diff options
| -rw-r--r-- | .gitattributes | 4 | ||||
| -rw-r--r-- | LICENSE.txt | 11 | ||||
| -rw-r--r-- | README.md | 2 | ||||
| -rw-r--r-- | old/52819-h.zip | bin | 403057 -> 0 bytes | |||
| -rw-r--r-- | old/52819-h/52819-h.htm | 17129 | ||||
| -rw-r--r-- | old/52819-h/images/cover.jpg | bin | 49357 -> 0 bytes | |||
| -rw-r--r-- | old/52819.txt | 17103 | ||||
| -rw-r--r-- | old/52819.zip | bin | 349070 -> 0 bytes |
8 files changed, 17 insertions, 34232 deletions
diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..4c0e7ea --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #52819 (https://www.gutenberg.org/ebooks/52819) diff --git a/old/52819-h.zip b/old/52819-h.zip Binary files differdeleted file mode 100644 index 3b1fb06..0000000 --- a/old/52819-h.zip +++ /dev/null diff --git a/old/52819-h/52819-h.htm b/old/52819-h/52819-h.htm deleted file mode 100644 index 705f5c3..0000000 --- a/old/52819-h/52819-h.htm +++ /dev/null @@ -1,17129 +0,0 @@ - -<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01//EN" "http://www.w3.org/TR/html4/strict.dtd"> -<html> -<head> - -<meta http-equiv="content-type" content="text/html; charset=iso-8859-1"> - -<title> -The Project Gutenberg E-text of Defense of the Faith and the Saints vol. 2, by B. H. Roberts -</title> -<link rel="coverpage" href="images/cover.jpg"> -<style TYPE="text/css"> -body { color: Black; background: White; margin-right: 10%; margin-left: 10%; - font-family: "Times New Roman", serif; text-align: justify } - -h1 { text-align: center; margin-right: 20%; margin-left: 20%; } - -h2 { text-align: center; padding-top: 15%; margin-right: 20%; margin-left: 20%;} - -h3 { text-align: center; padding-top: 4%; margin-right: 20%; margin-left: 20%;} - -h4 { text-align: center; margin-right: 20%; margin-left: 20%; } - -p.caption { text-align:center; font-style: italic; margin-right: 20%; margin-left: 20%; padding-bottom: 4%} - -img {display: block; margin-left: auto; - margin-bottom: 0; margin-top: 1%; margin-right: auto; } - -.pagenum { position: absolute; left: 1%; font-size: 95%; text-align: left; text-indent: 0; - font-style: normal; font-weight: normal; font-variant: normal; } - -.centered {text-align: center} - -.right {text-align: right} - -sup { font-size: 60%} - -.sidenote { right: 0%; font-size: 80%; text-align: right; text-indent: 0%; width: 17%; - float: right; clear: right; padding-right: 0%; padding-left: 1%; padding-top: 1%; - padding-bottom: 1%; font-style: normal; font-weight: normal; font-variant: normal; } -</style> - -</head> - -<body> - - -<pre> - -The Project Gutenberg EBook of Defense of the Faith and the Saints (Volume -2 of 2), by B. H. Roberts - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Defense of the Faith and the Saints (Volume 2 of 2) - -Author: B. H. Roberts - -Release Date: August 16, 2016 [EBook #52819] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK DEFENSE OF FAITH AND SAINTS, VOL 2 *** - - - - -Produced by the Mormon Texts Project -(http://mormontextsproject.org), with thanks to Trevor -Nysetvold for proofreading. - - - - - - -</pre> - - - - -<h1><br>DEFENSE OF THE FAITH -<br>AND THE SAINTS<br> -</h1> - -<p class="centered">BY -<br><br> -B. H. ROBERTS -<br><br> -AUTHOR OF -<br><br> -"The Gospel" -<br><br> -"Outlines of Ecclesiastical History" -<br><br> -"New Witness for God" -<br><br> -"Mormon Doctrine of Deity" -<br><br> -Etc., Etc. -</p> -<p class="centered"><br><br><br>VOLUME II.<br><br><br> -</p> - -<p class="centered">Salt Lake City -<br>1912 -</p> - - -<h2><a name="GENERALFOREWORD"></a>GENERAL FOREWORD -</h2> -<p>No word of Preface is necessary to this Volume, except to say that -in presenting it to his readers, the author feels that that he is -fulfilling a promise made to them when Volume I of the series was -issued. -</p> -<p>A word of explanation will be found as an introduction to each -subdivision of the book, which excludes the necessity of making any -reference to such subdivisions in this General Forward. -</p> -<p>THE AUTHOR. -</p> -<p>Salt Lake City, January, 1912. -</p> - - -<h2>TABLE OF CONTENTS -</h2> -<p class="centered"><a href="#GENERALFOREWORD">GENERAL FOREWORD</a> -</p> - -<h3><a href="#PARTI">Part I. -<br> -ORIGIN OF THE BOOK OF MORMON.</a> -</h3> -<h4><a href="#DEBATE">Schroeder-Roberts' Debate.