none meaning and this unmistakably; if many passages can be, and have\nbeen, construed in various ways, and if divine revelation be abolished\nthen we are exactly in this position: We have a code of laws and a\ncollection of doctrines; but for the right understanding of those\nlaws and doctrines we are entirely at the mercy of the sagacity or\nthe stupidity of the (theological) lawyers with whom we happen to be\nconnected. There is, then, no appeal, no authority, no certainty.\n\nLet us honestly consider some of the facts in the case, without\nshrinking from the inevitable conclusion.\n\nFirst, we are met by the sad fact that mankind has not yet been able to\ndecide exactly how many and which of the ancient books really belong\nto the Bible. The Protestant churches now accept sixty-five books in\nall, viz., thirty-eight in the Old Testament and twenty-seven in the\nNew. But Luther was not quite certain about the canonicity of all of\nthe twenty-seven books of the New Testament. The Revelation of John\nwas always suspicious to him, because he did not understand it, and\nthe Epistle of James, he thought, was more fit to be burned than to be\nread. As to the books of the Old Testament, a much later and better\ninformed critic, Michaelis, has proposed to exclude the two books of\nChronicles from the canon, while others have had their grave doubts\nconcerning the Song of Songs. But the Catholic church, so far from\nbeing disposed to diminish the number of books, has added all those\nwhich by Protestants have been called apocryphal. The whole apocryphal\ncollection was by the Council of Trent, 1545, declared to be holy\nScripture, and the council did so with some antiquity in support of\nthe decision, too. For the book of Baruch is quoted as canonical by\nOrigen, Athanasius, Cyril, and Ephihanius. Tobith, Judith, Wisdom of\nSolomon, Ecclesiasticus and the Maccabees are quoted as canonical\nby the great Augustine. Whether, then, the Bible should consist of\nseventy-nine books (including the fourteen apocrypha) or of sixty-five,\nor only sixty-one, excluding the two Chronicles {385} and James and the\nRevelation, is yet a question awaiting its final decision. And it would\nseem but reasonable not to abolish the immediate revelations from God\nuntil this problem has been satisfactorily solved.\n\nSecondly, accepting any of the above mentioned books as canonical,\na great difficulty presents itself in determining the precise text.\nWhat the first authors wrote is in some cases impossible to determine.\nLet it be remembered that our present Bibles, with their divisions of\ncharters and verses, are by no means exactly such as the first authors\nleft them. Much is the work of uninspired men. The original manuscripts\nwere copied in numerous editions, and it was always possible in copying\nto drop a letter, to misspell a word, to leave out a word, etc.\nTranslations and paraphrases have been made. These were not always\ncorrect in every particular. In the case of the Old Testament the\noriginal authors did not write the vowels, but only the consonants. It\nwas the work of later men to insert all the vowels, but whether these\nlater men in all instances, or even in most, inserted the right vowels\nis another open question. At all events, if it were possible to prove\nthat all the consonants of the Old Testament are identical with those\nwritten by the original authors, and therefore inspired, yet all the\nvowels, which are added many years afterwards by uninspired men, cannot\nbe proved to be of divine origin or such as God originally intended\nthem to be.\n\nA few instances may be quoted to illustrate the nature of such easily\nrecognized changes as the sacred text has suffered. In Jonah 1, 9, the\nprophet says: \"I am a Hebrew,\" where the original reading probably was\n(as the Septuagint has it): \"I am a servant of Jehovah.\" The difference\nis between _Ivri_, Hebrew, and _Ivdi_, the servant of Jehovah. In I\nPeter ii, 3, it will always be dubious whether the correct reading is:\n\"If ye have tasted that the Lord is _gracious_,\" or \"that the Lord is\n_Christ_.\" The fact is that both these words were sometimes written\nwith the letters _Chs_, standing for both _Christos_ and _Chrestos_,\ngracious. In Genesis i, 8, the words: \"God saw that it was good\" is\nwanting at the end of the second day's creation, but it is found\nin verse 10, in the middle of the third day's work, indicating a\ntransposition. Sometimes verses have been added by later copyists. Such\nvariations amount to many thousands in all, leaving the present text\nvery far from satisfactory in its details.\n\nTheologians, in admitting this, as they are compelled to do by\nthe facts, generally smooth the disagreeable impression over with\nthe assurance that none of all these variations in {386} the text\naffect the meaning in the least degree. \"The most inaccurate\ntext ever written,\" they say, \"leaves the truths of Scripture\nsubstantially unchanged.\" But this is evidently said more for the\nsake of the effect than for the sake of truth. For the theologians\nthemselves--particularly the Protestants--_always_ insist on the very\nletter of the text. The little words \"this is\" were sufficient in\nthe quibble between Luther and Calvin to cut the Protestantic party\nin two halves, each wishing to roast the other in hell. Yes, the\ntheologians build doctrines not only on words but on _forms_ of words,\ndiscriminating between the meaning of the same words when used in\nthis form or the other. In a text where words are so important, it is\nridiculous to say that many thousand variations are of no importance.\nAnd besides, since we know there are many thousand variations, how do\nwe know that there are not many thousand more which have not yet been\ndetected?\n\nThis question must be solved before we are prepared to admit that the\nBible is a sufficient guide, and has done away with the necessity of\nfurther revelation.\n\nBut we will pass by the difficulties thus far pointed out. We will\nsuppose that we have settled beyond doubt the number of books to be\naccepted as canonical. We will suppose that the original text has\nbeen preserved, and that the translations thereof in our vernacular\ntongues are correct. All this we suppose, for the sake of the argument,\nand yet we will find the greatest difficulty still exists--that of\nunderstanding the sacred volume correctly. Indeed, this difficulty is\nso great that probably not one single man now living can understand it\nall, and those that understand part of it right do so by the aid of the\nSpirit of God.\n\nSome of the difficulties in understanding even the translations of the\nBible may now be pointed out.\n\nIt is admitted that the words used in the Scriptures are sometimes to\nbe used in a figurative sense and sometimes in a literal sense. What\nwords are, in each case, to be understood strictly literally and what\nfiguratively must be left to the judgment of the reader. And from this\nfact numerous errors have arisen.\n\nPeople have sometimes allegorized where no allegory was intended, as\nOrigen in reading that Abraham in his old age married Keturah. Now,\nhe says, the word Keturah means \"sweet odor;\" and \"sweet odor\" refers\nto the fragrance of righteousness: Hence he concludes that Abraham\nin his old age became very pious or righteous, and that this fact is\nmeant when Moses states that the patriarch married Keturah. {387}\nEqually absurd is the following _a la_ Swedenborg: \"Adam represents\nthe intellect and Eve the feeling. That Adam and Eve begat sons and\ndaughters means, therefore, that the union between intellect and\nfeeling is what produces knowledge in man.\" These instances are\nextremely absurd and the errors of this kind of interpretation are\neasily perceived. But sometimes the errors are not so palpable,\nalthough equally absurd. As for instance, when it is contended that\nthe \"kingdom\" of Christ means a religion and not a real kingdom, or\nthat \"the first resurrection\" means a revival of the principles for\nwhich the martyrs were killed. In such cases the errors are great, and\nhundreds of Bible readers commit just such errors, in many instances\nwithout even knowing it.\n\nThen, sometimes words that are really used figuratively are understood\nliterally. You will see pictures, occasionally, where Lazarus is\nenjoying his heavenly bliss by sitting in the lap (\"the bosom\")\nof Father Abraham, the artist having misunderstood the figurative\nexpression used by our Lord.\n\nThis kind of error is more easily committed in reading the prophetical\nportions of the Bible. The prophets borrow words denoting natural\nobjects in order to represent what is spiritual and abstract. Their\nbooks are hieroglyphical, although they do not draw their hieroglyphic\npictures, as did the Egyptian priests, but describe them in words.\nHence the great difficulty in interpreting prophecy. It is not less\ndifficult than to interpret many ancient Egyptian records. The\nprophets, for instance, talk of a \"horn\" and mean a \"crown\" or a\n\"kingdom.\" \"Beast\" is a usurping tyrannical power. \"Key\" stands for\nlawful authority. \"Virgins\" are faithful worshippers, not defiled by\nidolatry.\n\nGenerally it must be borne in mind that every word should be understood\nas it was commonly understood at the time the Bible was written. Much\nminute inquiry, in fact more than most people are prepared to give, is\nneeded in order to avoid errors arising from a violation of this rule.\n\nSometimes a knowledge of Hebrew and Greek is absolutely necessary for\nthe right understanding of a passage. In I Kings ii, 8, 9, David is\nmade to say concerning Simei: \"Hold him not guiltless, * * but his\nhoary head bring down with blood to the grave.\" This is, of course,\na contradiction. And, besides, David had sworn not to kill Simei. It\nseems therefore as if one of the last acts of David was to break his\noath and his royal word. But a knowledge of Hebrew idioms clears this\nup; for the word \"not\" refers to both clauses: \"Hold him not guiltless,\n* * but bring not his {388} hoary head down with blood.\" That is the\nmeaning, and Solomon understood it so. \"The end of the world\" spoken\nof in Matt. xxiv, 3 a Greek scholar will discover to be not the end\nof the physical world (_telos tou kosmou_) but the termination of the\nthen existing economy; for the words are _synteleia tou aionos_. The\ninterpretation of the whole prophecy of our Lord hangs upon this one\nword. Matthew (xii, 40) makes Christ say: \"For as Jonah was three days\nand three nights in the whale's belly,\" whereas the fact is, that\nthere is not, and probably never was, a whale in the Mediterranean.\nThe Hebrew has \"a great fish\" (Jonah i, 17) which the translator of the\nSeptuagint made into a whale, and the misleading quotation slipped into\nthe New Testament from the Septuagint.\n\nSometimes people put a mystical sense into the most plain expressions.\nChrist says: \"But one thing is needful\" (Luke x, 42) and many an\nedifying sermon has been preached upon this one \"needful thing,\"\nand much curiosity has been needlessly excited to know what that\none needful thing is that in itself is necessary and sufficient to\nsalvation. People have been so eager to make a mystery that they have\nforgotten the fact that Christ for the time does not refer to salvation\nat all, but is speaking of a much more trivial subject, yet not less\ninteresting or noteworthy. Christ has called on His friends, Lazarus,\nMartha and Maria. The two ladies are both anxious to entertain Him to\nthe best of their ability. But Martha seems to have had an idea that\nlots of things were necessary in order to make a comfortable meal. In\norder to be ready in a hurry Martha wanted her sister to help her, upon\nwhich the Savior politely remarks that \"only one thing is needful.\"\nThere was no cause for so much serving. He would not enter their house\nas a stranger for whom they would have to prepare so many extra dishes.\nHe would come as their friend and be entertained as such. This would\ngive both sisters time to sit down and listen to His instructions,\nwhich after all was the \"good part\" of the entertainment. Stripping\nthis narrative of the mysteries of theologians and letting common sense\nbe common sense, we have a beautiful incident at once pleasing and\ninstructive.\n\nSometimes the reader will be misled by the numbers of the Bible,\nbecause he does not know how they originally were used. \"Ten\" sometimes\nstands for \"several.\" In Gen. xxxi, 7, Jacob says that Laban had\nchanged his wages \"ten times,\" meaning of course \"several times.\"\nPerhaps the division of the Roman Empire into \"ten\" as predicted by\nDaniel ought to be understood in the same way, since so far no one\nhas {389} been able exactly to tell in what \"ten\" (the word taken\nliterally) kingdoms that empire on its downfall was divided. If\nunderstood to mean \"several\" kingdoms, there is no difficulty. \"Forty,\"\nin the same way, often means \"many.\" \"Seven\" and \"seventy\" denote a\nlarge and complete number, although uncertain to the speaker.\n\nSometimes a knowledge of history is required for the right\nunderstanding of passages. (Acts ix, 31): \"The churches had rest\nthroughout all Judea and Galilee\" has sometimes been understood to\nhave been the consequence of the conversion of Paul, whereas the real\ncause of this temporary rest was that at this time Caligula attempted\nto raise a statue of himself in the \"Holy of holies\" in the temple. The\nconsternation which this caused among the bloodthirsty Jews made them\nfor a time forget the Christian churches.\n\nNor less important is a knowledge of ancient chonology, geography,\nof botany, of mineralogy, zoology, and archaeology in its various\nbranches. But we cannot here multiply instances.\n\nTo understand the Bible, even the plainist translation, all these\nthings are necessary as helps, and yet, without the Spirit of God to\nlead into all truth, not all of these helps are sufficient; so numerous\nand so vast are the difficulties to be encountered in ascertaining the\ntrue meaning of the Bible.\n\nNor need we be surprised at this. The various books are written in\nthe remote antiquity. Language changes like all that is human. Words\ndo not remain stationary in their significations. Every word has its\nown history, and antique literature always requires a knowledge of the\nhistory of the words. The authors of the Bible write each from his own\nstandpoint. Some are lawyers, as Moses. Others are humble shepherds,\nas Anos. Some are learned men, as Paul and Luke. Others are uneducated\nfisherman, as Peter and John. Some are statesmen like Daniel. Others\nfollow more lowly occupations of life, as Jeremiah. Some write poetry,\nothers history, others letters and others visions. Some write in the\ndeserts of Arabia, some by the banks of the rivers in Babylon, some\nin the palace in Jerusalem, some in prisons in Rome. Each has his own\npeculiarity of style, and to understand it all, you would have to\nbe conversant with almost every branch of human learning. It is no\nfigure of speech when Locke says that theology is the direction of\nall knowledge to its true end, or when Parley P. Pratt says: \"It is\nthe science of all other sciences and useful arts, being in fact, the\nvery fountain from which they emanate. It includes philosophy, {390}\nastronomy, history, mathematics, geography, languages, the science\nof letters, and blends the knowledge of all matters of fact in every\nbranch of art or research\" (Key to Theology, p.2).\n\nSeeing now that such requirements are made upon us in order to\nunderstand the Bible, and that lack of knowledge necessarily involve\nmisunderstanding of many of the sacred passages, we ask every\nreasonable being, Can it be supposed that the Bible ever was intended\nto be a substitute for immediate divine revelation? If it were intended\nfor this purpose it has signally failed in its purpose; and if the\nBible alone be intended to be the guide to heaven, it is to be feared\nthat a majority of people will be led to hell for the simple reason\nthat they never had an opportunity of mastering the difficulties\nattending their attempts at understanding what the Bible doctrines\nreally are.\n\n\"CHRISTIAN\" SECTS AN EVIDENCE.\n\nIf further proofs for the necessity of continuous revelation were\nneeded, the deplorable state of the Christian world, where \"each goes\nhis own way,\" furnishes those proofs in abundance.\n\nThe object God had in view in giving to His people men through whom He\ncould reveal His plans and purposes was to \"perfect the Saints\" and\npreserve \"unity of faith\" (Eph. iv, 11-14). As long as the church had\napostles and prophets, there was no necessity for the churches breaking\nup into factions or sects. Differences could arise, and did arise, but\nwhen referred to the inspired men, God, through His Holy Spirit always\nsettled the difficulties, preserving the unity.\n\nSome instances, illustrating this, have been recorded for our\ninformation.\n\nIn the church at Jerusalem, as the members increased, a feeling of\njealousy grew up between the different nationalities. The \"Grecians\"\nthought that their widows did not receive a fair portion of the alms\ndaily distributed among the poor, the \"Hebrews\" keeping all for their\nwidows. Among the Jews the \"Grecians,\" that is to say, such Jews that\nwere not born in Palestine, were held in contempt like everything that\noriginated outside the confines of the Holy Land. It was thought that\nthe Jewish converts to Christianity had retained this feeling, and so\nneglected their foreign brethren. Now, here was a secret power of evil\nat work, strong enough to break the first church up into factions. For\nevil grows, if {391} not conquered, and what at first appears like a\ncloud, the size of a man's hand, develops into a terrible storm with\nthunder and lightning. Small as the matter appeared to be, it was\nan attempt at destroying the unity of the Church of Christ. But the\nchurch was equal to this occasion. Its foundations were solid and its\nguardians awake. The whole matter was laid before the apostles, and\nthese found the proper remedy. \"Look ye out among you,\" they said to\nthe church members, \"seven men of honest report, full of the Holy Ghost\nand wisdom, whom we may appoint over this business.\" The people, on\nhearing this wise counsel, made their choice, and the apostles set the\nchosen apart for this office. And it may be noted as a characteristic\nfeature of God's way of managing elections, in contrast to the farcical\nproceedings of the iniquitous world, that the seven men elected on this\noccasion were all \"Grecians,\" judging from their names. The majority,\nprompted by the love of God, gave to the minority--the complaining\nparty--the whole control of the distribution. The church was saved from\nthe spirit of destruction. Unity was preserved. But it took inspired\nmen to solve the difficulty in this way, so contrary to all rules,\nrecognized among men (see Acts, vi, 1-8).\n\nThe next instance is a difference concerning doctrine.\n\nAs soon as the Gospel principles spread and were embraced by the\nGentiles, a struggle necessarily followed between the Jewish and the\nGentile element. Both had much to give up and much to learn from each\nother, before a complete unity could be secured. In this struggle,\nvarious questions were brought up for discussion, and amongst others\nthis:\n\nOught not a Gentile convert to first be circumcised and promise to\nkeep the law, before he was baptized and incorporated in the church?\nMany Jewish converts held that this was necessary. For to them the\nentrance to the church ought to be through the Mosaic dispensation, to\nGentiles as it had been to Jews. But the Gentiles considered this an\nunnecessary circuitous road to the church, holding that the acceptance\nof Christ and his ordinances was all that should be required. Here was\na difficult question to decide, and the principle involved was one of\nvital importance to the whole Christian community. The danger of a\nsplit was great, but the church had inspired leaders, men who communed\nwith God. To them the question was referred. And they decided it, not\nonly according to the Scriptures but according to the revelation given\nfor the occasion. \"It seemed good,\" they say, \"to the Holy Ghost, and\nto us, to lay upon you no greater {392} burden than these necessary\nthings; that ye abstain from meats offered to idols, and from blood\nand from things strangled, and from fornication; from which if ye keep\nyourselves ye shall do well.\" (Acts xv, 28, 29.) Here is a decision\narrived at under the direct influence of the Holy Ghost, and one that\nbrought unity into the churches and joy among the various Gentile\nbranches.\n\nThus we see exemplified the object of continuous revelation, and the\nnecessity of it. Without it unity cannot be preserved. \"That ye may be\none\" as Christ is one with His Father, is, however, the very essence\nof Christianity, the mark on which it can be distinguished from the\n\"world,\" which is all strife and contention. Destroy the unity, and\nChristianity is gone, or, since unity is impossible without continuous\nrevelation, abandon such revelation, and Christianty is no more.\n\nIt is noticeable that the Christian churches, as long as the inspired\nmen were among them and they listened to their words, kept clear of\nall schisms. _So long_, we say, but no longer. For soon men arose\nwho thought themselves too wise to listen to the counsel of inspired\nmen. And such imposed upon themselves upon the church with big\nwords and subtle sophistry, thus drawing many away from the path of\nrighteousness. This was the work of the spirit of anti-Christ, and the\nresult was schisms, sects. But still the spirit of revelation lingered\namong the churches, uniting the honest everywhere in the love of God\nand of one another, until after a long struggle amid persecution from\nthe outside and rebellion from the inside, the Spirit of revelation was\nwithdrawn. \"The child was taken up to the throne of God.\" (Rev. xii,\n5). The light gave way to darkness.\n\nNot that the Christian churches became annihilated, not that the\ndoctrines preached by Christ or, what is the same, the Christian\ntheology at once vanished. No! It was all there, but wrapped in\ndarkness.\n\nSuppose yourself on a ship trying to make for the harbor on a dark,\nstormy night. There are the lights along the shore, according to\nwhose guiding rays alone you can steer your course. But suppose all\nthese lights are suddenly extinguished. You can see no more where to\ngo. All your calculations are in vain. Those rays of lights from the\nlighthouses were just as necessary for your safety as are your maps\nand your compass. Something analogous to this happened to the world,\nor, rather to the Christian churches. The guiding light of continuous\nrevelation was extinguished and {393} the ship left in darkness. At\nwhat precise time this took place we do not presume to say. But it is\ncertain that the time of revelation did not extend much beyond the\nage of the apostles. The church was still there for years, but the\nlighthouses were not shining.\n\nWhat followed? The most pitiable confusion. The leaders of the\nchurch, no longer guided by inspiration, were unable to preserve\nlove and unity. Factions became numerous and each faction leader\nclaimed the supreme authority for himself. Contests for power ensued,\naccompanied by scandalous scenes. The church was abandoned, each\nfaction constructing their own raft and each steering their own course,\noccasionally trying to sink other rafts as these by wind and current\nwere driven out. This was the result of the withdrawal of divine\nrevelation.\n\nPeople were in total darkness. They split on the most trivial questions\nas well as over the more important ones. What are we to think when we\nread the \"history of the church\" and find that \"Christians\" are trying\nto find out whether Christ was a real man or only an apparition! Or\nwhereto had truth gone, when, after long struggles about the doctrine\nof the Godhead, it was finally decided, as the standard of orthodoxy,\nthat: \"Incomprehensible is the Father, incomprehensible is the Son, and\nincomprehensible is the Holy Ghost; yet not three incomprehensibles,\nbut one.\" (Symbol Athan.)? Christ says: \"This is eternal life, that\nthey may know thee, the only true God, and Jesus Christ whom thou hast\nsent.\" (John, xvii, 3); Paul prays that he may know Christ and the\npower of His resurrection. (Philippians, vi, 7-10); and John says that\nwe by keeping God's commandments, know that we \"know\" Him. (I John\nii, 3), but the Church, as soon as the Spirit of revelation withdrew,\ndeclared that she was in darkness. God, she said, is incomprehensible.\nThe contrast is so conspicuous that only a blind man can help seeing it.\n\nThis spirit of darkness still enwraps the whole \"Christian\" world.\nThe work of dissolution has been going on all the time, and is still\ngoing on. The \"Christians\" stand against each other like enemies on\na battlefield. Nobody knows where to seek or to find truth. Has the\nRoman Catholic church the truth? or the Coptic? or the Armenian? or\nthe Reformed church? or the church of England? or Luther's faction? or\nMethodists? or Baptists? or Presbyterians? or Irvingians or Adventists?\nor Universalists? or Quakers? Which has the truth? Which faction is the\nChurch of Christ?\n\n{394} Paul says that factions are the result of a \"carnal\" condition.\n\"For whereas there is among you envyings and strife, and divisions, are\nye not carnal, and walk as men?\" (I Cor. iii, 3.) The \"Christian\" world\nto-day, the Apostle then declares to be a \"carnal\" christendom. But to\nbe carnally minded, we further learn (Rom. viii, 6, 7), is \"death,\"\nand \"enmity against God.\" The Christian world to-day is therefore\nin a state of \"death\" and \"enmity against God.\" The word of God has\npronounced His judgment, and all as a consequence of their having\ndespised and rejected continuous revelation from God.\n\nThis suggests the remedy to be applied: Divine revelation.\n\nGod has promised, in the last days, \"And it shall come to pass\nafterward that I will pour out my Spirit upon all flesh; and your sons\nand your daughters shall prophesy, your old men shall dream dreams,\nyour young men shall see visions * * * * and it shall come to pass that\nwhosoever shall call on the name of the Lord shall be delivered: For\nin Mount Zion and in Jerusalem shall be deliverance, as the Lord hath\nsaid, and in the remnant whom the Lord shall call\" (Joel ii, 28-33).\nAnd this promise God will fulfill. Revelations are necessary for the\ndeliverance of His people in these last days, and God is faithful.\n\nAlready the light of revelation has broken through the dark clouds\nof medieval errors. The prophets of God have again spoken, revealing\n_God's_ way of salvation. Will the \"Christian\" world believe? Or will\nthey, like the Jews formerly, reject the light of revelation, to their\nown damnation?\n\nOne objection, and only one, needs to be answered before we close\nthis part of our investigation. It has been said that God prohibits\npeople from adding anything to the Bible, since John the Revelator\nsays: \"If any man shall add unto these things, God shall add unto\nhim the plagues that are written in this book\" (Rev. xxii, 18). The\nprohibition is given for any \"man\" to add anything of his own to\nthe book of Revelation, or to the word of God. And woe to the man\nwho is preposterous enough to add his own productions to the sacred\ncompositions of God! But neither this passage nor any other passage in\nthe Bible states that God would never any more reveal anything. God\ndoes not prohibit himself from adding whatever He thinks necessary.\n\nIn fact, God has added to the volume of the New Testament since the\nbook of Revelation was written. The Gospel of John, and, in all\nprobability, the three epistles of John, were all written after the\nbook of Revelation. The latest {395} date assigned to the Revelation is\n96 A. D., while others (and more probably) give it the date of 67 or\n68. The three epistles were written 68 and the gospel 97, so that there\nis no possibility for thinking that God did not intend to add anything\nto the existing records.\n\nThe Gospel of John is the last book of the New Testament. And in this\nvery book we have the comforting promise of Christ recorded: \"He (the\nSpirit) shall glorify Me: for he shall receive of Mine, and shall show\nit unto you. All things that the Father has are Mine: therefore, said\nI, that he shall take of Mine, and shall show it unto you\" (John xvi,\n14, 15). Here is a promise of continuous revelation.\n\nII.\n\nHaving seen, now, that continuous revelation is necessary for the\nguidance of men unto eternal salvation, and also that God through his\nancient prophets has promised to manifest Himself preparatory to the\nfoundation of the kingdom of the Son of God upon the earth, it becomes\nnecessary to enquire into the evidences that present themselves of the\ntruth of the claims of Joseph Smith, the Prophet. Did God speak through\nhim, or, was he an enthusiast, an impostor? This question concerns\nevery human being.\n\nWith a voice like that of the angel whom John saw in his visions on\nPatmos, Joseph proclaims in the name of the Lord:\n\n\"Hearken, O, ye people of My Church, saith the voice of Him who dwells\non high, and whose eyes are upon all men, yea, verily I say, hearken ye\npeople from afar, and ye that are upon the islands of the sea, listen\ntogether. For verily _the voice of the Lord is unto all men\"_ (Doc. and\nCov. sec. i, 1, 2).\n\nFor centuries past the world had cherished the thought that the voice\nof the Lord should no more be heard, when suddenly, thunderlike, a\nmessenger appeared, heralding from one end of heaven to mother the\nabove quoted intelligence. God has spoken.\n\nTo the chosen seed these were, indeed, tidings of great joy, but the\nworld at large, influenced, as the Jews formerly were, by priests and\nrabbis, denounced the messenger as a bold imposter. He offered the\nstrongest proof a man ever can offer as a demonstration of the truth of\nhis message; he gave his life, sealing his testimony with his blood.\nYet a sceptical world refused to believe, refused, to a large extent,\neven to investigate.\n\n{396} What was, then, the nature of his message? That the day of the\nLord is at hand; that the inhabitants of the earth must repent of their\nsins and false doctrines, and turn unto God; that those who would obey\nshould be made happy in the kingdom of the Son of God, but on all\ndisobedient souls fearful judgments would speedily fall. To prepare for\nthe coming of Christ was the message sent from God to man through His\nservant, the Prophet Joseph. That was the nature of the message.\n\nIt will be perceived that this is in full harmony with the sacred\nwrit, and its very nature should be a sufficient proof of its divine\norigin. If it harmonizes with the Bible, how can it be false? How can\nthose who believe the one reject the other? Is not that the very same\ncontradiction as that of which the Jews were guilty who believed the\nsacred writings of the Old Testament at the same time they rejected\nChrist? Clearly, when the Bible is first proved to be true, everything\nthat is in perfect harmony with the Bible must be true, too. In such\nrelation to the Bible stands the divine message of which we are\nspeaking.\n\nThis is a subject that must not be treated lightly. The highest\ninterests are here at stake--interests dearer than life itself, which\nlasts but a moment. If God has spoken to this generation, woe, woe, woe\nunto those who wilfully shut their ears and harden their hearts against\nthe word of God! The antediluvian world was drowned by a flood because\nthe people did not heed the warning voice. The cities of the plain were\nwrapped in flames and buried in a sulphurous tomb because they rejected\nthe message of God. Jerusalem fell because she did not know the time\nof her visitation. And how can the present world escape a similar fate\nunder similar circumstances?\n\nWith these lessons of past ages before us, let every honest soul\ninvestigate the evidences of the truth of this message of the latter\ndays. An honest investigation is the very least that can be demanded\nfor a subject of this vast importance.\n\nThe attention of theological students who are familiar with the\nevidences of the truth of Christianity is particularly called to the\nline of thought here offered, as it is proposed to show that the\nmessage delivered by Joseph Smith is supported by the same evidence as\nthe message delivered by former prophets or apostles. Christianity and\n\"Mormonism\" must stand or fall together. If the evidence here presented\nis sufficient for the one, it is sufficient for both.\n\n{397} RETROSPECTIVE EVIDENCE.\n\nThe books of the Old Testament abound with predictions foretelling the\nwork of Christ on earth. It is distinctly predicted that a deliverer\nshould come, \"the seed of woman;\" he should spring out of the people\nof Abraham; a new covenant would be made; the deliverer would be\ndespised, put to death, and yet reign for ever and ever. Such wonderful\npredictions run like a string through the Old Testament, and are always\npointed to as an evidence of the truth of Christianity. This is what\nis sometimes called retrospective evidence. Christ himself points to\nthese predictions as such evidence. \"Ought not Christ to have suffered\nthese things, and to enter His glory? Beginning with Moses and all\nthe prophets, He expounded unto them in all the Scriptures the things\nconcerning himself.\" (Luke xxiv, 26, 27. Compare John v, 46, 47.)\n\nBut the same prophets foretell with equal clearness the grand work\nin which the Latter-day Saints are now engaged, as will appear on\ninvestigation of the following passages.\n\nIsaiah has many remarkable predictions, some of which were fulfilled\nshortly after their delivery. Syria and Israel, for instance, were to\nbe conquered by Assyria, before the infant son of the prophet could say\n\"my father\" (Isaiah viii, 4). The glory of Kedar was to fail in one\nyear (xxi, 6), that of Moab in three years (xvi, 14), that of Ephraim\nin sixty-five years (vii, 8), that of Tyre in seventy years (xxiii,\n15). Other predictions relate to more distant times. Thus that portion\nof his book which is contained in chapter xl to lxiv embraces the\nwhole period from the Babylonian captivity to the end of the Christian\ndispensation.\n\nIn this portion of the book the prophet predicts the deliverance of the\nJews by Cyrus (xliv, 28; xlv, 1-5, xlvii); the return to Judea (xliv,\n28), the coming, suffering and glory of the Messiah, the downfall of\nidolatry, the rejection of Christ by the Jews, and their consequent\nrejection by God; also their final conversion and recovery (lii, 3;\nlxii; lxv).\n\nSpeaking of this last event, the final gathering of the Jews--an event\nwhich is about to be fulfilled in our own time--the prophet (chapter\nlv) says that there should be a people or a nation, previously unknown\nto the Jews, who should be willing to join the Jews in their worship of\nGod Almighty. \"Behold, thou shalt call a people which thou didst not\nknow; and a people which did not know thee shall run to thee for the\nsake of Jehovah, thy God, and for the sake of the Holy One in Israel,\nfor he hath glorified thee.\"\n\n{398} Could language more clearly convey that at the time of the final\nrestoration of the Jews there should exist another people, too, who\nwould share with the Jews the glory in store for them? In the next\nchapter (lxvi, 6-8) this other people is more clearly described: \"And\nthe sons of the stranger who follow Jehovah in order to serve Him, and\nto love Jehovah's name * * * those I will bring to My holy mountain,\nand they shall rejoice in My house.\" These predictions are very clear,\nand it is a literal fulfillment thereof that the Saints are called out\nof all nations of the earth so that they may form that one nation here\nspoken of, and the latter part of Isaiah's predictions are as literally\nverified as that part which relates to former events.\n\nAmong the predictions of the prophet Micah we notice the invasion\nof Shalmaneser (i, 6-8), and Sennacherib (i, 9-16), the dispersion\nof Israel (v, 7-8) the destruction of Jerusalem (iii, 12). He also\nforetells the gathering of Israel and the exaltation of Christ over all\nnations. Speaking of the gathering of Israel, he says that a forerunner\nshould first come, and this forerunner is described as a people with\na leader at their head and Jehovah as their guide, alluding to Israel\nin the wilderness, where Moses was their prophet, Jehovah going before\nthem. Thus saith Micah ii, 12, 13: \"Certainly I will gather thee,\nJacob, and bring together the rest of Israel. * * The forerunner (or\nrather the one who 'breaks' the way) goes before them; * * * the prince\ngoes before them and Jehovah leads.\" In chapter iv. the prophet more\nfully describes what should happen before the gathering of Jacob: \"At\nthe end of the days the mountain of the house of Jehovah shall be\nestablished upon the top of the mountains, * * and the nations shall\nrun thereto. * * * In the same days said Jehovah, shall I gather the\nremnant.\" Read chapter iv, 1-10 carefully. It predicts unmistakably\nthat at the time of the final delivery of the Jews there should exist\na people gathered among the mountains in order to serve the Lord, a\npeople endowed with wisdom to exercise judgment in the affairs of the\nnations of the world, and yet be a peaceful, agricultural people, who\nhad thrown away their swords for peaceful occupations. This prediction\nis as clear as any ever given concerning Christ and His work, and it\nis fulfilled in the gatherings of the Saints. If prophetic evidence is\nrequired, God has given it to us.\n\nLet us turn to Jeremiah, who flourished a hundred years later.\n\n{399} The chronological arrangement of the predictions of this prophet,\nas has been already remarked, is not very plain, but passages relating\nto the first salvation of Israel are easily recognized. Chapter iii,\n15-18, are among these. Here the prophet in words that cannot be\nmistaken says that the house of Judah shall go to the house of Israel,\nand \"they shall come together from the land of the north to the land\nwhich I have given your fathers.\"\n\nThat this prediction does not relate to the deliverance from Babylon\nis evident from the fact that the prophet says: \"the house of Judah\nshall walk with the house of Israel.\" The house of Israel must then\nalready be gathered, or else the house of Judah could not go with them.\nAt the return from Babylon Judah took the lead, and the Israelites\nwho returned had to come to Judah. Judah took the lead. Here is a\ndeliverance and return predicted in which Israel takes the lead. Israel\nmust consequently be gathered as well as Judah and previous to Judah.\nCompare this with the message delivered through Joseph the Prophet, and\nthe evidence is both strong and conclusive.\n\nNo less clear is Daniel. In his second chapter, this great prophet\npredicts coming events with the clearness of history. Four kingdoms\nare described: The Babylonian, under the dynasty of Nebuchadnezzar;\nthe Medo-Persian, the Grecian and the Roman. The last named is divided\ninto ten, all of which in their composition carry the seed of their\ndissolution. Iron (political power) and clay (man-invented religion)\nmixed together, was their inheritance from Rome, and the cause of their\nweakness. But in the days of these ten kingdoms the kingdom of heaven\nis founded, a stone cut out without hands of man yet of miraculous\norigin; mighty as a mountain, and finally, superior to the finest\nmetals, the most splendid earthly thrones.\n\nThat this prediction was not fulfilled at the time of Christ is clear\nfrom two facts: First, that Christ came before the dissolution of the\nRoman empire; and, secondly, that Christ did not found a kingdom at all\nwhen He was here. Only by the most lamentable perversion of Scripture\ncan this passage be made to apply to the first coming of Christ. It\nmust apply to His second coming or have no meaning at all. But to His\nsecond coming it applies. Then His kingdom will fill all the earth, but\nthe stone must first roll, and, while so doing, grow until it becomes\nfit to perform the work assigned to it.\n\nIn chapter seven the prophet treats of the same subject. {400} The four\nkingdoms are represented by four beasts, and the ten kingdoms by ten\nhorns; three of the horns or kingdoms are subdued by a little horn,\nthe papal, anti-Christian power, which exercises its tyrannical reign,\nand overcomes the Saints for a period of one thousand two hundred and\nsixty years. Here, too, the time is fully defined, showing beyond the\npossibility of doubt that the restoration of the Kingdom of God belongs\nto this century, counting from the appearance of the little horn, the\npapal power.\n\nThus the ancient prophets have spoken of the time in which we live, and\ntheir predictions are irrefutable evidence of the truth of the message\naccepted by the Latter-day Saints.\n\nLet us add one more testimony. John, the great prophet of the New\nTestament, while on Patmos, has a vision in which the Turkish conquest\nis shown (chapter ix). Four angels, bound in the great river Euphrates,\nare let loose to spread war and desolation upon the earth for a period\nof about four hundred years (Rev. ix, 15). Their great numbers are\ndescribed, their armors, their national colors, their power to hurt\nan idolatrous \"Christian\" world, tormenting those who had abandoned\nthe worship of God for the worship of Saints and images. After this\n(chapter x) a messenger appears with a little book, signifying that the\nSpirit of prophecy should again be manifested before \"many people, and\nnations, and tongues and kings\" (Rev. x, 1-11). How very clear is this\nprediction as to the great event of our time. In reading the vision we\nfeel that John saw the youthful Prophet Joseph with the little book\nin his hand, and heard his mighty voice declaring that the fulness of\ntimes had come. \"And the angel (or messenger) which I saw stand upon\nthe sea and upon the earth (embracing both hemispheres) lifted up his\nhands to heaven and swore by him that liveth for ever and ever * * * *\nthat there shall be time no longer, but in the days of the voice of the\nseventh angel * * * * the mystery of God should be finished\" (x, 5-7).\nIs not this the very essence of the message delivered by Joseph the\nProphet?\n\nWith such frequency and with such clearness the Spirit of prophecy in\nall past ages foretells the work in which the Latter-day Saints are\nnow engaged. If Christ can point to predictions as an evidence of His\ndivine mission; if Christians can point to prophecy as an evidence\nof the truth of Christianity, why are not these predictions, these\nprophecies, equally infallible evidence of the truth of the divine\nmission of Joseph Smith? How one can be accepted and the other rejected\nI fail to see.\n\n{401} PROSPECTIVE EVIDENCE.\n\nOur Lord refers more than once to prophecies delivered by Himself as\nevidence of His divine mission: \"And now I have told you before it came\nto pass, that when it is come to pass ye might believe.\" (John xiv,\n29.) This kind of evidence has been called prospective. When we read,\nfor instance, the prophecy of our Lord announcing the destruction of\nJerusalem, compare the prediction with the description of the fearful\nevent given by Joseph, and see how literally everything was fulfilled,\nwe can understand what strong evidence the prophecy is of the divine\nmission of the Lord. Jerusalem, Babylon, Nineveh are all witnesses\nof the truth of the word of God, and their testimony is unanimously\naccepted by everyone who is able to trace the finger of God. The\nconclusion is this, that when a man foretells an event which no human\nwisdom could foresee, the occurrence of such an event is a sure proof\nthat God spoke through that man. So God Himself reasons: \"Who hath\ndeclared this from ancient times? Have not I, the Lord?\" (Isaiah, xlv,\n20-22.)\n\nIf we apply this rule to the message delivered through Joseph Smith, we\nunavoidably reach the same conclusion. We are forced by the most plain\nlogic to acknowledge his divine mission.\n\nThe following is offered for consideration: In the Book of Doctrine\nand Covenants many predictions are given concerning the Saints, some\nof which have already been fulfilled, while others are still awaiting\nfulfillment.\n\nIn 1830, when the Church was still in her earliest infancy, it was\npredicted: \"Zion shall rejoice upon the hills and flourish before the\nfinal salvation of Israel\" (Doctrine and Covenants, sec xxxv, 24, 25).\nThis remarkable prediction is often repeated, and finally, in the year\n1838, at Far West, Missouri, it is again announced: \"Therefore, will I\nnot make solitary places to bud and to blossom, and to bring forth in\nabundance, said the Lord? Is there not room enough upon the mountains?\"\n(Doctrine and Covenants, sec. cxvii, 7, 8.)\n\nFrom the very foundation of the Church the Spirit of God, through the\nprophet, thus announces in no uncertain way that Zion, the Saints,\nshould move to \"the hills,\" \"the mountains,\" \"the solitary places,\"\nand there be prosperous, \"blossom\" gloriously. It must be remembered\nthat these predictions were delivered at a time when no human wisdom\ncould foresee such an event. When the Church was founded in 1830,\nthere was no possibility--speaking from a mere human {402} point of\nview--of foreseeing her removal to the hills, much less that she would\nbe removed and prosper in the \"hills.\" Nor is there in the whole\nhistory of mankind anything analogous to this exodus of the Church. The\nprobability, speaking from a human point of view, when the Church was\nfounded, was either that she would be favored by the world and remain\nwhere she was, or that she would be crushed on the spot by an immense\nhostility. Either of these two occurrences might have been considered\nprobable at the time; but none of them was predicted. The Church\nshould blossom in the hills. Has not this prediction, delivered half\na century ago, been remarkably fulfilled? Who can travel through the\nvalleys of the mountains to-day, among fragrant gardens and orchards,\nand notice the friendly, peaceful homes that everywhere smile upon the\nstranger, or observe the condition of the Saints, without seeing that\nthe predictions have come literally true? Zion now blossoms in the\nmountains.\n\nThe fulfillment of these predictions has not been brought about by\nman, otherwise than in this way that ungodly men, without their own\nknowledge, were the instruments. The Saints were driven from place to\nplace. They went not with a _calculation_ to fulfill prophecy, but\nbecause they could not help themselves. In the same way the Jews and\nthe Romans fulfilled the predictions of our Lord.\n\nAnyone who will honestly consider these facts will see that the events\nprominent in the history of the Latter-day Saints indelibly mark Joseph\nSmith as a prophet of God.\n\nOther predictions delivered by Joseph the Prophet concern the nations\nof the earth. In 1832 the following prediction was given: \"For after\nyour testimony cometh the testimony of earthquakes, that shall cause\ngroanings in the midst of her, and man shall fall upon the ground, and\nshall not be able to stand. And also cometh the testimony of the voice\nof thunderings, and the voice of lightings, and the voice of tempests,\nand the voice of the waves of the sea, heaving themselves beyond their\nbounds. And all things shall be in commotion; and, surely, men's hearts\nshall fail them; for fear shall come upon all men.\" (Doctrine and\nCovenants, sec. lxxvii, lxxxix, xci).\n\nTrue, this prediction has not yet in all its details been fulfilled;\nstill, the events of the last ten years fully indicate that the time\nis drawing near when the \"testimony of thunders\" shall roll over\nthe earth. I refer to numerous calamities which the last years have\nwitnessed. Earthquakes, floods, {403} storms, fires, conflagrations,\nwars, anarchy have filled the newspapers with horrible reading matter.\nWe need only remember the earthquake in Charleston, the overflow of the\nYellow River in China, the conflagration of several theatres, the riots\nin Chicago. So noted have these years been for calamities of every\ndescription that astrologers have pointed out that they were caused\nby certain planets which, during the past years, have had a peculiar\nposition in relation to each other and to the earth. Be this as it may,\nthe fact remains that we live in a time of visitation--a visitation\nalready foretold by Joseph the Prophet. Here, again, we see his words\nverified, and he himself vindicated as a prophet of God.\n\nAnother prediction, the fulfillment of which is written in letters of\nblood on the pages of the history of the American nation, cannot be\ncontradicted. In 1832 God declared through Joseph Smith: \"Behold the\nSouthern States shall be divided against the Northern States, and the\nSouthern States shall call on other nations, even the nation of Great\nBritain, as it is called, and they shall also call upon other nations,\nin order to defend themselves, and thus war shall be poured out upon\nall nations.\" (Doctrine and Covenants, sec. lxxxvii, 3). Concerning\nthis war, it was foretold that it should terminate in \"death and misery\nto many, many souls.\" Also the place where the first shot was to be\nfired was foretold: \"Verily, thus saith the Lord, concerning the wars\nthat will shortly come to pass, beginning at the rebellion of South\nCarolina.\" (Doctrine and Covenants, sec. lxxxvii, 1; cxxx, 12, 13.)\n\nThese minute predictions were given at a time when people generally\ndid not believe it possible for the United States to engage in a war\nwith each other. Those acquainted with the sentiments that prevailed\nin America at that time, all agree in this. Nay, even when the report\nreached the Northern States that their Southern brethren had actually\ncommenced the tragedy, it was hard for the Northern States to believe\nit. There was no possibility at the time of Joseph for human sagacity\nto foresee this war. Yet the despised prophet predicted it with a\nclearness not surpassed by Isaiah or Daniel.\n\nDid it come true? Did the war break out in South Carolina? Was the\nslave question the _casus belli_? Did the Southern States apply to\nother nations for help? Every particular came true, and the world knows\nit, even if it fails to acknowledge that all had been predicted years\nbefore it happened.\n\n{404} It would be a reasonable supposition that the literal fulfillment\nof a prediction like this should be proof enough of the divine mission\nof the prophet. Or, what is required of a true prophet? Is not that\nenough that his predictions are proved to be true? In the case of\nIsaiah, Jeremiah, Daniel, John, nothing more is required. When we see\nthat their predictions have come true we grant that they were true\nprophets. Must we, then, reverse every rule of logic in the case of\nJoseph Smith? Must we say his predictions have been fulfilled; _ergo_\nhe was a _false_ prophet? The absurdity of this is too great to need\nrefutation.\n\nWe know that an objection has been raised that the prediction of the\nwar did not come true in every particular--that the war was confined to\nthe United States, and was not poured out upon all nations.\n\nTo this objection we answer that, in one sense, it was poured out upon\nall nations. The population of the United States consists, as is well\nknown, of people from almost every nation under the sun, and England,\nGermany, France, Italy, Sweden, Denmark, all were represented in the\narmies of that war. All contributed to the death list in that long and\nfearful combat. How much misery, how much sorrow, how many tears did\nthat war cause far beyond the borders of the great republic, when aged\nmothers and fathers, and sisters and brothers in the old countries\nreceived the intelligence that a son or a brother was wounded or dead?\nIf we will consider this in all its consequences we will soon find that\nthe expression, \"War shall be poured out upon all nations\" is no idle\nfigure of speech. It is a stern fact. Thousands beyond the rolling\nwaves of the ocean drank the bitter cup filled with the curse of that\nwar. Understood in this way, the prediction is literally fulfilled in\nall its details.\n\nBut it must also be remembered that we have not yet reached the last\nscene of the drama. It is a grave question with some clear-seeing\npoliticians to-day whether the slave question has yet reached its final\nsolution. If it has not, we may yet see the prediction in question\nfulfilled in every particular.\n\nThe prediction itself plainly states that some time would elapse\nbetween the fulfillment of its various parts. Verse 3, D&C 87,\nforetells that the war should be caused by the division of the United\nStates into two great parties, and that the Southern States should\ncall upon Great Britain; \"and thus war should be poured out upon all\nnations.\" Then verse 4 {405} explains that this should be continued\n\"after _many days_,\" thereby that the slaves (the negroes) should rise\nup, and also the remnant (the Indians), and new wars, new bloodshed\ntake place. The prophecy thus clearly marks two divisions, the events\nof which are separated from each other by a period of _many_ days, or\nyears; for days in the prophetic language are always understood to mean\nyears. Thus the prediction itself is plain. It foretells the so-called\nWar of the Rebellion, its subsequent result as well as its causes. It\nfurther intimates that the question out of which it arose should be\nsettled for many years, but that again the flames of war should be\nkindled and spread wider than before. The first part of this prediction\nhas been fulfilled. The second belongs to the future.\n\nHaving thus removed the objection made to the prediction, it may not\nbe out of place to show that this way of putting close together, in\nprophetical sentences, events which are in time far separated from each\nother, is common to prophetical writers. In this respect the Prophet\nJoseph resembles the ancient prophets, a fact which ought not to be the\nground of objection.\n\nIsaiah, speaking of the mission of Christ (chapter lxi, 1-3), says:\n\"The Spirit of the Lord Jehovah is upon me * * to proclaim the year of\nacceptance of Jehovah and the day of vengeance of our God.\" Christ,\nin reading and expounding this text in Nazareth, reads to the middle\nof the verse, closes the books and exclaims: \"To-day this scripture\nis fulfilled in your ears.\" (Luke iv, 21.) Indeed, with the coming\nof Christ the year of acceptance of Jehovah had come. The first\npart of the verse was fulfilled, but the second portion--the day of\nvengeance--was not yet. Thousands of years lie between the first part\nof this verse and the second.\n\nSo the Prophet Joel, in his second chapter, verses 28-32, foretells\nin one sentence the wonders of the day of Pentecost (compares Acts\nii, 16-21) and the great day of Jehovah, when no one can escape the\njudgments to come except those who take their refuge upon Mount Zion\nand in Jerusalem, events which are separated from each other by\nthousands of years.\n\nThe objection to the prediction of Joseph Smith is therefore no\nobjection at all, unless the ancient prophets must be rejected on\nthe same ground. On the contrary, an honest investigation leads to\nthe discovery that the very language of prophecy as delivered by the\nProphet of this dispensation is in harmony with ancient prophecies,\nthat they flow from one and the same source--the Spirit of God.\n\n{406} DIRECT EVIDENCE.\n\nWith \"direct evidence,\" theologians mean such evidence as is supplied\nby the miracles of the Lord and his servants.\n\nIt is true that miracles are often appealed to as evidence of the\ndivine mission of Christ. Nicodemus says: \"No man can do these miracles\nthat thou doest except God be with him\" (John iii, 2). Christ Himself\nsupports this view. \"I have greater witness than that of John; for\nthe work which the Father has given me to finish, the same works that\nI do bear witness of me, that the Father hath sent me\" (John v, 36).\n\"Believe me that I am in the Father, and the Father in me, or else\nbelieve me for the very works' sake\" (John xiv, 11). Also: \"But that\nye may know that the Son of Man hath power on earth to forgive sins\n(He says to the sick of palsy), I say unto thee, 'Arise, and take up\nthy bed, and go thy way unto thine house'\" (Mark ii, 10, 11). Here,\nclearly, miracles are furnished as evidence of Christ's divine mission.\n\nBut it must be remembered that the performance of miracles is not\nalways a proof of divine authority. The Egyptian magicians worked\nseveral miracles, it seems, in the sight of Pharaoh, thereby turning\nhis heart away _from_ God. The disciples of the Pharisees at the time\nof Christ also performed miracles. They charged Christ with the crime\nof being connected with the powers of darkness, and that He by such aid\ncast out demons; to which charge Christ with holy indignation, replies:\n\"If I cast out demons with the aid of Beelzebub, by whom do _your\nchildren_ cast out demons?\" So that miracles were by no means something\nwhich Christ claimed as his exclusive prerogative. It has also been\nclearly foretold that anti-Christ should claim miraculous powers and\nthereby deceive many. \"His coming is after the workings of Satan with\nall power and signs and lying wonders\" (II Thess. ii, 9). \"And he doeth\ngreat wonders, so that he maketh fire come down from heaven on the\nearth in the sight of men and deceiveth them that dwell on the earth by\nthe means of those miracles which he had power to do in the sight of\nthe beast\" (Rev. xiii, 13, 14). From these passages it is clear that\ncaution is needed in accepting this kind of evidence. Miracles may be\nevidence of the presence of God or the presence of anti-Christ.\n\nNor is the performance of miracles always necessary to prove divine\nauthority. A man may be sent from God in order to fulfill a very\nimportant mission without having to {407} prove this by miracles. Thus\nJohn the Baptist had a very important mission. He came to \"prepare the\nway\" for the appearance of Christ, yet it is not known that he proved\nhis mission by miracles.\n\nIt is true that Christ and His Apostles after Him worked many striking\nmiracles, even the raising of the dead, but these miracles were, after\nall, not so frequent as has sometimes been imagined. Those men of\nGod did not touch everything with supernatural power, healing every\nsick person they saw, raising every dead one, changing the common day\noccurrences of life into scenes matching the stories of the \"Arabian\nNights.\" Not at all. Their miracles were comparatively scarce; they\nwere exceptional occurrences. Thus when Paul was incarcerated in Rome,\nthe cold prison walls forming but a poor shelter for his body during\nthe winter, and his resources probably being exhausted, he asked\nTimothy kindly to bring with him the cloak which Paul had forgotten\nat Troas, at the house of one of the brethren, called Carpus. (II\nTim., iv, 13). The passage is as prosaic as it could possibly be, and\nhas nothing supernatural about it. Still more, in the same chapter\nwe hear Paul diligently plead with Timothy to come to Rome to him,\nfor he was now alone. All except Luke had forsaken him, and among\nother misfortunes was this--that he had had to leave Trophimus sick\nat Miletum. \"Erastus abode at Corinth, but Trophimus have I left\nat Miletum, sick\" (II Tim. iv, 20). Sick? Why did not the great\nApostle cure him instead of leaving him sick? If the Apostles had\nbeen such miracle-makers as modern fancy has represented them to be,\nan occurrence of this nature would have been impossible. But this is\nnot the only one recorded. Timothy, one of Paul's converts and fellow\nlaborers, is always spoken of in terms of high praise, and he is a\nnoble instance of eminent gifts and grace in one young in years. This\nfavorite of the apostle was sick, however, and in his letter Paul\ntherefor exhorts him to be careful about his health: \"Drink no longer\nwater but use a little wine for thy stomach's sake and thine often\ninfirmities\" (I Tim. v, 23). Let those who have overestimated the\nfrequency of miracles at the time of the first Christian churches,\nconsider this passage well, and they will be likely to see their\nmistake. Here was a prominent man of the church, himself possessing\ngreat spiritual gifts, constantly suffering from \"infirmities.\" Here\nis the great \"Apostle of the Gentiles,\" whose power always was great,\nadvising that prominent man to use a little medicine. {408} Why did he\nnot promise him a miracle? Why? That we do not know, but this we do\nknow, that miracles were never by God strewn round, \"plenty as black\nberries.\"\n\nAnyone who will study the miracles of our Lord and his apostles,\nwill find that they were always performed for the glory of God, and\nconveyed a lesson necessary and appropriate. Although individuals were\nthereby benefited, yet this was not the only or ultimate aim. Christ,\nfor instance, heals with a touch a man whom the law had pronounced\nunclean, and whom no Jew would touch. He shows by His miracles that\nhe is the Lord over disease, over demons, over physical nature, over\nbrute creatures, in order that we may have confidence in Him in all\nthings. We see him forgiving sins, answering prayers, direct (Mat. ix,\n20-22), intercessory (23-26), united (27-31), and even unuttered\n(32-33). The same characteristics may be observed in the miracles of\nthe apostles. They were never performed for selfish purposes, nor\nfor the gratification of curiosity, never for the sake of show. The\nepistles explain that miraculous gifts, including prophecy, were given\nto confirm the truth of the Gospel, promote its rapid dissemination,\nand edify the churches.\n\nSuch miracles, then, are from God, and may be relied upon as evidence\nof the truth of those revelations which they are intended to prove.\n\nTwo questions now become appropriate in our investigation: Did\nmiraculous manifestations follow the message of Joseph the Prophet,\nand, if so, were these miraculous manifestations of such a nature as to\nwarrant the conclusion that he had his power from God? Let us see.\n\nIn the year 1830 the Lord declared through His prophet: \"And it shall\ncome to pass that there shall be a great work in the land, even among\nthe Gentiles * * * for I am God and mine arm is not shortened; and I\nwill show miracles, signs and wonders, unto all those who believe on\nmy name; and who shall ask it in my name in faith they shall cast out\ndevils (demons); they I shall heal the sick; they shall cause the blind\nto receive their sight, the deaf to hear, and the dumb to speak, and\nthe lame to walk. The time speedily cometh when great things are to be\nshown forth unto the children of men\" (Doctrine and Covenants, sec.\nxxxv 7-10.) Here we have an unmistakably clear promise that miracles\nshould attend the message of our Prophet; and this promise is repeated\nat other times. But was this promise also kept? Were those \"great\nthings\" shown unto the children of men? Or was the promise a false one?\n\n{409} How could it be false? This was one of the very first promises\ngiven. When we remember how rapidly the Church spread in those early\ndays, no other conclusion is possible than this: that the promise given\nwas also kept to the very letter. Men are not so foolish as to follow a\nman who promises \"great things\" and never keeps his promises. This the\nministers of the world have learnt, wherefore they wisely abstain from\npromising any \"great things\" before the millennium, possibly. It is\nalways convenient to have a future to draw on during present poverty.\nBut here is a man who, contrary to most ministers of the world,\ndeclares in the name of the Lord that the time had now come for the\nmanifestations of \"great things.\" Thousands heard this and believed,\nin itself a sure proof that \"great things\" really were shown. The sick\nwere healed, the blind received their sight, the deaf heard, the dumb\nspake and the lame walked.\n\nAt the time of Joseph it was generally accepted, even among the\nenemies, as a fact that the Prophet performed many great miracles. We\nremember a romance from that time wherein Joseph is represented as\nraising a dead lady. Of course, the author of this romance explains\nit as humbug, the apparent death being caused by a dose of morphine\nor something else. Other authors ascribe the works of the Prophet to\nmagnetism. Joseph Smith, they say, knew the mysteries of magnetism and\nunderstood how to turn them to good account. These efforts on the part\nof the enemies to explain or account for the miracles of the prophet\nare a proof as sure as any one can desire that he showed those \"great\nthings\" which he promised to show in the name of the Lord. Had there\nbeen nothing, the enemies would have nothing to account for. \"He did\nit through magnetism\" is the modern expression for: \"He did it through\nBeelzebub.\" Had Joseph been an impostor, how easily that could have\nbeen exposed. Here he promises that the sick should be healed by faith.\nYet no attempt has been made to prove that the promise was never kept,\nonly that he kept it through magnetism! The enemies well knew that such\nworks followed the testimony of Joseph the Prophet, works for which\nthey could not account in the usual way.\n\nAs an instance of how commonly the enemies believed in Joseph's power,\nthe following well-known incident may be referred to. A man once\ncame to the Prophet and asked him to show a miracle. It was not the\nProphet's way to make \"show\" of such works; wherefore he positively\nrefused. But the man grew impertinent and abusive, and talked lightly\nof {410} the work of God. Finally the prophet said in a voice which\npenetrated the soul of the miracle-seeking visitor: \"You want a\nmiracle. Tell me what you want. Do you want to be struck blind, deaf\nor dumb? In the name of the Lord God I tell you, you shall have it.\"\nUpon this the man left the presence of the prophet in a hurry. Now,\nwhy did not this man stay and have a fair trial? Joseph promised him a\nmiracle. Why did he not wait and get it? Simply for the reason that he\ndared not. In common with all who knew Joseph, he was too well aware of\nthe power of God through the Prophet. The enemies themselves are thus\ntestifying to the fact that miracles attended this Prophet.\n\nOrson Pratt in his work has recorded a number of cases of wonderful\nhealing.\n\nNor are we referred exclusively to dead witnesses. There are still\nliving men and women in Utah and elsewhere who were personally\nacquainted with the Prophet, and they are willing to testify, to the\nlast of the great works they have seen with their eyes and heard with\ntheir ears, performed by the Prophet. Moreover, great works still\ncontinue. To deny, therefore, that miraculous manifestations followed\nthe message of Joseph the Prophet is to deny facts.\n\nThese miracles, on the closest investigation, will all be found to\npartake of the nature of genuine Scriptural miracles. Their aim is the\nglory of God, as they are always ascribed to Him alone, not to the\npower of man. Nor are they performed in order to glorify any one man,\nor set of men. They are performed as a confirmation of faith, not to\nproduce faith.\n\nThese points are important and instructive. While the miracles of the\nCatholic Church appear to be either silly nonsense or worked in support\nof some notoriously false doctrine, in order to gain proselytes, or\notherwise exhibit their spurious origin, the miraculous manifestations\nfollowing the Church of Christ exhibit no such marks. Their origin is\ndivine, and they bear the divine in arks in themselves. Like God's\nworks in nature, these miracles must be closely studied in order to be\nknown in all their beauty. The indifferent pass them by without notice.\nThere is nothing to \"show\" in them. But this is one proof of their\ndivine origin. Man always works in a \"showy\" way when left to himself;\nGod's ways are \"in the deep.\"\n\nI have pointed out that true miracles are referred to as evidence of a\ndivine mission. We have proof that such miracles attended the message\nof Joseph the Prophet. The conclusion {411} is therefore given. He was\na man sent from God, and his message was divine.\n\nWhen applied to Christianity no one doubts the correctness of the\nconclusion, if he believes in miracles at all; but if the promises are\ngranted and the conclusion accepted in the case of Christianity, what\na fearful corruption of mind there must be in a man who can deny both\npremises and conclusion when the rule is applied to test the claims of\nJoseph the Prophet. Surely, in order to be consistent, we must either\naccept or reject both. A third we do not see.\n\nThe evidence thus far considered is external and direct, appealing\nto our senses. Another class of evidence remains which has been\ncalled internal. Applied to Christianity this kind of evidence is\nthus explained: If Christianity is not of divine origin, it must be\na cunningly devised fable. Which is the most probable supposition?\nInternal evidence tries to answer that question.\n\nThe same process of reasoning by which this question is answered when\napplied to Christianity can also be applied to the message brought\nby Joseph the Prophet. If this message is not from God it must be\nfrom man; it must be forged in order to deceive and must be termed\nthe greatest fraud of the century. It is either a divine truth or a\ndiabolical lie. _Tertium non est_. Which is the more likely supposition?\n\nIn order to decide this question we must consider the moral precepts\ngiven by the messenger, his own character, and the character of those\nwho receive it and profess to follow its precepts. For it is very clear\nthat any message which in itself is \"good\" and which also produces good\nresults in the hearts and lives of men, is not likely to be from the\nevil one. What is good is from God. Was Joseph the Prophet a good man?\nDid he inculcate holy principles unto his fellow-men? Does the gospel\nhe preached tend to make men holy? If so, his message must be from God.\n\nMORAL EVIDENCE.\n\nThat the moral character of a man who professes to be a divine\nmessenger is very important as an evidence of the truth of his message\nis admitted on all hands. The following is the opinion of an eminent\nwriter: \"The character of Christ is a wonderful proof of the divinity\nof the Bible. The Hindoo cannot think of his Brahmin saint other\nthan possessing the abstemiousness and austerity which he admires\nin his living models. The Socrates of Plato is composed of elements\npractically {412} Greek, being a compound of the virtues deemed\nnecessary to adorn the sage. A model of the Jewish teacher might easily\nbe drawn from the writings of the Rabbis, and he would prove to be the\nvery deflection of these Scribes and Pharisees who are reproved in the\nGospel. But in the life of our Redeemer a character is represented\nwhich departs in every way from the national type of the writers, from\nthe character of all ancient nations, and is at variance with all the\nfeatures which custom, education, religion and patriotism seem to have\nconsecrated as most beautiful. Four different authors have recorded\ndifferent facts, but they exhibit the same conception, a conception\ndiffering from all they had ever witnessed or heard, and necessarily\ncopied from the same original. Moreover, this glorious character, while\nborrowing nothing from the Greek, Indian or Jew, having nothing in\ncommon with established laws of perfection, is yet to every believer a\ntype of excellence. He is followed by the Greek, though a founder of\nnone of his sects, revered by the Brahmin, though preached by one of\nthe fisherman caste, and worshiped by the red man of Canada, though\nbelonging to the hated paleface.\"\n\nThis very striking picture of our Savior is true in all its details.\nIn the Gospels we see Him described as holy (John vii, xlvi, li, 8,\n46, 10, 32; Matt. xxvi, lix, 27, 23, 24; Luke xxiii, 13-45); full of\nbenevolence and compassion (John iv, Luke ix, 55; x, 30-37); kindness\nand affection (Matt. xiv, 27-31; Luke xix, 5; xli, 22-61; John xi;\nxix, 25-27); having meekness and humility (Matt. ix, 28, xviii, 22);\nmoral courage, firmness and resignation (Matt. xxvi, 39-46; Mark x, 32;\nLuke iv, 23; John xi, 7; xviii, 4); abhorring hypocrisy and popularity\n(Matt. vi, 1-18; x, 16-39; xxii, 18; Mark xii, 38, 40; Luke xi, 44;\nJohn xvi, 1-16); being moderate and free from enthusiastic austerity\n(Matt. viii, 19; xxiii, 23; Luke v, 29, 35; John ii, 1; Mark xii, 17.)\n\nLooking at all these characteristics of our Savior, so eminently\n\"good,\" and hearing Him solemnly declare that He has a message from God\nto man, we feel bound to admit that He is no deceiver. His words are\ntrue. He is the Son of God. Thus His character becomes an evidence.\n\nNow, concerning the subject under consideration, must we not also admit\nthat Joseph the Prophet was a man sent from God, when we find that his\ncharacter is in perfect harmony with those qualities that are peculiar\nto a servant of God?\n\nThose who want to investigate this are referred to works {413} extant,\nwhich treat on the \"Life of Joseph Smith,\" and I think any unprejudiced\nreader will feel impressed with the fact that Joseph was a good man--a\n\"man of God.\"\n\nHow he urges holiness as the condition of happiness! In his benevolence\nhe seemed boundless, embracing every race of humanity, white, red\nand black! His kindness and affection are touching. Of meekness and\nhumility he exhibits the most striking examples which shall ever be\nworthy of imitation. The moral courage and firmness which prompted\nhim to face a hostile world and to die \"calm as a summer morning,\"\nmust be admired. His straightforwardness, for which hypocrisy ever\nstood rebuked, is well-known to his friends and acquaintances. His\nwhole career and the doctrines he taught are indisputable proofs that,\nalthough he was inspired by a noble enthusiasm, yet he was far from\nbeing what is called an enthusiast.\n\nHere, then, we find all the marks of a true disciple of Christ,\nproving, if anything at all, that Joseph the Prophet, was a man of\nGod. His message must be therefore from God, too. We know that his\nantagonists have done all in their power to prove the bad character\nof the prophet. But we also know what credit must be attached to\nslanderers inspired by bigotry and hatred.\n\nWere we to draw our information from such sources concerning Christ\nhimself, we would have to reject even Him, the spotless Lamb of God.\nFor the enemies did not fail to stain the character of Christ. \"He\ncasteth out devils through Beelzebub, the chief of the devils\" (Luke\nxi, 15.) \"Say we not well that thou art a Samaritan (an infidel?) and\nhast a devil?\" (John viii, 48.) A special charge against Jesus was that\nHe was a drunkard (Matt. xi, 19), and generally he was accused of being\non intimate terms with \"sinners\" (Luke xv, 2), by which term the Jews\nunderstood outcasts, reprobates, the company of which was contaminating\nin its influences. Finally, as is well known, our Savior was tried and\ncondemned to death by the ecclesiastical authorities for blasphemy and\nby the civil court for treason. Must all this be believed? Certainly\nnot. We know that those charges were dictated by hatred. Neither must\nwe believe what hatred has dictated against Joseph the Prophet.\n\nAfter all, the most diligent slanderers have not been able to bring\nanything against the Prophet worse than was brought as a charge against\nthe first Christians. When a great calamity befell the Roman empire,\nor a part thereof, the Christians were the originators. Pests and\nfamines, it was thought, came {414} on account of the Christians, or\neven that the Christians made them through secret exorcisms in their\nprivate meetings. During the reign of Nero, Rome was consumed by a\nconflagration that lasted for seven days. Five-sevenths of the city\nwere laid in ashes, including temples, palaces and other monumental\nbuildings. Although the embittered people had reason to believe that\nthe emperor himself had caused the fire, yet as soon as the report was\nstarted that the Christians had done it, this was willingly believed\nand a persecution broke out in which most of the apostles of our Lord\nwere cruelly put to death. That the Christians practiced bloody sins\nin their meetings, that they killed and ate the children and that they\nplotted against the state were common charges. But we know that these\nand similar accusations had no foundation in reality.\n\nA very strong proof (as anyone acquainted with human nature will\nadmit) that Joseph the Prophet was a man whose life corresponded with\nhis teachings is the fact that those who knew him best from private\nintercourse with him were his most earnest admirers. His wife, his\nbrothers, his parents, are all found among the first who joined the\nChurch. How could this be if Joseph the Prophet had not in his daily\nlife been a living witness to the fact that he really communicated with\nGod? This is well worth consideration. A man who professes to have a\ndivine message-must live accordingly or else stand rebuked as a liar\nbefore those who know him.\n\nNot less remarkable is the fact that even apostates testify to the\ntruth of the claims of Joseph. Thus David Whitmer, although his\nposition towards the Church in later years was not exactly a friendly\none, yet on being asked if he believed that Joseph was a true prophet,\nhe invariably answered: \"Do I still believe that Joseph Smith was\na divinely inspired prophet? I know he was; it is not a matter of\nbelief,\" and this testimony the old man has given to the world on his\nvery death-bed.\n\nConsidering all this, we must conclude that the life of the prophet\nand the doctrines which he taught were in such harmony with each other\nas to impress his surroundings and friends with the fact that he was a\nman of God. If so, his message must be divine, for no evil power could\noperate through a righteous person.\n\nThis kind of evidence, however, is more to be felt, as it were, than\ndescribed. Its force on the mind will depend on the moral character\nof the investigator. Pure minds, practical in holiness, will feel its\nforce stronger than other less pure {415} minds. All will depend on\nthose \"relationships of spirits\" of which even poets have dreamed. The\nNathanael, the \"Israelite, indeed, in whom is no guile,\" could feel in\nthe mere presence of Christ, through the Spirit, that emanated from\nHim, that here was more than man, and he had to exclaim, \"Rabbi, thou\nart the Son of God; thou art the King of Israel.\" So will men whose\nhearts are pure, in following Joseph the Prophet through his short but\nexceedingly eventful career, certainly feel in their hearts that here\nis a messenger of God and perhaps sing with the poet:\n\n  \"We thank thee, O God, for a Prophet,\n  To guide us in these latter days.\"\n\nPECULIARITIES OF THE MESSAGE.\n\nWhen Christianity was introduced into the world it was brought in\ncontact with many different religious and philosophical systems. The\nRomans were proud of their military glory, the Greeks of their superior\nwisdom. Among the Jews a pharisaic spirit prevailed, and the whole\nnation was divided in factions. They mutually hated each other and\nall agreed in hating their Roman oppressors and the gentile world at\nlarge. A mere human teacher, it has been justly said, would under such\ncircumstances have become either a partisan or have flattered each sect\nby exposing the faults of the rest, or he would have endeavored to gain\nthe favor of the nation by condemning their conquerors. Instances of\nthis kind of _Bessermachen_ are not unheard of in our time among the\n\"Christian\" world, when all stress is often laid on one principle at\nthe sacrifice of the rest. But Christ did not follow this course. He\nstood up as an independent Teacher, rebuking all error, condemning all\nthe sects, and yet taught principles contrary to the inclinations of\nthe human heart. Hence, Christianity has several peculiarities of its\nown. In opposition to an empty ritualism it teaches personal holiness\nas the condition of eternal happiness. All men are alike brought before\nthe bar of God. Even those who have been apostles and worked miracles\nwill fall condemned if they be workers of iniquity. It bids men return\ngood for evil, not to \"get even\" with everybody; it instructs men\nto love their enemies, to be humble and forgiving, qualities which\nphilosophers considered weaknesses instead of virtues; it places every\nrace and every station as on a level before God, except for the free\nmercy of God, whose choice has fallen upon one individual {416} or one\nsection in preference to another. Such doctrines were acceptable to\nnone, and yet they are again and again repeated and enforced.\n\nIn the teachings of Christianity, moreover, sin is always spoken of as\ntransgression against God, a contrast to the idea prevalent among the\nGreek philosophers, who taught, according to Cicero, that \"the Deity\nis never displeased, nor does He inflict injury on man\" (De Off. iii,\n28). God is traced everywhere--in nature, in history, in revelation;\nand as for men's acts, they are traced to their very source in the\nhuman heart, and there, if evil, condemned. Christianity does not\ncontent itself with condemning sin, when already committed, like every\nhuman law; but it condemns the thought, the feeling, if not pure, thus\nstriking at the very root of sin.\n\nWell may we, when we rightly understand these facts, with the\ntheologians exclaim: \"It must be felt that the morality of the Gospel\nis not of man. Bad men could not have taught such truths, and good men\nwould not have deceived the people.\"\n\nBut when we apply this great truth to the subject under consideration\nwe reach the same conclusion. The message delivered by Joseph the\nProphet, like Christianity in its primitive purity, has peculiarities\nof its own, all of which prove it to be from God.\n\nFirst of all, let us consider the importance which this message\nattaches to faith. While theologians of the world either give the\npre-eminence to works, like the Catholics, or like Protestants, give\nto faith a secondary place in their system, here comes a young man and\ndeclares, \"Faith is the first principle of revealed religion, and the\nfoundation of all righteousness.\" He gives to faith its right place as\nthe very beginning of the new life, the foundation of the structure.\nWhere had he learnt this? There is not a theological school within the\nsphere of our knowledge which has discovered this great truth. Men had\nfor centuries been exhorted to repent first and then try to believe,\nas if it were possible to produce repentance without faith. Or, men\nwere instructed to do good, as if works could be meritorious without\nfaith. Not only is faith placed in its right place, but the definition\nof it is given strictly in harmony with ancient revelations. Faith is\ndeclared to be the only principle from which obedience and success can\nflow. In relation to God faith is, indeed, a confession of our weakness\nand utter inability for everything that is good; and yet, as to success\nin all things pertaining to our {417} exaltation and glorification, it\nis omnipotent. (See Doc. and Cov. Lectures on Faith). Now, from whence\nhad the youthful Prophet this discovery taught in the Bible, but not\nunderstood by the world? Who had pointed out this great philosophical\ntruth to him? Who but God.\n\nNor is this all. In the message delivered through Joseph the Prophet,\nfaith has been established on the only sure foundation ever given:\nThe Word of God--REVELATION. This was done at a time when almost\neverybody thought revelation a thing of the past. No theologian in\nthe whole wide world had discovered the great secret that faith must\nbe based on a communication from God, given not only to people who\nbelong to antiquity, but to the individual who is required to believe.\nLet everybody honestly investigate the real cause of the weakness of\nfaith as it exists among men. How is it that, notwithstanding all\npreaching, faith is almost extinct on earth? It is this, that people\nare required to believe _only_ that which God said anciently. This is\nthe real cause. We are so constructed that we cannot by any force of\nwill take the same lively interest in what happened thousands of years\nago as what happened to-day; nor can we realize in the same way what\nhappens to others as that which immediately concerns ourselves. Hence,\nnaturally, all the preaching about what God revealed formerly has only\na weak impression comparatively, and it does not make the effect that\nit should. The faith it produces is something as powerless as faith\npossibly can be. In order to produce this, preachers are under the\nnecessity of resorting to all sorts of sentimental anecdotes, death\nscenes, war scenes, dreams, etc., or even to drums and tambourines.\nRevivalists know the effects of these artificial methods and prefer\nthem to the simple tale of Him who died on Golgotha--a proof of the\npoverty, spiritually, of the prevalent systems. Now, how is this\nchanged by the simple announcement: \"God has spoken!\" This at once\nstirs the whole world and the whole hell and something definitive comes\nout of that. It produces either faith or condemnation. Where faith\nis the result it is a strong faith. What gave the former-day Saints\nthe power to endure all for their religion? What gave the Prophet\nand his fellow martyrs power to endure all hardship and death at the\nhands of enemies? This assurance: God has spoken. God has revealed His\nwill. Such faith this assurance will always produce. How had Joseph\nthe Prophet come to discover this fundamental truth? No Catholic, no\nLutheran, no Episcopalian, {418} no Presbyterian, no Methodist, no\nBaptist was in the position of teaching Joseph this truth; none but God.\n\nLet us further consider the great truth revealed in these last days\nconcerning God. While all the world, as far as the influence of\nChristianity is felt, knows how to repeat the words of the prayer which\nour Lord taught His disciples: \"Our Father, which art in heaven,\" yet\nwho has understood this one word \"Father\" in its full meaning? We call\nupon every honest, believing soul in the whole world to inquire into\nhis own mind and see whether this beautiful prayer before the days of\nJoseph the Prophet had any more significance than being a beautiful\nfigure of speech? Or was there one single theologian who had understood\nthat God really is what He teaches us to call Him, Father? If there\nbe, we are not aware of it. But here comes a young man, educated in no\nschool, formed according to no existent religious system, and opens up\nto us an infinite view of eternities past and eternities to come by\ndeclaring that God is in reality our Father, that we are His children,\nand that we are here for certain purposes, which accomplished will\nbring us back to an eternal home, in a circle of real brothers and\nsisters. Say, O ye inhabitants of the world, can this glorious truth\nemanate from anybody but God?\n\nAnother peculiarity which marks this message is the importance it\nattaches to obedience to God. \"By the prayer of your faith ye shall\nreceive My law,\" (Doc. and Cov., sec. xli, 3); \"None shall be exempt\nfrom the justice and the laws of God\" (Ibid, cvii, 84); \"Verily, I say\nunto you, that in time ye shall have no king or ruler, for I will be\nyour King and watch over you; wherefore hear My voice and follow Me,\nand ye shall be a free people, and ye shall have no laws but My laws\nwhen I come, for I am your law giver.\" (Ibid, xxxviii 21, 22). Had\nJoseph the Prophet received his instructions from men he would have\nappointed a pope, a bishop, a presbytery, a synod, or something similar\nas the highest authority of the Church, but he did not. For God alone\nobedience is demanded; a proof that he was a messenger of God.\n\nThis will be better appreciated when it is considered that, although\nobedience is required, yet the liberty of man is fully preserved.\nObedience is required, but not from fear, not from servitude, but from\nfree choice. In looking over the history of the world we find that it\nhas always been the great trouble of mankind to find the proper middle\nway in this respect. Nations have had their liberty, but it has not\nbeen {419} possible to regulate this so as to give no room for abuses.\nLiberty has been perverted into lawlessness; the people have been the\nvictims of unprincipled agitators who, under the cover of patriotism,\nseduced and robbed the masses, until the people, tired of this\n\"liberty,\" after many sufferings, rose and laid the power down into\nthe hands of a few, or even of one, preferring the chance of having\none or a few public robbers to many thousands. But as anciently Scylla\navoided, Charybdis was near, so here. What was once done as a safeguard\nagainst spoliation and lawlessness became in course of time a curse. It\ndeveloped into despotism. The people suffered for centuries perhaps,\nbut finally the oppression becoming too great, the burdens too heavy,\nthe people rose and crushed the tyrants under its weight. Freedom was\nagain established, and the progress in the circle again commenced. For\nthese two extremes, equally dangerous, despotism and licentiousness\nhave always been the trouble with mankind. Now, here comes a young\nman, Joseph the Prophet, who had studied no politics, no history, and\nteaches us a system by which both these extremes, both these dangers\nare to be avoided, how to obey without becoming serfs, and at the\nsame time to enjoy personal liberty, without placing us in danger of\nlicentiousness. If God had not taught the prophet this \"Doctrine of\ncommon consent,\" who had? Who was his teacher?\n\nAnother peculiarity, not less marked, is found in what might be called\nthe rites observed in this last dispensation. Almost the entire world\nhad lost the right form of baptism, for instance, and all had forgotten\nthe true signification and use of that rite. A man who had only human\nwisdom for guidance would under such circumstances probably have either\ndisregarded the act altogether as a mere outward form or would have\nattached very little importance to it. Both these tendencies are found\nabundantly among Christian professors. But here comes a young man and\nteaches us not only the right form of baptism (although this was the\nmost unpopular one), but also its true signification and its use both\nfor living and dead.\n\nLooking at baptism, the doctrine of gathering, the temple services,\nall the rites revealed through Joseph the Prophet, as an acceptable\nworship, we must ask: \"Is it possible that all this is from men? Is it\nlikely that a deceiver would have taught doctrines so unpopular, so\nlittle calculated to gain public favor?\" We think not. When a man wants\nto deceive he must follow popular roads, flatter the vanity of the\nmasses, {420} yield to their prejudices and establish himself on the\nvery ground of their ignorance. Advanced truth, truth trampled under\nthe feet of men, always comes from God.\n\nPeople who know the religious observances here spoken of only from\nrepresentations given by a hostile press, where everything is\nridiculed, cannot, of course, appreciate the force of the proof they\nconvey. But every one who is familiar with these to the Latter-day\nSaint's peculiar rites, and who understands that their sole object is\nto teach the people \"Holiness to the Lord\"--any one who shall consider\nthat similar means were adopted under the grand Mosaic dispensation\nin order to impress the people then living with this same lesson,\n\"Holiness to the Lord,\" and any one who perceives how wonderfully well\nthese rites, in every detail, are calculated to impress this very\nidea, that without holiness no one can see the Lord, he will feel in\nthe contemplation of all this that here surely is the wisdom of God\nrevealed to man. No analysis, however, can do full justice to this\nsubject. It must be felt and realized in the experience of man in order\nto be appreciated.\n\nIn conclusion, like Scripture itself, the message of Joseph the\nProphet begins its work with a recognition of our fall, our total\nruin; it then brings the soul into harmony with God and with itself;\nit enlightens and educates the conscience, quickens and purifies the\nfeeling, subjects instinct to reason, reason to love, and all to God.\nIt provides us with ample means for reaching happiness never dreamt of,\nworlds without end. Hence, the conclusion necessarily follows that the\nman who taught us this must himself have been a scholar of God.\n\nEFFECTS OF THE DOCTRINES.\n\nWhen investigating the claims of a religious system it becomes\nnecessary also to consider the effects which such a system produces\nin the lives and characters of those who embrace it, as well as its\ngeneral influence. If a tree is known by its fruits, so are also\ndoctrines. Those that produce good fruits cannot be evil.\n\nIt is, therefore, customary to refer to the effect of the gospel in\nthe first part of our era as an evidence of the truth of its claims.\nThese effects are well-known and worthy of consideration. Paul points\nout that some of the Corinthians had been \"fornicators, adulterers,\nthieves, drunkards,\" previous to their embracing the gospel; but\nnow they were \"washed, sanctified, and justified\" (I Cor. vi, 11).\nPeter speaks of some of the converts as having once been \"walking in\nlasciviousness, {421} lusts, excess of wine, revelings, banquetings,\nand abominable idolatries\" (I Peter iv, 3). But these sinners who\nlived in a dissolute age and under the worst of governments, became\nconverted, became eminent in virtue above their fellowmen.\n\nThis eminence is acknowledged by all unprejudiced writers of the age.\nClement of Rome (A. D. 100) says: \"Who did ever live among you that\ndid not admire your sober and moderate piety and declare the greatness\nof your hospitality? You are humble and not proud, content with the\ndaily bread which God supplies, hearing diligently His word, and are\nenlarged in charity.\" Justin Martyr (A. D. 165), formerly a Platonic\nphilosopher, says: \"We who formerly delighted in adultery, now observe\nthe strictest chastity; we who used the charms of magic have devoted\nourselves to the true God, and we who valued money and gain above all\nthings now cast what we have in common, and distribute to every man\naccording to his necessities.\" It has been supposed that the United\nOrder of which we read, and which was founded in Jerusalem at the\ncommencement of the Church, very soon collapsed. But, judging from\nthis expression of Justin, it appears that that order still existed\nmore than one hundred years after Christ. Minucius Felix, to a heathen\nopponent, says: \"You punish wickedness when it is committed. We think\nit sinful to indulge in a sinful thought. It is with your party that\nthe prisons are crowded, but not a single Christian is there, except it\nbe as a confessor or apostate.\"\n\nThe influence of the gospel was gradually felt among the heathen\nnations who heard it. In Greece, men like Lycurgus and Solon had\nencouraged impurities. At Rome they were openly practiced and approved;\nand nearly all ancient nations are said to have commended self-murder.\nHuman sacrifices and the exposure of children were allowed. But\nwherever the gospel was preached and believed all such practices\nwere condemned and finally destroyed. That this was not the work of\ncivilization, but of the gospel, may be gathered from the fact that\nit was nations far above the humble Christians in refinement and\neducation, who committed the greatest outrages. Suppression of sin\nnever keeps pace with the progress of civilization, but with the\ntriumph of the gospel.\n\nAnother effect of the gospel was the many charitable institutions\nthat always followed in its track. The relief of distress and the\ncare of the poor are peculiar to Christianity. The gospel, if rightly\nunderstood, would have already abolished the horrors of war, prevented\nslavery, put down feudal {422} oppression, made all men brethren. For\nsuch are its doctrines, that when once understood and practiced, they\nwill naturally exterminate all miseries of the human family.\n\nThese effects are truly wonderful, and may justly be appealed to as\nevidences of the truth of the gospel.\n\nBut are such effects less strong evidence of the divine origin of\nthe message of Joseph the Prophet, when it can be proved that they\ninvariably follow the acceptance of this message? We think not. Here\nare facts open to the inspection of everybody. We need not refer to\na bygone antiquity to ascertain the effects of this message upon the\npeople who have accepted it. The Latter-day Saints live to-day and\ntheir works may be scanned by all. Every honest investigator will\nfind that the fruits produced to-day, as seen among the Latter-day\nSaints, are precisely the same as those which were seen among the early\nChristians, and to which we have above briefly referred.\n\nWe do not say that everyone who professes to be a Latter-day Saint is\nan evidence of the divinity of the gospel. Nor was every individual who\nprofessed Christianity an evidence of its truth. On the contrary, many,\neven in the apostolic age, showed by their deeds that they were nothing\nbut professors; and it is clearly not the profession that is the main\nfeature. A man may profess to be what he is not.\n\nNor do we contend that the Latter-day Saints, considered as a religious\ncommunity, are the best people on the earth. This is not for us to\ndecide; nor is that our present question. The Saints may be the best\npeople, taken as a whole, or they may not; yet in their present stage\nof development they have reached a high standard of excellence that is\nmost desirable. This, however, does not affect our present argument.\n\nWhat we do contend, and what we urgently invite everybody to ascertain\nfor themselves, is this: that the message delivered through Joseph\nthe Prophet, when accepted and honestly carried out in practice, has\na tendency to change men for the better and produce fruits of faith,\nhope and charity, thus proving its divine origin by its fruits; for no\ndeceptive fraud could produce these fruits. This is what we contend.\nFacts speak for themselves.\n\nWe live in an age when social questions threaten to blast society to\nits very foundations. Where in the whole world have these questions\nfound their only possible solution to the satisfaction of all parties\nconcerned? Not among the various religious bodies of the world;\nnot among the capitalists, nor among the anarchists, communists,\nsocialists, or nihilists, but {423} among the Saints. Over the\nthresholds of their peaceful homes these troublesome questions--ghosts\nat the appearance of which the world trembles--cannot enter. In the\nvalleys of the mountains they are unknown, and must remain so as long\nas the Gospel is being carried out in practice.\n\nAgain, who has solved the question of the true relation between the\nsexes, at once assigning to marriage its divinity of origin and eternal\nimportance, thereby checking the waves of sin which inundate the world,\nand securing happiness to all? We answer: The Latter-day Saints. One\nof the first fruits seen as the result of their doctrines is absolute\npurity.\n\nFurther, who fills the prisons as criminals? Not the Latter-day Saints,\nbut outsiders, those who habitually speak of the degradation of the\n\"Mormons;\" those Christian associates give the stuff that contributes\nto the filling up of the prisons--a fact which of itself ought to be\nenough to convince the whole world of the divine origin of the message\ndelivered through Joseph the Prophet. It is clear that doctrines which\nare strong enough to keep humanity from committing crimes--to which\nevery human heart is more or less inclined--must be from God.\n\nIt may be asked, who fills the saloons and gambling hells? Who swears\nand lies and slanders? Who is proud and vain, lazy and filthy? No\none who has accepted the Gospel in reality--no Latter-day Saint. The\nSaints are, as such, temperate, industrious, humble, clean, loving,\nforbearing, long-suffering, rejoicing, fearing God; in short, bearing\nthe fruits of righteousness. Such virtues the Gospel enjoins and such\nfruits always accompany its real acceptance.\n\nCould we speak of all the cases where men who were in every respect\nworldly, walking in sin, accepted the Gospel and became changed in\nevery respect, this evidence would, indeed, amount to demonstration.\nThousands are our witnesses to these facts--men who were fallen, on\ntheir way down to ruin and hell--families who have been happy by the\nrestoration of their fallen ones to virtue, to society and to God.\n\nFinally, has the world exhibited any nobler examples of\nself-sacrificing faith, of firmness and endurance under suffering and\npersecution than have many of those despised followers of the martyred\nProphet?\n\nTrue, persecution has been raging against the Saints; but, like the\npalm tree, which is said to grow all the higher the more weight there\nis placed thereon, they have stood firm; in persecution they have been\npatiently enduring, knowing {424} that, after all, God is the Supreme\nRuler, and with this knowledge they have faced all adversity calmly and\nrisen through their faith and hope far above the plots of those who\nknow not God.\n\nSuch, then, are the effects of the message under consideration. Well\nmay we ask: Is it possible that such noble fruits of faith, hope and\ncharity could be produced from anything that men could invent? An\nhonest inquirer must answer in the negative, \"The fruit of the Spirit\nis love, joy, peace, longsuffering, gentleness, goodness, faith,\nmeekness, temperance\" (Gal. v, 22, 23), and it is evident, therefore,\nthat where these are found the Spirit of God is manifested.\n\nHere, then, we again arrive at the same conclusion: Joseph the Prophet\nwas sent from God. If he was not, his whole career would be an enigma,\nand his work the most profound of mysteries. Then we would have the\nproblem of a man working a system of peculiar doctrines for the\nsalvation of mankind, a religion producing the fruits of the Spirit\nin accordance with the Gospel of Christ; and all this through whom?\nThrough mere human wisdom? Or, shall we say through the devil? Can\nany rational man for a moment think that the devil, even if he felt\nso inclined, could frame a moral system the effects of which upon men\nwould be purity and holiness? The idea is so absurd that it is hardly\nworthy even of suggestion, and yet the Rev. Mr. Lamb has suggested\nthat the faith of the \"Mormons\" is possibly due to \"demoniacal\"\ninfluence--a theological possibility which the reverend gentleman may\nhave from studying the theology of the Pharisees, who were perplexed at\nthe manifestations of the power of God in Christ.\n\nNo honest man, however good an opinion he may have of the devil, can\nhonestly believe the adversary of God capable of making men holy and\nvirtuous. Nor is it possible for mere human wisdom to do it without the\naid of God. Our only alternative is to acknowledge the hand of God, and\nhumbly bow in obedience to the message delivered through Joseph the\nProphet.\n\nSPIRITUAL EVIDENCE.\n\nStronger than any of the evidences thus far considered is another kind\nof evidence which may be called spiritual, being the testimony of the\nHoly Spirit in the soul. This testimony has been promised to every one\nwho is willing to \"do the will of God.\"\n\n{425} When the Holy Spirit enlightens and operates upon the heart\nand mind of man, he is made to perceive intuitively, as it were, the\nperfect truth of the message of which we speak. Having received this\ntestimony, a man is no longer dependent upon demonstrations for his\nbelief. His eyes are opened; he can see for himself.\n\nWhat a miserable existence we should have on this earth if everything\nhad first to be \"proved\" to us before we would accept it as truth. We\nsee that the sun shines; we hear the harmony of music; we feel or we\nare conscious of our existence. Such facts we do not require anybody to\nprove to us. So is it when our spiritual nature has been quickened and\ncalled into activity by the operations of the Holy Spirit. We \"see the\nkingdom of heaven;\" we feel and are conscious of its blessings through\nour spiritual senses. This is the testimony of the Spirit in our soul,\nand the strongest evidence that can be produced.\n\nWhen we are told through the Gospel that \"Ye have strayed from Mine\n(God's) ordinances,\" and \"broken His everlasting covenant,\" and that\n\"every man walketh in his own way,\" we feel this to be true. When the\nword of revelation declares that men stand incriminated before the bar\nof God, not only for the _acts_ of transgression, but also for a deep\nand inveterate _habit_ of ungodliness in the innermost recesses of the\nsoul, we feel this to be so. If man, when honestly searching himself,\nfound that, after all, he is good enough, and his desire is to serve\nGod, to keep His commandments; that his highest anxiety is to promote\nnot his own interests but the kingdom of God, then he might feel that\nthe message which depicts man as a sinner, outwardly and inwardly, is\nnot from God. But through the aid of the Spirit he feels the truth\nof the Gospel when it condemns sin, and is (with the Prophet) led to\nacknowledge the \"_corruption_ of human nature,\" as such. (Pearl of\nGreat Price, p. 92.)\n\nThis is not all. Through the same Spirit he is led to feel that the\nprovisions made through the Gospel are more than sufficient to restore\nhimself and the human family at large, and even inanimate creation, to\nall its original beauty and glory. Is man guilty? Here is the pardon\nprovided. Is he corrupt? Here is provision made for his edification.\nIs he surrounded by temptation? Here is divine strength imparted unto\nhim. Is he surrounded by problems, many of which he cannot solve? Is he\ndying and fears a coming eternity? Has he lost his dearest upon earth,\nand feels as if life itself were lost? Oh, here are remedies for all\nwants. Here is a Gospel {426} that opens the eternities to the eye\nonce dim by tears, perhaps, and for the views the soul here perceives,\nall earthly troubles vanish like a light cloud, and the following\nwords of Paul become clear: \"For I reckon that the sufferings of this\npresent time are not worthy, to be compared to the glory which Shall be\nrevealed to us.\" (Rom. viii, 18). Thus it is observed that the message\ngiven is precisely what we in our fallen condition wanted, and, let us\nsay, what we might expect from a merciful Father.\n\nTo this comes also that the experience of the believer in the message\nharmonizes exactly with the promises or threatenings accompanying it.\nJoseph the Prophet frequently told what would be the experience of\nthose who would be faithful and of those who would not be faithful\nto their covenants made with God. Each promise of blessing to the\nfaithful, each warning to the unfaithful, is a prediction, the\nfulfilment of which adds to the strength of the testimony. This\nexperience grows with our growth, and multiplies with every step of our\nprogress in the knowledge and love of truth.\n\nIt must be added, however, that this spiritual and experimental\nevidence is of value only to the believer, who already enjoys the\ntestimony. But to him it is sufficient were it even alone. He cannot\nsometimes understand that it is possible for anyone to doubt what he\nhimself already \"feels,\" \"sees,\" and \"perceives\" to be true. He has the\nwitness within himself and needs no other; for he knows that Joseph the\nProphet was a man sent from God, just with the same degree of certainty\nand in the same way that he knows Jesus is the Christ.\n\nCONCLUDING REMARKS.\n\nThe several evidences now considered are indeed important enough to\nestablish the claims of Joseph Smith, and all taken together are\noverwhelming. We have seen the Prophet stand forth, a man whose desire\nwas to be just, true, and righteous, and we have heard him proclaim\nhis message: \"Thus saith the Lord.\" We have seen that the ancient\nprophecies predict that such a messenger should come just about the\ntime of Joseph; we have proved that Joseph showed his authority from\nGod by miracles and prophecies; that his message bears peculiar\ninternal marks of divine origin, produces fruits of righteousness in\nthe believers, and is accompanied by that testimony of the Spirit\nwhich God alone can give. To deny the divinity of the message, or the\ndivine authority of the messenger, in view of this overwhelming {427}\nevidence, seems to be nothing short of total blindness, or something\nmuch worse.\n\nWe do not claim that by each one of these evidences, nor by all\ntogether, all objections are answered, all difficulties are removed. To\nprove religious truth above a possibility of objection is beyond the\npossibilities of this earth. In religious matters, as in others, our\nviews must necessarily be limited and dimmed by mists.\n\nNor is it necessary, or even desirable, that all difficulties should be\nremoved. Were there no difficulties any longer, were everything clear\neven to a mere worldly mind, religion would no longer be religion, for\nthere could be no room for the exercise of faith. Faith is, indeed,\nafter all the very moving power of practical religion. It is therefore\nclear that difficulties must exist so that faith may be exercised.\n\nIt is so with Christianity at large and the Bible itself. Difficulties\nexist great enough to strengthen, by exercise, the faith of the\nbeliever, and to become stumbling blocks to those who do not want to\nbelieve. We are finite. Could we expect that God, when talking about\nmatters of infinite interest, should always have that to say which\nwe can understand in every particular, thus leaving no difficulties?\nCertainly not. Concerning the Bible, an eminent theologian of our\nown time has said: \"We can dispense with nothing, not even the\ndifficulties. Every element (the apparent discrepancies among the rest)\nis essential to the force of the whole.\"\n\nBut this important truth applies just as much to the message delivered\nthrough Joseph the Prophet. We can dispense with nothing in it, not\neven the apparent difficulties which follow it. Suppose that Joseph\nhad given a code of laws or system of theology in which everything was\nplainly demonstrated like a handbook in geometry, having every idea\ndefined, every step proved. Who would have believed such a work to have\nemanated from the Spirit of God? Would it not have carried with it a\nsuspicion on its very surface? For God never before worked in that way.\nIn nature everything is apparently huddled together without system. To\nman it has been given to arrange God's works in nature into classes,\ngenera, and species, thereby encountering many difficulties but also\nlearning what otherwise could not be learned. The same arrangement we\nfind in the Bible. Principles, maxims, doctrines are given without\nregard to system, sometimes in plain words, sometimes in narrative or\nparables. To man it has been given to search diligently and arrange\nthe facts presented into a system. Now, when we find that the message\n{428} of Joseph the Prophet partakes of the same characteristics as\nGod's works in nature and in revelations recorded in the Bible, this\nfact is certainly more in favor of the message than otherwise. The very\ndifficulties are evidence of its divine origin.\n\nThere is also this peculiarity: that the more we learn of the ways of\nGod, the wider our horizon becomes. That is, we see and understand\nmore; at the same time, we perceive that there is more to comprehend\nbeyond. Ever more; or as Pascal puts it: \"The last step of reason is to\nknow that there is an infinitude of things which surpasses it.\" When\na man has learned to acknowledge this, there are no longer any real\ndifficulties to him in connection with the message sent from God. They\nare all more or less solved. Some are cleared by diligent research and\nstudy; others are perceived by faith to melt into unity and harmony\nwhen they can be traced back to their first sources and studied in the\nlight which flows from the throne of God.\n\nOur investigation is finished. We have seen that the same evidences\nwhich are thought sufficient to establish the truth of the claims of\nthe Gospel as preached in early ages, apply with equal force to the\nmessage delivered through Joseph the Prophet. Thousands upon thousands\nare willing to bear their testimony that they know this to be so.\nWhat can we do better than accept it? If true--and how can it be\notherwise--what an awful thing to reject it! No less interests than\nlife and salvation are at stake. When God speaks, our greatest wisdom\nis clearly to hear and obey.\n\n\"Let the mountains shout for joy and all ye valleys cry aloud, and all\nseas and dry lands tell the wonders of your eternal king. And ye rivers\nand brooks and rills flow down with gladness. Let the woods, and all\nthe trees of the field praise the Lord, and ye solid rocks weep for\njoy. And let the sun, moon and morning stars sing together, and let all\nthe sons of God shout for joy. And let the eternal creation declare His\nname for ever and ever.\" (Doc. and Cov., Sec. cxxviii, 23).\n\n{429}\n\n\n\nPIONEER SKETCHES--UTAH IN 1850.\n\nBY ELDER JAMES H. MARTIN, IN _THE CONTRIBUTOR_, 1890.\n\nIt is very difficult for young men born in Utah, and still more so\nfor those who have immigrated from other countries, to understand how\nUtah, with its fair valleys, which now bloom as a garden, could ever\nhave been so barren and desolate as they have heard the old pioneers\ndescribe it. Now, look where they may, they see beautiful homes, lovely\nfields and orchards; majestic shade trees and waving meadows. \"Is it\npossible,\" say they, \"this beautiful scene could ever have been the\ndreary waste we have heard our fathers describe?\" It is even so, and\nthe writer, in whose memory those scenes are still fresh, will endeavor\nto illustrate by a few reminiscences.\n\nIt was on the 22nd of July, 1850, that on my way to the California\ngold fields I first entered the valley of Great Salt Lake, but it\nseems as if 'twere yesterday. As our little company of a half dozen\nwagons, emerged from the mouth of Parley's Canyon, a vast expanse of\ngray desert met the eye, livened only by a growth of stunted sunflowers\nupon the slopes of \"benches\" at the foot of the mountains. Gray, gray,\neverywhere; nothing but the bluish gray of sage-brush and greasewood\ncovered the whole face of the land. Not an acre of meadow or green\ngrass to be seen anywhere; the only green visible, being a thin line of\nwillows along the Jordan, or the small streams flowing into the valley\nfrom the mountains. We saw squaws among the sunflowers with baskets\nand paddle in hand, beating the sunflower seeds into their baskets;\nthe seed ground between two flat stones into a coarse meal, forming\nmaterial for their only kind of bread. The Indians cultivated no land,\nbut subsisted upon game, fish, sunflower seeds and roots; and when\ngrasshoppers and crickets were plentiful, they gathered them by the\nbushel and baked them for future use in pits, which they dug in the\nground and heated by fires made in them. Sometimes the poor natives\nhad not even this to eat, and to preserve life, {430} had to subsist\nupon the inner bark of cedar and juniper, and seed bearing grasses.\nAlthough the scene upon entering the valley of the Great Salt Lake\nwas desolate in the extreme, away in the distance was a sight that\ngladdened the eye and caused tears of joy to flow from more than one of\nour party. For months had we toiled slowly onward, living upon bacon\nand flour--flour and bacon--month after month. \"And now,\" we thought as\nwe saw the distant houses, \"now we may get something good to eat--some\nmilk, butter, green vegetables!\" What luxuries! who can appreciate such\nthings until long deprivation has made them precious?\n\nWe drove through the scattered town of small one-story adobe or log\ndwellings, but saw nowhere a sign displayed to indicate store, grocery\nor other place of business. I afterward found there were a few small\nsecond hand stores in town; one on Emigration street, as Fourth South\nwas then called; one east of President Young's block; and one or two in\nother places, but none on Main street, which at that time was lined on\nboth sides by a simple pole fence. No shade trees or orchards were to\nbe seen; if any fruit trees had been planted they were too small to be\ncasually noticed. Some tall native cotton woods stood along the south\nbranch of City Creek, which ran southerly through the lot formerly\nowned by General Wells. The other branch of the creek ran westward,\nthrough the Temple Block, and thence found its way to the Jordan.\n\nThe Old Fort on the present Sixth Ward, or Pioneer Square, was still\ninhabited by families who had not yet been able to build upon their\nown lots. Everybody was busy--no loafers standing about--every man\nengaged in the mighty work of building a new state in the midst of\nthe desert. And every man was a farmer. Food is the most important\nrequisite of life; people may and do live without clothing or comforts,\nbut food they must have or soon they die. So every man's great desire\nseemed to secure food for himself and family--a desire sharpened by\nthe sufferings of the infant colony during the two previous years of\npartial famine.\n\nOne thing struck a stranger as very odd--the sight of money disdained\nand refused in making trade. For instance, I buy some butter or\nvegetables, and offer money for it--\"Can't you let me have some sugar,\nsir, or some dried apples, instead of money?\" I answered that we have a\nlittle of such articles left--hardly enough to last us to California,\nand again offer the cash. \"Oh, do let us have a little dried fruit; it\nis so long since I had any!\" And so we found there {431} are things\nmore desirable than money. This was a common experience during the\nsummer of 1850--money refused, and better pay--food--demanded. It may\nbe different in Utah today.\n\nOther things--strange things--were noticed by our party. Not an oath\nwas heard from any of the Mormon settlers; and if a Gentile uttered\none, he did so carefully, as we understood a man was liable to a fine\nfor swearing. Not a drunken man could be seen--for there were no\ndrinking hells allowed until Gentile Christianity forced them upon the\npeople. And there were no houses of ill fame until the same corrupt but\noverpowering force introduced and sustained them. \"Why,\" said they,\n\"you must be like other people--you must have all these things.\" They\njudged Mormons by themselves.\n\nNo one thought to fasten a door at night--there were no thieves; and\na woman might pass through the streets alone at any hour of the night\nwith perfect safety. Is it so today? If not, is it \"Mormonism\" or its\nopposite that has wrought such a woeful change? There is no doubt as to\nthe answer.\n\nA few settlers lived in Davis county, and some where Ogden now stands;\nalso at Provo and its surroundings in Utah county. The country about\nBountiful--now so rich and productive--then lay an open waste, covered\nonly by a short, stunted growth of sage and greasewood, and to all\nhuman appearances seemed utterly worthless. As the writer rode over it\nin those days he would not have taken a mile square of it as a gift.\nWhat was it good for? It would produce nothing--not even grass--without\nwater, and there was no water for it. \"Yes,\" says the reader, \"but\nthere is water for it now; why not then?\" I will tell you. When the\nLatter-day Saints settled Utah they blessed the land by authority of\nthe Holy Priesthood, that it should be fertile; and they blessed the\nwaters, that they should increase. The Almighty heard, approved and\nverified their words. That is the reason in a nutshell; that explains\nthe great change that has taken place since Utah Was first settled; a\nchange well known to all the old pioneers. I hear President Kimball,\none day, when, in the spirit of prophecy, say: \"As the need for water\nincreases among the people, so shall the waters increase from this time\nforth. Write it down if you like, for it is true.\" I heard his words\nand recorded them, and now testify to their truth, as shown by almost\nforty years' experience since the words were spoken. The waters in\nUtah have increased. Small rivulets, dry in summer, have become steady\nstreams, and much larger, and large streams have grown larger. Springs\n{432} have broken out where they never existed before, as the writer\nknows by personal observation.\n\nIn the spring of 1851 I went to where Payson now stands, selected a\nfarm and proposed to settle. At that time--March 10th--not a house had\nbeen erected, but some were being built of logs, by seven families\nlately arrived. Making known to them my intention, I was answered: \"Oh,\nyes, you may have all the land you want, but not water. We claim all\nthe water, and there is not enough for us.\" And so I went down to Iron\ncounty. Water at Payson was scarce; the whole stream would have run\nin a ditch two feet wide or less. How many people live in and around\nPayson now? Hundreds, if not thousands, and all have water. So it has\nbeen all through Utah. I remember on one occasion while traveling in\nsouthern Utah, in company with Apostles George A. Smith and Amasa\nLyman, we stopped for lunch one day at a small spring which oozed from\na bank, ran a few yards and disappeared in the sand--the only water for\nmiles around. And this is how we got water to drink: One sat beside the\nspring with spoon and tin cup, dipping a spoonful at a time until the\ncup was full. Years afterwards, I passed that place again, and found to\nmy astonishment, five families living there, all supplied from the same\nspring, with water enough for gardens and fruit trees. Many similar\nexamples might be noted, had we space.\n\nFor years after Utah was settled the country was considered the very\nworst. President Young used to say it was a good country for the Saints\nto live in, \"for,\" said he, \"no one else would or could inhabit it.\"\nFor years it required constant persuasion from the Presidency and\nTwelve to keep people from wandering away to more favored lands, and\nnothing but the wonderful faith of the people retained them. In spite\nof all, many did go away, each year, feeling as if their hardships were\nmore than they could bear. But the great majority remained, sustained\nby faith without parallel in the history of any people.\n\nMore than a thousand miles from the Missouri river; surrounded on all\nsides by powerful, unconquered tribes of bloodthirsty savages; poor,\nplundered of their all by ruthless Christian foes in Missouri and\nIllinois; hated and despised by all the world; what but suffering and\ndeath could they expect in their isolated desert home? Their clothing\nwould soon wear out, their ammunition needed for self-defense would soon\nbe expended, and all this would require a year's journey to replace.\nBut they could at least raise bread. \"No,\" says\n\n{433} Col. Bridger and other long residents there, \"you can't raise\nanything here. Frost every month in the year.\" He said he would give\none thousand dollars for the first bushel of corn they could raise, and\nfelt secure in his offer.\n\nBut the Saints did conquer the desert, by the blessing of Him who\nrules all things; and their achievements in founding a prosperous\ncommonwealth as they did, in the face of almost insurmountable\ndifficulties, will yet be pointed to as some of the most remarkable\nupon record. The silly babble indulged in by some of the enemies of the\nMormons--that Utah was desirable in the beginning--fertile, abounding\nin water and verdant meadows--can only bring a smile to the pioneer who\nremembers things as they were then.\n\nToday Utah is a garden; but it has become so by the blessing of\nthe Almighty upon the untiring, Herculean toils of the Latter-day\nSaints, who had faith in God and trusted their leaders. Their faith,\nso steadfast and sublime, is called by the world fanaticism; but the\nSaints know in whom they trust, and have no fears as to the future of\nZion. The fires of persecution and the blows of their enemies have the\nsame effect upon them as the flame of the forge, the anvil and the\nblacksmith's sledge, upon the heated steel, solidifying and shaping and\ntempering it more perfectly. And if some cannot endure the ordeal, but\nfly off like the sparks under the hammer, it is only an evidence that\nthe remainder, purified from dross, is more coherent and stronger than\never.\n\n    _\"Ever keep in exercise the principle of mercy, and be ready to\n    forgive your brother on the first intimation of repentance.\"_\n\n    --_Joseph Smith, The Prophet_.\n\n{434}\n\n\n\nTHE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.\n\nITS PRIESTHOOD, ORGANIZATION, DOCTRINES, ORDINANCES AND HISTORY.\n\nBY ELDER JOHN JAQUES.\n\nPRIESTHOOD.\n\nIn the Church of Jesus Christ of Latter-day Saints there are two\nPriesthoods--the Melchisedek, and the Aaronic, the latter including the\nLevitical.\n\nThe Melchisedek is the higher Priesthood, comprising apostles,\npatriarchs, high priests, seventies, and elders, and holds the right\nof presidency, with the authority to administer in all or any of\nthe offices, ordinances, and affairs of the Church. \"The power and\nauthority of the higher or Melchisedek Priesthood is to hold the keys\nof all the spiritual blessings of the Church, to have the privilege of\nreceiving the mysteries of the kingdom of heaven, to have the heavens\nopened unto them, to commune with the general assembly and church of\nthe First-born, and to enjoy the communion and presence of God the\nFather, and Jesus the mediator of the new covenant.\"\n\nAn apostle has the right to administer in the various offices of the\nChurch, especially in spiritual things. So also, according to their\nrespective callings, have a patriarch, a high priest, a seventy, and\nan elder. But the special office of a patriarch is to give patriarchal\nblessings, and the particular calling of a seventy is to travel and\npreach the Gospel and to be an especial witness in all the world,\nbuilding up the Church and regulating {435} the affairs of the same\nin all nations, under the direction of the higher authorities of the\nChurch.\n\nAll officers superior to elders are frequently termed elders. The\nduties of an elder are thus defined: \"An apostle is an elder, and it is\nhis calling to baptize; and to ordain other elders, priests, teachers,\nand deacons; and to administer bread and wine, the emblems of the flesh\nand blood of Christ; and to confirm those who are baptized into the\nChurch, by the laying on of hands for the baptism of fire and the Holy\nGhost, according to the scriptures; and to teach, expound, exhort,\nbaptize, and watch over the Church; and to confirm the Church, by\nthe laying on of the hands, and the giving of the Holy Ghost; and to\ntake the lead of all meetings. The elders are to conduct the meetings\nas they are led by the Holy Ghost, according to the commandments and\nrevelations of God.\"\n\nThe Aaronic, with the Levitical, Priesthood is a subordinate\npriesthood. It is called the lesser Priesthood because it is an\nappendage to the Melchisedek or higher Priesthood, and acts under its\ndirection and supervision.\n\nThe Aaronic Priesthood comprises bishops, priests, teachers, and\ndeacons, and has power to administer in certain ordinances and in the\ntemporal affairs of the Church. \"The power and authority of the lesser\nor Aaronic Priesthood is to hold the keys of the ministering of angels,\nand to administer in outward ordinances, the letter of the Gospel--the\nbaptism of repentance for the remission of sins;\" also to sit as a\ncommon judge in Israel.\n\nThe bishopric is the presidency of the Aaronic Priesthood, and\nholds the keys or authority of the same. \"The office of a bishop\nis in administering all temporal things.\" First-born sons, literal\ndescendants of Aaron, have a legal right to the bishopric. No other\nman has a legal right to the presidency of this Priesthood, and\na first-born descendant of Aaron must be designated by the First\nPresidency of the Melchisedek Priesthood, \"and found worthy, and\nanointed, and ordained under the hands of this presidency,\" before he\nis legally authorized to officiate in the Priesthood. \"But as a high\npriest of the Melchisedek Priesthood has authority to officiate in all\nthe lesser offices, he may officiate in the office of bishop when no\nliteral descendant of Aaron can be found, provided he is called and\nset apart and ordained unto this power under the hands of the First\nPresidency of the Melchisedek Priesthood.\"\n\nA bishop who is a first-born descendant of Aaron can sit as a common\njudge in the Church without counselors, except when a president of the\nHigh Priesthood is tried. But a {436} bishop from the High Priesthood\nmust not sit as a judge without his two counselors. In both cases the\njurisdiction of bishops is original, but not exclusive.\n\nOver all the other bishops in the Church there is a presiding bishop,\nwith two counselors. William B. Preston is the present presiding\nbishop, and Robert T. Burton and John R. Winder are his counselors.\n\nThe duties of a priest are \"to preach, teach, expound, exhort, and\nbaptize, and administer the sacrament, and visit the house of each\nmember, and exhort them to pray vocally and in secret, and attend to\nall family duties; and he may ordain other priests, teachers, and\ndeacons; and he is to take the lead of meetings when there is no elder\npresent; but when there is an elder present he is only to preach,\nteach, expound, exhort, and baptize, and visit the house of each\nmember, exhorting them to pray vocally and in secret, and attend to all\nfamily duties. In all these duties the priest is to assist the elder,\nif occasion requires.\"\n\nThe duties of a teacher are \"to watch over the Church always, and be\nwith and strengthen them, and see that there is no iniquity in the\nChurch, neither hardness with each other, neither lying, backbiting,\nnor evil speaking; and see that the Church meet together often, and\nalso see that all the members do their duty; and he is to take the lead\nof meetings in the absence of the elder or priest.\"\n\nThe duties of a deacon are to assist the teacher in his duties in the\nChurch, if occasion requires. But deacons have more especially to do\nwith temporalities and are expected to see that the meeting houses are\nin comfortable condition for the use of the officers and members of the\nChurch in their various meetings. It is also the duty of the deacons,\nunder the direction of the bishops, to look after the welfare of the\npoor, and endeavor to supply their necessities.\n\nTeachers and deacons are \"appointed to watch over the Church, to be\nstanding ministers unto the Church.\" \"But neither teachers nor deacons\nhave authority to baptize, administer the sacrament, or lay on hands.\nThey are, however, to warn, expound, exhort, and teach, and invite all\nto come unto Christ.\"\n\nNo man can hold any office in the Priesthood, in either kind, unless by\nauthoritative call and ordination, or by special appointment of God.\n\nAs a general rule, though with some limitations, an officer in the\nPriesthood has power to ordain men to the same office {437} that he\nholds, when the candidates are properly called and vouched for.\n\nORGANIZATION.\n\nThe First Presidency of the Church, also known as the First Presidency\nof the High Priesthood, consists of a president and two counselors.\nWilford Woodruff is the present president, and George Q. Cannon and\nJoseph F. Smith are his two counselors. It is the duty of the First\nPresidency to preside over the affairs of the Church, and they can\nofficiate in any or all of its offices. \"Of the Melchisedek Priesthood,\nthree presiding high priests, chosen by the body, appointed and\nordained to that office, and upheld by the confidence, faith, and\nprayer of the Church, form a quorum of the presidency of the Church.\"\n\"The duty of the President of the office of the High Priesthood is to\npreside over the whole Church, and to be like unto Moses.\" \"Yea, to be\na seer, a revelator, a translator, and a prophet, having all the gifts\nof God which he bestows upon the head of the Church.\"\n\nThe Twelve Apostles are a traveling presiding high council, next\nin order of authority to the First Presidency. On the death of the\nPresident of the Church, the presiding authority falls on the next\ncouncil in precedence, which is the council of the Twelve Apostles,\nand continues with that council until another First Presidency is\ninstalled. The presidency of the council of the Twelve Apostles is\ndecided by seniority or ordination. The duties of the Twelve Apostles\nare to preach the Gospel and build up the Church and regulate the\naffairs of the same in all nations, under the direction of the First\nPresidency. It is the privilege and duty of the council of the Twelve\nApostles, when sent out, to open the Gospel door to the various nations\nof the earth, and, when they need assistance, it is their duty to call\npreferentially on the Seventies to fill the calls for preaching and\nadministering the Gospel.\n\nThe Seventies are organized into various councils of seventy, commonly\ntermed quorums. Each council of seventy has seven presidents, chosen\nout of the seventy, one of the seven presiding over the others and\nover the whole seventy. The seven presidents of the first council of\nseventies also preside over all the councils of seventies. There are\nnow one hundred and three councils of seventies, seventy members in\neach council when it is full.\n\nIn each Stake of Zion the High Priesthood assemble in council at stated\ntimes, perhaps once a month, for counsel and {438} instruction in their\nduties, with a president and two counselors presiding over them.\n\nElders are organized in councils of ninety-six, each council with a\npresident and two counselors.\n\nPriests are organized in councils of forty-eight, each with a president\nand two counselors. This president must be a bishop.\n\nTeachers are organized in councils of twenty-four, each with a\npresident and two counselors.\n\nDeacons are organized in councils of twelve, each with a president and\ntwo counselors.\n\nAt the gathering places of the Latter-day Saints, the branches of the\nChurch are organized into Stakes of Zion. In Utah these stakes are\ngenerally, but not necessarily, coextensive with counties. Each stake\nhas a president, with his two counselors, and has also a high council,\nconsisting of twelve high priests. The president of a stake, with his\ntwo counselors, presides over the high council of that stake. The\njurisdiction of the high council of a stake is appellate in most cases,\nbut original in some. The decisions of a high council are usually,\nbut not invariably, final. On an appeal from the decision of a high\ncouncil, a hearing and decision can be had from a general assembly of\nthe various councils of the Priesthood, which is the end of controversy\nin the Church, but such appeals are very rarely taken.\n\nThe jurisdiction of all councils in the Church is ecclesiastical,\nextending to fellowship and standing only, the extreme judgment in all\ncases being excommunication.\n\nEach stake is divided into an irregular number of wards, over each of\nwhich a bishop, with his two counselors, presides.\n\nEach ward has its own meeting house, as a rule.\n\nEach stake has also its own meeting house generally, for the holding of\nconferences and other meetings. In Utah and adjacent Territories and\nStates there are thirty-two stakes, comprising about four hundred and\ntwenty-five bishops' wards. Salt Lake City is divided into twenty-two\nwards, the usual size of each of which is a square of nine ten-acre\nblocks, though most of the wards in the outskirts are considerably\nlarger.\n\nEach stake as a rule holds a quarter-yearly conference, usually\ncontinuing two days.\n\nThe church holds two general conferences yearly. They are held almost\ninvariably in April and October, commencing on the sixth day of each of\nthose months, and generally lasting three or four days. Occasionally\nspecial general conferences are held.\n\n{439} DOCTRINES.\n\nThe Latter-day Saints believe in the Bible as an inspired record of the\ndealings of God with men in the eastern hemisphere, and consequently\nbelieve in the creation or organization of the heavens and the earth by\nthe word of God.\n\nThey believe that God placed Adam and Eve in the Garden of Eden, and\nthat they were cast out therefrom for transgression, thereby bringing\nsuffering and death into the world, including banishment from the\npresence of God.\n\nThat Jesus Christ was the Son of God, and that by his death he made\natonement for the sins of Adam and of the whole world, so that men, by\nindividual acceptance of the terms, can have their own sins forgiven or\nremitted and be reconciled to God.\n\nThat in order to obtain this forgiveness or remission and\nreconciliation, men must have faith in God and in Jesus Christ, repent\nof and forsake their sins, be baptized for the remission of them, have\nhands laid upon them by authorized ministers for the reception of the\nHoly Ghost, and live a pure life, keeping the commandments of God and\nwalking in holiness before him.\n\nThat members of the Church should partake of the Sacrament of the\nLord's Supper, at stated times, and assemble frequently to worship God\nand to be instructed in regard to their duties and privileges.\n\nThat it is the duty of the members of the Church to pay first a tenth\npart of their property, and afterward a tenth of their increase or\nincome for the advancement of the work of God.\n\nThat revelations from God and miraculous manifestations of his power\nwere not confined to the apostolic and earlier ages, nor to the eastern\nhemisphere, but may be enjoyed in this age or in any dispensation or\ncountry.\n\nThat the Book of Mormon and the Doctrine and Covenants of the Church of\nJesus Christ of Latter-day Saints are revelations from God, the former\nbeing an inspired record of his dealings with the ancient inhabitants\nof this continent and the latter consisting of revelations from him in\nthis dispensation.\n\nThat he gave revelations to Joseph Smith and inspired him to translate\nthe Book of Mormon and to organize the Church of Christ anew upon the\nearth in our day.\n\n{440} That this is the dispensation of the fulness of times, in which\nall things will be gathered together in one, both which are in heaven\nand which are on the earth.\n\nThat the Gospel must be preached in all the world for a witness, and\nthen the end shall come.\n\nThat those who believe in the Gospel and receive the testimony of the\nservants of God should gather themselves together as one people upon\nthis continent, to build up communities, cities, and temples to the\nname of the Lord, and to establish Zion, that they may escape the\njudgments which God is about to send upon the wicked, and be prepared\nfor the coming of Jesus Christ to take upon him his power and reign on\nthe earth as King of kings and Lord of lords.\n\nThat men and women should not indulge in the lusts of the flesh, and\nthereby corrupt, debase and destroy themselves and others.\n\nThat marriage, whether monogamic or polygamic, is honorable in all, and\nthe bed undefiled, when such marriage is contracted and carried out in\naccordance with the law of God.\n\nThat the ten commandments are as binding now as when delivered to Moses\non Mount Sinai, and that the two supreme commandments, into which Jesus\nChrist resolved the ten, are, with the ten, as binding now as when he\nwas upon the earth in the flesh; which two commandments are as follows:\n\"Thou shalt love the Lord thy God with all thy heart, and with all thy\nsoul, and with all thy mind. This is the first and great commandment.\nAnd the second is like unto it. Thou shalt love thy neighbor as\nthyself. On these two commandments hang all the law and the prophets.\"\n\nThat every man is free to accept or reject the Gospel, but that he\ncannot receive remission of sins, nor be reconciled to God, nor enjoy\neternal life in his presence, on any other terms than obedience to the\nGospel.\n\nThat men will be rewarded or punished according to their works, whether\ngood or evil.\n\nThat the dead, who did not obey the Gospel in this life, can hear and\naccept of it in the spirit world, their mortal relatives or friends\nattending to the ordinances of the Gospel in their behalf.\n\nThat all mankind will be resurrected from the dead and will come forth\nto judgment and receive either reward or punishment, which will be\nvarious in degree, according to capacity, merit, and demerit.\n\nThat the earth glorified will be the dwelling place of resurrected,\nglorified and immortal beings, who will have {441} previously passed\ntheir mortal probation thereon, and that they will dwell upon it\nforever in the light and knowledge and glory of God.\n\nORDINANCES.\n\nThere are certain ordinances connected with the Gospel, most of which\nare essential to complete salvation, and all are desirable to be\nobserved under proper circumstances.\n\nThe first ordinance is the baptism of water for the remission of sins.\n\"Baptism is to be administered in the following manner unto all those\nwho repent: The person who is called of God, and has authority from\nJesus Christ to baptize, shall go down into the water with the person\nwho has presented him or herself for baptism, and shall say, calling\nhim or her by name, 'Having been commissioned of Jesus Christ, I\nbaptize you in the name of the Father, and of the Son, and of the Holy\nGhost. Amen.' Then shall he immerse him or her in the water, and come\nforth again out of the water.\"\n\nBaptism is analogous to the door of the Church. No person can become a\nmember without baptism, and no person is eligible for baptism without\nrepentance of sins committed. Consequently the candidate must have\narrived at the years of accountability, and be capable of repentance.\n\"All those who humble themselves before God, and desire to be baptized\nand come forth with broken hearts and contrite spirits, and witness\nbefore the Church that they have truly repented of all their sins,\nand are willing to take upon them the name of Jesus Christ, having a\ndetermination to serve him to the end, and truly manifest by their\nworks that they have received of the spirit of Christ unto the\nremission of their sins, shall be received by baptism into his Church.\"\n\nChildren are eligible for baptism on attaining the age of eight years,\nprevious to which age they are not considered accountable before God\nfor their transgressions.\n\nNo person who has been excommunicated from the Church can be\nre-admitted without repentance and baptism as at the first.\n\nBaptism for the dead is administered in a similar manner to baptism\nfor the living, a living person acting as proxy for the dead person on\nwhose account the baptism is administered.\n\nAfter baptism the candidates are confirmed members of the Church by the\nlaying on of hands, that they may receive the Holy Ghost.\n\nThe duty of \"every member of the Church of Christ having {442}\nchildren, is to bring them unto the elders, before the Church, who are\nto lay their hands upon them in the name of Jesus Christ, and bless\nthem in his name.\"\n\nThe laying on of hands is an ordinance also in the giving of\npatriarchal or other blessings to members of the Church, in ordination\nto office in the Priesthood, in setting persons apart to particular\nduties or callings or missions, and in administering to the sick in\nconnection with anointing with consecrated oil and the prayer of faith.\n\nIn regard to the ordinance or sacrament of the Lord's Supper, the\nmembers of the Church are required to meet together often to partake of\nthe bread and wine (or water, when pure home-made grape wine cannot be\nhad) in remembrance of the Lord Jesus. An elder, a bishop or a priest\ncan administer it. Usually the officer officiating breaks the bread\ninto small pieces, kneels with the members of the Church assembled,\nand calls upon God, the Father, in solemn prayer, saying, \"O God, the\neternal Father, we ask thee in the name of thy Son, Jesus Christ, to\nbless and sanctify this bread to the souls of all those who partake\nof it, that they may eat in remembrance of the body of thy Son, and\nwitness unto thee, O God, the eternal Father, that they are willing to\ntake upon them the name of thy Son, and always remember him and keep\nhis commandments which he has given them, that they may always have his\nSpirit to be with them. Amen.\"\n\nAfter the members have partaken of the bread, the person officiating\ntakes the cup and engages in prayer, saying, \"O God, the eternal\nFather, we ask thee in the name of thy Son, Jesus Christ, to bless and\nsanctify this wine [or water] to the souls of all those who drink of\nit, that they may do it in remembrance of the blood of thy Son, which\nwas shed for them; that they may witness unto thee, O God, the eternal\nFather, that they do always remember him, that they may have his Spirit\nto be with them. Amen.\"\n\nThere is also the ordinance of marriage.\n\nNo person has authority to preach the Gospel, or administer in any\nordinance thereof, unless he holds the Priesthood, and then to\nadminister only in such ordinances as the particular office to which he\nhas been ordained empowers him and often only by special calling and\nappointment.\n\nHISTORY.\n\nIn the spring of 1820, God the Father and his Son Jesus Christ appeared\nin vision to Joseph Smith, at Manchester, {443} Ontario County, New\nYork, while he was praying for wisdom. During several years following\nhe enjoyed the ministration of angels, and received from them much\ninstruction in the things of God.\n\nOn the 22d of September, 1827, an angel of the Lord delivered into his\nhands the metal plates which contained the ancient record known as the\nBook of Mormon, engraved in reformed Egyptian characters, and hid in\nthe earth by divine direction about fourteen hundred years ago. In 1829\nthe plates were shown by an angel to three witnesses. Afterward eight\nwitnesses saw them, and handled some of them. The testimony of these\neleven witnesses is published with the Book of Mormon. With the plates\nwas found a Urim and Thummim, consisting of two transparent stones set\nin the rim of a bow fastened to a breastplate, by means of which Joseph\nSmith translated the record into English by the gift and power of God.\n\nOn the 15th of May, 1829, John the Baptist appeared to Joseph Smith\nand Oliver Cowdery, laid his hands upon them, and ordained them to\nthe Aaronic Priesthood, in the following words: \"Upon you, my fellow\nservants, in the name of Messiah, I confer the Priesthood of Aaron,\nwhich holds the keys of the ministering of angels, and of the gospel of\nrepentance, and of baptism by immersion for the remission of sins; and\nthis shall never be taken again from the earth, until the sons of Levi\ndo offer an offering unto the Lord in righteousness.\"\n\nThe same year the ancient apostles, Peter, James and John appeared to\nthem and ordained them to the apostleship of the Melchisedek Priesthood.\n\nOn the 6th of April, 1830, the Church of Jesus Christ of Latter-day\nSaints was organized, with six members, at Fayette, Seneca County, New\nYork, by Joseph Smith, then twenty-four years old, who was instructed\nand empowered to that purpose by revelation from God. The Book of\nMormon was printed at Palmyra, New York, and published the same year.\n\nThe Church rapidly increased in numbers and many located at Kirtland,\nOhio.\n\nIn 1831, a settlement was made at Independence, Jackson County,\nMissouri, and in a few years in several other counties in that State.\n\nOn February 14, 1835, the first council of the Twelve Apostles was\nchosen. On the 28th of the same month the first council of Seventies\nwas selected.\n\nAfter being mobocratically driven from county to county, {444} the\nLatter-day Saints were finally expelled from Missouri in 1838.\n\nMany of them soon after found a refuge at Commerce, (afterward\nnamed Nauvoo) and vicinity, in Illinois, which speedily became a\ncomparatively large and prosperous city. But persecution of the\nLatter-day Saints was shortly recommenced, and on the 27th of June,\n1844, when under the express pledge of Thos. Ford, Governor of the\nState, for their safe keeping, Joseph Smith and his brother Hyrum were\nshot and killed, and John Taylor was severely wounded, at Carthage, by\na mob with faces blackened. At the time of his death Joseph Smith was\nPresident of the Church, and Hyrum Smith was Patriarch.\n\nOn the death of Joseph Smith, the council of the Twelve Apostles, with\nBrigham Young as their president, became the presiding council in the\nChurch.\n\nIn consequence of continued mobocratic outrages and threats, the Church\ndetermined to leave Nauvoo and go west to some far distant place where\nthey hoped to be permitted to live in peace. Brigham Young and one\nthousand families left Nauvoo in February and the early spring of\n1846, arriving at Council Bluffs, Iowa, in July of that year, where\nthe Mormon Battalion of five hundred men was called for by the Federal\nGovernment, and raised to aid in the war against Mexico.\n\nIn September following, the Latter-day Saints remaining in Nauvoo,\nincluding the aged, infirm, poor, and sick, were attacked by an armed\nmob, despoiled of most of their property, driven across the river, and\notherwise outrageously and inhumanly abused.\n\nIn the spring of 1847, Brigham Young and a company of pioneers (one\nhundred and forty-three men, three women and two children) started\nacross the great plains and the Rocky Mountains. They arrived in Salt\nLake Valley July 24th, of the same year, and immediately founded\nGreat Salt Lake City, now Salt Lake City, subsequently making other\nsettlements and building cities all over the Territory of Utah and\nextending into the Territories and States adjoining.\n\nThe pioneers were followed by seven hundred wagons in the fall of the\nsame year, and by many emigrants of Latter-day Saints every year since.\n\nOn the 27th of December, 1847, a First Presidency was accepted,\nconsisting of Brigham Young, president, with Heber C. Kimball and\nWillard Richards, counselors.\n\nIn 1857, in consequence of false and malicious reports, President\nBuchanan sent an army to Utah to operate inimically {445} to the\ninhabitants. But the army was unable to enter Salt Lake Valley that\nyear.\n\nIn the spring of 1858, the people of Salt Lake City and the country\nadjacent left their homes, with the view of burning them, and traveled\nsouthward. But amicable arrangements were soon made, most of the people\nreturned to their homes, and the army found itself with nothing to\ndo, until the secession of the Southern States, when its commander\nand other officers took the side of the south, and the rank and file\nwere sent to fight on the side of the north. The army came to Utah to\ndespoil and destroy, but God overruled things and caused it to greatly\naid the people, materially and financially, to build up and develop the\nTerritory, and they have prospered ever since, although some federal\nofficials and other unprincipled characters have many times endeavored\nto oppress them and accomplish their overthrow.\n\nOn the 29th of August, 1877, Brigham Young died, and the direction of\nthe Church fell upon the council of the Twelve Apostles, with John\nTaylor presiding.\n\nOn the 10th of October, 1880, a First Presidency of the Church was\naccepted, consisting of John Taylor, president, and George Q. Cannon\nand Joseph F. Smith, his counselors.\n\nOn the death of President Taylor, which occurred July 25, 1887, the\nTwelve Apostles, with Wilford Woodruff as president, became the\npresiding council in the Church. On April 7, 1889, another First\nPresidency was accepted, with Wilford Woodruff as president and George\nQ. Cannon and Joseph F. Smith as his counselors.\n\nOn the 14th of March, 1882, incited by most abominable lies and\nslanders, Congress passed the unconstitutional and infamous Edmunds\nbill, destroying the liberties of the people of the Territory and\nputting all registration and election and many appointive matters in\nthe hands of an oligarchal commission or returning board, consisting\nof five irresponsible appointees of the President, at a cost to\nthe country of much more annually than the appropriation for the\nTerritorial legislature biennially.\n\nOn the 19th of April of the same year, the House of Representatives\nrefused to permit the legally elected delegate from Utah to take his\nseat, and declared the same vacant.\n\nOn the 5th of August following, in consequence of representations made\nby the three federal judges of the Territory, Congress passed a law\nauthorizing the Governor to appoint men to fill vacancies resulting\nfrom the failure of the August election, which fell through because\nof the passage of the {446} Edmunds bill. The actual vacancies under\nthis law were very few, yet Governor Murray, with his characteristic\nunscrupulousness, resolved to wrest the law so as to make a fell swoop\nof nearly all the offices in the Territory, and thus wrench them out\nof the hands of the people and their lawfully elected officers and\nrepresentatives, and give them into the hands of his own partisans, the\nbitter enemies of the people. Consequently, he arbitrarily interpreted\nthe new law to vacate nearly all the offices of the twenty-four\ncounties in the Territory, said offices numbering between two and three\nhundred, besides some other local and some Territorial offices, and\nproceeded, by and with the advice and consent of nobody, probably, but\nhis own prejudiced and wicked self, to make appointments to fill these\noffices, thus despotically assuming to exercise a far greater stretch\nof power than is exercised by the President of the United States, and\ncorrespondingly despoiling the people of their constitutional, organic,\nlawful, and vested right to official representation.\n\nThis same Governor Murray, in direct violation and open defiance of the\nlaw, had previously refused to count eighteen thousand lawful votes\nfor the people's candidate for delegate to Congress, in order that he\nmight illegally give the certificate of election to one of his own\npartisans, who received less than fourteen hundred votes, and thus\ncorruptly and ruthlessly deprive the eighteen thousand citizens of\ntheir right of suffrage. Congress refused to sanction this outrageous\ntampering with the ballot box, this wholesale spoliation, and rejected\nthe bogus certificate. Yet the unprincipled Governor, who attempted\nthis iniquitous tampering and spoliation and gave the certificate\nto the man who was not elected, but refused to give one to the man\nwho was elected by an overwhelming majority, was sustained in his\npartiality, presumption and wickedness by no less than three several\npresidents of these United States, and consequently the longsuffering\npeople of the Territory had to endure the incubus of his unwelcome and\npernicious presence and the aggravated infliction of his usurpative and\ndemoralizing gubernatorial rule.\n\nIn the second full week in September of the same year, the five federal\ncommissioners had a registration of voters throughout the Territory,\nexpurging from the old lists the names of all those who did not appear\nand be re-registered, and of others who did appear. Many Latter-day\nSaints, men and women of excellent character, peaceable, industrious,\norder-loving, and law-abiding citizens, some of them three or four\nscore years {447} old, and who had been accustomed to vote unchallenged\nfrom their youth up, were not allowed to be re-registered, though\neligible under the law, and not liable to any legal punishment in any\ncourt in the country, because no crime of any kind could be lawfully\ncharged against them. On the other hand, adulterers and libertines,\nwell known and acknowledged to be such, married men who confessed to\nliving with other women, and notorious public prostitutes were freely\nregistered.\n\nThe same week a number of rabid anti-Mormons conspired to overthrow\nthe right of women to be registered and to vote. Such an obnoxious\ncharacter had Governor Murray obtained among the people, that he was\nalmost universally believed to be one of the chief of the conspirators\nand instigators in this ungallant, unmanly, and ineffably mean spirited\nattempt to abolish woman suffrage in Utah. But the judges in all the\ndistrict courts in the Territory decided that the woman suffrage law\nwas valid.\n\nIn March, 1886, Governor Murray, for his unreasonable and obstructive\nconduct, was virtually removed from office by President Cleveland, or,\nin other words, was invited to resign. During his whole gubernatorial\nterm he had persistently shown his prejudice against and enmity\ntowards the Latter-day Saints, and had sought to deprive them of their\nliberties, rob them of their rights, and create a conflict between them\nand the federal government, which last the people had sufficient good\nsense to prevent, notwithstanding the many aggravating provocations.\nHe was succeeded by Caleb W. West, not much of an improvement on his\npredecessor.\n\nGovernor West commenced by offering amnesty to all the prisoners in the\npenitentiary, under the infamous Edmunds law, who would \"promise to\nobey the law as interpreted by the courts,\" an insulting and degrading\noffer that was respectfully declined, as they could not bind themselves\nto accept all the partisan and persecutive vagaries of the courts.\n\nGovernor West was succeeded in 1889 by A. L. Thomas, who soon announced\nhimself as decidedly in favor of still further restricting government\nof the people, by the people, for the people, by recommending that more\nlocal officers should be appointed \"by some federal agency,\" instead of\ncontinuing to be elected by the people.\n\nThe last eight, and especially the last six, years have been chiefly\nnotorious for the outrageous and desperate attempts of the anti-Mormon\nparty, through congressional legislation and the courts, to crush and\ndestroy the church, and persecute, {448} distress, and despoil the\nmembers thereof. The details are too profuse to be related here, and\ntherefore must be referred to but briefly and mostly in a general way.\n\nIt seems to have been a settled leading idea of most, yet not quite\nall, of the federal officers appointed and sent to Utah, that the\nalmost sole purpose of their appointment was to destroy the church as a\nreligious body, and especially the political power of the members, and\nto despoil them in every possible way, preferably under some sort of\ncolor of law. A strange thing in a free country, in this much vaunted\nland of liberty and equal rights par excellence.\n\nIn regard to federal officials, or to officials appointed by \"some\nfederal agency,\" the usual course is to select and appoint those who\nare prejudiced and who cherish animosity against the Latter-day Saints,\nand who antagonize them on all possible occasions. If by any fortunate\naccident a fair-minded man is appointed, he is either so badgered\nand worried by the anti-Mormon element as to cause him to resign in\ndisgust, or every effort is made to effect his early removal from\noffice, so that the courts and all offices under federal or anti-Mormon\ninfluence become mere partisan machinery for oppressing and despoiling\nthe Latter-day Saints.\n\nThe Utah Commission, that costly superfluity, which probably causes\nthe country an expenditure of $50,000 per annum to enable the\ncommission to supersede local self-government so far as it can, makes\nits annual report to the federal government in which one thing is\nsurely manifest--the attempt to increase its own powers and to secure\nfurther legislation restrictive of the privileges, powers, rights, and\nliberties of the people. Under such circumstances the commission is\nentitled to no more respect than the law demands. There really never\nhas been any more use for such a commission than for the fifth wheel\nto a wagon; not so much, for an extra wheel would come in useful if\none of the four was broken, but the Utah Commission has been from the\nbeginning absolutely of no necessity nor utility whatever. It has been\nan extravagant and criminal waste of the people's money, an excrescence\non the body politic, a libel on popular government, a disgrace to\nAmerican liberty. Some of the unrighteous decisions of the commission\nhave been virtually reversed by the Supreme Court of the United States,\nthough even that august tribunal can not be said to be forward in doing\neven and exact justice towards the Latter-day Saints. Indeed in all\nthe courts under federal jurisdiction, or under anti-Mormon influence,\nthe justice that is done to the Latter-day Saints is such as can {449}\nhardly be avoided under the law, and even the law is frequently so\none-sidedly construed and technically twisted and distorted as to\nbecome a mere mockery of justice, which, on the contrary, should be the\nfoundation, spirit, substance, object, and end of all law.\n\nUtah and Idaho are disgraced with religious test oaths, through federal\nand anti-Mormon agency. Arizona had such a law, but to her credit be\nit said that she repealed it, though some Mormon-eaters want another\nenacted. Nevada made a law disfranchising the Latter-day Saints, but\nthe Supreme Court decided that it was unconstitutional. In Idaho a\nLatter-day Saint is debarred, because of his religion, from voting\nor holding office, and the new state constitution prohibits him from\nsitting on juries. In Utah the federally appointed judges have decided\nthat an alien Latter-day Saint cannot be naturalized, solely on account\nof his religion. The appointment of the chief justice who concurred in\nthat decision, was afterwards confirmed by the United States Senate,\nthe Senate thus sanctioning persecution for religious and conscience'\nsake. The attempt is also made to prohibit even native-born Latter-day\nSaints from taking up land, and threats are freely made that disability\nto hold real estate will follow. Then perhaps the right to live will be\ndenied, as in the case of our Savior, Jesus Christ.\n\nThe law known as the Poland bill gave federal and local agency equal\npower in arranging the jury list, but that show of justice is now gone,\nand all jurors are chosen by federal agency, resulting in jury lists\nand juries from which Latter-day Saints are excluded, so that they\nare tried, not by juries of their peers, but by juries of prejudiced,\npolitical and religious partisans and open and avowed enemies. What\nconfidence can any man have in getting justice from a court where judge\nand juries and prosecuting and executive officers are well known to be\nunscrupulous partisans and bitter enemies of the accused?\n\nAmong the judicial infamies perpetrated against the Latter-day Saints\nwas the diabolical Dickson-Zane doctrine of segregation, by which a man\ncharged with a misdemeanor could be kept in prison all his life. This\ndoctrine, as well as its near akin doctrine that the same misdemeanor\ncould be divided into two or more offenses, with two or more different\nsentences of punishment, was overthrown by the Supreme Court of the\nUnited States.\n\nIn the administration of recent federal law, the courts in 1887 took\npossession of the Latter-day Saints' Perpetual Emigrating {450} Fund,\na charitable institution for the assistance of worthy emigrants, and\nseized real and personal estate belonging, or supposed to belong, to\nthe Church, and estimated to be worth about a million dollars. Some\nof its own property was then rented to the Church, the federal agency\nrequiring and receiving the rent. Now, if the federal government sets\nthe demoralizing example of robbing the people of their property, what\nelse can be expected than that the people will follow the example of\nthe government and freely rob one another, until this will become\na nation of sixty or a hundred million people, mostly thieves? If\nthe Latter-day Saints are to be robbed, then why not the Catholics,\nEpiscopalians, Baptists, Methodists, Presbyterians, or any other\nreligious society? If any religious society, why not any civil society,\nuntil theft becomes common business throughout the land? For, do it\nunder cover of law, or call it confiscation, or by any other name, it\nwill smell as bad, it will still be theft in every essential element.\n\nMuch more might be said of the endless persecutive enormities\nperpetrated through federal agency toward the Latter-day Saints. But\nthe subject grows with the handling, and time and space would fail for\nan adequate portrayal of the facts, the disfranchisement of all women,\nand of those men who had more than one wife; the numerous day and night\nraids of peaceable towns and settlements; the vexatious arrests; the\nfrivolous and spiteful charges preferred; the outrageous bonds required\nin cases of misdemeanor, running from $1,000 to $10,000, and even to\nnearly $50,000; the multitude of convictions, numbering between one and\ntwo thousand, some without any and many with very slight evidence; the\nhigh penalties inflicted in most cases, with regrets at the inability\nof the court to inflict still higher; the dragging of delicate women\ninto court and compelling them to testify against their husbands, and\nsending them to prison for refusal; deputy marshals with impunity\nshooting at and even killing men only charged with misdemeanor;\nstraining the law so that a man could safely live in the same house\nwith a whore, but not with his reputed wife, nor could hardly look over\nthe fence at her house or her garden, or sit on the fence while she\npassed by; refusing to prosecute lewd and lascivious anti-Mormons, but\nimprisoning Latter-day Saints who informed on them; the voluntary exile\nfor years of many who had no confidence in the justice of the courts;\nthe enormous expense, amounting to millions of dollars, incurred, in\none way or another, in these persecutive proceedings, all wrung {451}\nfrom a sober, industrious, God-fearing, but abused, slandered, and\npersecuted community, and wholly, solely and entirely on account of\ntheir religion.\n\nFor a time the plea was put forth by their persecutors that plurality\nof wives was the only cause of the enmity against the Latter-day\nSaints. Now that plea is being withdrawn, and it is shamelessly\ndeclared that nothing short of the destruction of the church and the\nabandonment of their religion by the persecuted, will satisfy the\nungodly and tyrannical demands of their oppressors.\n\nIt is shocking to have such a tale to tell in this everywhere and all\nthe time boasted land of liberty, in this last quarter and almost\nlast decade of the nineteenth century. But the worst thing is yet to\nbe said, and that is, that the tale is true, every word of it. It is\na sad, a discouraging commentary on the much be-lauded civilization\nof this latest age, which has been the hope, but which promises to\nbe the disappointment, of all the ages. When justice fails, and\nfails so grievously, the heavens mourn. For all this has not been\nhappening in Dahomey, or Timbuctoo, or Persia, or Turkey, or Russia,\nor in any country in the old and effete eastern hemisphere, but, let\nit be reiterated, in these United States of America, in this new and\nprogressive world, in this free and happy land, at this late date in\nthe world's history. Sackcloth and ashes ought to be in brisk demand,\nfor a long time to come, in this highly favored nation. That is the\nfitting garb, and should be the only wear, in memory of strangled\nLiberty.\n\nDuring the last twenty-eight years, about four thousand missionaries,\nand previously, since the organization of the church, probably about\none thousand five hundred more, have been sent to the various nations\nto preach the Gospel, besides hundreds of native Elders, traveling\nand preaching more locally in the several missions thus established.\nMissionary Elders went to Canada as early as 1833; England in 1837;\nWales, Scotland, Isle of Man, Ireland, Australia and East Indies\nin 1840; Palestine in 184l, Elder Orson Hyde passing through the\nNetherlands, Bavaria, Austria, Turkey and Egypt, on his way; Society\nIslands in 1844; the Channel Islands and France in 1849; Denmark,\nSweden, Italy, Switzerland and the Sandwich Islands in 1850; Norway,\nIceland, Germany and Chili in 1851; Malta, the Cape of Good Hope,\nBurmah and the Crimea in 1852; Gibraltar, Prussia, China, Ceylon and\nthe West Indies in 1853; Siam and Turkey in 1854; Brazil in 1855;\nthe Netherlands in 1861; Austria in 1864; Mexico in 1877; the Samoan\nIslands in 1888.\n\n{452} Previous to the settling of the Church in Salt Lake Valley, about\nfive thousand Latter-day Saints had emigrated from Europe to America,\nmostly to Nauvoo. Since that time the emigration of Latter-day Saints\nfrom Europe has amounted to nearly eighty thousand souls, making an\naverage of nearly two thousand annually, most of them coming to Utah.\n\nThe Book of Mormon was published in England in 1841; in Danish in 1851;\nin Welsh, French, German and Italian in 1852; in Hawaiian in 1855; in\nSwedish in 1878. Several years ago it was translated into Hindostanee\nand into Dutch. In 1875 portions of it were published in Spanish,\nand the whole of it in 1886. Last year it was published in the Maori\nlanguage.\n\nThe Book of Doctrine and Covenants of the Church, in addition to\nnumerous editions in English, in America and England, was published in\nWelsh in 1851, Danish in 1852, German in 1876 and Swedish in 1888. Many\nregular periodicals, advocating the doctrines of the Church, have been\npublished in America, England, Wales, Denmark, Sweden, France, Germany,\nSwitzerland, Australia and India. Hundreds of thousands, perhaps\nmillions, of other books and tracts have been published by the Elders\nin various languages in the different quarters of the globe.\n\nThe following temples to the Lord have been built by the Latter-day\nSaints:\n\nKirtland, Ohio, 80 by 60 feet; corner stones laid July 23, 1833;\ndedicated March 27, 1836.\n\nNauvoo, Illinois, 128 by 88 feet; corner stones laid April 6, 1841;\ndedicated October 5 and November 30, 1845, and February 8 and April 30\nand May 1, 1846; burned by an incendiary November 19, 1848.\n\nSt. George, Washington County, Utah, 142 by 96 feet; corner stones laid\nMarch 10, 1873; dedicated January 1, 1877.\n\nLogan, Cache County, 171 by 95 feet, with an annex to the north 88 by\n36 feet; corner stones laid September 17, 1877; dedicated May 17, 1884.\n\nManti, Sanpete County, 172 by 95 feet, with an annex to the north 85 by\n40 feet; corner stones laid April 14, 1879; dedicated May 21, 1888.\n\nThe temple at Salt Lake City, 186 by 99 feet, is unfinished; corner\nstones laid April 6, 1853.\n\nThe site for a temple was dedicated at Independence, Jackson County,\nMissouri, August 3, 1831.\n\nThe corner stones of a temple, 110 by 80 feet, were laid at Far West,\nCaldwell County, Missouri, July 4, 1838.\n\n{453}\n\n\n\nPLAIN TALK TO PARENTS.\n\nPARAGRAPHS TAKEN FROM THE WRITINGS OF APOSTLE ORSON PRATT, IN _THE\nSEER_, 1853.\n\nLet that man who intends to become a husband, seek first the kingdom of\nGod and its righteousness, and learn to govern himself, according to\nthe law of God; for he that cannot govern himself cannot govern others.\nLet him dedicate his property, his talents, his time, and even his life\nto the service of God, holding all things at His disposal, to do with\nthe same, according as He shall direct through the counsel that He has\nordained. In selecting a companion, let him look not wholly at the\nbeauty of the countenance, or the splendor of the apparel, or the great\nfortune, or the artful smiles, or the affected modesty of females; for\nall these, without the genuine virtues, are like the dew-drops which\nglitter for a moment in the sun and dazzle the eye, but soon vanish\naway. But let him look for a kind, amiable disposition; for unaffected\nmodesty; for industrious habits; for sterling virtue; for honesty,\nintegrity, and truthfulness; for cleanliness in person, in apparel,\nin cooking, and in every kind of domestic labor; for cheerfulness,\npatience, and stability of character; and above all, for genuine\nreligion to control and govern her every thought and deed.\n\nYou should remember that harsh expressions against your wife, used in\nthe hearing of others, will more deeply wound her feelings than if she\nalone heard them. Reproofs that are timely and otherwise good, may lose\ntheir good effect by being administered in the wrong spirit; indeed,\nthey will most probably increase the evils which they are intended to\nremedy. Do not find fault with every trifling error that you may see,\nfor this will discourage your family, and they will begin to think that\nit is impossible to please you; and, after a while, they will become\nindifferent as to whether they please you or not. How unhappy and\nextremely wretched is that family where {454} nothing pleases--where\nscolding has become almost as natural as breathing.\n\nLet each mother commence with her children when young, not only to\nteach and instruct them, but to chasten and bring them into the most\nperfect subjection; for then is the time that they are the most\neasily conquered, and their tender minds are the most susceptible of\ninfluences and government. Many mothers from carelessness, neglect\ntheir children, and only attempt to govern them at long intervals,\nwhen they most generally find their efforts of no lasting benefit;\nfor the children having been accustomed to having their own way, do\nnot easily yield; and if peradventure they do yield, it is only for\nthe time being, until the mother relaxes again into carelessness when\nthey return again to their accustomed habits; and thus by habit they\nbecome more and more confirmed in disobedience, waxing worse and worse,\nuntil the mother becomes discouraged and relinquishes all discipline,\nand complains that she cannot make her children mind. The fault is not\nso much in the children, as in the carelessness and neglect of the\nmother when the children were young. It is she that must answer, in a\ndegree, for the evil habits and disobedience of the children. She is\nmore directly responsible than the father; for it cannot be expected\nthat the father can always find time, apart from the laborious duties\nrequired of him, to correct and manage his little children who are\nat home with their mother. * * * Some mothers, though not careless,\nand though they feel the greatest anxiety for the welfare of their\nchildren, yet, through a mistaken notion of love for them, forbear\nto punish them when they need punishment; or if they undertake to\nconquer them, their tenderness and pity are so great that they prevail\nover the judgment, and the children are left unconquered, and become\nmore determined to resist all future efforts of their mothers, until,\nat length, they conclude that their children have a more stubborn\ndisposition than others, and that it is impossible to subject them\nto obedience. In this case, as in that of neglect, the fault is the\nmother's. The stubbornness of the children, for the most part, is\nthe effect of the mother's indulgence, arising from her mistaken\nidea of love. By that which she calls love, she ruins her children.\nChildren between one and two years of age are capable of being made to\nunderstand many things; then is the time to begin with them. How often\nwe see children of that age manifest much anger. Frequently by crying\nthrough anger, they that are otherwise healthy, injure themselves. It\nis far better in such instances, for a mother to correct her child\nin a gentle manner, though {455} with decision and firmness, until\nshe conquers it, and causes it to cease crying, than to suffer that\nhabit to increase. When the child by gentle punishment has learned\nthis one lesson from its mother, it is much more easily conquered and\nbrought into subjection in other things, until finally, by a little\nperseverance on the part of the mother, it learns to be obedient to her\nvoice in all things; and obedience becomes confirmed into a permanent\nhabit. Such a child trained by a negligent or over-indulgent mother,\nmight have become confirmed in habits of stubbornness and disobedience.\nIt is not so much in the original constitution of children as in their\ntraining, that causes such wide differences in their disposition. It\ncannot be denied that there is a difference in the constitution of\nchildren even from their birth; but this difference is mostly owing to\nthe proper or improper conduct of parents, as before stated; therefore,\neven for this difference, parents are more or less responsible. If\nparents, through their own evil conduct, entail hereditary dispositions\nupon their children, which are calculated to ruin them, unless properly\ncurtailed and overcome, they should realize, that for that evil they\nmust render an account. If parents have been guilty in entailing\nupon their offspring unhappy dispositions, let them repent, by using\nall diligence to save them from the evil consequences which will\nnaturally result by giving way to those dispositions. The greater the\nderangement, the greater must be the remedy; and the more skillful\nand thorough should be its application, until that which is sown in\nevil is overcome and completely subdued. In this way parents may save\nthemselves and their children, but otherwise there is condemnation.\nTherefore we repeat again, let mothers begin to discipline their\nchildren when young.\n\nDo not correct children in anger. An angry parent is not as well\nprepared to judge of the amount of punishment which should be inflicted\nupon a child, as one that is more cool and exercised with reflection,\nreason and judgment. Let your children see that you punish them, not\nto gratify an angry disposition, but to reform them for their good,\nand it will have a salutary influence. They will not look upon you as\na tyrant, swayed to and fro by turbulent and furious passions; but\nthey will regard you as one that seeks their welfare, and that you\nonly chasten them because you love them, and wish them to do well. Be\ndeliberate and calm in your counsels and reproofs, but at the same\ntime, use earnestness and decision. Let your children know that your\nwords must be respected and obeyed.\n\nNever deceive your children by threatenings or promises. Be careful not\nto threaten them with a punishment which you {456} have no intention\nof inflicting, for this will cause them to lose confidence in your\nword; besides, it will cause them to contract the habit of lying. When\nthey perceive that their parents do not fulfill their threatenings or\npromises, they will consider that there is no harm in forfeiting their\nword. Think not that your precepts concerning truthfulness will have\nmuch weight upon the minds of your children, when they are contradicted\nby your examples. Be careful to fulfill your word in all things in\nrighteousness and your children will not only learn to be truthful\nfrom your example, but they will fear to disobey your word, knowing\nthat you never fail to punish or reward according to your threatenings\nand promises. Let your laws, penalties and rewards be founded upon\nthe principles of justice and mercy, and adapted to the capacities of\nyour children; for this is the way that our heavenly Father governs\nHis children, giving to some a Celestial, to others a Terrestrial, and\nto others still a Telestial law, with penalties and promises annexed\naccording to the conditions, circumstances and capacities of the\nindividuals to be governed. Seek for wisdom, and pattern after the\nheavenly order of government.\n\nDo not be so stern and rigid in your family government as to render\nyourself an object of fear and dread. There are parents who only render\nthemselves conspicuous in the attribute of justice, while mercy and\nlove are scarcely known in their families. Justice should be tempered\nwith mercy, and love should be the great moving principle, interweaving\nitself in all your family administrations. When justice alone sits upon\nthe throne, your children approach you with dread, or peradventure hide\nthemselves from your presence and long for your absence that they may\nbe relieved from their fear. At the sound of your approaching footsteps\nthey flee as from an enemy, and tremble at your voice, and shrink from\nthe gaze of your countenance, as though they expected some terrible\npunishment to be inflicted upon them. Be familiar with your children\nthat they may delight themselves in your society, and look upon you as\na kind and tender parent whom they delight to obey. Obedience inspired\nby love, and obedience inspired by fear, are entirely different in\ntheir nature. The former will be permanent and enduring, while the\nlatter only waits to have the object of fear removed, and it vanishes\nlike a dream. Govern children as parents, and not as tyrants; for they\nwill be parents in their turn and will be very likely to adopt that\nform of government in which they have been educated. If you have been\ntyrants, they may be influenced to {457} pattern after your example.\nIf you are fretful and continually scolding, they will be very apt\nto be scolds too. If you are loving, kind and merciful, these benign\ninfluences will be very certain to infuse themselves in to their order\nof family government; and thus good and evil influences frequently\nextend themselves down for many generations and ages. How great, then,\nare responsibilities of parents to their children! And how fearful the\nconsequences of bad examples! Let love, therefore, predominate and\ncontrol you, and your children will be sure to discover it, and will\nlove you in return.\n\nLet each mother teach her children to honor and love their father,\nand to respect his teachings and counsels. How frequently it is the\ncase when fathers undertake to correct their children, mothers will\ninterfere in the presence of the children. This has a very evil\ntendency in many respects. First, it destroys the oneness of feeling\nwhich should exist between husband and wife; secondly, it weakens\nthe confidence of the children in the father, and emboldens them to\ndisobedience; thirdly, it creates strife and discord; and lastly, it\nis rebelling against the order of family government established by\ndivine wisdom. If the mother supposes the father too severe, let her\nnot mention this in the presence of the children, but she can express\nher feelings to him while alone by themselves, and thus the children\nwill not see any division between them. For husbands and wives to be\ndisagreed, and to contend, and quarrel, is a great evil; and to do\nthese things in the presence of their children is a still greater evil.\nTherefore, if husband and wife will quarrel and destroy their own\nhappiness, let them have pity upon their children, and not destroy them\nby their pernicious examples.\n\n{458}\n\n\n\nMY REASONS FOR LEAVING THE CHURCH OF ENGLAND AND JOINING THE CHURCH OF\nJESUS CHRIST OF LATTER-DAY SAINTS.\n\n(R. M. BRYCE THOMAS, LONDON, ENG.)\n\nPrevious to my visiting Salt Lake City, Utah, in the months of July\nand August, 1896, I knew nothing of the Church of Jesus Christ of\nLatter-day Saints beyond the fact that it was commonly known as the\nMormon Church.\n\nDuring my stay of nearly a month in Salt Lake City I heard from those\nquite unconnected with their Church that the so-called Mormons, but\nwhom I shall hereafter designate as \"the Latter-day Saints,\" were the\nmost peace-loving and quiet of people, honest, thrifty, well behaved\nand good citizens, and exceedingly kind to their poor, who were so well\nlooked after that public begging was not known among them.\n\nI found that this people possessed a beautiful Temple and a very\nfine Tabernacle, with grounds prettily laid out and well cared for;\ntheir houses, too, were neat and picturesque, with nice gardens\nattached to them, while they could boast of a Tabernacle Choir of\nabout 600 men and women, the best that I have ever heard. Everything\nto do with this people appeared to be most excellently managed and\nlooked after, while their missionaries were preaching the Gospel in\nmost parts of the world, having gone out altogether at their own\ncost, and at a very great sacrifice of self in all cases. The Church\norganization of the Saints, too, appeared to be complete and effective,\nand it became evident to me that they were a very interesting and\nextraordinary people, and I therefore decided to secure some of their\nbooks, especially the Book of Mormon, in order to learn more of their\ncharacter and doctrines.\n\nThis I did, and after I had read some of their publications a light\nseemed to dawn upon me, and I commenced to wonder if we were living\nin the times of the great apostasy which had been predicted in so\nmany parts of the inspired scriptures. {459} I quote a few references\nto these predictions in the note below,[A] but these are by no means\nall. My mind expanded still more when I had carefully read through\nthe Book of Mormon, a book which I found to be replete with divine\ntruths and elevating principles, and which bore the very strongest\ntestimony to the truths contained in the Bible, both in the Old and\nin the New Testament; a book, too, which made plain and easy of\nunderstanding so many parts of the Bible that appear at present to be\nvague, or regarding which the numerous sects of Christendom have set\nthemselves against each other in argument and dispute. In that book\n(Book of Mormon) it was clearly stated that the great apostate church\nwould be upon the earth when the book itself would come to light. In\nRevelation St. John spoke of the apostate church of the latter days as\n\"Babylon,\"[B] and as \"Mystery, Babylon the great, the mother of harlots\nand abominations of the earth,\"[C] and he added that this apostate\nchurch was to rule peoples, multitudes, nations, and tongues,[D] which\nwould make it almost if not quite universal.\n\n[Footnote A: Isaiah 24: 1-5; Matthew 24: 4-31; Acts 20: 29, 30; II\nThess. 2: 3, 8, 9, 10; I Timothy 4: 1-3; II Timothy 3: 1-5; II Timothy\n4: 3, 4; Revelation, chapters 1, 2, and 3; Revelation 17: 2-5.]\n\n[Footnote B: Rev. 14: 8.]\n\n[Footnote C: Rev. 17: 5.]\n\n[Footnote D: Rev. 17: 15.]\n\nNow the question which concerned me was whether the Church of England,\nof which I was a member, was a portion of that church to which the\nBible predictions in respect to the great apostasy referred, or whether\nthe church of Rome or some other Christian church, was the only one\nalluded to. That it was a Christian church to which the texts in the\nBible referred is not, I think, likely to be denied by any one; and\nindeed we know that even in as early days as those in which John the\nRevelator himself lived, he discovered the commencement of apostasy in\nthe seven truest churches of Christians among those then existing.[E]\nThe other branches of the then Christian church would appear to have\ngone altogether wrong, for these seven were, it seems, the only ones\nworth divine mention, and they too were becoming so corrupt even in\nthose early days that God threatened them with complete rejection.\n\n[Footnote E: Rev. chaps. 2, 3.]\n\nIn order to enable me to arrive at a just and proper conclusion, it was\nnecessary for me to turn to the Bible as my guide, and to ascertain\ntherefrom what constituted the primitive Church of Christ, and what\nwere the exact doctrines and ordinances as laid down by Him and as\ntaught and practiced by His Apostles. Having ascertained these facts, I\nhad then {460} to compare them with the constitution of the Church of\nEngland and with the doctrines and ordinances as taught and practiced\nby her. It appeared to me to be quite evident that if the primitive\nchurch as planted by Jesus Christ and built up by His Apostles and\nservants, with all its organization and powers, had not been maintained\nin its completeness and perfection, or if any of Christ's doctrines\nhad been altered, or His ordinances changed in any one respect without\ndue authority, this could only have come about through false teachers\narising in the church, as St. Paul had predicted would be the case\nafter his days.[A] I felt that I should then be compelled to admit\nthat the Church of England had fallen into error, and that therefore\nthe texts in the scriptures regarding the latter day apostasy could\nnot but refer to her as well as to the other churches of Christendom\nwhich were teaching and practicing a gospel not in accordance with that\nfound in the Bible. And further that the following inspired prophecy of\nIsaiah pointed to her equally as much as to the other churches: \"The\nearth also is defiled under the inhabitants thereof; because they have\ntransgressed the laws, changed the ordinance, broken the everlasting\ncovenant,\"[B] (or in other words apostatized). One of the Latter-day\nSaints has very appropriately written the following words in this\nconnection: \"It is contrary to scripture and to reason to suppose\nthat Christ would set up two or more discordant religious systems to\ndistract mankind, and cause strife and contention. God cannot create\nconfusion. His mind is one, the minds of men are various, so that when\nwe see various opposing religions in Christendom, it is conclusive\nevidence that men have been engaged in their invention, and that they\nhave established but very imperfect imitations of the true church of\nChrist.\"[C]\n\n[Footnote A: II Tim. 4: 3, 4.]\n\n[Footnote B: Isaiah 24: 5.]\n\n[Footnote C: See Mormon Doctrine, 6th leaf.]\n\nThe true church must always conform to the pattern of the primitive\nchurch of Jesus Christ and His Apostles in every respect, unless there\nis clear and undisputable authority in the scriptures for a divergence\nin any particular, and I have not been able to find any such authority\nin any portion of the New Testament. So that if the Church of England\n(for that is the only church with which I am concerned at present) is\ndissimilar in her organization or in her doctrines and ordinances from\nthe primitive church, she can be but a very imperfect imitation of that\nchurch at best.\n\nWell, on turning to the Bible I found that the church which {461} Jesus\nChrist planted on earth consisted of \"First apostles, secondarily\nprophets, thirdly teachers, after that miracles, then gifts of\nhealings, helps, governments, diversities of tongues.\"[A] Elders, too,\nwere ordained in all churches.[B] Then again evangelists and pastors\nare mentioned.[C] We further read why all these inspired apostles,\nprophets, evangelists, pastors, and teachers were absolutely necessary\nin the church, namely, \"for the perfecting of the saints, for the work\nof the ministry, for the edifying of the body of Christ.\"[D] St. Paul\nin writing to the Corinthians very clearly described the church of\nChrist, and he showed that not one of its members could be dispensed\nwith without thoroughly disorganizing the body. He was then specially\nspeaking of the various gifts of the Holy Spirit of God, which were\nconsidered so essential to the maintenance of the true church of\nChrist, and it will be seen that He practically forbade any one of the\nmembers of the church (Christ's body) to say of those miraculous gifts\n\"We have no need of thee.\"[E]\n\n[Footnote A: I Cor. 12: 28.]\n\n[Footnote B: Acts 14: 23.]\n\n[Footnote C: Eph. 4: 11.]\n\n[Footnote D: Eph. 4: 12.]\n\n[Footnote E: I Cor. 12: 21-28.]\n\nNow I vainly look for a church of this pattern in the Church of\nEngland or in any of the other churches in Christendom, except in\nthat of Jesus Christ of Latter-day Saints I can find no apostles, no\nprophets, no workers of miracles, no discerners of spirits, no gifts\nand no interpretations of tongues; but I find popes, cardinals and\narchbishops. By what authority then was the organization of Christ's\nchurch altered, and her most important members lopped off? For I have\nalready made mention of the reasons given by St. Paul why inspired\napostles, prophets, and the wonderful gifts of the Holy Spirit, were\nabsolutely necessary in the church of Jesus Christ as founded by Him.\nAnd I fail to discover any good reason why the church should now be\nable to get on without them any more than it found itself able to get\non without them in former times. On the contrary, I am clearly of\nopinion that they must be just as essential now as in days of old, and\nthat to their absence must be attributed all the discord, ill-feeling,\nand confusion that reign supreme in and between the very numerous sects\nin Christendom, all of which profess themselves to be members of the\ntrue church of Jesus Christ. All these different sects or churches, if\nI may so call them, are admittedly without the miraculous gifts of the\nHoly Spirit spoken of by St. Paul, for they do not teach nor do they\nappear {462} to allow that gifts of prophecy and miracles are actually\nnecessary in these days. Indeed, they apparently consider that these\ngifts are not needed at all; the very thing which St. Paul forbids them\nto do when he says that, in respect to the Spirit's wonderful gifts,\nno member of Christ's church must say, \"We have no need of thee.\"[A]\nSo that prophets and workers of miracles have altogether ceased to\nbe, although I can find no authority whatever in the Bible for their\nceasing to exist. Inasmuch as they were necessary \"for the perfecting\nof the saints, for the work of the ministry, for the edifying of the\nbody of Christ,\"[B] how can saints now be perfected or the work of\nthe ministry be efficiently and satisfactorily performed, or the body\nof Christ (the true church) be edified in these days? The Bible shows\nus that it was always through prophets that God revealed His will,\ncommands, and instructions to His church under all the changing and\ntrying circumstances through which she has had to pass since the world\ncommenced. And it seems to me to be altogether opposed to scripture\nand to reason to conclude that in these admittedly evil days it is\nunnecessary for Him to intimate His will and commands, and to instruct\nHis people in exactly the same way, in order that His church may\ncontinue to be guided through the great difficulties and trials that\nmust beset her. For the teachings of Jesus Christ and His Apostles I\nprefer to go direct to the Bible and be guided thereby, than to go\nto any of the churches of Christendom which teach doctrines not in\naccordance therewith. For instance, Jesus Himself said that miraculous\nsigns should follow believers,[C] but the churches do not teach this\ndoctrine. Then again St. Paul, writing under the inspiration of the\nHoly Ghost, recorded that apostles and prophets were necessary in the\nchurch, not only for his days, but \"till we all come in the unity of\nthe faith, and of the knowledge of the Son of God, unto a perfect\nman, unto the measure of the stature of the fulness of Christ: that\nwe henceforth be no more children, tossed to and fro, and carried\nabout with every wind of doctrine, by the sleight of men, and cunning\ncraftiness, whereby they lie in wait to deceive.\"[D] How different this\nappears to be from the teachings of the various churches and sects in\nChristendom! In this passage of scripture which I have just quoted,\nSt. Paul not only tells us how long apostles and prophets would be\nnecessary in the church of Jesus Christ, but also how the church would\nbe affected if prophecy ceased. {463} As inspired by God, he distinctly\nasserts that apostles and prophets would be required till we attain to\nperfect men, unto the measure of the stature of the fulness of Christ.\nI think it will be admitted that we have not reached this perfection as\nyet. Again, St. Paul showed that if we had no apostles and prophets,\nthe church would be tossed to and fro, and carried about with every\nkind of doctrine, etc. What do we see in the churches of Christendom\nbut this very result, when we contemplate the numerous discordant\nand opposing religious denominations and sects, all teaching divers\ndoctrines and ordinances? Thus it seems evident to me that a church,\ndevoid of inspired prophets and the miraculous gifts of the Holy\nSpirit, all of which played so very important a part, in the opinion\nof the apostles of Christ, in the primitive church, cannot possibly\nbe anything but in error. This view is strengthened by the words of\nSt. Peter, who tells us that the Spirit would continue to manifest His\nmarvelous powers in the true church while the world lasted, if the\npeople would submit themselves to the ordinances of the gospel, and\nobey God's commandments. He was preaching on the day of Pentecost, just\nafter the Holy Ghost had fallen upon the assembled disciples, and had\nsat upon each of them in the form of cloven tongues like as of fire,[A]\nand he called upon all his hearers to repent, and to be baptized for\nthe remission of their sins, and he promised them the gift of the Holy\nGhost. Then he went on to say that this promise was not for those\npeople only, but unto them and their children, and also to all who were\nafar off, even as many as the Lord our God should call.[B]\n\n[Footnote A: Cor. 12: 21.]\n\n[Footnote B: Eph. 4: 12.]\n\n[Footnote C: Mark 16: 17, 18.]\n\n[Footnote D: Eph. 4: 13, 14.]\n\n[Footnote A: Acts 2: 3.]\n\n[Footnote B: Acts 2: 38, 39.]\n\nNow in view of all this that I have culled from the scriptures, I\ncannot understand how any one has authority to say that in these days\nwe have no need for inspired Prophets, and for those wonderful gifts of\nthe Spirit, without which, we are told by the New Testament writers, we\ncannot reach to the perfected man, and to the measure of the stature of\nthe fulness of Christ.\n\nIt appears therefore quite evident to me that if I in all humility and\nsincerity accept the teachings of God, as made clear in the Bible, it\nbecomes impossible for me to admit, or to flatter myself as a member of\nthe Church of England, that any church of professing Christians on the\nearth, which denies the urgent need of inspired prophets and apostles,\nand the glorious and miraculous gifts of the Holy Spirit, can be the\n{464} church which Jesus Christ founded and His Apostles built up in\nthe first days of Christianity. In fact it seems to me that where there\nis not sufficient faith to obtain new revelation and the ministry of\nangels, all of which are promised under the true Gospel, there cannot\npossibly be the true church of Christ. The scripture also, which is\ngiven for our instruction, tells us \"Where there is no vision the\npeople perish.\"[A]\n\n[Footnote A: Prov. 29: 18.]\n\nIt is also logical to suppose that a church which denies the need of\nthe miraculous gifts of the Holy Spirit cannot well have that Spirit\nguiding it, for the whole history of the primitive church shows us that\nwherever the Holy Spirit was poured down upon any one and especially\non the apostles and prophets and the other ministers of Christ, He\nmanifested Himself in prophesyings, healings, tongues and other ways.\nGod no doubt speaks to all His children throughout the world in some\nmeasure by His Spirit, the still small voice of conscience, but the\nHoly Spirit in His full and wonderful manifestations, that spirit of\nknowledge, and wisdom, and of revelation, is only to be found where\nthere is the true church of Christ. Again, Jesus Himself tells us\nthat \"When that spirit of truth is come, he will guide you into all\ntruth, for he shall not speak of himself, but whatsoever he shall\nhear that shall he speak, and _he will show you things to come_.\"[B]\nThis is the gift of prophecy. Do we see anything of this kind in the\nChurch of England, or in the church of Rome, or in any of the numerous\ndenominations of Christians anywhere--church and denominations which by\ntheir dissensions and different teachings go far to distract mankind\nand confound the earnest seekers after truth? It is when this spirit of\nprophecy, of healings, and of tongues is wanting that people are led by\nthe teachings of men, darkness overspreads the world, errors begin to\nmultiply, heresies to spring up, and nothing but a form of godliness\nremains while its powers are denied.\n\n[Footnote B: John 16: 13.]\n\nAgain, where the Holy Spirit manifests Himself there must of necessity\nbe unity and peace, for He is a Spirit of Unity, and Jesus Himself\nprayed that all His children might be one, even as He and His Father in\nHeaven were one.[C]\n\n[Footnote C: John 17: 11, 20 to 23.]\n\nPeter Young, an English writer, records the following comment on this\nprayer: \"Our Lord seems to have a vision, if we may venture so to\nspeak, of His church as one body, penetrated with the Divine Spirit,\nradiant with the brightness of His presence, its members living\ntogether in faith and love, the {465} kingdom of heaven upon earth,\nexhibiting such a spectacle of love and holiness, that the world\nmight be led to acknowledge that they were the special objects of the\nFather's love.\" We can thus see what it is that Jesus earnestly desired\nand prayed for. There were no divisions and dissensions, but all were\nto be of one faith and doctrines as taught by Him, and one in all love\nand holiness of life; and a perusal of a part of the 16th chapter of\nSt. John's Gospel will show that, just previous to His uttering this\ndesire of His heart, Christ had promised His disciples to send them the\nComforter to guide them into all truth, for, said He, \"He shall receive\nof mine and shall show it unto you.\"[A] Now does it seem possible to\nsuppose that this Spirit of Unity, this Comforter, whom Jesus Christ\nwas to send in order to show His followers how to grow like Him, and to\nto guide them into all truth, can be guiding the numerous contending\ndiscordant churches of Christendom, who exhibit toward each other\nbitterness and hatred, which not so many years ago culminated even\nin the shedding of human blood! The Church of England, with which I\nam at present concerned, is split up into Ritualistic, High, Broad,\nand Low Church, all at variance more or less in their ceremonies and\nordinances, and in their very teachings. Surely it would rather seem\nas if the church were moved upon by a spirit of discord, confusion,\nand evil passions than a spirit of unity, peace, and love; for if this\nglorious Spirit whom Jesus sent down after His ascension into heaven,\nwere really permeating the church, we could not but clearly discern His\npresence in His wonderful manifestations as of old, and in the unity\nof faith, that the word of God leads us to expect would always prevail\ntill the end of time, when we all should reach perfection, even to the\nmeasure of the stature of the fulness of Christ,[B] and so long, too,\nas there remained any on earth whom the Lord our God should call.[C]\nWhy then has the Spirit now ceased to manifest His presence? Well,\nit appears to me that the reason may be found in the fact that both\nteachers and people have drifted into error, and have set up ordinances\nand doctrines which do not resemble those of Christ's primitive church,\nor have rejected some of those formerly practiced and taught by that\nchurch. What! some ask, do you mean to say that the Church of England\nis practicing and teaching erroneous doctrines and ordinances? If so we\nshould like to know wherein the errors lie. Yes, I reply, such seems to\nbe the case, and I shall now proceed to point out the errors.\n\n[Footnote A: John 16: 7-14.]\n\n[Footnote B: Eph. 4: 13.]\n\n[Footnote C: Acts 2: 39.]\n\n{466} In the primitive church existed the ordinance of anointing\nthe sick with oil and praying over them with mighty faith. Is this\npracticed now in the Church of England, and if not, why not? If\nthe faith of the early Christians (and very strong faith, such as\nhonors God, was required) existed in these days, would not the church\ncontinue to use this same wonderful power for good as of old? It is\nhowever cried down now, and this ordinance is altogether rejected and\nconsidered too ridiculous for these enlightened days, though perhaps\ngood enough for those poor creatures who lived in the benighted past.\nWhere also is the ordinance of laying on hands for the reception of\nthe Holy Ghost with all His gracious gifts? This was evidently a most\nimportant and necessary ordinance in the teachings of the Apostles of\nthe primitive church, and invariably followed that of baptism. And the\nNew Testament is replete with instances of the wonderful way in which\nthe Holy Spirit used to manifest Himself among those converts, who had\nobeyed the teachings of the Apostles, and had humbly and faithfully\nsubmitted themselves to both these ordinances. He still manifests\nHimself in the Church of Jesus Christ of Latter-day Saints, as very\nmany can testify; but such manifestations are not taught or looked for\nin the Church of England, even in the ordinance of confirmation, and\ntherefore they could not occur for want of faith if for no other reason.\n\nNext I will take the ordinance of baptism. Is there any similarity\nbetween that practiced in the early church of the days of the Apostles\nand that practiced in the Church of England at the present day? None\nthat I can see. In the first place, the form of baptism is not the\nsame. Baptism by immersion is that to which the Lord Jesus submitted\nHimself in order to fulfill all righteousness,[A] and to become\nobedient in all things, and thus it behooves us to become obedient\nalso. He was baptized by immersion as an example to us, and this is the\nbaptism taught and practiced by His Apostles and servants.[B] It was\nnot until the third century, after very many and gross errors had crept\ninto the church, as I shall presently try to show, that the form of\nbaptism was altered, the first case being that of a man named Novatian,\nwho, being very ill, was baptized in bed by infusion or pouring of\nwater.[C] Schaff says that even down to the close of the thirteenth\ncentury baptism {467} by immersion was the rule, and sprinkling or\npouring the exception.[D] There are many other respectable authorities\nwho show clearly that baptism in the early church was by immersing the\nwhole body in water, and I name some in the note below.[E] Baptism is\na word derived from the Greek \"bapto,\" meaning to immerse, and there\nis no doubt in my mind that this is the meaning intended wherever the\nword is used in the New Testament. Calvin says, \"The word baptize\nsignifies to immerse, and the rite of immersion was observed by the\nancient church,\" while John Wesley says, \"Buried with him--alluding\nto the ancient manner of baptizing by immersion.\" Jeremy Taylor\nwrites, \"The custom of the ancient churches was not sprinkling, but\nimmersion, in pursuance of the sense of the word in the commandment,\nand the example of our blessed Savior.\" We are taught that baptism is\nmeant to symbolize a death, a burial, and a resurrection,[F] and also\na birth.[G] Immersion does this, but sprinkling does not, therefore\nbaptism by sprinkling is erroneous. Then again, the Bible teaches us\nthat baptism had for its object the remission of sins, and that that\nordinance invariably followed upon faith and repentance. But the Church\nof England does not appear to baptize for the remission of sins at all,\nthe ordinance being considered as only an outward sign of an inward\ngrace, something which appears to me to be altogether different from\nthe idea of baptism as taught and practiced in the primitive church\nof Christ.[H] That church laid down that when a person had faith (and\nwe are told that faith comes by hearing), and had fully and truly\nrepented of his sins, he was to undergo the ordinance of baptism for\nthe remission of those sins,[I] and that then he would receive the\nHoly Ghost through the laying on of hands by authorized men.[J] The\nChurch of England, which claims to be led in her doctrines by the\nvery same Spirit that guided the primitive church in the days of the\nApostles, teaches quite another law of baptism, and even demands the\nbaptism of innocent little infants in arms, who can exercise no faith\nor repentance, and who have no individual sins to repent of. Is not\nthis a transgression of the law in this respect? The primitive church\nand the Church of England cannot both be right, and therefore the same\nSpirit cannot have permeated {468} both, for, unless we admit this, we\nmust admit that the same Spirit dictates two distinctly opposite laws\nof baptism unto salvation.\n\n[Footnote A: Matt. 3: 15.]\n\n[Footnote B: Romans 6: 3, 4, 5.]\n\n[Footnote C: Eusebius Eccl. Hist., Book vi: Ch. 43. See also Cyprian's\nEpistles, Letter 76.]\n\n[Footnote D: Schaff, an eminent Swiss theologian.]\n\n[Footnote E: Mosheim's Eccl. Hist., vol. I, page 120. Bossuet, a\ncelebrated French Bishop. Bishop Jeremy Taylor. Robinson, the great\nBiblical scholar and philologist. Calvin. John Wesley.]\n\n[Footnote F: Romans 6: 3, 4, 5.]\n\n[Footnote G: John 3: 5.]\n\n[Footnote H: Mosheim's Church History, 3rd Ed., vol. I, pp. 87 and 137.]\n\n[Footnote I: Mark 1: 4. Luke 3: 3. Acts 12: 16.]\n\n[Footnote J: Acts 2: 38.]\n\nThis leads me to the question of infant baptism. Dr. Neander, a great\nGerman scholar, tells us that Christ did not ordain infant baptism, and\nthat not till so late a period as Irenaeus does any trace of infant\nbaptism appear. This was in the third century. Curcellaeus writes\nthat baptism of infants in the first two centuries after Christ was\naltogether unknown. Bishop Jeremy Taylor says, \"Christ blessed infants\nand so dismissed them, but baptized them not, therefore infants are\nnot to be baptized.\" Martin Luther says, \"It cannot be proved by the\nsacred scriptures that infant baptism was instituted by Christ, or\nbegun by the first Christians after the Apostles.\" Tertullian, one of\nthe Latin Fathers, wrote, \"Let them therefore come when they are grown\nup, when they can understand, when they are taught whither they are\nto come. Let them become Christians when they can know Christ. Why\nshould this innocent age hasten to the remission of sins? * * * * If\npersons understood the importance of baptism they will rather fear the\nconsequent obligation than the delay.\"\n\nThe Church of England, of which I was a member, baptizes infants in\narms, who, as I have already said, cannot have faith, nor can they\nrepent, and indeed they have no sins to repent of. I have been told\nthat there is the taint within them of the original sin of Adam, but\nit seems to me that an infant is perfect in Jesus Christ. No one\nbut Adam committed the original sin for which, in God's righteous\njustice, the sentence was death, and this death passed upon all Adam's\ndescendants. But God, whose very attributes are justice and mercy,\nmade a way for Adam's posterity to escape from the consequences of a\nsin that not one of them was guilty of. So, in order that His justice\nshould not be cruel, our good Father in Heaven sent His only begotten\nSon Jesus Christ to the earth to atone for all sins, not only for our\nown individual sins, but for the sins of our common father Adam. Thus\nthe world was relieved of the curse passed upon Adam; for \"as by one\nman's disobedience many were made sinners, so by the obedience of one\nshall many be made righteous.\"[A] The salvation is just as universal\nas the punishment; and we have nothing to do ourselves to obtain this\nsalvation from the consequences of Adam's transgression, for which\nwe were in no way responsible. Christ's atonement fully met God's\nrighteous justice, and justice having been satisfied, {469} mercy was\nable to step in between it and ourselves and to claim her own. For our\nown individual sins we are of course responsible. We shall reap as we\nsow, and we shall be judged according to our works, whether they be\ngood or bad, but we shall not be judged for Adam's sin. This is, I\nthink, evident from the scriptures quoted in the foot note.[B]\n\n[Footnote A: Read carefully Rom. 5: 12-19.]\n\n[Footnote B: II Cor. 5: 10. Rom. 2: 6. Gal. 6: 7. Eph. 6: 8. Col. 3:\n24, 25. Rev. 22: 12. Matt. 16: 27.]\n\nChildren, then, up to the age at which they can clearly distinguish\nbetween right and wrong, and can receive the commandments and laws of\nGod, are without sin, for sin is the transgression of the law, known\nto be God's law. Thus little children have no sins to be repented of\nand to be remitted, and therefore do not need baptism. Baptism is an\nordinance by which we witness to God, that we have repented of our\npast misdeeds and have taken upon ourselves the name of Christ; that\nwe intend, by being buried with Him in the waters of baptism, and by\nrising again from that watery grave, to die unto sin, and to rise again\nto a new life of holiness and good works, in thankful remembrance of\nChrist's great love in saving us from the dreadful consequences of\nour own wicked acts. Baptism cannot therefore be necessary until we\nraise our wills against God and disobey what we clearly know to be His\nrighteous commandments. To say that an infant requires baptism appears\nto be not only unscriptural but equivalent to denying the tender\nmercies of Christ. Little children are perfect in Him, and thus He was\nable to say, \"Suffer little children to come unto me, and forbid them\nnot, for of such is the kingdom of God.\"[C]\n\n[Footnote C: Matt. 19: 14. Mark 10: 14. Luke 18: 16.]\n\nThus I have tried to show how, in my opinion, the Church of England\nhas turned aside from the early church teachings, and has transgressed\nthis law of baptism, which the Bible instructs us has for its object\nthe remission of sins;[D] has changed the ordinance by substituting\nsprinkling for immersion, and has broken the everlasting covenant by\npractically denying the all-sufficiency of Christ's atonement, in\nholding that an innocent infant cannot belong to Christ's fold unless\nit is baptized into it; forgetting that it is only after we have\narrived at years of discretion and understanding that we wander away\nfrom Christ's fold, and that we are required to pass through the waters\nof baptism in order to get our sins washed away, and to re-enter that\nfold. The prophecy of Isaiah, which I have already quoted,[E] thus\nseems to be applicable to the Church of {470} England in respect to\nthis subject of baptism, if in respect to no other ordinance.\n\n[Footnote D: Mark 1: 4. Luke 3: 3. Acts 2: 38. Acts 22: 16.]\n\n[Footnote E: Isaiah 24: 5.]\n\nThe next ordinance that I would draw attention to is that of baptism\nfor the dead. This has been altogether done away in the Church of\nEngland, though it was extensively practiced in the primitive Church.\nSt. Paul in writing to the Corinthians says: \"Else what shall they do\nwhich are baptized for the dead, if the dead rise not at all? why are\nthey then baptized for the dead?\" [A] This baptism for the dead is one\nof the most glorious subjects belonging to the everlasting Gospel,\nbecause, in order to prove good our title to the kingdom of heaven, we\nwho have sinned are told that we must have the three great witnesses to\nadoption: namely, the Spirit, the Water, and the Blood.[B] We know by\nscripture that the Gospel is preached to the dead,[C] and the reason is\nthat the dead are to be judged as men in the flesh, and live according\nto God in the spirit.[D] Hence the necessity of baptism for those of\nthem who had not during this life been baptized by immersion for the\nremission of their sins. The dead rely upon us who are living for the\nperformance on their behalf of this ordinance. This is the work that\nchildren must do for their progenitors, and on learning this, the\nhearts of the children are turned to their fathers, and the fathers in\nthe spirit world, learning that they are dependent upon the action of\ntheir posterity for the performance of this ordinance of salvation,\nturn their hearts to their children, or in other words look to them for\nthe necessary performance. This was the work predicted in the scripture\nby the Prophet Malachi, \"Behold I will send you Elijah the prophet\nbefore the coming of the great and terrible day of the Lord: and he\nshall turn the heart of the fathers to the children, and the heart of\nthe children to their fathers, lest I come and smite the earth with a\ncurse.\"[E]\n\n[Footnote A: I Cor. 15: 29.]\n\n[Footnote B: John 5: 8.]\n\n[Footnote C: I Peter 3: 19, 20, 21.]\n\n[Footnote D: I Peter 4: 6.]\n\n[Footnote E: Mal. 4: 5, 6.]\n\nThis baptism for the dead was an old doctrine taught in the primitive\nchurch, and it is evident that St. Paul spoke of a baptism which a\nliving person receives in place of a dead one.[F] This vicarious\nbaptism for the dead was practiced among the early Christians for\nsome two or three centuries after Christ, and Epiphanius, a writer of\nthe fourth century, speaks of this ordinance when referring to the\nMarcionites, a sect of Christians to whom he was opposed.[G] The view\nthat St. Paul spoke of a baptism that a living man receives {471} in\nplace of a dead one, is upheld by many respectable authorities, among\nthem Erasmus, Scaliger, Grotius, Calixtus, Meyer, and De Wette.[A] Then\nagain if we look at the proceeding of the Council of Carthage held A.\nD. 379, it will be seen that baptism for the dead was being practiced\namong some at least of the Christians as late as that year, for the\ncouncil's sixth canon forbids any longer the administration of baptism\nand holy communion for the dead.[B]\n\n[Footnote F: Biblical Literature (Kitto).]\n\n[Footnote G: Heresies 23: 7.]\n\n[Footnote A: Roberts' Outlines of Eccle. Hist. Note 3 to sec. 10 of\npart 4.]\n\n[Footnote B: Roberts' Gospel (1893) p. 290.]\n\nThe beauty of this doctrine is that it very clearly indicates\nthat there cannot be a never-ending punishment for those who die\nunconverted, as taught in the churches of Christendom. On the contrary,\nafter they have been judged according to their works in the body, and\nhave undergone such punishment as the perfectly righteous God adjudges,\nthere will be a salvation for all, except the sons of perdition; and\neventually Jesus Christ will present to His Father His completed\nwork of redemption. Else what are the meanings of such texts as the\nfollowing? \"Verily, verily, I say unto you, the hour is coming, and\n_now_ is when the dead shall hear the voice of God: and they that hear\nshall live.\"[C] \"I the Lord have called thee in righteousness, and will\nhold thine hand, and will keep thee, and give thee for a covenant of\nthe people, for a light of the Gentiles; to open the blind eyes, to\nbring out the prisoners from the prison, and them that sit in darkness\nout of the prison house.\"[D] Isaiah also, after he had described the\njudgments that would attend the coming in glory of Jesus Christ, and\nthe punishments that should overtake the ungodly, wrote as follows:\n\"And it shall come to pass in that day that the Lord shall punish the\nhost of the high ones that are on high, and the kings of the earth\nupon the earth. And they shall be gathered together as prisoners are\ngathered in the pit, and shall be shut up in the prison, and after many\ndays shall they be visited.\"[E]\n\n[Footnote C: John 5: 25.]\n\n[Footnote D: Isaiah 42: 6, 7.]\n\n[Footnote E: Isaiah 24: 21, 22.]\n\nThus the Gospel has to be preached to the spirit world, and those who\nthen hear it in its purity for the first time, as it was preached in\nthe first days of the church of Christ, will look anxiously to their\nliving descendants to perform for them the outward ordinances of\nbaptism, or the birth of water, without which one of the three earthly\nwitnesses to {472} adoption into God's kingdom (water) will be wanting\nin their case. For one of the requisite ordinances of the Gospel will\nnot have been complied with by them while on earth, namely, baptism by\nimmersion for the remission of their sins.\n\nThat this doctrine of baptism for the dead, which of itself is clear\nevidence of the loving, merciful, and long suffering character of our\nHeavenly Father, was forbidden at the Council of Carthage, is scarcely\nto be wondered at when we study the history of the church and the\ncharacter of her ministers in the fourth century. For it was a time\nwhen the priesthood was steeped in iniquity, and the church dreadfully\ntainted with Arianism and Pelagianism, while the corrupt doctrines of\nthe Nestorians and Eutychians infected both the priests and the people\nof the Christian world. Indeed, when we look into the early history\nof the mother church of Rome from the third century, we can see how,\neven in those early times, the church had become practically a motley\nmass of heathens. From A.D. 66 to A.D. 312 the primitive church was\nrepeatedly under general persecutions, which almost destroyed it, and\nduring this time many who had professed Christianity apostatized. At\nthe same time gross errors began to creep into the church, particularly\nthe teachings of the gnostics, who formed abominable tenets by mixing\nheathen philosophy with the Gospel of Christ. In the fourth century,\nhowever, with the accession of Constantine to the imperial throne\nof Rome in A.D. 323, all persecutions ceased, and peace was assured\nto the church, and even more than peace, for Constantine favored\nthe Christian cause, and did what he could to suppress the pagan\nreligion. The ministers of the Christian church were honored in every\nway, and wealth and position conferred upon them, so that it is not\na matter of wonder that thousands of converts immediately afterwards\njoined the church and Christianity soon became the national religion.\nAll this, however, instead of being fortunate for the church was\ndisastrous to the purity of Christ's religion. In the fourth century\nlordly bishops, archdeacons, canonical singers, etc., were introduced;\ncandles were lighted by day; incense burnt; abstinence from marriage\nwas esteemed a high degree of sanctity; prayers were made to departed\nsaints; pretended relics were held in high estimation; images of\nChrist and of saints were set up; the clergy commenced to officiate in\ncanonical robes which they held to be sacred; prayers were made for\nthe mitigation of torments to the damned; pilgrimages were started to\ncertain shrines; and a monkish retirement from fellowship with mankind\n{473} was considered a devotion. By the end of the sixth century the\ndoctrines of the church were deeply infected with Pelagianism (the\nPelagians denied the necessity of Christ's righteousness for our\njustification or of His Spirit's influence to regenerate the heart),\nand discipline had become corrupt, remiss, and partial, while the\nprincipal concern of the leading clergy was who should be the greatest.\nThen followed the notion of purgatory, and the worship of the Virgin\nMary and of the martyrs, while Gregory the Great, bishop of Rome, added\nnew canons of mass, his canticles and antiphons and many new ordinances\nconcerning litanies, processions, lent oblations for the dead,\npontifical robes, consecrations, and relics. About the year A. D. 606\nor 608, Phocas, a monster of cruelty and treachery, who had murdered\nhis worthy master Mauritius and family, became emperor of the East,\nand Boniface III, the bishop of Rome, by fulsome flatteries, obtained\nhis imperial appointment to be the universal bishop of the Christian\nchurch,[A] and thus became the so-called vicar of Christ on earth.\n\n[Footnote A: The above has been taken from a short view of the\nGeography and History of Nations by the Rev. John Brown.]\n\nIn the face of this condition of the church, it is not a matter for\nastonishment that the pure and unadulterated Gospel became lost to\nthe world, and that the manifestations of the Holy Spirit, which the\nprimitive church so freely enjoyed, were no longer to be seen.\n\nLater on, in A. D. 1517, Zuinglius in Switzerland, and Luther in\nGermany, shocked with the blasphemous manner in which papal pardons\nof, and indulgences in, sin were exposed for sale, openly declared\ntheir detestation of them. The result was the rebellion against the\nRomish church, commonly known as the Reformation, which brought in\nits train persecutions, massacres, wars, blasphemies, scandals, and\nthe prohibition of certain books. That the reformers in separating\nthemselves from the Church of Rome did immense good, there can be\nno question; and this good has been going on ever since in the way\nof preparing men's hearts to accept the simple truths of the pure\nGospel of Jesus Christ. But they could not have brought out of\nthat church what I believe it could not possibly have possessed at\nthe time, having lost it through the infidelity which has been so\nclearly described by Wesley, and also in the second homily of the\nChurch of England;--namely, divine authority to administer in the\nholy ordinances, and to {474} confer the Holy Ghost by the laying on\nof hands. For, as I have before said, the Holy Ghost had for some\ncenturies ceased to manifest His presence as in the first days Christ's\nchurch, while the Bible very distinctly shows us that where God's\nSpirit has been given to His church and people, He has invariably\nmanifested Himself in many miraculous ways. Thus it seems to me that\nthese reformers, good men as they were, had not the authority to\nintroduce into the world a gospel that had been practically lost, the\nonly gospel on earth at the time being one in a very mutilated and\nchanged form indeed. The true Gospel, with its organization and all\nits mighty powers of prophecy, healing, and other miracles, could\nnot be brought again to the earth except by the hand of an angel of\nGod. That this was to be the case we read in the writing of John\nthe Revelator,[A] where it is distinctly shown that the Gospel once\ndelivered to the saints was to be taken away from the earth. Otherwise\nthere would apparently have been no object in the Gospel being sent\nagain from heaven in the last days, when the hour of His judgment\nwould come, with the object that it might be preached, not to a few\npeople only, but to them that dwell on the earth; to every nation, and\nkindred, and tongue, and people. No one is excepted, for in God's plan\nof life and salvation for mankind all on the earth are to hear and\nreceive or reject this pure Gospel. Direct communication from heaven to\nearth had ceased for many centuries, resulting in the numerous schisms,\nthe various doctrines, and the many unhappy dissensions and quarrels\nwhich have broken up the church and led so greatly to the increase\nof that atheism and materialism which are now everywhere apparent in\nthe world. The result of the falling away, of which the churches of\nChristendom have been guilty so long, is appalling, and God's judgments\nin wars, pestilence, and famines, have been continued, in order to warn\nand to bring men to repentance and to draw them back to the true faith.\n\n[Footnote A: Rev. 14: 6.]\n\nThe remarks of John Wesley will give some idea of the dreadful\ncondition into which the churches of Christendom had fallen. He said\nthat the reason why the extraordinary gifts of the Holy Ghost were no\nlonger to be seen was because the love of many had waxed cold, and\nChristians had turned heathens again, and had only a dead form left.[B]\n\n[Footnote B: Wesley's Works, vol. 7, sermon 89, pp. 26, 27.]\n\nRead also what the Church of England herself admits in her homily\nagainst perils of idolatry:\n\n{475} \"Laity and clergy, learned and unlearned, all ages, sects, and\ndegrees, have been drowned in abominable idolatry most detested by God,\nand damnable to man, for eight hundred years or more.\"[A] Such being\nthe case, how can anyone suppose for a moment that divine authority\ncould possibly have been conferred on the priesthood by the laying on\nof hands of men who, in this homily, are included among idolaters. On\nthe contrary, it would be more probable that this fallen condition of\nthe church would have closed the heaven to all direct communication\nwith the earth. And this seems to have occurred, for, for centuries\npast, prophecy has ceased, God no longer calls men directly by His\nvoice as He did Moses, Samuel, and Paul; angels do not now deliver\nheavenly messages to men, and miracles and signs are no longer made\nmanifest through the power of God as of old. And what is the result? It\nis, so it seems to me, that, for lack of the spirit of revelation and\nprophecy, which alone could declare God's will to His church, and which\ncould predict with certainty coming events, and so warn the church of\nimpending dangers and guide her into all truth, the ministers of the\nchurches of Christendom have been thrown back upon their own ingenuity\nto teach men the fear of the Lord by human precepts. Thus is fulfilled\nIsaiah's prophecy regarding the latter days of the earth, \"Forasmuch\nas this people draw near me with their mouth, and with their lips do\nhonor me, but have removed their hearts far from me, and their fear\ntoward me is taught by the precept of men,\" etc.[B] It is evidently\naltogether due to the precepts of men that there are so many and\ndifferent doctrines taught, and that so much uncertainty and doubt,\ncoupled with dissensions, disputes, and ill will, are rampant in the\nchurches of Christendom, instead of unity, love, brotherly kindness,\nsympathy, and peace. The Church of England, too, is divided against\nherself, and has split up into High, Broad, and Low church, all more\nor less in discord, and each teaching doctrines with which the rest\nhave no sympathy; some teachers urging the necessity of confession,\nand of prayer for the dead, while others view all such doctrines as\n\"popish,\" and as emanating from the evil one; some believe in the\ndoctrine of transubstantiation, while others altogether reject it; and\nsome again consider it necessary to introduce into their worship much\npomp and ceremony, with genuflections and incense, while others will\npermit of only {476} the simplest forms of worship possible, viewing\nwith distaste the gorgeous displays and robes used by the ritualistic\nmembers of the church.\n\n[Footnote A: Church of England homily against perils of idolatry.]\n\n[Footnote B: Isaiah 29: 13.]\n\nIn the midst of all this confusion one could only ask, Which is right\nand which is wrong? or are they all wrong together? I looked for the\nfruits of the spirit in the different parts of the church, but found\nthe laws transgressed and the ordinances changed, and I could see only\ndissension in place of unity, and disputes instead of peace. Thus it\nbecame impossible for me to continue to give my adherence and support\nto any branch of the church in which I had been brought up. It was\ndifficult to break away from all old associations and from a church in\nwhich I had long reposed the fullest faith and confidence, but it was\nimpossible for me to continue one of the members, as soon as it had\nbecome quite patent to my mind that she was advocating and teaching\na perverted gospel; and when I clearly saw that she was in error in\ndenying the necessity of Apostles and Prophets, and the miraculous\ngifts of the Holy Spirit, as essential portions and adjuncts of the\nchurch of Christ on earth in these days.\n\nWhile pondering over these matters the meaning of the following\nprophetic words of Jeremiah became clear to me, words, be it\nremembered, which the Gentiles were to say in the latter days of the\nearth, at the time when God had commenced to take in hand His work\nof gathering together the dispersed children of Israel: \"Surely our\nfathers have inherited lies, vanity, and things wherein there is no\nprofit.\"[A] This prophecy is being fulfilled, for thousands of converts\nhave already said these words in their hearts, if not actually with\nthe lips, and I among them, and thousands yet will say them before the\nend comes. In this connection another scripture has greatly impressed\nitself upon my mind, namely, the words addressed by St. Paul to the\nGalatians, when warning them against some who had perverted the Gospel\nof Christ even in those early days of the church. He said, \"But though\nwe or an angel from heaven preach any other gospel unto you than that\nwhich we have preached unto you, let him be accursed. As we said\nbefore, so say I now again, if any man preach any other gospel unto you\nthan that ye have received, let him be accursed.\"[B]\n\n[Footnote A: Jer. 16: 19.]\n\n[Footnote B: Gal. 1: 8, 9.]\n\nThus I lost all confidence in the Church of England, and as I fully\nrealized that I had a soul to be saved, regarding which I was naturally\nanxious, and as I was at the same {477} time well assured in my mind\nthat there could not possibly be more than one true plan of life and\nsalvation, and that one the pure Gospel as had been taught by Jesus\nChrist and His Apostles, I turned about to find a church that taught\nthat Gospel, as laid down in its simplicity in the good old book. A\nchurch organized as was the primitive church, with Apostles, Prophets,\netc., which the inspired writers of old taught as being absolutely\nnecessary, and a church which enjoyed the promised gifts and powers of\nthe Holy Spirit. Such a church I found among the Latter-day Saints, one\nsimilar in all ways to the primitive church, with her divine authority,\nand the marvelous manifestations of the Holy Spirit as promised by\nMessiah to all true believers, manifestations to which thousands of\ngood, earnest Christian men and women can bear the most direct and\ntruthful testimony.\n\nOn studying the history of this church, I was greatly struck with\nthe wonderful faith displayed by the Latter-day Saints, during the\ndreadful persecutions through which they have had to pass, and the\ntrials, and hopes, and sufferings which they have had to endure; with\nthe beautiful spirit which manifested itself in the martyrs, and\nwith the marvelous manner in which God sustained the Saints in their\nejection from the circle of all civilization, and throughout their\nmarch of fifteen hundred miles through the wilderness into the wilds\nof the Rocky Mountains, to a place of which they had absolutely no\nprevious knowledge, but to which He led them in safety. The truth, for\nwhich this people suffered, and even accepted martyrdom, now floats\nover the world, and converts are multiplying rapidly. No one who will\nread the whole history of the Latter-day Saints with a truly honest\nand unprejudiced heart, and look upon the blessings of prosperity\nwhich they at present enjoy, can for a moment doubt that they are\nmembers of a church which is under the direct guidance of God through\nnew revelation. The only religion as taught in the Bible [but which\nchurches that profess to believe in that Bible seem to deny] is the\nfaith of visions, miracles, angels, revelations, and prophets. The\nancient saints believed such a religion, as all their teachings very\nclearly show us, and looked for and expected to enjoy immediate\nintercourse with God and angels. The Latter-day Saints believe in\nsuch a religion too, and are greatly blessed with such intercourse so\nlong as they are faithful and live up to their glorious privileges,\nand endure as seeing Him who is invisible. Thus they are in direct\nenjoyment of that pure Gospel which was to be brought down again to\nearth by the hands of an angel as seen by St. John in his vision in\nthe {478} Isle of Patmos.[A] This vision had reference to the bringing\nagain to earth of the Gospel long after the days of our Lord, for St.\nJohn saw it many years after Christ had died, risen from the grave,\nand ascended into heaven, that is to say long after Jesus had Himself\nbrought the Gospel to the earth; and this restoration of the true\nGospel to every nation and kindred and tongue and people would not\nhave been necessary if the Gospel in its perfection had not been lost.\nSt. John also clearly tells us that this restoration was to be in the\nlast days of this world, for he writes that the angel, in bringing\ndown this Gospel, would point out that the hour of God's judgment had\ncome, and he adds that another angel would immediately follow saying,\n\"Babylon is fallen.\"[B] Thus he refers clearly to the last days of this\nprobationary time on earth, and there are many things which indicate\nto believers that we are living in these latter days, when the hour\nof God's judgment has come, and when we may expect soon to see Christ\nmaking His promised appearance in glory. We ought not therefore to be\nastonished to find that God, in His mercy and goodness towards the\nchildren of men, has at last sent that very Gospel to the earth as He\nhad revealed His purpose to St. John the Revelator.\n\n[Footnote A: Rev. 14: 6.]\n\n[Footnote B: Rev. 14: 7, 8.]\n\nThis Gospel would naturally have to be committed to some chosen human\nbeing, for it is always through some selected one of His creatures\nthat God has sent to the people of the earth His warnings, reproofs,\ninstructions, threatenings for evil, and promises for righteousness,\nand why should He not have chosen young Joseph Smith to receive the\nrestored Gospel as well as any other individual? He at least is the\nonly one who claims to have received it as it was to come from the\nhands of an angel, and I am quite sure that any one who will read with\na fair and unprejudiced mind the teachings of Joseph Smith cannot but\nconclude that he must have been inspired. Especially will this appear\nwhen they consider the fact that all the great and marvelous work which\nhe performed before his martyrdom was accomplished while he was still\na young man, and that he, like the Apostles of old, had never enjoyed\nthe privileges of education or experience. I think, too, that those\nwho will, with honest hearts, ponder over the present dark condition\nof the world, where anarchism, materialism, and atheism are spreading\nthemselves as a pall over the earth, and hiding the light as a cloud\nhides the sun, will admit that it is quite time that the pure Gospel\nof Jesus Christ should again be restored to the earth, especially when\nthey compare {479} the true doctrines and ordinances of that Gospel\nwith the varied and contradictory doctrines and ordinances of the\nnumerous churches and sects of Christendom, so patent in the present\nday. The history and the teachings of the Church of Jesus Christ\nof Latter-day Saints ought to forcibly impress any and all earnest\ninquiring souls, who study them without bias, and I would strongly\nrecommend to the attention of such persons a book called \"A New Witness\nfor God,\" by Elder B. H. Roberts.[A] There are other publications of\nthe Latter-day Saints, too, which explain their teachings much more\nfully and lucidly than I have been able to do in this short exposition\nof my reasons for leaving the Church of England and joining their\nchurch. I shall be glad to lend these books to or to procure new ones\nfor, those of my relatives or friends who may desire, in their anxiety\nfor their souls welfare, to investigate the doctrines further. I can\nonly say that there is that now within me which enables me to add that\nI know that the establishment of this church is of divine origin, and\nthat it will extend its borders and stand forever.\n\n[Footnote A: \"A new Witness for God,\" by Elder B. H. Roberts.]\n\nBefore concluding, I would wish to add a few lines pointing out\nthe manner in which the pure Gospel has been brought again to the\nearth, and to refer to a few texts in scripture which appear to me\nto bear directly on the establishment of this great work that has\nbeen accomplished On the earth in these latter days. I do not purpose\nlengthening out my remarks by giving a history of the youth of Joseph\nSmith and the revelations enjoyed by him, inasmuch as there are several\nbooks and pamphlets which deal fully with these matters. I will content\nmyself with saying that an angel of God, Moroni by name, appeared to\nJoseph Smith and showed him a place up in a hill called \"Cumorah,\" in\nwhich he would discover certain plates of gold with inscriptions upon\nthem. Joseph Smith went to the hill and found these plates, but did\nnot remove them, as the angel Moroni again appeared and told him that\nit was not yet time to do so; but on the 22nd of September, 1827, the\nangel again met Joseph Smith at the hill of Cumorah, and delivered\ninto his hands all the plates, and a curious instrument called the\nUrim and Thummim,[A] which was also found in the stone box together\nwith the plates. Joseph Smith subsequently {480} translated through\nthis instrument such portions of the plates as were not sealed,\nand this translation is now known as the Book of Mormon. This book\ncontains the history of a colony of Israelites of the tribe of Joseph\n(Ephraim), who left Jerusalem 600 years B.C., and came to America,\nand who afterwards multiplied very rapidly, and grew into two great\nnations called the Nephites and the Lamanites. The latter, after many\nyears of warfare, eventually exterminated the former, owing to the fact\nthat the Nephites had departed from the commandments of God, but the\nLamanites had themselves become, even before they had destroyed the\nNephites, a dark and benighted people under a curse from God on account\nof their gross iniquities and infidelity.[B] This destruction of the\nNephites took place about 400 years after Christ, so that the Book of\nMormon gives the history of the tribe of Joseph (Ephraim) for just\n1,000 years, written from time to time by their prophets and seers.\nIt also contains the Gospel of Jesus Christ in all its simplicity and\npurity, and makes plain some portions of the Bible which, owing to the\noriginals having been lost, and to the numerous translations made from\ntime to time, are now interpreted in different ways by the different\ndenominations in Christendom. Thus it is that the Gospel, as it was in\nthe days of Jesus Christ and His Apostles, and before its doctrines had\nbeen tampered with by man, has again been brought to the inhabitants\nof the earth, as shown in the vision of John the Revelator.[C] The\nscriptures, too, speak of a sealed book [D] which would be delivered to\none \"that is not learned,\" and of a nation which should speak out of\nthe ground with a voice as of one that had a familiar spirit.[E] We who\nhave read the Old and New Testaments seem to be quite familiar with\nthe teachings contained in the Book of Mormon, and the voice speaks\nto us as one that hath a familiar spirit. Daniel clearly pointed to\nthe setting up of God's Kingdom in the last days, when he made known\nand interpreted the dream of King Nebuchadnezzar regarding the image\nwhich the king had seen in his sleep. For he explained that a stone,\ncut out of the mountain without hands, would destroy the iron and clay\nfeet of the said image,[F] and he further interpreted this stone as\nbeing a kingdom, which God would set up on the earth in the days of the\nten kings, which kingdom should never be destroyed, but which should\nbreak and consume all the {481} other kingdoms, and would itself stand\nforever.[G] This kingdom God has now set up upon the earth, for these\nare the days of the kings referred to, and it will and must grow,\nand do what God said it would do, for Daniel was inspired when he\ninterpreted the dream, and so he was able to add, \"The dream is certain\nand the interpretation thereof sure.\"[H]\n\n[Footnote A: This instrument consists of two transparent stones,\nclear as crystal, set in the two rims of a bow, and was always used\nin ancient times by persons called seers, and through it, they\nreceived revelations of things past and to come. See also Glossary of\nAntiquities, etc., at pp. 386 and 387 of Helps to the Study of the\nBible.--Oxford press.]\n\n[Footnote B: These Lamanites are the American Indians, and belong to\nthe tribe of Ephraim, and are therefore Israelites.]\n\n[Footnote C: Rev. 14: 6.]\n\n[Footnote D: Isaiah 29:11.]\n\n[Footnote E: Isaiah 29: 4.]\n\n[Footnote F: Daniel 2: 34, 35, 45.]\n\n[Footnote G: Daniel certainly speaks of the latter days, for the ten\nkings he alludes to represent the ten toes of the image which were\nto come after the falling to pieces of the fourth kingdom, or Roman\nEmpire. Christ was on the earth during the time of the kings mentioned\nby Daniel as representing the ten toes of the image, so this kingdom,\nwhich God was to set up, and which was to grow and stand for ever, was\na kingdom subsequent to the days of Christ upon earth--Read carefully\nDaniel 2: 31 to 45.]\n\n[Footnote H: Daniel 2: end of verse 45.]\n\nGod moves, we are told, in a mysterious way, His wonders to perform,\nand so when He brings to pass His strange act,[C] all are solemnly\nwarned not to make a mock of His wonderful work \"lest your bands\nbe made strong,\"[D] (band means affliction and troubles, a metaphor\ntaken from the fetters or bands put upon prisoners). We should always\nremember that God's course is usually very different from that which\nthe wisdom of the world would mark out for Him, and that He, by His\nacts, destroys the wisdom of the wise, and brings to nothing the\nunderstanding of the prudent.[E] So we should be very careful indeed\nbefore we reject that which we do not understand, or which does not\nexactly fit in with our views of what things ought to be. The voice of\nthe ancient prophets and seers of the tribe of Ephraim (the Lamanites\nor American Indians) has now at last spoken out of the dust,[F] in\nthe discovery of their writings on the plates of gold, which had been\nburied in the hill Cumorah, and they testify to Christ and His pure\nGospel plan of life and salvation. They also inform us that Christ\nvisited the Nephites after His resurrection in Jerusalem and His\nascension into heaven, and thus were fulfilled His words to the Jews\nthat He had other sheep which were not of that fold with which He then\nwas, and that they also were to hear His voice.[G] Some of the prophets\nof the Bible speak of Ephraim also, and I think that their words have\nbeen fulfilled in the discovery of the Book of Mormon as written on\nthe plates of gold. For instance the prophet Hosea, speaking under\ndivine inspiration, says, \"I have written to him the great things of\nmy law, but they were counted as a strange thing.\"[H] Here is a clear\nstatement that God's laws were given in writing to the {482} tribe of\nEphraim, and that they would be considered a strange thing. There is\nalso a prophecy of Ezekiel, referring clearly to the latter days, when\nthe time of the gathering together of Israel was to arrive, and when\nthey were soon to become one nation again under one king. He speaks\ntherein of the stick of Judah (the Bible) and the stick of Ephraim\n(Book of Mormon), being joined together and made one stick.[A] It\nshould be understood that ancient writings used to be rolled on sticks,\nand that they are consequently frequently termed sticks in the Bible.\nIt was when this Book of Mormon (so called because the last of the\nancient prophets of the Nephites named Mormon compiled it, 400 years\nafter Christ, from the writings of the former prophets and leaders\nof the people), was to be discovered engraved on plates, and was to\nbe translated; that it and the Bible were to become one in their\ntestimony. And it seems evident to me that some passages in the Bible,\nnot very easy to understand, are now made plain by the Book of Mormon.\nThus truth has sprung out of the earth, and righteousness has looked\ndown from heaven.[B]\n\n[Footnote C: Isaiah 28: 21.]\n\n[Footnote D: Isaiah 28: 22.]\n\n[Footnote E: I Cor. 1: 19.]\n\n[Footnote F: Isaiah 29: 4.]\n\n[Footnote G: John 10: 16.]\n\n[Footnote H: Hosea 8: 12.]\n\n[Footnote A: Ezek. 37: 15 to 28.]\n\n[Footnote B: Psalm 85: 11.]\n\nIf more evidence is necessary to show that the Book of Mormon is of\ndivine origin, one has only to read its account of the destruction and\nburial of old cities, and to compare these with the great discoveries\nmade on the continent of America by travelers and antiquarians,\nthat have excited the curiosity and wonder of the world.[C] These\ndiscoveries, I need scarcely add, were made long after the Book of\nMormon had been translated and published to the world, and relate\nto the destroyed cities spoken of therein. There can, I consider,\nbe no doubt whatever that the Book of Mormon is equally as much of\ndivine origin as is the Bible, and I believe that all unprejudiced\nminds, after a careful study of it, will readily arrive at the same\nconclusion. Does any one suppose for a moment that an individual,\nnot divinely inspired, could possibly sit down and write the Old and\nNew Testaments exactly as they are, in full harmony with each other\nand dealing so minutely, as they do, with all matters necessary for\nthe salvation, justification, and sanctification of mankind? Neither\nis it possible for an uninspired person, however good, earnest, and\nGod-fearing such person may be, to write such a book as the Book of\nMormon. I bear this testimony that that book came from God (just as I\nknow that the Bible did), and that, in this last dispensation of time,\nHe has committed to the Prophet Joseph Smith the pure Gospel, {483}\nas it once had been delivered to the saints in the primitive church,\nand that Christ's kingdom, the same kingdom as that of which Daniel\nwrote,[A] has been set up upon the earth for the last time.\n\n[Footnote C: Spencer's Letters, Letter 7: p. 81.]\n\n[Footnote A: Daniel 2: 44.]\n\nI think I have now sufficiently explained my reasons for leaving the\nChurch of England and joining what I know to be the only true church\nof Christ on earth. I willingly admit that in the Church of England,\nand also in the other churches and sects of Christendom, there are\nthousands of good, earnest souls seeking after God, and living up\nto what they believe to be the truth, and God is always faithful\nto remember all such, and to lift them up. Indeed Christ will, I\nbelieve, eventually redeem mankind (except the few sons of perdition\nwho commit the unpardonable sin), but I would add that there is but\none plan of life and salvation that will exalt us into the highest or\ncelestial kingdom of the Father, and that plan includes true faith\nand repentance, followed (as taught by Christ and His Apostles) by\nbaptism by immersion for the remission of sins, and by the laying on\nof hands of those in authority from God, for the reception of the Holy\nGhost. I need scarcely add that we have after this to \"work out our own\nsalvation with fear and trembling,\" as St. Paul wisely warns us,[B]\nand also to \"purify ourselves even as God is pure,\"[C] and further to\nremember Christ's own words, \"But he that endureth to the end shall be\nsaved.\"[D]\n\n[Footnote B: Philippians 2: 12.]\n\n[Footnote C: I John 3: 3.]\n\n[Footnote D: Matt. 10: 22.]\n\nThe Bible teaches us that there are different degrees of glory\nhereafter, and also different resurrections (see notes below)[E] and\nwe should therefore all strive to be among those who will take part\nin the first resurrection, and be exalted into the highest or the\ncelestial glory, which is much greater than the terrestrial one, as\nmuch so as the terrestrial glory is greater than the telestial. God's\nplan is plain, and is recorded in the Bible, so that all can run and\nread, therefore there cannot possibly be any excuse for those who have\nthe opportunity placed before them of enquiring into and studying the\nGospel for themselves, if they fail so to do.\n\n[Footnote E: John 14: 2. I Cor. 15: 22, 23; I Cor. 15: 40 to 44; II\nCor. 12: 2; I Thess. 4: 16, 17; Rev. 20: 5, 6.]\n\nI have written this article, if I may so term these explanatory\nremarks, for the information of my family, and of those who may in any\nway be interested in me, because I have been asked many questions on\nthe teachings of the Church of Jesus Christ of Latter-day Saints, and\nsome have doubtless wondered {484} what there was in that church which\ncould have influenced me to desert the Church of England and throw in\nmy lot with the Saints. To all such I would reply in all humility, that\nthe teachings of the Latter-day Saints, and their ordinances, are in\nall respects thoroughly scriptural, and strictly in accordance with\nthose of the primitive church established by Jesus Christ Himself,\nwhile the Church of England does not appear to me to be correct or\nscriptural in many of her teachings and ordinances. I have taken the\nBible, and the Bible alone, as my guide, and I most assuredly would\nnot have become a Latter-day Saint had I not found the doctrines and\npractices of this people to accord with those of the New Testament,\nor had I found the church to be wanting in any of these principles\nwhich the Bible tells us are absolutely necessary to make up the true\nChurch of Jesus Christ on earth. What some of these essentials are I\nhave already endeavored to show, to the best of my ability, in these\npages, and I am convinced that without them there can be no true\nChurch of Christ anywhere, otherwise I altogether fail to see the use\nof our taking the word of God, as the Bible admittedly is, as a guide\nto the truth. If we admit that God's word is inspired, then it is not\nwithin the authority of any mortal man to alter any part of it, or to\nspiritualize or explain away any of the many plain commandments that\nare in the book. There is but one Gospel for our salvation, with its\nordinances, its commandments, and its marvelous and powerful gifts,\nvery clearly laid down in the Bible, and no church, which does not\npractice and teach the same plan of life and salvation, can possibly\nbe right. Indeed, we know that in the very early days of the Christian\nchurch, when false teachers had commenced to pervert the true Gospel,\nand to teach a gospel which contained some errors, St. Paul denounced\nthem in his letter to the Galatian Christians in the strongest terms\nof condemnation, saying: \"But though we or an angel from heaven preach\nany other Gospel unto you than that which we have preached unto you,\nlet him be accursed.\"[A] This ought to be to us a very great warning,\ncoming as it does from the pen of an inspired writer and apostle, and\nwe would do well, believe me, to take it to heart and consider it.\n\n[Footnote A: Galatians 1: 8.]\n\nIn conclusion I would advise those who may read these pages to think\nwell over their contents, and to ask God to show them how far there is\nHis truth in the doctrines and ordinances of the Church of Jesus Christ\nof Latter-day Saints, doctrines {485} and ordinances which I have\ntried to show are in strict accordance with the Gospel of Jesus Christ\nHimself. The Apostle James tells us that God will always give wisdom to\nall that ask Him for it in true and in faithful prayer, for he writes\nas follows: \"If any of you lack wisdom, let Him ask of God, that giveth\nto all men liberally, and upbraideth not; and it shall be given him;\nbut let him ask in faith, nothing wavering. For he that wavereth is\nlike the wave of the sea driven with the wind and tossed. For let not\nthat man think that he shall receive anything of the Lord.\"[A] This\nscripture shows us that we should pray in the fullest confidence that\nGod is only waiting to be gracious to us, and that He does not make a\npromise that He cannot or will not perform, but His ears will ever be\nopen to true and faithful prayer; and we know that He is always more\nready to hear than we are to pray, and to give us more than we are at\nany time deserving of.\n\n[Footnote A: James 1: 5, 6, 7.]\n\n    _\"I will give unto you one of the keys of the mysteries of the\n    Kingdom. It is an eternal principle that has existed with God from\n    all eternity: That man who rises up to condemn others, finding\n    fault with the Church, saying that they are out of the way while he\n    himself is righteous, then know assuredly that that man is in the\n    high road to apostasy; and if he does not repent will apostatize as\n    God lives.\"_\n\n    --_Joseph Smith_.\n\n{486}\n\n\n\nTHE EARLY CHRISTIANS\n\nLETTER WRITTEN TO THE EMPEROR TRAJAN BY PLINY THE YOUNGER WHILE HE WAS\nGOVERNOR OF BITHYNIA. It IS THE FIRST CONNECTED ACCOUNT OF CHRIST'S\nFOLLOWERS THAT HAS COME TO US FROM A PAGAN SOURCE.\n\n(From December, 1907, _Scrap Book_.)\n\n    Pliny the Younger was a typically cultivated Roman of the first\n    and second centuries, Anno Domini. Overeducated, self-conscious,\n    and very firmly convinced of his own importance, he was none the\n    less an amiable and well-meaning man. Whenever he wrote a letter,\n    he wrote it with the intention of publishing it at some future\n    time; so that the collection which we now have of his epistles is\n    an amusing example of literary pose. Nevertheless, the letters are\n    full of interesting sidelights upon the times in which Pliny lived.\n    As a boy, he witnessed from a distance the destruction of Pompeii,\n    in which his uncle perished. He beheld the awful excesses of some\n    of the Roman emperors. He observed much of human life, and he tells\n    many an interesting tale, ranging from ghost-stories to narratives\n    of historical value.\n\n    The Emperor Trajan gave Pliny an official appointment as governor\n    of the province of Bithynia. In that office Pliny first heard of\n    the new sect called Christians. He was told that the Christians\n    in reality formed a political organization, masking treason to\n    the emperor under the guise of religion. This was, in fact, the\n    prevalent belief in official circles; and the meetings of the\n    Christians were viewed very much as a Russian bureaucrat views any\n    private gathering of men and women for an unknown purpose. Having\n    made an investigation, however, Pliny discovered nothing to justify\n    this feeling; and he wrote a letter to the emperor asking how the\n    Christians should be treated. This letter, which is given here,\n    is interesting because it is the first connected account of the\n    Christians which we now possess from a pagan source.\n\nIt is my habit, your majesty, to refer to you all matters concerning\nwhich I am in doubt. For who can better direct my hesitation or inform\nmy ignorance? I have never been present at any trials of Christians;\ntherefore I do not know in what way and to what extent it is customary\nto question or punish them. And I have felt no little hesitation as\nto whether some allowance should be made for age or whether the weak\nand delicate should be treated exactly like the more robust, whether\npardon should follow retraction, or whether {487} the renunciation of\nChristianity should be of no avail to him who has once professed it;\nand whether the name of Christian itself, without any violation of the\nlaw, should be punished or whether violation of the law is considered\nas inhering in the name. Meanwhile, in the case of those who have\nbeen accused to me as Christians, I have pursued the following plan.\nI have asked them personally whether they were Christians. If they\nconfessed it, I asked them a second and a third time, with the threat\nof punishment. If they still persisted, I ordered them to suffer the\npenalty, since I am very sure that whatever it was that they were\nconfessing, stubbornness and unyielding obstinacy ought to be punished.\nThere were some afflicted by this madness who, because they were Roman\ncitizens, I remanded to Rome.\n\nPresently, under this treatment, as is generally the case, the charge\nbegan to spread and they were led into more overt acts. Anonymous\naccusations containing many names were sent me. As for those who\ndenied that they either were or had been Christians, when at my\ninstigation they called upon the names of the gods and offered wine and\nfrankincense to your statue (which, anticipating this emergency, I had\ncaused to be set up with the images of the deities), and in addition to\nthat had abjured Christ--none of which things, they say, those who are\nreally Christians can be made to do--I thought that they ought to be\nlet off.\n\nSome, whose names had been given to me by informers, said that they\nwere Christians and then denied it; that they had once been, but\nhad ceased to be. Certain of them said that they had ceased to be\nChristians three years before, others more than that, a few even as\nlong as twenty years ago. All these, too, worshiped both your statue\nand the images of the gods, and abjured Christ.\n\nThey declared moreover that this was the sum of their fault or error;\nthat they had been accustomed to meet on a stated day before dawn,\nand to sing responsively a hymn to Christ as to a god, and to bind\nthemselves by a solemn sacrament--not to any crime, but that they\nshould commit no theft, nor adultery, that they should not bear false\nwitness or refuse to give up a trust when it was demanded. When this\nceremony was over they said that it had been their custom to depart\nand to assemble again for the breaking of bread, a common and harmless\npractice among them.\n\nThey further said they had ceased to do even this after my edict, by\nwhich, following your commands, I had forbidden all formal assemblies.\nWherefore I considered it the {488} more necessary to try to get at the\ntruth by torture from two women who were called deaconesses. I found\nnothing further than a perverse, widespread superstition.\n\nHaving postponed action, I hastened to seek counsel from you, for it\nseemed to me that the matter was worthy of consideration, especially on\naccount of the number of persons involved. For many of all ages, of all\nranks, and of both sexes even, are under suspicion and will hereafter\nbe under suspicion. The contagion of this superstition has spread, not\nonly in cities but to villages even and farms, though I think that it\ncan be checked and prevented. At any rate, it is pretty evident that\nthe temples of the gods, which were deserted up to a short time ago,\nhave begun to be thronged, the customary sacrifices, long interrupted,\nto be renewed, and also the pasturing of victims for these sacrifices\nwhich had been almost discontinued. From all of which it is my opinion\nthat this body of men can be made to see the error of their ways, if\nonly a chance is given them.\n\n    _\"The Lord has sent angels to men at different times since the\n    creation of the world, but always with a message, or with something\n    to perform that could not be performed without.\"_\n\n    --_Wilford Woodruff_.\n\n    _\"Earthly riches are only little things, in comparison to the great\n    principles of eternal lives and exaltation in the Kingdom of God;\n    these are the riches of eternity.\"_\n\n    --_John Taylor_.\n\n{489}\n\n\n\nREORGANIZATION WEIGHED.\n\nPRESIDENCY PERMANENCY.\n\n    \"If any man thinks he has influence among this people to lead away\n    a party, let him try it, and he will find out that there is power\n    with the Apostles which will carry them off victorious through all\n    the world and build up and defend the church and the Kingdom of\n    God.\"\n\nThere is in existence, with headquarters at Lamoni, Iowa, an\norganization known as \"The Reorganized Church of Jesus Christ of Latter\nDay Saints.\" Joseph Smith, the eldest son of the Prophet Joseph Smith,\nis the president of this organization (1909). One of the main reasons\nfor its existence lies in the belief of its adherents; that \"young\nJoseph\" should have succeeded to the presidency of the church. They\nclaim:\n\nI.--That it is his right by appointment of his father.\n\nII.--That it is his by lineage; that is, that the office of president\nof the church should descend from father to son.\n\nIII.--That he was properly ordained by those holding the authority.\n\nIn this little tract we can but briefly state the facts in the\npremises, that the reader may draw a reasonable and intelligent\nconclusion. We do not hope to silence those who have schooled\nthemselves \"even though vanquished, to argue still,\" but for the\ngeneral information of the honest in heart.\n\nI. APPOINTMENTS.\n\nLOCAL REVELATIONS FOR SPECIAL NEEDS.\n\nIt is claimed that according to the revelations, the prophet Joseph was\nto choose his successor. First let us examine the ground upon which\nthis claim is made. A number of revelations concerning the perpetuation\nof the prophetic office were received in the early history of the\nchurch. The first one was to Oliver Cowdery, September, 1830 (Doc.&\nCov., D&C 28:2-7; Reorganized edition, sec. 27:2.) The second came in\nDecember, 1830 (Doc. & Cov., sec. 35:17-19, Reorganized Edition, {490}\nsec. 34:4.) The third in February, 1831 (Doc. & Cov., sec. 43:1-4;\nReorganized Edition, sec. 43:1-2.) The conditions which brought forth\nthe above revelations were as follows:\n\nWhile the prophet was in Fayette, N.Y., with the Whitmer family, he\ndiscovered \"that Satan had been lying in wait to deceive and seeking\nwhom he might devour.\" Brother Hiram Page had in his possession\na certain stone, by which he claimed to have obtained certain\n\"revelations\" concerning the upbuilding of Zion, the order of the\nChurch, etc., all of which were entirely at variance with the plan of\nour Father in Heaven. Many believed in these spurious revelations,\nespecially the Whitmer family and Oliver Cowdery. Under these\ncircumstances the Prophet received the following revelation to Oliver\nCowdery:\n\n    \"And if thou art led at any time by the Comforter to speak or\n    teach, or at all times by the way of commandment unto the church,\n    thou mayest do it. But thou shalt not write by way of commandment,\n    but by wisdom; and thou shalt not command him who is at thy head\n    and at the head of the church, for I have given him the keys of\n    the mysteries, and the revelations which are sealed, until I shall\n    appoint unto them another in his stead.\"\n\nAgain in December, 1830, Sidney Rigdon came to visit the Prophet at\nFayette, N.Y., to inquire of the Lord concerning his duties, and\npossibly for instruction and encouragement from the Prophet. Shortly\nafter his arrival the following revelation was received:\n\n    \"And I have sent forth the fullness of my Gospel by the hand of\n    my servant Joseph; and in weakness have I blessed him, and I have\n    given unto him the keys of the mystery of those things which have\n    been sealed, even things which were from the foundation of the\n    world and the things which shall come forth from this time unto the\n    time of my coming, IF HE ABIDE IN ME, AND IF NOT, ANOTHER WILL I\n    PLANT IN HIS STEAD. Wherefore, watch over him that his faith fail\n    not, and it shall be given by the Comforter, the Holy Ghost, that\n    knoweth all things.\"\n\nAlso, in February, 1831, a woman by the name of Hubble made great\npretensions of receiving revelations. She professed to be a prophetess\nof the Lord and claimed that she should become a teacher in the church.\nShe deceived some who were not able to detect her in her hypocrisy.\nThat the saints might not be deceived, the Lord gave the following\nrevelation:\n\n    \"O harken, ye elders of my church, and give an ear to the word\n    which I shall speak unto you; for behold, verily, verily, I say\n    unto you, that ye have received a commandment for a {491} law, unto\n    my church, through him whom I have appointed unto you, to receive\n    commandments and revelations from my hand. And this ye shall know\n    assuredly that there is none other appointed unto you to receive\n    commandments and revelations until he be taken, if he abide in\n    me. But verily, verily, I say unto you, that none else shall be\n    appointed unto this gift except it be through him, FOR IF IT BE\n    TAKEN FROM HIM, he shall not have power except to appoint another\n    in his stead; and this shall be a law unto you, that ye receive\n    not the teachings of any that shall come before you as revelations\n    or commandments; and this I give unto you that you may not be\n    deceived, that you may know they are not of me.\"\n\nFrom a careful reading of these revelations and in the light of the\ncircumstances arising, we draw self-evident conclusions as follows:\n\nlst.--Some of the saints were being deceived by spurious revelations.\n\n2nd.--It was necessary that the saints know that the Prophetic office\nand the keys of the priesthood could be held and perpetuated only\nthrough him who had received that power.\n\n3rd.--That in case of transgression or unfaithfulness he would retain\nthe power to appoint his successor.\n\nThus the wisdom of the Lord in providing against the weakness of men.\n\nAll of these revelations were given before the quorums of the\npriesthood were organized and before the Prophet had proven himself\nfaithful or in the days of his \"preparation and qualification.\" During\nall the trying scenes of life the Prophet did not transgress, but\nproved his worthiness before God; therefore, there was no necessity for\nhim to confer upon his successor the Keys and Authority of his office\non account of any transgression during this early period before the\nvarious quorums of the Priesthood were organized as we have them today.\nOur Reorganization friends admit this to be the fact. We read in the\nSaints Herald of August 18, 1888 (this being the official organ of the\nReorganized Church), the following:\n\n    \"Joseph Smith was taken away, dying a martyr, of which death he was\n    conscious, and made preparations before it occurred. HE WAS NOT\n    ACCUSED BY THE LORD OF TRANSGRESSIONS, AND THE GIFT THAT HAD BEEN\n    CONFERRED UPON HIM TAKEN FROM HIM; NOR WAS THERE A COMMAND GIVEN\n    HIM TO APPOINT ANOTHER IN HIS STEAD, BECAUSE HE HAD BEEN {492}\n    UNWORTHY, AND THE LORD PROPOSED TO DEPOSE HIM FROM HIS OFFICE. IT\n    WAS ONLY IN THE EVENT OF THE GIFT BEING TAKEN FROM HIM, THAT HE WAS\n    TO SO APPOINT ANOTHER. THIS EVENT DID NOT OCCUR.\" (Volume 35, No.\n    33.)\n\nREVELATIONS ON PERMANENT ORDER OF PRIESTHOOD.\n\nSubsequently, when the Prophet had proved his faithfulness, the Lord\nrevealed to him, March 8, 1833, the following revelation declaring that\nthe keys of the kingdom would never be taken from him:\n\n    \"Thus saith the Lord, verily, verily, I say unto you my son,\n    thy sins are forgiven thee, according to thy petition, for thy\n    prayers and the prayers of thy brethren have come up into my ears;\n    Therefore thou art blessed from henceforth that bear the keys of\n    the kingdom given unto you; which kingdom is coming forth for the\n    last time. Verily, I say unto you, the keys of this kingdom shall\n    never be taken from you, while thou art in the world, neither in\n    the world to come; Nevertheless, through you shall the oracles be\n    given to another; yea, even unto the church.\" (Doc. & Cov., sec.\n    90:1-4; Reorganized edition, D&C 87:1-2.)\n\nIn the year 1835 the twelve apostles were chosen according to the\nrevelation of June, 1829, and received a commission equal in power and\nauthority to that of the First Presidency. Following is the language of\nthe revelation:\n\n    \"And they (the Twelve) form a quorum, equal in authority and power\n    to the three presidents previously mentioned.\" (Doc. & Cov. sec.\n    107:24; Reorganized edition, sec. 104:11.)\n\nThus it is seen that these early revelations which were local in their\napplication, given for special needs, were superseded by later ones.\nIn the former we learn \"that none else shall be appointed unto this\ngift except it be through him, for if it be taken from him he shall\nnot have power except to appoint another in his stead.\" In the latter\nwe are told that Joseph has proved his faithfulness and that \"Verily,\nI say unto you, the keys of this kingdom shall never be taken from you\nwhile thou art in the world, neither in the world to come, Nevertheless\nthrough you shall the oracles be given to another, yea even to the\nchurch.\" In accordance with these later revelations there was soon\nafter given THROUGH THE PROPHET to {493} the church the order of the\nPriesthood, with all its offices and their authority and power. One of\nthese quorums (the quorum of the twelve apostles) was authorized to\n\"ordain and set in order all the other officers in the church,\" which\nof course includes the First Presidency. (Doc.& Cov., sec. 107:58;\nReorganized Edition, sec. 104:30.)\n\nThese superseding revelations are so plain on this matter that one has\nbut to have an ordinary knowledge of English to understand them. It is\nnot to be wondered at that the church unitedly so interpreted them at\nthe Prophet's death.\n\nAnd so, under the Twelve, was the temple work prosecuted to completion,\nand preparations made for the journey west.\n\nII. LAW OF LINEAGE.\n\nThe second claim of the \"Reorganization\" is that the office of\npresident of the church belongs to \"young Joseph\" by right of the law\nof lineage, that it is his by birthright.\n\nTo begin with, we will say that there are ONLY TWO offices in the\nchurch which descend by lineage from father to son--the office\nof Patriarch and the office of Bishop. It is evident that the\nLord recognizes the family unit and makes provision for it in the\npriesthood, but to attempt to stretch the law to include all the\noffices of the Priesthood and thus create royal families is unjust and\ncarries us back to the feudal state of the Dark Ages. Here in America,\nwhere so great an advance has been made in this line, one cannot but\nstand amazed at seeing men hunt about in crevices and nooks for some\nreason which will make the Lord an upholder of special privileges to\nthe exclusion of equality in his work. Of the office of patriarch or\nevangelist, concerning which the misinterpretation arises (Reorganized\nEdition, sec. 125:3), we read the following:\n\n    \"It is the duty of the Twelve, in all large branches of the church,\n    to ordain evangelical ministers (i.e., Patriarchs), as they shall\n    be designated unto them by revelation. The order of this Priesthood\n    was confirmed to be handed down from father to son, and rightly\n    belongs to the literal descendants of the chosen seed, to whom the\n    promises were made. This order was instituted in the days of Adam\n    and came down by lineage in the following manner:--\" (Doc. & Cov.,\n    sec. 107:39-41; Reorganized edition, sec. 104:17-18.)\n\nThese passages refer solely to the patriarchal or evangelical office,\nbut our Reorganization friends would have you believe {494} that they\napply to the Presidency of the Church or the Melchisedek Priesthood.\nThat a proper comparison may be made we quote from The Saints Herald,\nvol. 39, p. 337, the above passage with the words they insert in\nparentheses to bolster up their claims:\n\n    \"The order (including offices) of this Priesthood was confirmed\n    to be handed down from father to son, and rightly belongs to the\n    literal descendants of the chosen seed, to whom the promises were\n    made. This order (not the Priesthood, but the offices therein)\n    was instituted in the days of Adam, and came by lineage in the\n    following manner:--From Adam to Seth\" (Abel having been slain).\n\nIt can readily be observed that the Reorganization is not only guilty\nof misapplication of this passage, but also of perverting scripture\nby inserting words in a revelation of God to gain their stranded\npoint. The revelation plainly states that the Patriarchal order of\nthe priesthood was confirmed to be handed down from father to son,\netc., and NOT THE OFFICES IN THE PRIESTHOOD, as asserted and assumed\nby the \"Reorganization,\" and has nothing to do with the office of the\nPresident of the Church, which presidency according to Doctrine and\nCovenants, is chosen in the following manner: \"Of the Melchisedek\nPriesthood, three Presiding High Priests, chosen by the body, appointed\nand ordained to that office, and upheld by the confidence, faith, and\nprayers of the Church, form a quorum of the Presidency of the Church.\"\nSecs. 107-122, Reorganized Edition, 104-111. The fact that the office\nof the Patriarch and the office of Bishop are the only ones named in\nthe revelations which go by lineage from father to son, is reason\nenough to any fair minded person that the other offices (including\nPresident of the Church) do NOT so descend. If not, why does the Lord\nmake this specification and name the two exceptions?\n\nAgain, they contend that the Prophet Joseph received by blessing from\nhis father the birthright, and that \"his blessing (the Prophet's)\nshall also be put upon the head of his posterity after him.\" (True\nSuccession, p. 44.)\n\nTherefore, they reason that \"young Joseph\" should be President of\nthe Church. Let us see--the fact of the matter is: Hyrum Smith, the\noldest living brother of the Prophet, obtained the birthright from his\nfather. Joseph acknowledged that his brother Hyrum should receive the\nbirthright, for \"it was the right of patriarchal priesthood, even the\nevangelical priesthood, that was conferred upon the first born, and not\nthe presidency of the church.\" Furthermore, in proof that {495} Hyrum\nSmith received the birthright, we quote the following revelation:\n\n    \"And again, verily I say unto you, Let my servant William be\n    appointed, ordained, and anointed, as a counselor unto my servant\n    Joseph, in the room of my servant Hyrum, that my servant Hyrum may\n    take the office of Priesthood and Patriarch, which was appointed\n    unto him by his father, by blessing and also BY RIGHT.\" (Doc. &\n    Cov., sec. 124: 91; Reorganized edition, sec. 107:29.)\n\nFurthermore, in Hyrum Smith's patriarchal blessing given by his father,\nwe read: \"I now ask my Heavenly Father in the name of Jesus Christ to\nbless thee with the same blessings with which Jacob blessed his son\nJoseph,\" etc. In I Chronicles, chapter 5, we are told that Joseph (son\nof Jacob) received the birthright.\n\nHowever, the fact that Hyrum Smith received the birthright from his\nfather would in no wise make him president of the church; for the\npatriarchal priesthood and the presidency of the church are two\ndifferent things, and further, the descendants of Joseph Smith and\nthose of Hyrum Smith \"stand before God, as do all other men, assured\nof honor or dishonor, exaltation or degradation, according to their\nindividual works.\"\n\nIt is further claimed that the president of this organization was\ncalled to be president of the church by revelation in 1841, which reads\nas follows:\n\n    \"And now I say unto you as pertaining to my boarding house which I\n    have commanded you to build for the boarding of strangers, let it\n    be built unto my name, and let my name be named upon it, and let my\n    servant Joseph, and his house have place therein, from generation\n    to generation; For this anointing have I put upon his head, that\n    his blessing shall also be put upon the head of his posterity\n    after him, And as I said unto Abraham concerning the kindreds of\n    the earth, even so I say unto my servant Joseph, in thee and in\n    thy seed shall the kindred of the earth be blessed.\" (Doc. & Cov.,\n    sec.125:56-59; Reorganized edition, sec. 107:18.)\n\nIt seems almost unnecessary for comment or explanation as to the\nmeaning of this passage. The Lord gives commandment to build a house in\nwhich the Prophet and his family are to have a home, and his posterity\nafter him from generation to generation. It was this anointing that\nthe Lord put upon the Prophet's head, that he and his posterity should\nenjoy the blessing of a home in this house, known as the \"Nauvoo\nHouse.\" An inheritance in this house is the subject of this passage,\nand not one word to indicate that the posterity of the {496} Prophet\nshould have the right to the Presidency of the Church of Jesus Christ\nof Latter Day Saints.\n\nAs a conclusion in respect to the law of lineage, we quote the\nfollowing words of the Prophet Joseph Smith, which should silence all\ncontroversy on this subject:\n\n    \"The Melchisedek Priesthood holds the right from Eternal God, and\n    NOT BY DESCENT FROM FATHER AND MOTHER, and that Priesthood is\n    eternal as God himself, having neither beginning of days or end of\n    life.\" (Mil. Star, vol. 22, p. 55.)\n\nThinking, perhaps the Reorganization officials may question the\nauthority of our quotation from the Millennial Star in 1860, we will\nverify the same by quoting the following passage from the inspired\ntranslation of \"The Holy Scriptures\" published by the Reorganized\nChurch:\n\n    \"For this Melchisedek was ordained a Priest after the order of the\n    Son of God, which Order was without FATHER, without MOTHER, without\n    DESCENT, having neither beginning of days or end of life. And ALL\n    THOSE who are ordained unto this Priesthood are like unto the Son\n    of God, abiding a Priest continually.\" (Heb. 7:3.)\n\nThere is only ONE way men receive the priesthood of God, and that is by\nthe laying on of hands by one who had already the authority, therefore,\n\"ALL THOSE who are ORDAINED UNTO this priesthood are made like unto\nthe Son of God, abiding a priest continually.\" It thus becomes evident\nthat even had the son of the Prophet been promised in the revelations\nthat he should become President of the Church, he could not become such\nuntil he was ordained by one possessing the authority to ordain him.\n\nShould we admit that he had the promise from his father of being\npresident, would men who had joined one church after another and become\ndivested of all authority, have priesthood enough to so ordain him?\n(See Corner-Stone tract.)\n\nIII. Ordination\n\nThis leads us to the third claim, i.e., that \"young Joseph\" was\nordained by proper authority.\n\nThose who ordained him to the priesthood and set him apart to be\npresident of the Reorganized Church were William Marks, Zenas H.\nGurley, W. W. Blair, and Samuel Powers. {497} The two latter never did\nbelong to the Church of Jesus Christ of Latter Day Saints. William\nMarks, at the time of the martyrdom of the Prophet, followed Sidney\nRigdon, evidently forgetting the claim which he later advocated, that\n\"young Joseph\" should succeed his father. Later he left the church and\njoined James J. Strang's Organization, acknowledging Strang as the\nprophet of the Lord and the one who should succeed Joseph. (Reorganized\nHistory, vol. 3, p. 723.) He so far departed from the true path as to\nbe ordained and anointed to one position after another under Strang's\nhands, thus vitiating any priesthood he formerly received had he not\nbeen excommunicated. (See Corner Stones.) BECOMING DISSATISFIED he left\nStrang and joined Charles B. Thompson's Church. (Reorganized History,\nvol. 3, p. 724,) STILL LATER he left Thompson and joined John E. Page's\nChurch. (Reorganized History, vol. 3, p. 724.) On June 11th, 1859, he\nentered the New Organization, subsequently the \"Reorganization,\" on his\noriginal baptism. NOW WHERE WAS HIS AUTHORITY TO ORDAIN YOUNG JOSEPH?\n\nOn the verge of the great exodus from Nauvoo, Zenas H. Gurley fell away\nfrom the church. He was a Seventy at the time, but not a member of any\ngeneral presiding quorum. One cannot but be struck with the coincident\nfact that just at this time the saints faced their greatest ordeal.\nEverything looked black. Only stout hearts survive. The question\npersists in recurring to the mind, did Zenas H. Gurley forsake the\nchurch in its need because of disbelief in it, or because he paled\nbefore the hardships and suffering ahead? At any rate, he left the\nchurch and joined J. J. Strang's Organization, in which he remained for\na number of years. He became a leading factor in bringing about \"The\nNew Organization,\" and in 1860 assisted in ordaining young Joseph to\nthe priesthood, and also in setting him apart. How about his authority?\nIf the whole church went wrong and he was one of these few pillars,\nsent of God, to steady the ark, why did he grope about in uncertainty\nand join a man-made church? In an earlier case we know of, the Lord was\nvery particular that his chosen vessel should \"join none of them.\"\n\nReader, have you ever stopped to consider this fact, that a man who\nholds the priesthood of God cannot debase that priesthood by joining a\nchurch which is not of God and still retain that priesthood?\n\nThe only answer there is to this query makes plain the fact that these\nmen had no authority to ordain any one to any {498} office in the\npriesthood, and as proof that \"young Joseph\" was not ordained by his\nfather we quote his own words:\n\n    \"No, sir, I did NOT state that I was ordained by my father; I did\n    not make the statement. I was NOT ordained by my father as his\n    successor,--according to my understanding of the word 'ordained'\n    I was not.\" (Plaintiff's Abstract, in temple lot suit, page 79,\n    paragraph 162.)\n\nThe Lord never left his church in uncertainty, but the power bestowed\nupon Joseph Smith was bestowed upon the quorum of the Twelve Apostles,\nwhich quorum constituted the second quorum in the church. THEY were\nsustained in their calling as the first Presidency of the Church after\nthe martyrdom by the vote and common consent of the people, August 8th,\n1844, and again in October, 1844, and it was their duty to set in order\nthe first presidency and all other officers of the church in accordance\nwith the revelations of the Lord.\n\nBut let us turn to another side of the question: The Reorganization\nclaims that there was an apostasy and a rejection of the church soon\nafter the Prophet's death. If such was the case, then is there some\nreason for a Reorganization; if not, there is no excuse for it and a\nchurch carrying that name brands itself false.\n\nIn contrast with their fundamental view of the Reorganization; that is,\nthe apostasy or rejection of the church at Joseph Smith's death, let us\nconsider the sayings of some of the ancient prophets, and by the aid of\ntheir stronger vision learn the lesson before us.\n\nGloomy indeed must have been the immediate outlook to many of these\nancient message-bearers of Jehovah. Rejected again and again they\nfound little prospect of accomplishing more than but a meagre part of\nthe mission of the priesthood. Full well they knew that if ever the\nworld were cleansed from sin it would be through the efforts of God's\nservants, joined with the efforts of the people. They could look back\nto the days of Enoch and rejoice in the success of his ministry, for in\nZion was the full mission of the priesthood achieved, but as for their\nlabors, most of the seed fell upon stony ground. What was it, then,\nthat gave to these unrewarded men, these outcasts, the tone of optimism\nwe find in their writings? The answer becomes plain by a reading of\nthem. Into their inspired vision was sent a glimpse of the future, and\nin the picture thus before them they saw a time, albeit afar off, when\nthe Kingdom of Heaven, restored to the earth for the last {499} time,\nwould gradually establish peace and righteousness among men. And so we\nread such passages as these:\n\n    \"And in the days of these kings shall the God of heaven set up a\n    kingdom which shall never be destroyed and the kingdom shall not\n    be left to other people, but it shall break in pieces and shall\n    consume all these kingdoms and it shall stand forever.\" (Dan. 2:44.)\n\n    \"And I saw another angel fly in the midst of heaven, having the\n    everlasting gospel to preach unto them that dwell on the earth and\n    to every nation and kindred and tongue and people. * * * And then\n    followed another angel saying, Babylon is fallen, is fallen, that\n    great city, because she made all nations drink of the wine of the\n    wrath of her fornication.\" (Rev. 14:6-8.)\n\n    \"But in the last days it shall come to pass that the mountain\n    of the house of the Lord shall be established in the top of the\n    mountains, and it shall be exalted above the hills and people shall\n    flow into it. And many nations shall come and say, Come, and let\n    us go up to the mountain of the Lord and to the house of the God\n    of Jacob, and he will teach us of his ways and we will walk in his\n    paths: for the law shall go forth of Zion and the word of the Lord\n    from Jerusalem. And he shall judge among many people and rebuke\n    strong nations afar off, and they shall beat their swords into\n    plowshares and their spears into pruning-hooks; nation shall not\n    lift up a sword against nation, neither shall they learn war any\n    more.\" (Micah 4:1-3.)\n\nIn all these passages it is clearly evident that PERMANENCY was to be\none characteristic of the latter-day kingdom, and that RESULTS were to\nfollow it from the beginning without a break.\n\nFinally the set time arrives, and the Father and the Son visit the\nearth. Men of old-time in an angelistic state come and deliver their\nmessages. Peter, James, and John restore the priesthood. Elijah brings\nback the \"key of the binding power,\" and under direct guidance from on\nHigh the KINGDOM becomes established once more.\n\nWhat, we may now ask, is this latter-day kingdom like? Where are the\nevidences of its permanency? If that feature be so distinguishing a\none that the ancient seers eagerly noted it and gave it so prominent\na place in their descriptions, surely there will be some evidences of\nit, in the kingdom's make-up; in other words, in the light of these\npassages, we would expect that the Lord, in establishing His work\nfor the last time, would place within it the power to overcome all\nobstacles and perpetuate itself. Let us examine the \"Revelations.\"\n\nIn March, 1835, the Lord revelated to the Prophet the {500} authority\nof the different offices in the priesthood. Throughout, all men are\ncounted equally worthy; NO SPECIAL son is named and no royal family\nindicated. We read, as quoted above:\n\n    \"Of the Melchisedek Priesthood, three presiding High Priests,\n    chosen by the body, appointed and ordained to that office, and\n    upheld by the confidence, faith and prayer of the church, form a\n    quorum of the Presidency of the Church.\" (Doc. & Cov., sec. 107:22;\n    Reorganized edition, sec. 104:11.)\n\nAgain:\n\n    \"The Twelve traveling counselors are called to be the Twelve\n    Apostles, or special witnesses of the name of Christ in all the\n    world; thus differing from other officers in the church in the\n    duties of their calling. And they form a quorum, equal in authority\n    and power to the three presidents previously mentioned.\" (Doc. &\n    Cov., sec. 107:23-24; Reorganized edition, sec. 104:11.)\n\nFurther:\n\n    \"The seventy are called to preach the gospel and be especial\n    witnesses unto the Gentiles in all the world, etc. And they form a\n    quorum equal in authority to that of the Twelve special witnesses\n    or apostles just named.\" (Doc. & Cov., sec. 107:25-26; Reorganized\n    edition, sec. 104:11.)\n\nAh! the important provision has been made. Not in one man's hands alone\ndoes full authority reside. Three great quorums possess it; the First\nPresidency, the Twelve Apostles, and the First Quorum of Seventy. In\nthe latter two it is but latent during the life of the Presidency,\nfor there is order in God's house, but being latent makes it none the\nless real. The result is obvious. Evil may abound in man's heart. The\nemissaries of Satan may incite them to bloodshed and drivings. They may\nmartyr the Prophet, but we have the Twelve left. They may destroy the\nTwelve, but the Seventies remain. Surely, a blind man can perceive a\nstrength from within which sets destruction at defiance. But this is\nnot all. Not only is the power and authority in safe keeping, but the\nLord has designated a special quorum to build up the Church whenever\nany of its offices become vacant, through death or otherwise. The\nrevelation of March, 1835, says:\n\n    \"It is the duty of the Twelve, also, to ordain and set in order ALL\n    THE OTHER OFFICERS OF THE CHURCH, etc.\" (Doc.& Cov., sec. 107:58;\n    Reorganized edition, sec. 104:30-31.)\n\nTwice blind is he who cannot see that so long as such a quorum is in\nexistence the Church will continue to live.\n\nNow, then, what have we before us? A tottering edifice {501} of a\nday! Surely, NO, but an organization the equal of which the world has\nnever seen; one which required a visit from the Father and the Son and\nthe assistance of Moroni, John the Baptist, Peter, James and John,\nMoses, Elias, Elijah, and others, to bring about. It was not Joseph\nSmith's church. He was but an instrument through which a great divine\ninstitution began to take root in the earth. And yet, in view of all\nthis, we are told by the Reorganization that the Kingdom thus founded\nwas so frail, so weak, that it collapsed at the death of one man.\nWithout strength, without stability, it fell in its beginning to rise\nno more for sixteen years.\n\nWe do not so understand this great latter-day work. Nay, nothing could\nbe further removed from our conception of it. To that man whose mind\nhas been lit up by its spirit and who understands its mission in the\nworld, such a view is impossible. If we examine ancient prophets, they\ncontradict it. If we go to modern revelation, the answer is no less\nplain. If we consult common sense, it likewise says no. For divinely\nfounded it was; and for the last time was it restored. Neither again to\nbe taken away nor given to another people.\n\nNot only has there been no rejection of the Church, but there has been\nno cause for one. From the beginning, the Church of Jesus Christ of\nLatter-Day Saints has always stood for that which is true and good.\nNo people on earth can point to a better record. The bleak plains,\nthe silent graves, the barren desert, the magnificent temples, the\nself-sacrificing elders, all bear testimony to its integrity and\nstability. What would the Lord reject them for? Has he ever had as\nloyal or as firm a people? Examine their history. Feel of the spirit\nthey carry with them. Follow their tracts. Notice the solid ruins of\ntheir forsaken cities. Wherever they have planted their feet, there\nhave they builded to remain. The spirit of permanency has surely\nrested upon them. The old Mormon homes in Nauvoo are among the most\nsubstantial in the place to-day. The temple there would have been a\ncredit to the nation now had it remained unmolested. This same spirit\nthey carried with them into the barren desert, and there on its thirsty\nsoil, amid untold difficulties and hardships, reared yet more beautiful\nand substantial commonwealths. Magnificent temples towering in the\nnow fruitful valleys proclaim the people busily engaged in preparing\nthemselves for yet greater things to come. Truly,\n\n  \"God moves in a mysterious way,\n  His wonders to perform.\"\n\n{502} To unaided man everything looked black sixty years ago. Today\nthe severe experiences of those years are seen to be but a necessary\npreparation for the greater work of building up the New Jerusalem.\nHardly necessary is it to add that they are fully prepared for this\nwork when the time comes to begin it, and no less evident is it that\na people who have been for half a century building temporary homes,\nwith the expectation of being called at any time to build up the center\nstake, will hardly have had the experience necessary to build the\ngreatest and most permanent of all cities and the most glorious of all\ntemples.\n\nEvidences are abundant on all sides that not only has God set up his\nwork for the last time, but also that this work is accomplishing its\nmission. More clear, as time goes by, becomes the truth of Brigham\nYoung's words:\n\n    \"If any man thinks he has influence among this people to lead away\n    a party, let him try it, and he will find out that there is power\n    with the Apostles which will carry them off victorious through all\n    the world and build up and defend the Church and Kingdom of God.\"\n\nHaving obtained a glimpse of the glorious light which this Latter-Day\nKingdom has shed upon the world, we are assured that He who founded it,\nHe who has guided it until now, will work out its future path.\n\n    _\"We do not believe it is just to mingle religious influences with\n    civil government, whereby one religious society is fostered, and\n    another proscribed in its spiritual privileges, and the individual\n    rights of its members as citizens, denied.\"--Joseph Smith_.\n\n{503}\n\n\n\nA GOSPEL OUTLINE.\n\nA FEW OF THE MOST IMPORTANT SCRIPTURAL REFERENCES BEARING ON THE GOSPEL\nOF JESUS CHRIST, ARRANGED IN LOGICAL ORDER, AND DESIGNED TO GIVE TO\nMISSIONARIES--AND ALL OTHER STUDENTS OF THE GOSPEL--A WORKING KNOWLEDGE\nOF SUCH SCRIPTURAL QUOTATIONS AS MAY BE REQUIRED FROM THE FIRST.\n\nBY ELDER NEPHI ANDERSON, EDITOR LIAHONA THE ELDERS' JOURNAL.\n\nCentral States Mission:\n\nCHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS,\n\n302 South Pleasant Street, Independence, Missouri.\n\n1910\n\nNOTE--The elder, in the beginning of his studies and his presentation\nof the gospel, does not need a multitude of texts, which often lead to\nconfusion, but a few strong, appropriate quotations under each topic,\nthe references having as much as possible, a logical relationship to\neach other. It is earnestly suggested that the Scriptures in their\nfullness be carefully studied, for in no other way can the full\nmeaning and true spirit of isolated texts be obtained. Missionaries,\nespecially, should compile their own ready reference from their study\nof the Scriptures, for by so doing the texts and their arrangement\nbecome fixed in the mind. It is hoped that this outline will be a\nvaluable help in this direction.\n\n_THE KNOWLEDGE OF GOD._\n\n_1. A Knowledge of God Is Essential,_ for\n\nJOHN 17:3.--\"This is life eternal, that they might know thee, the only\ntrue God, and Jesus Christ, whom thou hast sent.\"\n\n_2. Personality of the Godhead_--In the Godhead there are three\npersonages--the Father, the Son, and the Holy Ghost. These are separate\nindividuals, proved by\n\n{504} MATT. 3:16, 17.--The baptism of Jesus; the Father speaking from\nheaven; the sign of the Holy Ghost descending from above.\n\nACTS 7:55, 56.--Stephen sees Jesus standing on the right hand of God.\n\nJOHN 16:28.--Jesus came from the Father, and went back to Him.\n\nJOHN, CHAP. 17.--Jesus prays to His Father.\n\nDOC. & COV. 130:22.--The Father and the Son have bodies of flesh and\nbone; the Holy Ghost is a personage of spirit.\n\nPEARL OF GREAT PRICE; WRITINGS OF JOSEPH SMITH.--The Father and the Son\nvisit Joseph Smith.\n\n_3. The Unity of the Godhead_--consists in a oneness of powers,\nattributes, purpose, etc.\n\nJOHN 10:30-38.--Jesus and the Father are one.\n\nJOHN 17:20-22.--Jesus prays that His disciples may be one, even as He\nand the Father are one.\n\n_4. The Father is Revealed through the Son;_ for\n\nJOHN 14:6.--\"No man cometh to the Father, but by me\" (the Son).\n\nMATT. 11:27.--No man knows the Father save he to whom the Son will\nreveal Him.\n\nJOHN 5:37.--The Jews had not seen God the Father's shape, nor heard His\nvoice; but\n\nJOHN 1:18.--The Son hath declared Him. Therefore, we receive our\nknowledge of the Father, not directly, but through a study of the Son.\n\"As the Father, so the Son.\"\n\n_5. Jesus Christ the Son_\n\nJOHN 1:2.--He was in the beginning with God.\n\nJOHN 1:3; COL. 1:16; DOC. & COV., 38:1-4.--All things were created by\nHim.\n\nP. of G. P. MOSES, 1:33.--God has created worlds without number by the\nSon.\n\nP. of G. P. MOSES, 4:1-4; ABR. 3:22-28.--Jesus in the council and the\nrebellion in heaven.\n\nI NEPHI 19:10.--He is the God of Abraham, Isaac and Jacob.\n\nI COR. 10:4.--He is the Spiritual Rock that was with the children of\nIsrael.\n\nIII NEPHI 15:5.--Jesus gave the law of Moses.\n\nETHER 3:4-16.--Jesus shows His spiritual body to the brother of Jared.\nJesus is born into the world, and lives as a man, this earth life. In\nHis personal form and appearance He is\n\nHEB. 1:3.--\"In the express image of His (the Father) person.\"\n\nPHIL. 2:6.--He is in \"the form of God.\"\n\nCOL. 1:15.--He is \"the image of the invisible God.\"\n\nAfter His resurrection, Jesus is still in human form; for\n\nLUKE 24:39-43.--He said, \"Behold, my hands and my feet, that it is I\nmyself; handle me and see; for a spirit hath not {505} flesh and bones,\nas ye see me have.\" He also eats with His disciples.\n\nJOHN 20:20-27.--He shows His body with its marks to His disciples.\n\nB. of M. III NEPHI 11.--He visits the Nephites.\n\nACTS 1:11.--As He went to heaven, in like manner will He return.\n\nJOHN 4:24.--\"God is a spirit.\" As the Father is like the Son, the\nFather's spirit must also dwell in a glorified body of flesh and bones.\n\nJOHN 5:19.--\"The Son can do nothing of Himself, but what He sees the\nFather do; for what things soever he doeth, these also doeth the Son\nlikewise.\"\n\n_ANGELS._\n\n_1. Angels are the Same Class of Beings as Men_--differing only in\nthe scale of progressive being. In heaven there are two kinds:\n\nDOC. & COV. 129.--Spirits of just men made perfect, and angels who are\nresurrected personages, having bodies of flesh and bones. Of the latter\nclass we have examples in\n\nLUKE 24:39-43.--The resurrected Jesus.\n\nACTS 10:30-32.--The angel who taught Cornelius.\n\nACTS 5:19.--Who released Peter from prison.\n\nREV. 19:10.--Who visited John on the Island of Patmos.\n\n_2. Evil Spirits_ are those who\n\nJUDE 6th verse.--\"Kept not their first estate,\" but\n\nIsaiah 14:12; 1 PETER 2:4.--Were with Lucifer, cast out of heaven.\n\nACTS 5:3.--These spirits tempt men to do evil.\n\nMATT. 8:28-32.--They so desire bodies that they strive for the\npossession of man's--sometimes, even the bodies of swine.\n\n_MAN._\n\n_1. Man is a Child of God_--his spirit having been born of heavenly\nparents before it was clothed upon with flesh.\n\nACTS 17:28.--We are God's offspring.\n\nHEB. 12:9.--God is the \"Father of spirits.\"\n\nHEB. 2:17.--We are brethren to Jesus--and He was a Son of God.\n\nROM. 8:29.--Jesus is the first-born of many brethren.\n\nJOHN 20:17.--God is the Father of Jesus and of Mary. This relationship\nbetween the Father, Jesus and mankind presumes\n\n_2. The Preexistence of Man_--for Jesus and mankind are children of\nthe same Father; Jesus existed with the Father before this world was;\n(John 1:2) therefore, it is reasonable to suppose that we, \"the many\nbrethren\" also lived with our common Father.\n\nJER. 1:5,--The Lord and ordained Jeremiah before he was born.\n\n{506} JOB 38:4-7.--Sons of God shouted for joy when the foundations of\nthe earth were laid.\n\nJOHN 9:l.--There is a possibility of a man's sinning before birth.\n\nDOC. & COV. 93:23-29.--Man as in the beginning with God.\n\nGEN. l:26.--Man was created spiritually first; for\n\nGEN. 2:5.--There was not a man to till the ground.\n\nP. of G. P. Moses 3:5.--All things, man included, were created\nspiritually before they were in the earth.\n\n_3. Man is in the Physical Image of God_--for man is in the same\nform as Jesus, and Jesus is in the \"express image\" of the Father.\n\nGEN. 1:26.--Adam was created in the image of God.\n\nGEN. 5:3.--Adam begat a son, Seth, \"after his image.\"\n\nMOSIAH 7:27.--Man was created after the image of God.\n\n_4. God's Purpose in Giving Man this Earth-life,_ is\n\nP. of G. P. Moses 1:39.--To bring to pass the immortality and eternal\nlife of man.\n\nII NEPHI 2:25.--\"That he might have joy.\" To this end\n\nDOC. & COV. 93:33, 34.--A combination of spirit and body was necessary;\nalso\n\nII TIM. 1:9; TITUS l:2.--Salvation and eternal life was planned and\npromised \"before the world began.\" For this purpose--\n\n_5. Man May Become Perfect;_ for Jesus said\n\nMATT. 5:48.--Be ye perfect, as your Father in heaven is perfect.\n\nHEB. 12:23.--Just men may become perfect.\n\nI JOHN 3:2.-The Saints shall be like Jesus.\n\n_6. Man's Spirit is Immortal;_ for it existed before coming to\nearth (see Preexistence under 2) and it will exist after the body is\nlain down.\n\nLUKE 16: 19-31.--Jesus teaches this in the parable of the rich man and\nLazarus.\n\nI PETER 3:18-20.--Christ, while His body lay in the tomb, visited the\nspirits in prison. The spirit of the thief went with Him.\n\nLUKE 24:37-39.--There are spirits: \"A spirit has not flesh and bones,\"\nsaid Jesus.\n\nDEUT. 34:5; JOSH. 1:1, 2.--Moses died and was buried; yet\n\nMATT. 17:3, 4.--He appeared to Peter, James, and John. This must have\nbeen in the spirit; for\n\nI COR. 15:20.--Jesus was the first person resurrected, He being, \"the\nfirst fruits of them that slept.\"\n\n_7. The Resurrection of Man's Body is assured;_ for\n\nLUKE 24:36-42.--Jesus received again His body of flesh and bones.\n\nMATT. 27:52, 53.--Many Saints received their bodies at Christ's\nresurrection.\n\nJOB 19:25-27.--Job said that he would yet in his flesh see God.\n\n{507} I THESS. 4:13-16; REV. 20:4-6; DOC AND COV. 88:97, 98.--The\nrighteous will come forth in the first resurrection.\n\nREV. 20:5.--\"But the rest of the dead lived not again until the\nthousand years were finished.\"\n\nII NEPHI 9:12-14; ALMA 11:42-45.--The resurrection is to be literal.\n\n_OUR FIRST PARENTS' FALL._\n\nGEN. CHAP. 3; Rom. 5:12.--Our first parents brought sin and death into\nthe world.\n\nI TIM. 2:14.--Adam knowingly transgressed the lesser law that he might\nobey the greater law to \"multiply and replenish the earth.\"\n\nDOC. & COV. 29:41.--By the fall, man became spiritually dead--which is\nto be banished from the presence of God; he also became subject to the\ntemporal death--a separation of the spirit from the body.\n\n_THE ATONEMENT OF CHRIST._\n\nIn order to attain to the perfection spoken about, man must be released\nfrom the effects of Adam's transgression.\n\nREV. 13:8; P. of G. P. Moses 4:1-4.--This was provided for from the\n\"foundation of the world\" by Christ, the Savior, who has brought\nsalvation to all men.\n\n_1. General Salvation_ ROM. 5:12.--What was lost to the race\nthrough the fall was restored through Christ.\n\nI COR. 15:21, 22.--\"As in Adam all die, even so in Christ shall all be\nmade alive.\"\n\nI PETER 1:18-20.--We are redeemed through the blood of Christ.\n\nII NEPHI 2:26, 27.--Men are redeemed from the fall. Although thus\nredeemed, unconditionally, from eternal spiritual and temporal death,\nman, exercising his free agency, commits personal sins; therefore, he\nneeds also--\n\n_2. Personal Salvation_ ROM. 3:23; I JOHN 1:8-10.--All men are\nsinful. Christ atoned for personal sins also, but to obtain forgiveness\nfor them, man must do something himself.\n\nHEB. 5:9.--Christ is the Author of salvation unto all those that obey\nHim.\n\nI JOHN 1:7.--The blood of Christ cleanses us from sin, if we walk in\nthe light.\n\nI TIM. 4:10.--God is the Savior of all men, especially of those who\nbelieve.\n\nMOSIAH 3:11, 12.--Those who knowingly sin must repent.\n\n_FAITH._\n\nFaith is the first requirement to obtain forgiveness of personal sins.\n\n{508} JOHN 3: 16; ACTS 16:31.--Belief in Christ is necessary to\nsalvation.\n\nHEB. 11:l.--Definition of faith.\n\nROM. 10:14, 15.--How faith comes.\n\nALMA 32:21-43.--How faith is developed.\n\nJOHN 7:17.--How faith is perfected; they that do shall know.\n\nDOC. AND COV. LECTURES ON FAITH--contain an exhaustive treatment of\nfaith.\n\n_FAITH AND WORKS._\n\nJAMES 2:14-26.--Faith without works is dead.\n\nMATT. 7:21.--Not he that sayeth, Lord, Lord, shall enter heaven, but he\nthat doeth the will of God.\n\nI JOHN l:3-6.--We know that we know the Lord, if we keep His\ncommandments; and to know Him is eternal life. (John 17:3.)\n\nSome religionists claim that the saving works come only after salvation\nis obtained, but Jesus said, \"He that doeth shall enter.\"\n\nHEB. 5:9.--Obedience must come before salvation.\n\nREV. 22:14.--They who do the Lord's commandments shall enter the holy\ncity.\n\nDOC. & COV. 76: 111; MATT. 16:27.--Man rewarded according to his works.\n\nGAL. 2:16.--\"Man is not justified by the works of the law.\" What law?\n\nGAL. 6:12-15; ROM. 3:28-31.--The law of Moses, especially circumcision.\n\n_REPENTANCE._\n\nISAIAH 55:7.--The Lord will forgive those who repent.\n\nLUKE 13:3.--Necessity of repentance.\n\nII COR. 7:8-10.--\"Godly sorrow worketh repentance to salvation . . . .\nbut the sorrow of the world worketh death.\"\n\nThe process of true repentance may be stated thus: (1) Consciousness of\nsin; (2) Sorrow for sin; (3) Ceasing to sin, illustrated in\n\nJONAH 3:5-10.--Case of Nineveh.\n\nALMA 15:3-12.--The conversion of Zeezrom.\n\n_BAPTISM._\n\n_1. History of_\n\nP. of G. P. MOSES 6:63, 64.--The baptism of Adam.\n\nI COR. 10:l, 2.--Israel was baptized in the cloud and in the\n\nMARK 1:4, 5.--Baptism was well known among the Jews.\n\nMOSIAH 18:5-17.--Alma baptizes in the waters of Mormon.\n\n_2. Necessity and Object of_\n\nMATT. 3:15.--In the case of Jesus, \"to fulfill all righteousness.\"\n\n{509} MARK 1:4; LUKE 3:3; ACTS 2:38.--For the remission of sins.\n\nGAL. 3:27.--To \"put on Christ.\"\n\nJOHN 3:3, 5.--To permit a person to enter the kingdom of heaven.\n\nACTS 2:38; ACTS 19:1-6.--As a prerequisite to receiving the Holy Ghost.\n\nACTS 10:6, 48.--To obtain salvation: case of Cornelius.\n\nACTS 22:16.--To wash away sins: case of Paul.\n\n_3. Mode of_\n\nMATT. 3:16.--The baptism of Jesus: He came up out of the water.\n\nMARK l:5.--John baptizes in the river Jordan.\n\nACTS 8:38.--Philip and the eunuch went down into the water.\n\nROM. 6:3-5; COL. 2:12.--We are buried with Christ in baptism. JOHN\n3:5.--It is likened to a birth.\n\nIII NEPHI 11:22-27.--Christ instructs Nephites on baptism.\n\nDOC. AND COV. 20:72-74.--Words to be used in baptizing.\n\n_4. Proper Subjects For; Infant Baptism_\n\nMATT. 28:19, 20.--Candidates must be capable of being taught.\n\nACTS 2:38; ACTS 8:36, 37.--It must be preceded by faith and repentance.\n\nInfant baptism is contrary to the plan of salvation. Those who practice\nit theoretically annul the atonement of Christ; for\n\nI JOHN 3:4.--\"Sin is the transgression of the law.\"\n\nJOHN 9:41.--Knowledge must come before sin.\n\nROM. 4:15.--Where there is no law, there is no condemnation.\n\nLUKE 18:16.--\"Of such (little children) is the kingdom of heaven.\"\n\nI COR. 15:22; DOC. AND COV. 29:46.--\"As in Adam all die,\" etc. All\npersons that are incapable of sinning are unconditionally redeemed in\nChrist.\n\nMORONI CHAP. 8.--The sinfulness of baptizing little children.\n\nDOC AND COV. 68:27.--Children should be baptized at eight years of age.\n\nInfant baptism has no scriptural authority; it is never mentioned in\nthe Bible. Some supposed cases are:\n\nI COR. 1:16.--Paul baptizes the household of Stephanas; but\n\nI COR. 16:15.--The household contained no infants.\n\nACTS 16:33.--Paul baptized the household of the jailer; but they were\ncapable of being preached to and of believing.\n\nThere is no connection between baptism and circumcision. Baptism is for\nthe remission of sins--circumcision is not; baptism is administered\nto both sexes--circumcision is not; faith and repentance must precede\nbaptism--unbelievers may be circumcised.\n\n{510} _THE HOLY GHOST._\n\n_1. The Nature of the Holy Ghost_\n\nDOC. AND COV. 130:22.--The Holy Ghost is a personage of Spirit, and\n\nI JOHN 5:7; DOC. & COV. 20:28.--Is a member of the Godhead.\n\n\"The Holy Spirit, or Spirit of God,\" both of which terms are sometimes\nused interchangeably with the Holy Ghost, \"is the influence of Deity,\nthe light of Christ, or of Truth which proceeds forth from the presence\nof God to fill the immensity of space and to quicken the understanding\nof men.\" (Doc. and Cov. 88:6-13.)--Prest. Jos. F. Smith. Care should\ntherefore be taken to discriminate between the Holy Ghost and the\nSpirit of the Lord.\n\n_2. As Essential as Water Baptism_\n\nMATT. 3:11; ACTS 1:5; DOC. AND COV. 39:6.--The baptism of the Holy\nGhost completes the baptism of water.\n\nJOHN 3:5.--A man must be \"born of the Spirit.\"\n\n_3. Preparations for His Reception_\n\nACTS 2:38; II NEPHI 31:12.--Faith, repentance, and baptism of water are\nrequired.\n\nACTS 19:1-6.--The baptism of water must be authorized.\n\nACTS 10:44-48.--The Holy Ghost falls on Cornelius and his company\nbefore they were baptized. This, the only exception to the general\nrule, was to show to Peter that the gospel was for the Gentiles, as\nwell as for the Jews.\n\n_4. Manner of Bestowing_\n\nACTS 8:17.--The apostles bestow the Holy Ghost by the laying on of\nhands.\n\nACTS 19:6; II TIMOTHY 1:6.--Paul bestows the Holy Ghost by laying on of\nhands. Undoubtedly, Jesus did not depart from the general law governing\nthe bestowal of the Holy Ghost, for\n\nLUKE 24:50.--Prior to His final departure He \"lifted up his hands and\nblessed\" the twelve; also\n\nJOHN 20:22.--He breathed on them and said, \"Receive ye the Holy Ghost.\"\n\nACTS 2:2.--After the space of a few days, the Holy Ghost came. This\ninterval is explained by the fact that it was necessary that Jesus\nshould depart before the Holy Ghost could come. (John 16:7.)\n\nDOC. AND COV. 33:11, 15.--Holy Ghost to be bestowed by laying on of\nhands.\n\n_5. Gifts and Operations of_\n\nJOHN 14:26.--He was to teach all things, and to bring to remembrance\nthe teachings of Christ.\n\nGAL. 5:22, 23.--The fruits of the Spirit are love, joy, peace, etc.\n\nI COR. CHAP. 12.--The divers gifts of the Spirit are wisdom, knowledge,\nhealing, etc. {511} DOC. AND COV. 20:35.--Revelations may be given by\nthe Holy Ghost.\n\n_DIVINE AUTHORITY._\n\nThe saving ordinances of the gospel must be administered by men holding\nthe Priesthood, which is the authority of God delegated to man.\n\nJOHN 15:16.--\"Ye (the disciples) have not chosen me (Christ), but I\nhave chosen you and ordained you.\"\n\nMATT. 10:40.--\"He that receiveth you (the disciples), receiveth me.\"\n\nMATT. 16:19.--Divine authority is given to Peter.\n\nThis authority is in the beginning given directly from the Lord to men,\nwho bestow it by ordination on others. (John 15:16.)\n\nNUM. 27:18-23.--Moses ordains Joshua.\n\nACTS 6:5, 6.--Seven men are called to assist the twelve.\n\nACTS 14:23.--Paul and Barnabas ordain elders.\n\nHEB. 5:1-4; DOC. AND COV. 42:11.--No man takes the honor of the\nPriesthood upon himself.\n\nACTS 8:12-15.--There are degrees of authority: Philip had authority to\nbaptize, but not to bestow the Holy Ghost.\n\nACTS, CHAPS. 9 AND 10.--Saul and Cornelius are sent to men having\nauthority.\n\nACTS 19:13-16.--The seven sons of Sceva try to exercise authority which\nthey did not hold, with dire results.\n\nDOC. AND COV. 124:128.--Twelve apostles have authority to preach the\ngospel to all nations.\n\nDOC. AND COV. 121:36-46.--Powers of the Priesthood to be exercised only\non the principles of righteousness.\n\n_THE CHURCH._\n\nFor the purpose of better bringing the gospel to all men, and to help\nto faithfulness those who have received it, an organization is effected\ncalled the Church. At the head of the Church are men who have divine\nauthority, some of which are\n\nI COR. 12:28; EPH. 2:20.--Apostles, prophets, and teachers.\n\nDOC. AND COV. 107.--Orders and callings in Priesthood.\n\nEPH. 4:11, 12.--These are for the perfecting of the Saints.\n\nEPH. 4:13.--Until they come to a unity of the faith.\n\nEPH. 4:14.--That they \"be no more children . . . . carried about by\nevery wind of doctrine.\"\n\nHEB. 13:17.--These officers should be respected and obeyed.\n\nACTS 4:10-12.--Because Christ is the head of the Church, it should bear\nHis name.\n\nACTS 9:13; ROM. 1:7.--The members of the Church are called Saints.\n\nDOC. AND COV. 115:4.--The name of the Church of Jesus Christ of\nLatter-day Saints given by revelation.\n\n_REVELATION._\n\nThe Church, being led by apostles and prophets, receives the immediate\nmind and will of the Lord from time to time {512} as occasion requires.\nThis has been true in all ages; Adam, Enoch, Noah, Abraham, Moses and\nthe former-day apostles are examples.\n\nPROV. 29:18.--\"Where there is no vision, the people perish.\"\n\nAMOS 3:7.--\"The Lord will do nothing, but he revealeth his secrets unto\nhis servants, the prophets.\"\n\nI COR. 2:10-13.--Those who possess the Spirit of God receive\nrevelation. (See also passages under \"Holy Ghost, Gifts and\nOperations.\")\n\nEPH. 3:3.--Paul receives revelation.\n\nPHIL. 3:15.--The Lord will reveal more if necessary.\n\nMATT. 16:13-18.--\"The gates of hell shall not prevail against it\"--the\nrock of revelation.\n\nDOC. AND COV. 42:61.--Elders of Church may receive revelation.\n\nDOC. AND COV. 43:2-6; 107:91, 92.--President only receives revelations\nfor the Church.\n\nOpponents to modern revelation quote:\n\nREV. 22:18, 19.--Which forbids man to take from or add to the words\nof the Book. The reply to this is that the passage does not say the\nLord might not do this; besides, reference is made only to the Book of\nRevelations. John wrote his Gospel afterwards. A similar admonition is\nfound in Deut. 4:2.\n\n_THE APOSTASY._\n\nIt is a self-evident fact that the Gospel as preached and practiced\nby Christ and His first disciples was corrupted, and at last, lost\naltogether during the Dark Ages. This is shown if we put the so-called\nChristian sects to the test which Christ gave. JOHN 13:35.--\"By this\nshall all men know that ye are my disciples if ye have love one to\nanother,\" also\n\nMATT. 7:15-20.--By their fruits ye shall know them.\n\nII TIM. 3: 1-5.--The wickedness of the last days is described.\n\nII PETER 2:1-3.--Many shall follow false teachers.\n\nII THESS. 2: 1-4.--There shall be a falling away before Christ's second\ncoming.\n\nREV. 13:6-8.--The Saints are overcome.\n\nII NEPHI 28 AND 29.--Give a description of the apostate world.\n\nDOC. AND COV. 1:15, 16.--The present apostate condition described.\n\n_THE RESTORATION OF THE GOSPEL._\n\nThe falling away makes necessary a restoration; for the purposes of God\nin the final redemption of the race requires it.\n\nMATT. 24:14.--\"This gospel of the kingdom shall be preached in all the\nworld,\" before the end.\n\nREV. 14:6.--An angel restores the gospel in the latter days.\n\nDAN. 2:28-45.--Daniel saw the kingdom of God established in the last\ndays. {513} The Aaronic Priesthood was restored by John the Baptist to\nJoseph Smith and Oliver Cowdery, May 15, 1829; shortly after this date,\nthe Melchisedek Priesthood was restored by Peter, James and John.\n\nThe Church of Jesus Christ of Latter-day Saints was organized April 6,\n1830, at Fayette, N.Y.\n\nDOC. & COV. 65:2.--Daniel's vision fulfilled in the Latter-day Kingdom.\n\n_THE NECESSITY OF CHURCH UNITY._\n\nJOHN 17:20.--Jesus prays that His disciples may be one as He and the\nFather are one.\n\nI COR. l:10.--The Saints are told to \"speak the same thing,\" to be\n\"perfectly joined together in the same mind.\"\n\nEPH. 4:4-6.--\"There is one body, one Spirit * * * one Lord, one faith,\none baptism.\" (Read the whole chapter.)\n\nDOC. & COV. 38:27.--\"If ye are not one, ye are not mine.\"\n\n_THE GATHERING._\n\nMATT. 12:30.--Jesus said, \"He that gathereth not with me, scattereth\nabroad.\"\n\nEPH. l:10.--In the Dispensation of the Fulness of Times, all things in\nChrist shall be gathered together in one.\n\nDEUT. 28:64.--Israel is to be scattered among all nations; but\n\nJER. 31:10.--The Lord shall gather Israel again.\n\nGEN. 49:22-26; DEUT. 33:13-16.--Joseph's inheritance extends beyond the\nland of Canaan--to America.\n\nB. of M. ETHER 13:6-8.--Where He will gather and build up Zion.\n\nDOC. & COV. 133:26-34.--The Ten Tribes shall come from the north and be\nblessed in Zion by Ephraim--the Latter-day Saints.\n\nJER. 32:36-44; ZACH. 2:12.--The Jews shall return to Jerusalem.\n\n_THE BOOK OF MORMON._\n\nACTS 17:26, 27.--The Lord has fixed the bounds of the earth's\ninhabitants: He desires all people to feel after Him that they might\nfind Him.\n\nGEN. 11:7-9.--At the confusion of tongues, the people were scattered\nover the whole earth.\n\nJOHN 10:16.--Jesus said He had other sheep not of the fold at Jerusalem\nwhich He must also visit.\n\nEZEK. 37:15-19.--The stick, or book, of Judah (the Bible) and the stick\nof Joseph (the Book of Mormon) shall come together in the last days.\n\nIS. 29:11-14.--The words of a sealed book should be delivered to one\nwho is learned, who shall say, \"I cannot read a sealed book.\" Fulfilled\nin Martin Harris' visit to Prof. Anthon. (See the Writings of Joseph\nSmith in P. of G. P.)\n\n{514} MORONI 10:3-5.--How to obtain a testimony of the truth of the\nBook of Mormon.\n\n_SALVATION FOR THE DEAD._\n\nI TIM. 2:3, 4; II PETER 3:9.--The Lord desires all men to be saved.\n\nACTS 4:12.--Jesus Christ is the only name given whereby man can be\nsaved.\n\nJOHN 3:5-7.--A man must be born of the water and of the Spirit before\nhe can enter the Kingdom of God.\n\nThis birth of the water (baptism) presupposes faith and repentance. As\nthe vast majority of the race have never heard of Christ or His gospel\nin this life, it follows that they must hear of them in the spirit\nworld.\n\nThis is true, for\n\nI PETER 3:18-20.--Christ, after His death, went and preached to the\nspirits of those who had been destroyed in the Flood; and--\n\nI PETER 4:6.--What He preached was the gospel. As these spirits, as\nwell as all who are in the spirit world, cannot receive water baptism,\nit will have to be performed vicariously on the earth for those who\nrepent. I COR. 15:29.--Paul refers to baptism for the dead.\n\nDOC. & COV. 127:6-10; Sec. 128.--Joseph Smith explains the doctrine of\nbaptism for the dead.\n\nNote:--Farrar, in his \"Early Days of Christianity,\" Chaps. VII and\nVIII, makes some interesting comments on these passages, upholding the\nview taken by the Latter-day Saints on the subject of salvation for the\ndead.\n\nLUKE 23:42, 43.--The thief on the cross went with Jesus to\nParadise--the spirit world.\n\nJOHN 20:17.--The thief did not go to the Father, or to heaven, for\nJesus declared to Mary three days later that He Himself had not been\nthere.\n\n_THE SACRAMENT OF THE LORD'S SUPPER._\n\nLUKE 22:7-20.--It was instituted by the Lord.\n\nACTS 20:7.--And practiced by His disciples.\n\nI COR. 11:23-34.--It should be partaken of worthily, and in remembrance\nof the Lord Jesus Christ.\n\nDOC. & COV. 27:2-4.--The Saints are commanded not to use wine or strong\ndrinks in partaking of the sacrament.\n\nDOC. & COV. 20:77-79.--Form of blessing on the bread and water.\n\n_TITHING._\n\nGEN. 14:18-20.--Abraham paid tithes to Melchizedek.\n\nLEV. 27:30.--It was a law unto Israel.\n\nMAL. 3:7-12.--Blessings promised the tithe payer.\n\nLUKE 11:42.--Jesus commends tithe paying.\n\nDOC. & COV. 119.--The law of tithing as given to the Latter-day Saints.\n\n{515} _THE SABBATH, OR LORD'S DAY._\n\nMARK 2:27, 28.--\"The Son of man is Lord also of the Sabbath.\"\n\nACTS 20:7; I COR. 16:1, 2.--Former-day Saints met for worship on the\nfirst day of the week-the day on which Christ arose from the dead.\n\nDOC. & COV. 59:9-13.--The Latter-day Saints' authority for observing\nthe first day of the week--the Lord's day--as a Sabbath.\n\nSome religionists base their salvation on the observance of the seventh\nday, or Jewish Sabbath. To be consistent such people ought also to\nobserve the Sabbath of Years and the year of Jubilee, both being part\nof the Jewish law. (Lev. 25:1-22.) The penalty for breaking the Jewish\nSabbath was death. If the penalty is abolished, how can the law remain?\n\n_PERSECUTION._\n\nMATT. 5:10.--\"Blessed are they which are persecuted for righteousness'\nsake.\"\n\nMATT. 24:9.--In the latter days, the followers of Christ shall be hated\nof all nations.\n\nACTS 28:22.--\"This sect\"--the Church of Christ--was everywhere spoken\nagainst.\n\nII TIM. 3:12.--\"All that will live godly in Christ Jesus shall suffer\npersecution.\"\n\nDOC. & COV. 101:35-38.--Glory for the faithful persecuted.\n\n_MINISTRATIONS TO THE SICK._\n\nMARK 6:5.--Jesus \"laid his hands on a few sick, and healed them.\"\n\nMARK 6:13.--The disciples anointed with oil many that were sick, and\nhealed them.\n\nJAMES 5:14, 15.--Anointing with oil and prayer shall save the sick.\n\nMATT. 17:16-20; II TIM. 4:20.--The sick were not always healed.\n\nDOC. & COV. 42:43, 44, 48.--How the sick are to be treated.\n\n_SALVATION IS NOT INSTANTANEOUS._\n\nPROV. 4:18.--\"The path of the just is as the shining light, that\nshineth more and more unto the perfect day.\"\n\nMATT. 24:13; DOC. & COV. 53:7.--\"He that endures to the end shall be\nsaved.\"\n\nHEB. 3; 4:9-11. The rest of God is for those who are \"steadfast unto\nthe end.\"\n\nREV. 21:7.--\"He that overcometh shall inherit all things.\"\n\n_THE SECOND COMING OF CHRIST._\n\nACTS l:11.--As Jesus went, so shall He come again.\n\nMATT. 16:27.--\"The Son of man shall come in the glory of his Father.\"\n{516} I THESS. 4:15, 16.--\"The Lord Himself shall descend from heaven.\"\n\nZACH. 14:4, 5.--Christ's second coming to Jerusalem.\n\nDOC. & COV. 49:6, 7, 22-24.--Signs of Christ's coming.\n\n_THE \"THOUSAND YEARS\" OR \"MILLENNIUM.\"_\n\nREV. 20:5, 6.--The Saints shall reign on the earth with Christ a\nthousand years.\n\nIS. 11:6, 9; 65:20; DOC. & COV. 45:58, 59.--Conditions during the\nthousand years.\n\nDOC. & COV. 63:49-51.--The righteous shall be changed \"in the twinkling\nof an eye.\"\n\n_THE RENEWED OR CELESTIALIZED EARTH._\n\nDOC. & COV. 88:25-28.--\"The earth abideth the law of a celestial\nkingdom.\"\n\nDOC. & COV. 29:22-25.--All things shall become new.\n\nDOC. & COV. 130:9.--The earth to become like a Urim and Thummin.\n\nREV. 21 and 22.--A description of the new earth.\n\n_DEGREES OF SALVATION._\n\nDOC. & COV. 88:34-44.--All things are governed and sanctified by law.\n\nI COR. 15:40-42.--There are different degrees of glory in the\nresurrection.\n\nMATT. 16:27.--Jesus shall reward every man according to his works.\n\nDOC. & COV. 76.--Description of the three degrees of glory.\n\n_ETERNITY OF THE MARRIAGE COVENANT._\n\nECCL. 3:14.--\"Whatsoever God doeth, it shall be forever.\"\n\nGEN. CHAPS. 2 & 3.--Before the Fall, Adam and Eve were immortal,\ntherefore their marriage was eternal in its nature.\n\nMATT. 16:19.--Peter received divine authority, so that whatsoever he\nbound on earth was bound in heaven.\n\nMATT. 22:23-33.--As in baptism, marriage is performed on earth--not\nafter the resurrection. The ordinance must be performed by one having\nauthority, such as Peter; and the married must be believers, not\nsuch as the Sadducees who denied the resurrection and knew not the\nscriptures nor the power of God.\n\nDOC. & COV. 132:19-24.--Marriage for eternity explained.\n\n\n\n{517} A CONTRAST BETWEEN THE DOCTRINE OF CHRIST AND THE FALSE DOCTRINES\nOF THE NINETEENTH CENTURY.\n\nBY PARLEY P. PRATT\n\nWhosoever transgresseth and abideth not in the doctrine of Christ, hath\nnot God. He that abideth in the doctrine of Christ, he hath both the\nFather and the Son.--2 John, verse 9.\n\n       THE DOCTRINE OF CHRIST.                  THE DOCTRINES OF MEN.\n\n    And these signs shall follow              And these signs shall not follow\n  them that believe; In my name             them that believe, for they are\n  shall they cast out devils they           done away and no longer needed.\n  shall speak with new tongues;               In His name they shall not cast\n    They shall take up serpents;            out devils.\n  and if they drink any deadly                The gift of tongues is no longer\n  thing, it shall not hurt them; they       needed.\n  shall lay hands on the sick, and            If they take up serpents they\n  they shall recover.--_Mark xvi.,_         will bite them; if they drink any\n  17-18.                                    deadly thing, it will kill them.\n                                            They shall not lay hands on the\n                                            sick, and if they do they shall\n                                            not recover; for such things are\n                                            done away.\n\n    Verily, verily, I say unto you,           He that believeth on Christ\n  He the believeth on me, the works         shall not do any of the miracles\n  that I do shall he do also; and           and mighty works that He did,\n  greater works than these shall he         for such things have ceased.\n  do; because I go unto my Father.\n  --_John xiv.,_ 12.\n\n     Fear them not therefore; there           There is to be no more revelation,\n  is nothing covered, that shall not        for all things necessary are\n  be revealed; and hid that shall           already revealed.\n  not be known.--_Matt. x.,_ 26.\n\n    And he shall send his angels               And there is to be no more ministering\n  with a great sound of a trumpet,           of angels, for such things\n  and they shall gather together his         are done away.\n  elect from the four winds, from\n  one end of heaven to the other.--_Matt.\n  xxiv., _31.\n\n  {518} THE DOCTRINE OF CHRIST.                   THE DOCTRINES OF MEN.\n\n    And I saw another angel fly                Angels do not appear in this\n  in the midst of heaven, having             enlightened age, because they are\n  the everlasting gospel to preach           no longer needed.\n  unto them that dwell on the earth,\n  and to every nation and kindred,\n  and tongue and people.--_Rev.\n  xiv.,_ 6.\n\n    Howbeit when he, the Spirit                Inspiration is no longer needed\n  of truth, is come, he will guide           in this age of learning and refinement.\n  you into all truth; for he shall           Again, it shall not\n  not speak of himself; but whatsoever       show you things to come; for\n  he shall hear, that shall                  then you would be a Prophet, and\n  he speak; and he will shew you             there are to be no Prophets in\n  things to come.--_John xvi.,_ 13.          these days.\n    If ye abide in me, and my words            It is not so in these days, we\n  abide in you, ye shall ask what            must not expect to heal the sick\n  ye will, and it shall be done unto         and work miracles, consequently\n  you.--_John xv.,_ 7.                       we must not expect to receive\n                                             what we ask for.\n\n    Neither pray I for these alone,            And we are all good Christians,\n  but for them also which shall believe      and we all believe on him through\n  on me through their word;                  the Apostle's words, although divided\n    That they all may be one; as             into several hundred different\n  Thou, Father, art in me, and I             sects.\n  in Thee, that they also may be\n  one in us; that the world may believe\n  that Thou hast sent me.--\n  _John xvii._, 20-21.\n\n    One Lord, one faith, one                  Many Lords, many faiths, and\n  baptism.--_Eph. iv._, 5.                  three or four kinds of baptism.\n\n    For by one Spirit are we all              And by many spirits are we all\n  baptized into one body, whether           torn asunder into different bodies.\n  we be Jews or Gentiles, whether\n  we be bond or free; and have\n  been all made to drink into one\n  Spirit.--_I. Cor. xii._, 13.\n\n    And he gave some, apostles;               And there are to be no more\n  and some, prophets; and some,             Apostles, and no more Prophets.\n  evangelists; and some, pastors            But the work of the ministry, the\n  and teachers;                             perfecting of the Saints, and the\n    For the perfecting of the saints,       edifying of the different bodies of\n  for the work of the ministry, for         Christ, can all be done very well\n  the edifying of the body of Christ.       without these gifts of God, only\n    Till we all come in the unity           give us money enough to educate\n  of the faith and of the knowledge         and employ the wisdom of men.\n  of the Son of God, unto a perfect         Apostles, miracles, and gifts\n  man, unto the measure of                  were to continue during the first\n\n             THE DOCTRINE OF CHRIST.             THE DOCTRINES OF MEN.\n\n  {519} the stature of the fullness of      age of Christianity, and then were\n  Christ;                                   to cease, because no longer needed,\n    That we henceforth be no more           having accomplished their purpose.\n  children, tossed to and fro, and            Tracts, creeds, sermons, and\n  carried about with every wind of          commentaries of uninspired men,\n  doctrine, by the sleight of men,          together with a hireling priesthood,\n  and cunning craftiness, whereby           are now necessary in order\n  they lie in wait to deceive.--_Eph.       to keep men from being carried\n  iv._, 11-14.                              about with every wind of doctrine,\n                                            &c.\n\n    And no man taketh this honour             For no man taketh this honour\n  unto himself, but he that is called       upon himself, but one who has\n  of God, as was Aaron.--_Heb.              been educated for the purpose,\n  v._, 4.                                   and commissioned by men.\n\n    And how shall they preach, except         But how shall the preach except\n  they be sent? (of God.)--_Rom.            they be well educated for the\n  x._, 15.                                  purpose and sent (by the board of\n                                            officers)?\n\n    Is any sick among you? let him            If any are sick among you do\n  call for the elders of the church;        not send for the Elders of the\n  and let them pray over him,               Church; or if the Elders, come\n  anointing him with oil in the name        do not let them lay hands on\n  of the Lord;                              them, neither let them anoint them\n    And the prayer of faith shall           in the name of the Lord, for this\n  save the sick, and the Lord shall         is all Mormon delusion; but send\n  raise him up; and if he have committed    for a good physician, and perhaps\n  sins, they shall be forgiven              they may get well.\n  him.--_James v._, 14-15.\n\n    Then Peter said unto them, Repent         Repent and come to the anxious\n  and be baptized every one                 seat (penitent form) every one of\n  of you in the name of Jesus               you, and cry, \"Lord, Lord,\" and\n  Christ for the remission of sins,         may be you will get forgiveness\n  and ye shall receive the gift of          of sins; and you may be baptized\n  the Holy Ghost.                           or not; but if you do you will\n    For the promise is unto you,            not get the Holy Ghost as they\n  and to your children, and to all          did anciently, for such things are\n  that are afar off, even as many           done away.\n  as the Lord our God shall call.--_Acts\n  ii._, 38-39.\n\n    And it shall come to pass afterward,      And in these last days the Lord\n  that I will pour out my                   will not pour out His Spirit so\n  spirit upon all flesh; and your           as to cause our sons and daughters\n  sons and your daughter shall              to prophesy, our old men to\n  prophesy, your old men shall              dream dreams, and our young men\n  dream dreams, your young men              to see visions; for such things are\n  shall see visions.--_Joel ii._, 28.       no longer needed, and it is all delusion,\n                                            and none but the ignorant\n                                            believe such things.\n\n  {520} THE DOCTRINE OF CHRIST.                  THE DOCTRINES OF MEN.\n\n    Follow after charity, and desire          Do not covet any of the supernatural\n  spiritual gifts, but rather that ye       gifts, but especially beware\n  may prophesy.--_I. Cor. xiv._, 1.         of Prophesying, for such\n                                            things are done away.\n\n    Wherefore, brethren, covet to             Do not prophesy, and it is all\n  prophesy, and forbid not to speak         a delusion to speak in tongues.\n  with tongues.--_I. Cor. xiv._, 39.\n\n    But in vain they do worship me,           It matters not what kind of doctrine,\n  teaching for doctrines the commandments   or what system, a man embraces,\n  of men.--_Matt. xv._, 9.                  if he is only sincere and\n                                            worships Jesus Christ.\n\n    At that time Jesus answered               We thank God that He has revealed\n  and said, I thank thee, O Father,         nothing to any person, wise\n  Lord of heaven and earth, because         or simple, for many hundred\n  thou hast hid these things from           years, but that our wise and\n  the wise and prudent, and hast            learned men have been able to\n  revealed them unto babes.                 know God without a revelation,\n    Even so, Father; for so it seemed       and that we shall never be favored\n  good in thy sight.--_Matt. xi._,          with any more.\n  25-26.\n\n    All things are delivered unto             We all know God in this enlightened\n  me of my Father; and no man               age, and yet neither the\n  knoweth the Son, but the Father;          Father nor the Son has revealed\n  neither knoweth any man the               anything to any of us, for we\n  Father, save the Son, and he to           do not believe revelations are necessary\n  whomsoever the Son will reveal            now.\n  him.--_Matt. xi._, 27.\n\n    And this is life eternal, that            And we cannot know for ourselves,\n  that they might know Thee the only        by any positive manifestation\n  true God, and Jesus Christ, whom          in these days, but must depend\n  Thou hast sent.--_John xvii._, 3.         on the wisdom and learning\n                                            of men.\n\n    I thank my God always on your             We thank the Lord always in\n  behalf, for the grace of God              behalf of the Church in these\n  which is given you by Jesus               days, that she has no supernatural\n  Christ;                                   gifts given unto her, and\n    That in everything ye are enriched      that she is not enriched by Christ,\n  by him, in all utterance,                 neither in the gift of utterance\n  and in all knowledge;                     nor in the gift of knowledge;\n    Even as the testimony of Christ         neither has she the testimony of\n  was confirmed in you;                     Jesus (the spirit of prophecy)\n    So that ye come behind in no            confirmed in her, and she comes\n  gift; waiting for the coming of           behind in all the gifts; nor is she\n  our Lord Jesus Christ.--_I. Cor.          waiting for, or expecting the coming\n  i._, 4-7.                                 of the Lord; for He has come\n                                            once, and never will come again\n                                            till the great and last day, the\n                                            end of the earth.\n\n  {521} THE DOCTRINE OF CHRIST.                  THE DOCTRINES OF MEN.\n\n    Because the foolishness of God            The wisdom of men, and the\n  is wiser than men; and the weakness       learning of men, are better than\n  of God is stronger than men.              the inspiration of the Almighty,\n    For ye see your calling, brethren,      for that is not needed any longer;\n  now that not many wise men                for you see your calling, brethren,\n  after the flesh, not many mighty,         how that the wise, and learned,\n  not many noble, are called;               and noble, and mighty are\n    But God has chosen the foolish          called in these days; for we have\n  things of the world to confound           chosen such to confound the foolish;\n  the wise; and God hath                    the unlearned, and the ignorant;\n  chosen the weak things of the             yea, to confound the base\n  world to confound the things              things of the world which are\n  which are mighty;                         despised, that flesh might glory in\n    And base things of the world,           His presence.\n  and things which are despised,\n  hath God chosen, yea, and things\n  which are not, to bring to naught\n  things that are:\n    That no flesh should glory in\n  his presence.--_I. Cor. i._, 25-29.\n\n    And I, brethren, when I came              And we, brethren, when we\n  to you, came not with excellency          came unto you, came with excellency\n  of speech or of wisdom, declaring         of speech, and with the wisdom\n  unto you the testimony of                 and learning of man; and\n  God.                                      our speech and our preaching were\n    For I determined not to know            with enticing words of man's wisdom;\n  any thing among you, save Jesus           not in demonstration of the\n  Christ, and Him crucified.                spirit and power, for that is done\n    And I was with you in weakness,         away; that your faith should not\n  and in fear, and in much                  stand in the power of God, but in\n  trembling.                                the wisdom of man.\n    And my speech and my preaching\n  was not with enticing words\n  of man's wisdom. but in demonstration\n  of the Spirit and of\n  power:\n    That your faith should not\n  stand in the wisdom of men, but\n  in the power of God.--_I. Cor. ii._,\n  1-5.\n\n    But we speak the wisdom of               But we speak the wisdom of\n  God in a mystery, even the hidden        man in a mystery, even the hidden\n  wisdom, which God ordained               wisdom, which none but the\n  before the world unto our glory;         learned knew; for had others\n    Which none of the princes of           known it, they would never have\n  this world knew; for had they            been under the necessity of employing\n  known it, they would not have            us to tell it to them.\n  crucified the Lord of glory.--_I. Cor.\n  ii._, 7-8.\n\n  {522} THE DOCTRINE OF CHRIST.               THE DOCTRINES OF MEN.\n\n    But God hath revealed them             But God hath revealed nothing\n  unto us by His Spirit; for the         unto us by His Spirit; for the\n  Spirit searcheth all things, yea,      wisdom and learning of man\n  the deep things of God.                search all things; yea, all the deep\n    For what man knoweth the             things which are necessary for\n  things of a man, save the spirit       us to know.\n  of man which is in him? even             For what man knoweth the\n  so the things of God knoweth no        things of man, save the spirit of\n  man, but the Spirit of God.            man, which is in him? Even so\n    Now we have received not the         the things of God knoweth no\n  spirit of the world, but the spirit    man by the Spirit of God in these\n  which is of God; that we might         days, for it is done away, or it\n  know the things that are freely        reveals nothing.\n  given to us of God.                      Now, we have not received the\n    Which things also we speak,          Spirit of God, but the spirit of\n  not in the words which man's wisdom    the world, that we might not know\n  teacheth; comparing spiritual          for a certainty, but that we might\n  things with spiritual.                 guess at, or give our opinion of\n    But the natural man receiveth        the things of God.\n  not the things of the Spirit of          Which things also we speak, not\n  God, for they are foolishness unto     in the words which the Holy\n  him, neither can he know them,         Ghost teacheth, but which man's\n  because they are spiritually           wisdom teacheth, for the inspiration\n  discerned.--_I. Cor. ii._, 10-14.      of the Holy Ghost is done\n                                         away.\n                                           But the learned man may receive\n                                         and understand the things of\n                                         God by his own wisdom, without\n                                         the inspiration of the Spirit; for\n                                         will be so foolish as to believe\n                                         in visions and revelations\n                                         in this religious age?\n\n    Let no man deceive himself. If         Let no man deceive himself. If\n  any man among you seemeth to           any man among you seemeth to\n  be wise in the world, let him become   be wise in the things of God, let\n  a fool, that he may be wise.           him get the wisdom of men, that\n                                         he may be wise.\n\n    For the wisdom of this world           For the wisdom of God is foolishness\n  is foolishness with God. For it        with the world, for it is\n  is written, he taketh the wise in      written, Let us educate young men\n  their own craftiness.                  for the ministry; and again, Let\n    And again, the Lord knoweth          no man preach who has not been\n  the thoughts of the wise, that         educated for the purpose; and especially,\n  they are vain.                         receive no man who\n    Therefore let no man glory in        professes to be inspired.\n  men. For all things are\n  yours.--_I. Cor. iii._, 18-21.\n\n    Now concerning spiritual gifts,        Now, concerning spiritual gifts,\n  brethren, I would not have you         brethren, we would have you entire\n  ignorant.--_I. Cor. xii._, 1.          ignorant, for they are not\n                                         needed at all in this generation.\n\n  {523}THE DOCTRINE OF CHRIST.               THE DOCTRINES OF MEN.\n\n    But the manifestation of the           But the manifestation of the\n  spirit is given to every man to        Spirit is given to no man to profit\n  profit withal.                         at all.\n    For to one is given by the Spirit      But to one is given, by the learning\n  the word of wisdom; to another         of men, the word of wisdom;\n  the word of knowledge by the           and to another the word of knowledge\n  same Spirit.                           by human learning.\n    To another faith by the same           And to another faith, by the\n  Spirit; to another the gift of healing same spirit; but to none the gift\n  by the same Spirit.                    of healing by the same Spirit.\n    To another the working of miracles;    And to none the working of\n  to another prophecy; to                miracles, and to none to prophesy,\n  another discerning of spirits; to      and to none discerning of spirits,\n  another divers kinds of tongues;       and to none to speak with divers\n  to another the interpretation of       kinds of tongues, and to none to\n  tongues.--_I. Cor. xii._, 7-10.        interpret tongues.\n\n    For as the body is one, and            For as the body is composed of\n  hath many members, and all the         many sects and parties who are\n  members of that one body, so also is   opposed to each other, and have\n  Christ.                                no gifts, and, being many sects,\n    For by one Spirit are we all         are but one body, so also is Antichrist.\n  baptized into one body, whether          For by many spirits are we all\n  we are Jews or Gentiles, whether       baptized into many bodies, whether\n  we be bond or free; and have           we be Catholics or Protestants,\n  been all made to drink into one        Presbyterians or Methodists, but\n  Spirit.                                have all drunk into one spirit,\n    For the body is not one member,      even the spirit of the world.\n  but many.--_I. Cor., xii._, 12-14.       For the body is not one sect,\n                                         but many.\n\n    But now hath God set the members       But now hath the god (of this\n  every one of them in the               world) set the sects and parties\n  body, as it hath pleased him.          in the body (of Antichrist) as it\n    And if they were all one member,     hath pleased him.\n  where were the body?                     And if they were all one sect,\n    But now are they many members        where were the body?\n  yet but one body.--_I. Cor.,             But now are they many sects,\n  xii._, 18-20.                          yet but one body (even Babylon).\n    Now ye are the body of Christ,       Now, ye are the body of Antichrist,\n  and members in particular.             and members in particular.\n    And God hath set some in the           And man hath set some in the\n  church, first apostles, secondarily    Church; first, a hireling Priest;\n  prophets, thirdly teachers, after      secondly, a board of officers;\n  that miracles, then gifts of healings, thirdly, tracts; then commentaries,\n  helps, governments, diversities        creeds and diversities of opinions;\n  of tongues.--_I. Cor., xii._,          hence societies, and wondrous\n  27-28.                                 helps.\n\n    Blessed are ye, when men shall         Woe unto you when men reviled\n  revile you and persecute you, and      you, and persecute you, and say\n\n  {524}THE DOCTRINE OF CHRIST.                 THE DOCTRINES OF MEN.\n\n  shall say all manner of evil against   all manner of evil against you\n  you falsely, for my sake.              falsely for Christ's sake. Lament\n    Rejoice and be exceeding glad,       ye, and be exceedingly sorrowful\n  for great is your reward in            in that hour, for little is your reward\n  heaven; for so persecuted they         among men; for so persecute\n  the prophets which were before         they the Latter-day Saints.\n  you.--_Matt. v._, 11-12.\n\n    Give to him that asketh thee,          Give to him that asketh of thee,\n  and from him that would borrow         if he be able to make thee a similar\n  of thee turn not thou away.--_Matt.    present; and from him that\n  v._, 42.                               would borrow of thee turn not\n                                         thou away, if he be able to pay\n                                         thee again with good interest.\n\n    Be ye therefore, perfect, even         Do not think to be perfect, for\n  as your Father which is in heaven      it is impossible to live without sin.\n  is perfect.--_Matt. v._, 48.\n\n    Take heed that ye do not your          Take heed that you do your\n  alms before men, to be seen of         alms before men, to be seen of\n  them; otherwise ye have no reward      them; otherwise you have no reward\n  of your Father which is in             nor praise from the children\n  heaven.                                of men.\n    Therefore when thou doest              Therefore, when thou doest\n  thine alms, do not sound a trumpet     thine alms, publish it in the Missionary\n  before thee, as the hypocrites         Herald, or some other\n  do in the synagogues and in the        paper, that you may get praise of\n  streets, that they may have glory      the world. Verily I say unto you,\n  of men. Verily I say unto you,         You shall have your reward.\n  They have their reward.--_Matt.\n  vi._, 1-2.\n\n    And when thou prayest thou             And when thou prayest, be like\n  shall not be as the hypocrites are,    the hypocrites in days of old; go\n  for they love to pray standing in      before the public and cry mightily,\n  the synagogues and in the corners      not expecting to be heard and answered,\n  of the streets, that they may be       for that would be miraculous,\n  seen of men. Verily I say unto         and miracles have ceased.\n  you, They have their reward.--_Matt.\n  vi._, 5.\n\n    And when thou prayest thou             And when thou prayest, be like\n  shall not be as the hypocrites are,    the hypocrites in days of old; go\n  for they love to pray standing in      before the public and cry mightily,\n  the synagogues and in the corners      not expecting to be heard and answered,\n  of the streets, that they may be       for that would be miraculous,\n  seen of men. Verily I say unto         and miracles have ceased.\n  you, They have their reward.--_Matt.\n  vi._, 5.\n\n    Moreover when ye fast, be not,         Moreover, when ye fast, be like\n  as the hypocrites, of a sad            the hypocrites, of a sad countenance,\n  countenance; for they disfigure their  that ye may appear unto\n  faces that they may appear unto        men to fast; so that you may get\n  men to fast. Verily I say unto         your reward.\n  you, They have their reward,--_Matt.\n  vi._, 16.\n\n    Lay not up for yourselves              Lay up for yourselves abundance\n  treasures upon earth, where moth       of treasures on the earth,\n  and rust doth corrupt, and where       where moth and rust doth corrupt,\n  thieves break through and steal.       and where thieves break\n\n  {525}THE DOCTRINE OF CHRIST.                 THE DOCTRINES OF MEN.\n\n    But lay up for yourselves treasures  through and steal; for if your\n  in heaven, where neither               heart is only in heaven, it is no\n  moth nor rust doth corrupt, and        matter how rich you are in this\n  where thieves do not break             world; for now it is come to pass\n  through nor steal.                     that ye cannot serve God and mammon.\n    For where your treasure is,\n  there will your heart be also.--_Matt.\n  vi._, 19-21.\n\n    Therefore all things whatsoever        Therefore, all things whatsoever\n  ye would that men should do to         men do to you do you even\n  you, do ye even so to them; for        so to them; for this is the law and\n  this is the law and the prophets.      the practice.\n    Enter ye in at the strait gate;        Enter ye in at the wide gate,\n  for wide is the gate and broad is      where the multitude go; for it\n  the way that leadeth to destruction,   cannot be that all our great and\n  and many there be which                learned men are wrong, and nobody\n  go in thereat.                         right but a few obscure individuals.\n    Because strait is the gate and         For the narrow way is not altogether\n  narrow is the way, which leadeth       too straight, but only a\n  unto life, and few there be            very few travel in it.\n  that find it.\n    Beware of false prophets, which        Beware of prophets who come\n  come to you in sheep's clothing,       to you with the Word of God;\n  but inwardly they are ravening         you may know at once they are\n  wolves.                                false, without hearing them or\n    Ye shall know them by their          examining their fruits; popular\n  fruits. Do men gather grapes of        opinion is against them; whereas,\n  thorns, or figs of thistles?--_Matt.   if they were men of God,\n  vii._, 12-16.                          the people would speak well of\n    Wherefore by their fruits ye         them.\n  shall know them.                         If we are only sure that we\n    Not every one that saith unto        have experienced religion, and we\n  me, Lord, Lord, shall enter into       pray often, we shall be saved,\n  the kingdom of heaven; but he          whether we do the Lord's will or\n  that doeth the will of my Father       not; for it mattereth not what\n  which is in heaven.--_Matt. vii._,     system we embrace, whether it\n  20-21.                                 be right or wrong, if we are only\n                                         sincere.\n\n    And it came to pass, when Jesus        And it came to pass that when\n  had ended these sayings, the           men had ended these sayings, the\n  people were astonished at His          people were pleased with their\n  doctrine.                              doctrines, for they taught them\n    For he taught them as one having     not as men having authority, but\n  authority, and not as the              as the scribes.\n  scribes.--_Matt. vii._, 28-29.\n\n{526}\n\n\n\nBAPTISM FOR THE REMISSION OF SINS\n\nThe remission of sins is what every sinner desires when he truly\nbelieves in God and has repented of every transgression. Faith and\nrepentence do not bring remission, but they must be had before it\ncan be obtained, for they prepare the sinner for this ordinance. But\nbaptism brings remission, or, in other words, it is through baptism\nthat sins are remitted. To prove this, we may turn to the word of God.\n\nJohn the Baptist was a servant of God, acting under divine revelation,\nand we read(_Mark i_. 4, and _Luke iii_. 3) that he preached \"the\nbaptism of repentence for the _remission of sins_,\" in the wilderness\nand all the country about Jordan. While he was preaching this doctrine,\nJesus considering it necessary to fulfil all righteousness, came to\nhim and was baptized, thus acknowledging that John was preaching a\ncorrect doctrine and baptizing for the right purpose. Now this has been\na matter of sacred history for some eighteen hundred years and who is\nso blind to truth and lost to reason as to assert that baptism is for\nanything else than for the remission of sins? The passages quoted are a\nstanding rebuke to all such persons.\n\nJesus called and ordained men to preach His gospel, but just before\nHe left them He commanded them to tarry at Jerusalem till they were\nendowed with power from on high. They did so, and when they received\nthis power, they convinced a large multitude that Jesus was the Christ,\nand when their hearers inquired of them what they should do, Peter\nreplied: \"Repent, and be _baptized_ every one of you in the name of\nJesus Christ for the remission of sins\" (_Acts ii_. 38). According to\nthis, the inspired apostles taught that baptism was for the remission\nof sins, after Christ's ascension into heaven.\n\nPaul saw a vision in which he was told to go to a certain place where\nit should be told him what to do. He went, and there fasted and prayed\nthree days. Then the Lord sent Ananias to him, who said, \"Arise, and be\n_baptized_ and _wash away_ thy sins\" (_Acts xxii_. 16).\n\nWhy did not the Lord remit Paul's sins through his fasting and prayer?\nBecause He had established baptism for that {527} purpose, and both\nsmall and great must comply if they desire the blessing.\n\n\"But,\" says one, \"you astonish me; I was always taught that baptism was\nan outward sign of an inward grace.\" That may be, but a true servant\nof God never taught you so, neither did you learn it from the Bible.\nYou must be baptized and have your sins washed away before you are even\nprepared for the reception of an \"inward grace.\"\n\n\"But,\" continues the objector, \"Peter tells us that baptism 'is not\nthe putting away of the filth of the flesh but the answer of a good\nconscience towards God.'\"\n\nVery good! Ananias did not tell Paul to be baptized and wash away the\n\"filth of the flesh,\" but to \"be baptized and wash away his sins.\"\nPeter and John, with the rest of God's servants, did not preach\nbaptism for the \"putting away of the filth of the flesh,\" but for the\n\"_remission of sins_.\" When a man is baptized according to the Lord's\nwill, he receives a remission of sins and his conscience is void of\noffense towards God.\n\nSome object to baptism for the remission of sins because infants are\n\"born in sin\" and that would include infant baptism. True, the sin of\nAdam passed upon all mankind; but Christ took away the sin of the world\nby taking it upon Himself and atoning for the same upon the cross.\nTherefore, infants are without sin, and \"of such are the kingdom of\nheaven\" (_Mark x_. 14).\n\nThe sins which men should be baptized for are their own individual\nsins, and not the sin they were born in, for the Savior atoned for that.\n\nNor is it proper to say that baptism remits a man's sins, for that\nis the work of the Lord. The \"laying on of hands\" does not give the\nHoly Ghost, for it is the \"gift of God.\" The blowing of rams' horns\ndid not throw down the walls of Jericho, it was the power of Jehovah.\n\"Simon saw that _through_ the laying on of the Apostles' hands the Holy\nGhost was given\" (_Acts viii_. 18). God works _by_ means, _through_\ninstruments, and it is _through_ baptism that sins are remitted.\n\nIt is repeatedly stated in the scriptures that those only who do the\nwill of God can obtain salvation. That it is the will of God for people\nto receive the remission of sin, none will deny. That remission of sins\nis obtained through baptism has been clearly proven. Therefore all who\nwill be saved will have to be baptized for this purpose.\n\nAgain, the Bible says, \"the Lord Jesus shall be revealed from heaven\nwith His mighty angels, in flaming fire taking {528} vengeance on them\nthat know not God, and that obey not the gospel of our Lord Jesus\nChrist: who shall be punished with everlasting destruction from the\npresence of the Lord, and from the glory of His power\" (_II Thess. i_.\n7-9). From this we learn that the Lord will take vengeance on those who\nobey not the gospel, and punish them with everlasting destruction.\n\nBaptism for the remission of sins is a principle of the gospel, and\nthose who fail to obey it will surely be partakers of the vengeance and\npunishment mentioned in the foregoing quotation.\n\nThe Prophet Elisha pointed out the way for the Syrian leper to be\ncleansed, namely, to be washed or dipped seven times in Jordan. But\nhe went away in a rage, thinking that the waters of Syria were just\nas good as those of Jordan; but afterwards, being persuaded by his\nservants, he obeyed the requirement, and was cleansed. Now, if he had\nbeen dipped in any other river, it would have done him no good; or\nif he had been dipped less than seven times, it would have availed\nnothing. God had prescribed the means, and they must be complied with\nto the very letter, or the blessing would not follow. So it is with\nregard to baptism.\n\n\"When Israel were bitten by poisonous serpents, God commanded a brazen\nserpent to be raised, that whosoever should look upon it should be\nhealed. All the poisoned ones who would not look, considering it\nnon-essential, died in their poison. So likewise, all sinners who will\nnot be baptized, considering it non-essential, will die in their sins,\nand be damned.\"[A]\n\n[Footnote A: Apostle Orson Pratt, on \"Water Baptism.\"]\n\nSufficient has been said to satisfy any reasonable mind on this\nsubject. Every point of scripture touching the _object_ of baptism\nhas been examined, and found that each one proves it to be for the\nremission of sins. The arguments against this doctrine have also been\nexamined and found utterly groundless.\n\nLet every unbaptized person waste no time, but prepare himself for\nthis ordinance, by repenting of every sin. Then he may seek a properly\nauthorized person to baptize him for the remission of his sins, that\nthey may be remitted, that he may be a fit subject for the Holy Spirit\nto rest upon, that he may be saved with the redeemed and sanctified of\nall generations in the Kingdom of God forever--\n\n  \"While time, or thought, or being lasts,\n  Or immortality endures.\"\n\n{529}\n\n\n\n\"GOOD TIDINGS.\"\n\nOR THE \"NEW AND EVERLASTING GOSPEL.\"\n\nQUESTION.--What is the Gospel?\n\nANSWER.--There is only one true system of doctrine that can properly be\ncalled the Gospel; and that one system is so definite in every point,\nand so exactly adapted to the situation of sinners, that every person\nmay immediately embrace it wherever it is preached, and by so doing\nthey become saints, or Christians.\n\nThe first principle of action required in the Gospel is belief in the\nname of Jesus Christ, the once crucified and now risen Redeemer.\n\nThe second is repentance; which signifies nothing more nor less\nthan the putting away of sins, with humility and meekness before\nGod--feeling sorry for our sins, and a determination to forsake them.\n\nThe third is baptism, by immersion in water, in the name of the Father,\nof the Son and of the Holy Ghost, FOR THE REMISSION OF SINS.\n\nThe fourth is the laying on of hands, in the name of Jesus, for the\nbaptism of the Holy Ghost. All who do these things in a proper manner,\nand under proper authority, are saints; and if they endure to the end\nthey will be saved in the Kingdom of God.\n\nQ.--Are there any conditions in this system which the sinner cannot\nimmediately fulfil, as soon as he understands them?\n\nA.--The sinner can believe that Jesus is the Christ on good testimony.\nHe can turn from his sins, and put them away. He can also go forth, and\nbe immersed in water, in the name of the Lord Jesus.\n\nGod will not believe for us; He will not repent for us; He will not be\nbaptized for us; but these things are for us to do; and if we do them,\nthen God has promised to forgive us our sins, and to baptize us with\nthe Holy Ghost; then, certainly we should be the children of God, in\nthe enjoyment of religion.\n\nQ.--Is it of any use for men to pray to the Lord to convert them and\ngive them religion, while they neglect to obey the Gospel?\n\nA.--No. In _vain_ they call Him Lord, Lord, and do not perform the\nthings which He has commanded them. In _vain_ they worship Him,\nteaching for _doctrines_ the COMMANDMENTS OF MEN. The Lord is praying\nus to be converted, and we will not, while at the same time we are\npraying Him to convert us.\n\nQ.--But must not the Lord perform some special work, on His part, more\nthan He has done, in order to convert our souls and make us Christians?\n\nA.--No. The Lord has died for us; He has risen again for us; He has\nsent His word to us, with servants to administer it; and now He\nrequires us to obey it, and then He has promised to forgive our sins,\nand to grant us the gift of the Holy Ghost.\n\nQ.--But what! Can every sinner come immediately forward and obey the\nGospel when it is {530} preached, and thus become a child of God?\n\nA.--Yes.\n\nQ.--What! All the sinners in this town?\n\nA.--Yes; and all the sinners in England, nay, in all the world. The\nvery moment they obey the Gospel they are free from sin, and are made\npartakers of the Holy Ghost. If this is not the case, then the word of\nGod is of none effect, and the Gospel never saved a man since the world\nbegan, nor ever will; for, if God has sent a message or Gospel into the\nworld which is insufficient to save sinners, and is under the necessity\nof saving them some other way, independent of that Gospel, then surely\nHe has sent it in vain. But, on the other hand, if He has sent a Gospel\nwhich would save one man by obeying its precepts, then surely it would\nbe the power of God unto salvation to all who would believe and obey it.\n\nQ.--If these things are so, what would a minister of the Gospel say\nif he were to be present at some of the religious excitements which\nare got up in modern times, and were to see persons bowed down at the\npenitent forms, trying to \"get religion\" in that?\n\nA.--He would say, as Ananias said to Saul of Tarsus, \"Why tarryest\nthou? Arise and be baptized, and wash away thy sins, calling upon the\nname of the Lord.\"\n\nQ.--But what would he say if they should refuse to comply with the\nrequisition, and should continue praying?\n\nA.--He would say, \"Why do you call Lord, Lord, and do not perform the\nthings he has said?\" \"In vain you worship him, teaching for doctrines\nthe commandments of men.\"\n\nQ.--But would they not \"get religion in that way?\"\n\nA.--No. They might pray as long and as loud as the four hundred\nprophets of Baal did, but with as little effect.\n\nQ.--But did not the Apostle say to the jailer and his household, that\nthey should be saved if they would believe on the Lord Jesus Christ,\nwithout obeying the Gospel?\n\nA.--No. He spake unto them the word of the Lord.\n\nQ.--What word of the Lord did he speak unto them?\n\nA.--The word of repentance and baptism for remission of sins; as is\nevident from the fact of their attending to baptism the same hour.\n\nQ.--What would have been the situation of the jailer and his household\nif they had believed on the Lord Jesus Christ, and had not obeyed the\nGospel?\n\nA.--They would have been under much more condemnation than they were\nbefore.\n\nQ.--But was not Saul of Tarsus, while on his way to Damascus, converted\nand made a Christian by a special work of God?\n\nA.--No. He was only convinced or convicted that Jesus was the Christ;\nbut his being a saint (or Christian) depended on his going to Damascus,\nand obeying the Gospel baptism.\n\nQ.--What would have been his situation if he had continued to believe\nin Christ, and had not gone to Damascus and obeyed the Gospel?\n\nA.--He would never have \"got religion\" to this day, but would have been\nworse than he was before.\n\n-Q.-Did not the Apostle say to the people of old, that, if they would\nconfess with their mouth the Lord Jesus Christ, and would believe in\ntheir hearts that God had raised him from the dead, they should be\nsaved?\n\nA.--Yes. But he was writing to the Church of God, whose members had\nalready obeyed the Gospel, and had been planted together {531} in the\nlikeness of his death; being buried with him by baptism, and having\nrisen again to newness of life, he was encouraging them to continue in\nthe belief and confession of his name.\n\nQ.--But did not the Apostle thank God that he had not baptized many of\nthe Corinthians?\n\nA.--Yes. But the reason was, lest they should say he had baptized in\nhis own name.\n\nQ.--But did he not say, that he was not sent to baptize, but to preach\nthe Gospel?\n\nA.--Yes. But others were sent to water those whom he planted. He, as\na wise master-builder, laid the foundation by preaching the word, and\nothers attended to the other part of the work, and thus builded thereon.\n\nQ.--Did not Cornelius and his friends receive the Holy Ghost before\nthey were baptized?\n\nA.--Yes. But it was to convince the Jews that they (the Gentiles) had\npart in the Gospel as well as the Israelites.\n\nQ.--Would Cornelius and his friends have been saved, after all they had\nreceived, if they had refused baptism?\n\nA.--No. For Peter was sent to tell them words whereby they should be\nsaved, and part of these words were, that they should be baptized; and,\nif they had refused to comply with this message, they would have been\nworse than those who had never known the way of truth.\n\nQ.--Was not the thief on the cross saved without baptism?\n\nA.--If he was, it was because he had no opportunity to obey; and,\ntherefore, was not saved through a Gospel ministration, but was\nincluded in the same mercy as the heathens, who have never had the\noffer of the Gospel, and therefore, are under no condemnation for not\nobeying it.\n\nQ.--Would the thief on the cross have been saved if he had lived to\nhear the Gospel, and had opportunity to obey it, and refused?\n\nA.--No. The Gospel condemns all who do not obey it. It is a savior of\nlife unto life, or of death unto death, to all who are privileged to\nhear it.\n\nQ.--Is there, then, no other Gospel but faith in Jesus Christ,\nrepentance towards God, and immersion in water FOR THE REMISSION OF\nSINS, with the laying on of hands in the name of Jesus for the baptism\nof the Holy Ghost?\n\nA.--No. The people who are without this order of things are strangers\nto the GOSPEL, notwithstanding all the morality, sincerity, and piety\nthey may possess.\n\nQ.--What! Are all the professed ministers of the Gospel, who have not\nobeyed and taught that particular form of doctrine without the Gospel,\nthe same as the heathen--and all their hearers, too?\n\nA.--Yes. Unless we make this difference, that, having the Bible and\nsome idea of Jesus Christ, they have been benefited in a moral point of\nview, although they have not understood the Gospel.\n\nQ.--Are all the ministers and professors of religion, in this age of\nthe world, under obligation to obey that Gospel, in order to be saved\nin the Kingdom of God?\n\nA.--Yes. \"Except a man be born of WATER and of the SPIRIT, he cannot\nenter into the Kingdom of God.\" How then can he be saved in it?\n\nQ.--What has Christ said of those who would come into the sheep-fold by\nclimbing up some other way besides the door?\n\nA.--He has pronounced them thieves and robbers.\n\nQ.--At Christ's second coming, what will become of all those ministers\nand professors, and others who do not obey the Gospel?\n\nA.--\"He will come in flaming {532} fire, taking vengeance on all those\nwho know not God, AND OBEY NOT THE GOSPEL OF OUR LORD JESUS CHRIST.\"\n\nQ.--How comes it that the Christian world (so called) have been so long\nwithout the Gospel in its fulness?\n\nA.--In fulfilment of the word of prophecy, spoken by the prophet Daniel\nand by the revelator John, \"THEY HAVE MADE WAR WITH THE SAINTS, AND\nOVERCOME THEM;\" and in fulfilment of Paul to Timothy, \"They have HEAPED\nTO THEMSELVES TEACHERS, having ITCHING ears; and these have turned\ntheir ears from the TRUTH, and they are turned unto fables, and they\nwill not endure SOUND DOCTRINE.\"\n\nQ.-How came the Latter-day Saints to understand this Gospel, and to be\ninstruments in restoring it among mankind?\n\nA.--Not for any worth or wisdom that was in them more than others; but\nbecause the time had come for this Gospel of the Kingdom to be again\nrestored to the inhabitants of the earth, and to be preached to all\nnations preparatory to the second coming of Messiah. Therefore the\nLord sent forth an Holy Angel to commit the authority of this ministry\nagain unto man, and this in fulfilment of the promises recorded by the\nancient prophets and apostles.\n\nQ.--Is it not uncharitable to consider the Christian world all wrong,\nexcept such as obey the fulness of the Gospel? and still more so to\ntell them of it?\n\nA.--No. The man who tells his generation the truth, according to the\n\"law and the testimony,\" is more charitable to them than ten thousand\nmen who cry, Peace and safety, and prophesy smooth things, when sudden\ndestruction is near at hand.\n\nQ.--But, what will become of all the people who have lived and died\nsince the Gospel was perverted and before it was restored again?\n\nA.--They will be judged according to their works, and according to the\nlight which they enjoyed in their day; and, no doubt many of them will\nrise up in judgment against this generation, and condemn it; for, had\nthey enjoyed the privileges which we enjoy, they would, no doubt, have\ngladly embraced the truth in all its fulness. They desired to see the\nlatter-day glory, but died without the sight.--_P. P. Pratt_.\n\n    _\"Attempts to promote universal peace have failed. The world has\n    had a fair trial for six thousands years; the Lord will try the\n    seventh thousand Himself.\"_\n\n    --_Joseph Smith, The Prophet_.\n\n{533}\n\n\n\nA PLEA FOR MODERN REVELATION.\n\nBY ORSON PRATT.\n\nWe now appeal to the honesty, good sense and learning of all good\nmoral men, to testify their convictions in regard to the insufficiency\nof their rules of faith. Is there a man among you who has candidly\nexamined the present confused, divided, distracted state of all\nChristendom, who is not thoroughly convinced that something is\nradically wrong? Many of you, no doubt, have in your serious reflecting\nmoments, looked upon the bewildered, blind, cold, formal, powerless\nsystems with which you were surrounded with feelings of sorrow and\ndisgust. You have wished to know the truth, but, alas, wherever you\nhave turned your investigations, darkness and uncertainty have stared\nyou in the face. The voices of several hundred jarring, contending,\nsoul-sickening sects were constantly sounding in your ears; each one\nprofessing to be built upon the Bible, and yet each one differing\nfrom all the rest. Under this confused state of things you have,\nperadventure, involuntarily exclaimed: can the Bible be the word\nof God! Would God reveal a system of religion expressed in such\n_indefinite terms_ that a thousand different religions should grow out\nof it? Has God revealed the great system of salvation in such vague,\nuncertain language on purpose to delight Himself with the quarrels and\ncontentions of His creatures in relation to it? Would God think so\nmuch of fallen men, that He would give His only Begotten Son to die\nfor them, and then reveal His doctrine to them in language altogether\nambiguous and uncertain? Such questions, doubtless, have passed through\nthe mind of many a religiously-inclined person. Millions have been\nsensible of the midnight darkness, but have not known the true cause;\nthey have acknowledged that they could not understand a very great\nproportion of the Bible, yet they have believed it to be the word of\nGod; they have wondered that the Bible should be their only rule of\nfaith, and yet so few be able to understand it alike. Many seeing the\ncontradiction, and vagueness, and the uncertainty {534} of all modern\nreligions, professing to have emanated from the same God, have been\nso disgusted that they have renounced the Bible as a fable invented\nby priestcraft; others fearing to do this, have poured over the whole\nlibraries of uninspired commentaries, seeking after the true meaning\nof that which they believe God has revealed; and at last, finding the\nlearned commentators as widely disagreed as the sects themselves, they\nhave concluded that the Bible is a great mystery and that God did not\nintend to have it understood when He revealed it. Others, still, have\na little more perseverance, and believing that God would not send a\nrevelation which He did not wish the people to understand, have with\ngreat diligence collected vast numbers of the most ancient Greek and\nHebrew manuscripts of the sacred books, but here they find themselves\nutterly confounded; these ancient manuscripts, which they had hoped\nwould reveal the truth, are perverted and corrupted in almost every\ntext, so that they find \"an incredible number of different readings\" on\nevery page and almost every sentence. From this heterogeneous mass of\ncontradictory manuscripts they give an English translation, and call\nit the Bible; thus leaving millions to guess out the true meaning, and\nquarrel and contend with each other because they do not guess alike.\n\nThe true cause of all the divisions which distract modern Christendom\nis the want of inspired apostles and prophets: they, through wickedness\nand apostasy, lost the key of revelation some seventeen centuries ago,\nsince which time they have been altogether unable to open the _door of\nknowledge_. Satan has taken the advantage of their dark and benighted\ncondition, and robbed the world of a great number of sacred books,\ncorrupting those few that remained to such a degree that he has got the\nwhole of Christendom quarreling about their true meaning. This pleases\nhim: he cares not how much they contend and fight about religion, as\nlong as he knows that their religion is false; neither does he care\nhow much they are united about religion, as long as he knows that\nit is not of the right kind. He can tolerate, and, indeed, help his\nreverend ministers to promulgate all kinds of religion, except that\nwhich has true revelators and prophets in it: no other kind of religion\ndispleases him. But for a prophet or revelator to establish a religion\non the earth, is more than he can quietly put up with; it strikes a\ndeath blow to all that he has been doing since the great apostasy.\nHe is exceedingly frightened, lest some of the old lost books of the\nancient prophets {535} and apostles should be again revealed. He is\nalso raving mad, lest the books of the Old and New Testaments should be\nrevealed again anew in their purity as at first--lest every point of\nChrist's doctrine should be again revealed in such plain, definite and\npositive language, that no two persons could possibly disagree upon it.\nThis would be exceedingly dangerous to his kingdom; no wonder, then,\nthat he should be full of wrath. But the sincere, honest, humble seeker\nafter truth must have the privilege of finding it, and that, too, in\nthe greatest of plainness, before the overthrow of all nations, that\nthey, by embracing it, may escape the judgments of great Babylon. Yes!\nthe day is come and the time is at hand when all nations are to hear\nthe word of the Lord by the mouth of His chosen apostles and prophets\nto whom He hath restored the key of revelation for the last time, and\nfor the dispensation of the fullness of times, that all things may be\nprepared and sealed unto the end of all things, against the day of rest\nfor the meek of the earth.\n\n    _\"Nothing but a sterling desire to do the will of God will cause\n    men to endure the contumely and reproach of their fellowmen and\n    associate themselves with the people denominated Latter-day Saints\n    or 'Mormons.'\"_\n\n    --_John Taylor._\n\n    _\"The Lord never did and never will send an angel to anybody merely\n    to gratify the desire of that individual to see an angel.\"_\n\n    --_Wilford Woodruff_.\n\n{536}\n\n\n\nTHE \"UNKNOWN GOD\" REVEALED.\n\nA REPLY TO A GEORGIA EDITOR'S URGENT APPEAL FOR A Restoration OF THE\n\"OLD TIME\" FAITH IN A PERSONAL AND KNOWN GOD.\n\nBEN E. RICH.\n\n_To the Editor of the Atlanta News_:\n\nDEAR SIR:--In a recent edition of your publication we observed the\nfollowing able editorial, which we copy verbatim:\n\nOUR MODERN ALTARS \"TO THE UNKNOWN GOD.\"\n\n_\"As I passed by and beheld your devotions, I found an altar with this\ninscription, TO THE UNKNOWN GOD.\"--St. Paul at Athens_.\n\n    It is a painful and confusing thing to the Christian investigator\n    to be convinced, as he must be, by the fact that millions of\n    conventionally good people in our land, as in all civilized\n    countries, are kneeling \"To the Unknown God.\"\n\n    One cannot say how many professed Christians really have a\n    conscious knowledge of the God whom they reverence and whose Son\n    they believe Jesus, the Christ, to be. But one may know without\n    much inquiry that very few of our Christian churchmen have what\n    we may be allowed to call \"a working knowledge of God.\" In other\n    words, they have no definite mental or spiritual conception of the\n    Personality of God. They attribute to Him in a somewhat nebulous\n    way certain characteristics in perfection, such as eternity,\n    holiness, truth, love, mercy, patience, wisdom and power. But\n    why and how these things constitute Personality and obtain\n    manifestation in human affairs, is a riddle more profound that a\n    Delphian oracle or a shadow interrogation point on the face of the\n    Sphinx.\n\n    They have simply apprehended that \"there must be a God,\" somewhat\n    as the French cynic said, if none had ever been revealed Man would\n    have invented one from necessity. They have been trained from\n    infancy to think of an awful God and finally, by the religious\n    impulse that always comes to a man strongly at some point in his\n    sentient career, they have professed a binding faith in that\n    God--but still He remains practically and consciously \"The Unknown\n    God.\"\n\n    It is one of the most strenuous tasks of modern preaching to secure\n    the serious, studious attention of men and women to the plain {537}\n    correspondence between the Scriptural revelations of God the Father\n    with the known attributes and actions of Christ the Son.\n\n    Preachers themselves preach \"The Unknown God\" because they have\n    not acquired the spiritual discernment to be satisfied that if\n    Christ was \"the express image of the Father,\" then, logically\n    and indisputably \"God was in Christ revealing Himself to the\n    world.\" All through the labors of the apostles in the first age\n    of the church runs the ceaseless insistence that men should not\n    differentiate between the characters of God and Christ, but believe\n    in Christ as an absolute manifestation of God in the flesh. If\n    modern preachers would dwell upon that mighty truth with the same\n    persistence the earth would soon be aflame with the knowledge and\n    the love of God, and Christ would become the true Lord of millions\n    who now do Him only lip service and of millions more who would\n    suddenly see in Him \"the fulness of the Godhead bodily.\"\n\n    It is scarcely to be wondered over that gold, society, pleasure,\n    pride and gilded sin in myriad forms can so easily persuade and\n    pervert so many in the modern Christian world, when we realize that\n    they live in so great a fog of ignorance concerning the God whom\n    they perfunctorily profess to believe in and acknowledge they ought\n    to obey in all truth, righteousness and holy conversation.\n\n    _We need in Atlanta--we need in Georgia--we need in America--the\n    old time faith in a personal and known God, who is our Father in\n    heaven, who has given us His Son for a Savior. A revival of the\n    knowledge of God in Christ Jesus will level forever, in and out of\n    the churches, countless thousands of altars \"To the Unknown God_.\"\n\nYour appeal for the restoration of \"the old time faith in a personal\nand known God\" impels us to respond to your editorial by offering you\nthe very faith for which you so earnestly contend. Your exposition of\nthe personalities, character and attributes of God is true, and your\nevidence is conclusive and invulnerable. There is no argument to offer\nin rebuttal, and preachers of so-called Christendom will look in vain\nfor one iota of proof to support the contrary. Their inconsistent, not\nto say ridiculous, doctrine that God is \"incomprehensible without body,\nparts or passions,\" in the light of all sound reason and prophetic\ntestimony, must stand alone a self-evident fact of the uninspired\nsource from which it sprang. The \"unknown God\" whom modern Christians\ndo ignorantly worship, in times past revealed His mind and will to\nHis children upon the earth. And, not only did He manifest Himself in\nrevelation, but in actual person did He converse face to face with\ncertain of His chosen representatives. Between Heaven and earth the\nchannel of communication was constantly open, excepting only, when,\nthrough disobedience and transgression men cut themselves off from this\nprivilege of divine favor. God's people expected these manifestations\nof His kindness. To be led by an inspired man--a prophet of the\nAlmighty--and to receive through him counsel and law, with the seal of\n{538} divine authority \"Thus saith the Lord\" attached thereto, was as\nnatural to them as it was to live, because to them, their Father in\nHeaven was a living, active, comprehensive personal Being. This was a\npart of the \"old time\" Faith.\n\nIn the meridian of time, Jesus Christ the Son of God, established His\nChurch among men; and when His labors were ended and He returned unto\nHis Father, He left His disciples in possession of the Holy Ghost\nwhich was \"to guide them into all truth,\" \"bring things past to their\nremembrance,\" and to reveal unto them the things of the future; in\nfact, this messenger was, in the absence of Christ in person, the\nmedium through which God made known His will unto His children upon the\nearth. No argument is needed to convince any one of the fact that the\ndisciples did enjoy the operations of that Spirit, for the whole New\nTestament is, in and of itself, proof positive and conclusive, of the\nliteral fulfillment of that promise. One of the \"gifts\" of the Holy\nGhost is prophecy, and upon whomsoever the Lord desired, He conferred\nthis gift, and hence prophets were found in His church. And especially\ndid those at the head enjoy this manifestation because they were God's\nmouthpieces, and it belonged particularly to their office and calling.\nThe enjoyment of the actual companionship of the Holy Ghost then,\ntogether with its perceptible workings, were also parts of that \"old\ntime\" Faith.\n\nAgain: At the head of His Church, Jesus placed a quorum of Twelve\nApostles, Peter, James and John standing chief among them. \"Ye have\nnot chosen me,\" said He, \"but I have chosen you and ordained you.\" He\ncalled and ordained also, Seventies, Elders, Priests, Teachers, and\nDeacons to fill certain positions in His Church, all of whom Paul says\nGod himself placed therein in order that He, through them, might edify\nand perfect the Saints and also to protect them from being tossed to\nand fro by every wind of doctrine taught by man; and further, that He\nmight accomplish the work of the ministry. These officers, according\nto the same author's authoritative testimony were to remain in the\nChurch until the world should come to a unity of the Faith and to a\nperfect knowledge of God. To have in their midsts these divinely called\nand inspired men bearing authority direct from God, was another part\nof the \"old time\" Faith of the Saints. No word from God has ever been\nrecorded that these offices and callings were unnecessary and useless\ncreations in His Church organization, or that they were in time to\nbe done away and destroyed. All Scripture proves the contrary most\nclearly {539} and most emphatically. Furthermore, such a contention\nsimply reduces the solemn and deliberate acts of Jehovah to mere folly\nand idle child's play, and destroys the confidence and faith of man\nin Him as a Being possessed of that infinite intelligence and wisdom\nattributed to Him. God placed these officers in the Church, and no one\nbut God can legally remove them. But they have been removed. Their\noffices have been destroyed. Yes, but unauthorized man and not God is\nresponsible! The modern Christian doctrine advocating the uselessness\nand nonessentiality of the Apostles and Prophets and other inspired men\nof God as were formerly set in the Church of Christ, is a companion\ninconsistency with that of a bodiless, passionless God, and also owes\nits existence to modern unauthorized and uninspired man. Certainly it\nwas not a part of the \"old time\" Faith.\n\nAnother thing: The men whom Jesus called into His ministry, were sent\nout \"two by two\" to preach the Gospel, \"without purse or scrip.\" Taxed\npews, contribution boxes, and salaried preachers were unknown among\nthem. These things belong to the modern \"profession\" of the popular\nChristian ministry and had nothing whatever to do with the \"old time\"\n\"calling\" of God unto His work. To be sure, the Church had a system of\nrevenue by which the poor were supported and the necessary expenses\nof maintaining the organization were met, but this was known as the\n\"law of tithing,\" of which not one penny went to pay a preacher. This\ncustom and practice is another invention of man, ingeniously applied in\nmerchandising a man-made gospel by a self-called clergy, and that, too,\nin bold contradiction of Holy Writ, which unmistakably declares it to\nbe entirely foreign to the \"old time\" Faith.\n\nFurthermore: The Gospel, as Jesus and His disciples taught it, embraced\nfour fundamental principles, namely: faith, repentance, baptism by\nimmersion \"for the remission of sins,\" and \"the laying on of hands\"\nfor the \"gift of the Holy Ghost.\" The faith here spoken of constituted\nmore than a dormant or passive belief. It went further than mere mental\nassent, and embodied deeds of righteousness. He that had faith was\nstirred to repentance from his evil ways. That is, he ceased to commit\nforbidden practices, and instead performed such acts of righteousness\nas the Gospel required. One of these requirements was to be baptized\nin water for the remission of sin. The claim that this ordinance was\nnot essential is disproved, not only by the teachings of the Savior and\nHis disciples, but also by their practices. Jesus Himself {540} set the\nexample, and afterwards commanded His disciples to preach in all the\nworld the Gospel, \"baptizing them (who believed) in the name of the\nFather, the Son, and the Holy Ghost,\" and also declaring that those\nwho would not believe and be baptized \"should be dammed.\" This is not\nstrange at all, when we fully realize that baptism is \"the counsel of\nGod,\" and that it was the preceding step requisite to the companionship\nof the Holy Ghost which was given \"by the laying on of hands.\"\n\nPaul declared to the Hebrew Saints that these four principles and\nordinances were \"the doctrine of Christ,\" and John writes that\n\"whosoever transgresseth and abideth not in the doctrine of Christ hath\nnot God. He that abideth in the doctrine of Christ he hath both the\nFather and the Son.\" To the consistent mind there should be not the\nleast shadow of doubt as to the fact that the doctrines here laid down\nbelonged to and were an essential part of the \"old time\" Faith.\n\nBut this is not all. There was a power, an active perceptible force\nof divine origin, which, through the faith of the Saints, manifested\nitself in speaking in and interpretation of tongues, prophecy, and\nhealing of the sick. These manifestations were the \"gifts of the Holy\nGhost.\" Jesus called them \"signs,\" and promised that they should\n\"follow them that believe,\" the literal fulfillment of which is\nattested by one continuous stream of examples running all through\nthe New Testament times. God placed them in the Church anciently;\nthe Saints then enjoyed them; and nowhere has He ordered them to be\nwithdrawn or announced that they should cease. However, they are not to\nbe found in so-called Christian churches today, and what more, without\none word of Scriptural support, the preachers of modern times maintain\nthat they are superfluous and are no longer needed. Superfluous? Why?\nNo longer needed? Why? Simply because they are not manifest among them,\nand that this kind of doctrine in a measure explains away the reason\nfor their absence; besides, it conforms best to their man-conceived\nidea of a god without body, parts or passions. They get from their\ngod exactly what he is capable of giving them--absolutely nothing. To\nbe sure such a being could not speak. He has no mouth. He could not\nhear, for he has no ears. He could not hate or love, because he has no\npassions. Summed right down to the actual thing which the definition\nconveys, the only conclusion is that such a god is no god at all.\nAnd since this is the subject of their worship, it isn't unnatural\nor unreasonable that he or it, or {541} whatever name by which the\nnonentity might be designated, bestows no signs or gifts upon its\nworshipers because it is manifestly powerless to act. But one thing\nsure and certain, these very \"gifts\" and \"signs\" were a part of the\n\"old time\" Faith. They were the blessings of a Heavenly Father poured\nout upon those of His children who obeyed the Gospel of His Son Jesus\nChrist. They came from the God of Abraham, Isaac and Jacob; the same\nwho conversed with our father Adam in the Garden of Eden; the same\nwhose voice at sundry times was heard, and whose person--but not in\nHis mortal consuming glory--on many occasions was seen by nearly all\nof the prophets spoken of in Holy Writ; the same whose express image,\ncharacter and personality were duplicated in the person of His Only\nBegotten Son in the flesh--Jesus Christ, the Savior of the world!\n\nThis, kind sir, sets forth in brief, the component parts of the \"old\ntime\" Faith of the ancients, only one principle of which was contended\nfor in your able editorial copied above. This very faith, we are\npleased to declare unto you, is now upon the earth. That same \"personal\nand known God who is our Father in Heaven,\" in company with His Son\nJesus Christ, together in person, visited this earth and conversed face\nto face with one whom they chose to represent them among men. They gave\nhim authority to act in their names; revealed unto him every principle\nof the Gospel necessary to man's salvation, and instructed him how\nto re-establish their Church in the world; and as a startling and\ninvincible testimony of the truth of these things, that Church stands\ntoday just as complete in structure, in doctrine and in practice as was\nthe Church organized on the same principle--revelation--in Jerusalem\nnearly two thousand years ago. That Church is the Church of Jesus\nChrist of Latter Day Saints, and that man, whom the courts of heaven\nhonored by making him the instrument of restoration, was Joseph Smith,\nthe latter day prophet of the true and the living God!\n\nAtlanta, your honor, has not been totally lacking in information upon\nthese matters, because both upon her streets and within several of\nher humble halls, modern Elders and Seventies, clothed with that same\nauthority possessed by their brethren anciently, have defended the\npersonality of our Father. And this also have they done throughout the\nwhole civilized world. But like their companion missionaries of former\ntimes, they have been hated and despised, persecuted and mobbed; and\nin several instances have they, too, been {542} murdered in cold blood\nfor the Truth, the name of your own fair state sharing this unholy\nrecord in common with others in this nation. Modern sanctimonious \"High\nPriests,\" under the appellation of Christian ministers, like men of\ntheir own stripe in olden times, have been the ring leaders in creating\nthis prejudice in the minds of the people, and they are responsible\nfor the war of persecution that has raged and which does now rage\nrelentlessly against the work of God; and should the Master Himself\nvisit the earth today He, beyond all question, would rebuke these\nmodern Scribes, Pharisees and hypocrites in the same language reported\nby Matthew in his twenty-third chapter.\n\nThe religious Jews, in the days of Jesus, ridiculed and hated the\nreligion of God brought unto them, and the so-called religious\nChristian world of today stands exactly in the same position. It took\na brave heart, an independent spirit and a firm reliance in Jehovah to\nembrace an unpopular truth then and become united with the despised\nNazarene, and it requires the same characteristics today to become\nassociated with the Church of God established in this day through the\ninstrumentality of the latter day prophet who received his authority\nfrom that same Nazarene.\n\nIn conclusion: We offer you the \"old time\" Faith which has been\nrestored to the earth, with all the principles, gifts, powers and\nauthority of ancient times. It holds out to you the opportunity to be\nestablished upon a firm and complete understanding of that \"personal\nand known God who is our Father in Heaven and who has given us His Son\nfor a Savior.\" And what more, we ask you candidly, and earnestly, to\naid us in this revival of the \"old time\" Faith, that throughout all\nthe universe may be restored a perfect knowledge of God and of His Son\nJesus Christ, that henceforth and forever may be lowered, both in and\nout of the churches, the countless thousands of altars erected to the\n\"unknown God.\"\n\n{543}\n\n\n\nA GOSPEL LETTER.\n\nWRITTEN BY SISTER LUCY MACK SMITH, THE MOTHER OF THE PROPHET JOSEPH\nSMITH.\n\nThe following very interesting and earnest gospel letter written by\nLucy Mack Smith, mother of the Prophet Joseph, to her brother, Solomon\nMack and his wife, was presented to President Joseph F. Smith by Mrs.\nCandace Mack Barker, of Keene, N. H., a granddaughter of Solomon Mack,\nto whom the letter is addressed. Mrs. Barker stated that it was her\ndesire to place the letter in the hands of those who would appreciate\nits contents and preserve it as she felt it properly deserved. Readers\nwill agree that the lady made the very wisest selection in choosing\nPresident Smith as the holder of this important relic. It is with\nuntold pleasure that we are privileged to present this beautiful sermon\nwhich was written so soon after the organization of the Church by one\nof the greatest and noblest mothers that ever lived, whose life of\ncontinued toil and tribulation was spent so constantly in the humble\nendeavor to help establish the everlasting Gospel revealed from God\nthrough her prophet son. Her brother Solomon became a faithful member\nof the Church, and remained so until the end of his mortal life:\n\n    Waterloo, January 6, 1831.\n\n    Dear Brother and Sister:\n\n    Although we are at a great distance from each other and have not\n    had the pleasure of seeing each other for many years, yet I feel\n    a great anxiety in your welfare, and especially for the welfare\n    of your souls; and you yourselves must know that it is a thing of\n    greatest importance to be prepared to meet our God in peace, for\n    it is not long before He is to make His appearance on the earth\n    with all the hosts of heaven to take vengeance on the wicked and\n    they that know not God. By searching the prophecies contained in\n    the Old Testament we find it there prophesied that God will set His\n    hand the second time to recover His people the house of Israel.\n    He has now commenced this work; He hath sent forth a revelation\n    in these last days, and this revelation is called the Book of\n    Mormon. It contains the fullness of the Gospel to the Gentiles,\n    and is sent forth to show unto the remnant of the house of Israel\n    what great things God hath done for their fathers that they may\n    know of the covenants of the Lord and that they are not cast off\n    forever; and also of the convincing of both Jew and Gentile that\n    Jesus is the Christ, the Eternal God and manifests Himself unto\n    all nations. It also contains the history of a people which were\n    led out of Jerusalem {544} six hundred years before the coming of\n    Christ in the flesh. God seeing the wickedness of the inhabitants\n    of Jerusalem, He sent out a prophet named Lehi and commanded him\n    to declare unto the people that unless they repented of their sins\n    that the city would be destroyed, but they would not hear him,\n    but sought to take away his life, therefore the Lord commanded\n    him to take his family, together with another man named Ishmael,\n    and his family, and flee out of the city, and they were led by\n    the hand of the Lord on to this continent and they became very\n    numerous and were a people highly favored of the Lord; but there\n    arose contentions among them and the more wicked part of them being\n    led by one of the sons of Lehi named Laman, arose up in rebellion\n    against their brethren, and would not keep the commandments of\n    God, therefore He sent a curse upon them, and caused a dark skin\n    to come over them, and from Laman our Indians have descended. The\n    more righteous part of them were led by another of the sons of Lehi\n    named Nephi, he being a prophet of the Lord. I cannot give you\n    much of an insight into these things, but I write this that when\n    you have an opportunity of receiving one of the books that you may\n    not reject (it) for God has pronounced a curse upon all who have a\n    chance to receive it and will not, for by it they will be judged at\n    the last day.\n\n    There are many in these parts who profess to know God and to be\n    His humble followers, but when this thing is offered them they say\n    we have Bible enough and want no more; but such are in the gall\n    of bitterness and in the bonds of iniquity and understand not the\n    Bible which they love, for all the holy prophets spoke plainly of\n    the gathering of the house of Israel and of the coming forth of\n    this work, and God says He will give us line upon line, precept\n    upon precept, here a little and there a little; there are more\n    nations than one, and if God would not reveal Himself alike unto\n    all nations He would be partial. We need not suppose that we have\n    all His words in our Bible, neither need we think that because He\n    has spoken once He cannot speak again.\n\n    Perhaps you will inquire how this revelation came forth. It has\n    been hid up in the earth fourteen hundred years, and was placed\n    there by Moroni, one of the Nephites; it was engraven upon plates\n    which have the appearance of gold. He being a prophet of the Lord,\n    and seeing the wickedness of the people and knowing that they\n    must be destroyed, and also knowing that if the plates fell into\n    the hands of the Lamanites that they would destroy them, for they\n    sought to destroy all sacred writings, therefore he hid them up in\n    the earth, having obtained a promise of the Lord that they should\n    come forth in His own due time unto the world; and I feel to thank\n    my God that He hath spared my life to see this day.\n\n    Joseph, after repenting of his sins and humbling himself before\n    God, was visited by an holy angel whose countenance was as\n    lightning and whose garments were white above all whiteness, who\n    gave unto him commandments which inspired him from on high; and who\n    gave unto him, by the means of which was before prepared, that he\n    should translate this book. And by reading this our eyes are opened\n    that we can see the situation in which the world now stands; that\n    the eyes of the whole world are blinded; that the churches have all\n    become corrupted, yea every church upon the face of the earth; that\n    the Gospel of Christ is nowhere preached. This is the situation\n    which the world is now in, and you can judge for yourselves if we\n    did not need something more than the wisdom of man to show us the\n    right way.\n\n    {545} God, seeing our situation, had compassion upon us, and has\n    sent us this revelation that the stumbling block might be removed,\n    that whosoever would might enter. He now established His Church\n    upon the earth as it was in the days of the Apostles. He has now\n    made a new and everlasting covenant, and all that will hear His\n    voice and enter, He says they shall be gathered together into a\n    land of promise, and He Himself will come and reign on earth with\n    them a thousand years. He is now sending forth His servants to\n    prune His vineyard for the last time, and woe be unto them that\n    will not hear them. There are many who think hard when we tell them\n    that the churches have all become corrupted, but the Lord hath\n    spoken it, and who can deny His words? They are all lifted up in\n    the pride of their hearts and think more of adorning their fine\n    sanctuaries than they do of the poor and needy. The priests are\n    going about preaching for money, and teaching false doctrines and\n    leading men down to destruction by crying peace, peace, when the\n    Lord Himself hath not spoken it.\n\n    When our Savior was upon the earth He sent forth His disciples and\n    commanded them to preach His Gospel, and these signs He said should\n    follow them that believed; in My name they shall do many wonderful\n    works; they shall cast out devils; they shall take up serpents, and\n    if they drink any deadly thing it shall not hurt them; they shall\n    lay hands on the sick and they shall recover. Now where can we find\n    these signs following them that call themselves preachers of the\n    Gospel, and why do they not follow? It surely must be because they\n    do not believe and do not teach the true doctrine of Christ, for\n    God is the same yesterday, today and forever, and changeth not.\n\n    We read that at the day of Pentecost people being pricked in their\n    hearts began to cry, saying, \"Men and brethren, what shall we do?\"\n    and Peter being filled with the Holy Ghost, stood up and said,\n    \"Repent and be baptized every one of you in the name of Jesus\n    Christ for the remission of your sins and ye shall receive the Holy\n    Ghost.\" Now this promise was not to them alone for he goes on to\n    say, this \"promise is unto you and to your children, and to all\n    that are afar off, even as many as the Lord our God shall call;\"\n    therefore the promise extends unto us if we will obey His commands.\n    Peter did not tell them to go away and mourn over their sins weeks\n    and months, and receive a remission of them and then come and be\n    baptized, but he told them first to repent and be baptized, and the\n    promise was that they should receive a remission of their sins and\n    the gift of the Holy Ghost; and this is the Gospel of Christ, and\n    His Church is established in this place and also in Ohio; there\n    have been three hundred added to the Church in Ohio within a few\n    weeks, and there are some added to this Church almost daily. The\n    work is spreading very fast.\n\n    I must now close my letter by entreating you as one that feels for\n    your souls to seek an interest in Christ, and when you have an\n    opportunity to receive this work do not reject it, but read it and\n    examine for yourselves. I will now bid you farewell, and I want\n    some of you to come here or write immediately, for we expect to go\n    away to the Ohio early in the spring. If you write this winter you\n    may direct your letters to Waterloo, Seneca county. I want you to\n    think seriously of these things, for they are the truths of the\n    living God.\n\n    Please to accept this from your sister, LUCY SMITH.\n\n    To Solomon Mack, Gilsum. N. H.\n\n{546}\n\n\n\nTHE RESTORATION OF THE EVERLASTING GOSPEL.\n\nBY ELDER GEORGE TEASDALE.\n\nWHAT is \"Mormonism?\" and, What is the object of the \"Mormon\" Elders\npreaching in the Indian Territory? are questions that are doubtless\nasked many times. We propose, with your kind attention, to answer\nthese questions, and we ask your prayerful consideration of the same.\nIn the year 1820 there lived in Manchester, Ontario (now Wayne)\nCounty, in the State of New York, a young man named JOSEPH SMITH, who\nreceived a remarkable vision. There had been a religious revival in the\nneighborhood where he resided, which had caused him much reflection\nto know which of the sects to join, as the Baptists, Methodists, and\nPresbyterians had all taken part in the revival, and when it was over\nthe different ministers all claimed the converts, which made much\nconfusion and bitter feeling. As Joseph was reading the Bible one day,\na passage of Scripture, found in the first chapter and fifth verse of\nJames' epistle, which reads, \"If any of you lack wisdom, let him ask of\nGod, that giveth to all men liberally, and upbraideth not; and it shall\nbe given him,\" had a powerful influence over him. To use his own words:\n\"Never did any passage of Scripture come with more power to the heart\nof man than this did at this time to mine. It seemed to enter with\ngreat force into every feeling of my heart. I reflected on it again and\nagain, knowing that if any person needed wisdom I did.\" At last Joseph\ndetermined to ask of God. The principle of Faith was now operating upon\nhis mind, and he determined to ask the Eternal Father which of all the\nsects was right.\n\nIt was the morning of a beautiful clear day, early in the spring of\neighteen hundred and twenty. He went alone to a retired spot, kneeled\ndown, and began to offer up the desires of his heart. He had scarcely\ndone so, when he was seized {547} upon by some invisible power that\nseemed to bind his tongue so that he could not speak, and which almost\novercame him. He was about to give up, but exercising all his power\ncalling upon God, in his heart, to deliver him, he saw a pillar of\nlight exactly above his head, above the brightness of the sun. When\nthe light rested upon him, he was delivered from the power of his\nunseen enemy, and he saw two glorious personages, whose brightness and\nglory it is impossible to describe, standing above him in the air;\none of them spake unto him, calling him by name, and pointing to the\nother said, THIS IS MY BELOVED SON, HEAR HIM. Joseph asked this other\npersonage which of all the sects was right and which he should join,\nand was answered that he should join none of them, for they were all\nwrong. This personage said, \"They draw near to me with their lips, but\ntheir hearts are far from me; they teach for doctrine the commandments\nof man, having a form of godliness, but they deny the power thereof;\"\nand also gave him some other information. When Joseph came to himself\nagain, he was lying on his back, looking up into heaven.\n\nSome few days after he had this remarkable vision, he happened to be in\ncompany with one of the Methodist preachers, and he told him the vision\nhe had seen. The preacher became very angry, told Joseph it was all of\nthe devil, that there were no such things as visions or revelations\nin these days; that such things had ceased with the Apostles. Joseph\nsoon found that telling the vision excited a great deal of prejudice\nagainst him amongst professors of religion, and was the cause of much\npersecution. Thus commenced the persecutions of the Latter-day Saints,\ncalled \"Mormons.\" The men who \"taught for doctrine the commandments of\nman\" commenced lying about and misrepresenting an obscure boy, because\nhe had truthfully said he had seen a vision and he knew it. He also\nhad learned that the testimony of the Apostle James was true. This we\nwould also do well to give heed to, for we all lack wisdom and should\nbe encouraged to ask of God, so that we may not be led astray by false\nteachers, but have the Spirit of Truth to guide and lead us into all\ntruth.\n\nAbout three years after receiving this remarkable vision he received a\nvisitation from a messenger from heaven. This personage informed him\nhis name was Moroni. He had on a robe of the most exquisite whiteness;\nhis whole person was glorious beyond description, and his countenance\ntruly like lightning. He told Joseph God had a work for him to do,\nand that his name should be had for good and evil amongst {548} all\nnations. Moroni, the angel, told him there was a book that had been\nhid up in the earth, written upon gold plates, giving an account of\nthe inhabitants who formerly lived upon this continent, and the source\nfrom when they sprang; also, that the fulness of the everlasting\nGospel was contained in this record, as delivered by Jesus Christ to\nthe ancient inhabitants, the fathers of the American Indians, and the\n\"other sheep\" spoken of by the Savior, in the tenth chapter of John and\nthe sixteenth verse, \"Other sheep I have, which are not of this fold;\nthem also I must bring, and they shall hear my voice.\" Moroni quoted\nseveral prophecies of the Old Testament Prophets, that were about to\nbe fulfilled, he said, concerning the destruction of the wicked and\nthe second coming of the Messiah, etc.; and also told him that many\njudgments were coming on the earth with great desolations by famine,\nsword and pestilence, in this generation. With the plates that were hid\nup there were two stones in silver bows (and these stones, fastened\nto a breastplate, constituted what is called the Urim and Thummim),\nand the possession and use of these stones were what constituted Seers\nin ancient or former times, and that God had prepared them for the\npurpose of translating the record. Following the instructions of this\nmessenger, who was one of the Prophets, and who had hid up this record,\nJoseph translated the plates by the power of God.\n\nThree men were chosen special witnesses, to whom the angel showed the\nplates. Their names were Oliver Cowdery, David Whitmer, and Martin\nHarris. They declare \"that an angel of God came down from heaven,\nand he brought and laid before our eyes, and we beheld and saw the\nplates, and the engravings thereon;\" they also heard the voice of the\nLord declare the record had been translated by the power of God. It\nis called the Book of Mormon. Mormon, who was the father of Moroni,\nmade an abridgment of the ancient records, and it is that abridgment\nthat we now have in the Book of Mormon. It is from this Prophet's\nname that the Gentile or unbelieving nations have called the people\nwho believe in this book \"Mormons,\" or anything to do with the people\nwho thus believe, \"Mormonism;\" and they have very much belied them.\nBut it does not matter what unbelievers say, or how much the people\nmay be misrepresented by wicked men, the facts exist--Mormon made an\nabridgment of the history of his people on gold plates, and JOSEPH\nSMITH, the Prophet-martyr of the nineteenth century, translated them\nby the power of God, and it exists and bears its own truthful {549}\nevidence. No one has ever read the book with an honest, prayerful\nheart, but has been convinced of its divine origin. The prophecies\nor predictions of its own Prophets are being fulfilled to-day. These\nProphets were amongst some of the most remarkable men that ever lived.\n\nDuring the time Joseph Smith was translating the Book of Mormon, a\nyoung man named Oliver Cowdery was writing for him. They came to the\nplace where it is recorded that the Lord Jesus visited the people and\nestablished His Church upon this continent. Upon translating the mode\nand object of baptism as the Savior gave instructions, they greatly\ndesired this blessing, but knew not how to obtain it. They went into\nthe woods to pray and inquire of the Lord respecting baptism for the\nremission of sins, which was mentioned in the translation. While\nthey were praying and calling upon the Lord, a messenger from heaven\ndescended in a cloud of light, and laid his hands upon their heads as\nthey knelt in prayer, and ordained them to the Aaronic Priesthood,\nsaying, \"Upon you my fellow servants, in the name of Messiah, I confer\nthe Priesthood of Aaron, which holds the keys to the ministering of\nangels, and of the Gospel of repentance, and of baptism, by immersion,\nfor the remission of sins; and this shall never be taken again from\nthe earth, until the sons of Levi do offer again an offering unto the\nLord in righteousness.\" He said this Aaronic Priesthood had not the\npower of laying on hands for the gift of the Holy Ghost, but that\nthey would receive this power or authority hereafter. This messenger,\nor angel, said his name was John, the same that is called John the\nBaptist, in the New Testament, and that he acted under the direction of\nPeter, James and John, the ancient Apostles, who held the keys of the\nMelchisedec Priesthood or authority. Joseph states this same messenger\n\"commanded us to go and be baptized, and gave us directions that I\nshould baptize Oliver Cowdery, and afterwards that he should baptize\nme;\" accordingly they carried out the instructions which were given\nunto them by baptizing each other in the order designated by the angel.\nOn coming out of the water, the Holy Ghost came upon them, and they\nstood up and prophesied concerning the rise of the Church of Christ\nin this generation, and many other things, being filled with the Holy\nGhost and rejoicing in their salvation.\n\nAs the messenger had promised, in due time, the Melchisedec Priesthood\nand Apostleship was restored under the hands of Peter, James and John,\nand the \"Gospel of the kingdom\" {550} began to be preached, and as the\nmembers of the Church of Christ began to multiply it was Organized by\ndivine revelation with Apostles, Prophets, and Teachers, followed by\nmiracles, gifts of healing, helps and governments, until the Church\nof Christ was fully organized upon the earth. But it has had to pass\nthrough the most bitter persecution, and the blood of the martyrs has\nhad to flow. Mobs, led on by ministers of religious societies, have\ncommitted acts of violence against the Saints of the Most High, that\ntestify in unspeakable language \"they are all wrong,\" for no member of\nthe Church of Christ could have a persecuting spirit--\"By their fruits\nshall ye know them.\"\n\nThe Prophet Joseph Smith, through false charges, had to endure over\nforty vexatious lawsuits, in all of which he was honorably acquitted;\nuntil at last the mob said, \"If the law cannot reach him, powder\nand ball shall,\" and he and his brother Hyrum, the Patriarch of the\nChurch, were murdered in cold blood; and this because they were true\nand faithful to the trust given them by the Eternal Father, and the\nwicked in their hatred to the principles of righteousness that he\npreached, being of the same spirit as that possessed by the men who\ncrucified the Messiah, were led on to shed the blood of innocence, by\nwhich they exalted the martyrs to a throne and brought upon themselves\nthe damnation of hell. For the shedding of innocent blood there is no\nforgiveness. (See I John, iii, 15.)\n\nBut although the world has been opposed to the establishment of the\nKingdom of God upon the earth, the Lord has sustained and protected\nHis people and established their feet in the fastnesses of the Rocky\nMountains, as foretold by the Prophets Isaiah and Micah: \"And it shall\ncome to pass in the last days, that the mountain of the Lord's house\nshall be established in the top of the mountains, and shall be exalted\nabove the hills; and all nations shall flow unto it. And many people\nshall go and say, Come ye, let us go up to the mountain of the Lord, to\nthe house of the God of Jacob; and he will teach us of his ways, and\nwe will walk in his paths; for out of Zion shall go forth the law, and\nthe word of the Lord from Jerusalem.\" (Isaiah, ii, 2, 3; Micah, iv,\n1, 2.) And they are steadily increasing, because they teach correct\nprinciples, they tell the truth and offer the TRUTH to the people, for,\nhaving authority, they have the power to preach the everlasting Gospel.\n\nGod, our Eternal Father, the Father of the spirits of all {551} flesh,\nrequires us all to believe on His only begotten, Jesus Christ, the\nauthor of our eternal salvation, the only name given under heaven\nwhereby we can be saved. We must have faith in God, believe that He is,\nand that He is a rewarder of those who diligently seek Him. Then seek\nunto Him by faith and prayer, asking Him in the name of Jesus Christ\nfor such things as we treed. Then we are required to repent, \"cease to\ndo evil,\" and \"learn to do well,\" being willing and obedient, putting\naway from us all our wickedness, worship Him that made the heavens and\nthe earth, the sea and the fountains of waters. Then we are required\nto be baptized by immersion for the remission of sins (Acts, ii, 38),\nthat we may be prepared to receive the Holy Ghost by the laying on of\nhands of those who have the authority (see Acts, viii, 17, and xix,\n6; Hebrews, vi, 2), then walk in newness of life; for none can assist\nin this latter-day work unless they are humble, full of love, having\nfaith, hope and charity, being temperate in all things intrusted to\ntheir care.\n\nHear what Jesus Christ said to the disciples upon this continent:\n\n    \"Behold verily, verily, I say unto you, I will declare unto you my\n    doctrine. And this is my doctrine, and it is the doctrine which the\n    Father hath given unto me; and I bear record of the Father, and the\n    Father beareth record of me, and the Holy Ghost beareth record of\n    the Father and me, and I bear record that the Father commandeth all\n    men everywhere to repent and believe in me; and whoso believeth in\n    me, and is baptized, the same shall be saved; and they are they who\n    shall inherit the kingdom of God. And whoso believeth not in me,\n    and is not baptized, shall be damned. Verily, verily, I say unto\n    you, that this is my doctrine, and I bear record of it from the\n    Father; and whoso believeth in me, believeth in the Father also,\n    and unto him will the Father bear record of me; for he will visit\n    him with fire and with the Holy Ghost. And thus will the Father\n    bear record of me, and the Holy Ghost will bear record unto him\n    of the Father and me; for the Father, and I, and the Holy Ghost\n    are one. And again I say unto you, ye must repent, and become as\n    a little child, and be baptized in my name, or ye can in no wise\n    receive these things. And again, I say unto you, ye must repent,\n    and be baptized in my name, and become as a little child, or ye can\n    in nowise inherit the kingdom of God.\" (Book of Mormon, 3 Nephi,\n    xi, 31-38.)\n\nNow the reason why the Elders of the Church of Jesus Christ of\nLatter-day Saints are here from Zion, is to tell you these glad tidings\nof great joy, that light has come into the world and the knowledge of\nGod is restored to the earth. We bear testimony that the angel that\nJohn saw on the Isle of Patmos, flying \"in the midst of heaven, having\nthe everlasting Gospel to preach unto them that dwell on the earth,\nand to {552} every nation, and kindred, and tongue, and people, saying\nwith a loud voice, Fear God and give glory to him; for the hour of his\njudgment is come: and worship him that made heaven, and earth, and the\nsea, and the fountains of waters,\" (Rev. xiv, 6, 7,) has come, and\nthat the \"gospel of the kingdom\" is being preached, as foretold by the\nMessiah. (See Matt., xxiv, 14.) And we are calling upon all men to have\nFAITH IN GOD, repent of their sins and be baptized; then we promise\nthose who humble themselves like little children, as the Savior has\nsaid, that they shall receive the Holy Ghost and know that these things\nare true. Christ said, \"My doctrine is not mine, but his that sent me.\nIf any man will do his will, he shall KNOW of the doctrine.\" (John,\nvii, 16, 17.)\n\nWe are the friends of the people and their servants for Christ's sake,\nand we entreat them, in Christ's stead, be ye reconciled to God, obey\nthe Gospel and be saved from death, hell and the grave, for there is\nbut \"one Lord, one faith, one baptism, one God and Father of all.\" (See\nEphesians, iv, 4-16.) This TRUE FAITH is restored to the earth, and\nwe know it. In conclusion, we will give you the words of the Prophet\nMormon for your consideration, and we pray God, our Eternal Father,\nthat His Spirit and blessing may be upon every honest hearted person\nunto whom this shall come, or who shall read these words:\n\n    \"And now behold, I would speak somewhat unto the remnant of this\n    people who are spared, if it so be that God may give unto them my\n    words, that they may know of the things of their fathers; yea,\n    I speak unto you, ye remnant of the house of Israel; and these\n    are the words which I speak. Know ye that ye are of the house of\n    Israel. Know ye that ye must come unto repentance, or ye cannot\n    be saved. Know ye that ye must lay down your weapons of war, and\n    delight no more in the shedding of blood, and take them not again,\n    save it be that God shall command you. Know ye that ye must come\n    to the knowledge of your fathers, and repent of all your sins and\n    iniquities, and believe in Jesus Christ, that he is the Son of God,\n    and that he was slain by the Jews, and by the power of the Father\n    he hath risen again, whereby he hath gained the victory over the\n    grave; and also in him is the sting of death swallowed up. And he\n    bringeth to pass the resurrection of the dead, whereby man must\n    be raised to stand before his judgment seat. And he hath brought\n    to pass the redemption of the world, whereby he that is found\n    guiltless before him at the judgment day, hath it given unto him\n    to dwell in the presence of God in his kingdom, to sing ceaseless\n    praises, with the choirs above, unto the Father, and unto the Son,\n    and unto the Holy Ghost, which are one God, in a state of happiness\n    which hath no end. Therefore repent, and be baptized in the name of\n    Jesus, and lay hold upon the gospel of Christ, which shall be set\n    before you, not only in this record but also in the record which\n    shall come unto the Gentiles from the Jews, which record shall\n    come from the Gentiles unto you. For behold, this is written for\n    the intent {553} that ye may believe that; and if ye believe that,\n    ye will believe this also; and if ye believe this, ye will know\n    concerning your fathers, and also the marvellous works which were\n    wrought by the power of God among them; and ye will also know that\n    ye are a remnant of the seed of Jacob; therefore ye are numbered\n    among the people of the first covenant; and if it so be that ye\n    believe in Christ, and are baptized, first with water, then with\n    fire and with the Holy Ghost, following the example of our Savior,\n    according to that which he hath commanded us, it shall be well with\n    you in the day of judgment. Amen.\" (Book of Mormon, Mormon, vii\n    chapter.)\n\nPrayerfully consider these things, and when you are converted, and\nsincerely repent, we are your servants to baptize you for the remission\nof your sins, and lay hands upon you for the gift of the Holy Ghost.\n\n    _\"Baptism is a sign of God, to angels and to heaven, that we do the\n    will of God; and there is no other way beneath the heavens whereby\n    God hath ordained for man to come to Him to be saved and enter\n    the Kingdom of God, except faith in Jesus Christ, repentance and\n    baptism for the remission of sins, and any other course is in vain;\n    then you have the promise of the gift of the Holy Ghost.\"_\n\n    --_Joseph Smith_.","title":"Scrap Book of Mormon Literature (Vol. 1 of 2): Religious Tracts","tradition":"scripture-revelation","translated_text":null,"word_count":241310}