</a> -</h4> -<p class="centered">Foreword. -</p> -<p class="centered">The Appearing of Moroni. -</p> -<p class="centered">The Book of Mormon. -</p> -<p class="centered">Description of the Nephite Record. -</p> -<h4><a href="#THEORIGINSCHROEDER"><br>THE ORIGIN OF THE BOOK OF MORMON.</a> -</h4> -<p class="centered">By Theodore Schroeder. -</p> -<p class="centered"><a href="#ISCHROEDER">I.</a> -</p> -<p class="centered">Solomon Spaulding and his first manuscript. -</p> -<p class="centered">Spaulding's rewritten manuscript. -</p> -<p class="centered">Erroneous theories examined. -</p> -<p class="centered"><a href="#IISCHROEDER">II.</a> -</p> -<p class="centered">How about Sidney Rigdon? -</p> -<p class="centered">Rigdon's prior religious dishonesty. -</p> -<p class="centered">Rigdon had opportunity to steal the manuscript. -</p> -<p class="centered">Rigdon's only denial analyzed. -</p> -<p class="centered">Rigdon and Lambdin in 1815. -</p> -<p class="centered">Rigdon exhibits Spaulding's manuscript. -</p> -<p class="centered">Rigdon foreknows the coming and contents of the Book of Mormon. -</p> -<p class="centered"><a href="#IIISCHROEDER">III.</a> -</p> -<p class="centered">From Rigdon to Smith via P. P. Pratt. -</p> -<p class="centered">Rigdon visits Smith before Mormonism. -</p> -<p class="centered">The conversion of Parley P. Pratt. -</p> -<p class="centered">Rigdon's miraculous conversion. -</p> -<p class="centered">The plagiarism clinched. -</p> -<p class="centered"><a href="#IVSCHROEDER">IV.</a> -</p> -<p class="centered">For the love of gold, not God. -</p> -<p class="centered">Concluding comment. -</p> -<h4><a href="#ORIGINROBERTS"><br>THE ORIGIN OF THE BOOK OF MORMON.</a> -</h4> -<p class="centered">By Brigham H. Roberts. -</p> -<p class="centered"><a href="#IROBERTS">I.</a> -</p> -<p class="centered">Justifications for replying to Mr. Schroeder. -</p> -<p class="centered">Preliminary considerations. -</p> -<p class="centered">Various classes of witnesses. -</p> -<p class="centered">Conflicting theories of origin. -</p> -<p class="centered">Mr. Schroeder's statement of his case. -</p> -<p class="centered">The facts of the Spaulding manuscript. -</p> -<p class="centered">The task of the present writer. -</p> -<p class="centered">The enemies of the Prophet. -</p> -<p class="centered">"Dr." Philastus Hurlburt. -</p> -<p class="centered">Rev. Adamson Bently, et al. -</p> -<p class="centered"><a href="#IIROBERTS">II.</a> -</p> -<p class="centered">The "second" Spaulding manuscript. -</p> -<p class="centered">The failure of Howe's book. -</p> -<p class="centered">The Conneaut witnesses. -</p> -<p class="centered">E. D. Howe discredited as a witness. -</p> -<p class="centered">The Davidson statement. -</p> -<p class="centered">Alleged statement of Mrs. Davidson, formerly the wife of Solomon -Spaulding. -</p> -<p class="centered">The Haven-Davidson interview. -</p> -<p class="centered">Mrs. Ellen E. Dickinson's repudiation of the Davidson statement. -</p> -<p class="centered">Reverend John A. Clark and the Davidson statement. -</p> -<p class="centered">Mutilation of the Haven-Davidson interview. -</p> -<p class="centered">Mr. Schroeder and the Davidson statement. -</p> -<p class="centered">Why Mr. Schroeder discredits the Spaulding witnesses. -</p> -<p class="centered"><a href="#IIIROBERTS">III.</a> -</p> -<p class="centered">The connection of Sidney Rigdon with the Spaulding manuscript. -</p> -<p class="centered">Of Rigdon's alleged "religious dishonesty." -</p> -<p class="centered">Rigdon's opportunity to steal Spaulding's manuscript. -</p> -<p class="centered">Did Rigdon exhibit the Spaulding manuscript. -</p> -<p class="centered">Did Rigdon foreknown the coming and contents of the Book of Mormon? -</p> -<p class="centered">Alexander Campbell and the Book of Mormon in 1831. -</p> -<p class="centered"><a href="#IVROBERTS">IV.</a> -</p> -<p class="centered">"The Angel of the Prairies." -</p> -<p class="centered">The supposed meetings of Joseph Smith and Sidney Rigdon before the -publication of the Book of Mormon. -</p> -<p class="centered">Of the conversion of Pratt and Rigdon. -</p> -<p class="centered">The denials of Rigdon. -</p> -<p class="centered">The real origin of the Spaulding theory. -</p> -<p class="centered">The motive for publishing the Book of Mormon. -</p> -<p class="centered">Concluding remarks. -</p> - -<h3><a href="#PARTII">Part II. -<br> -RECENT DISCUSSION OF MORMON AFFAIRS.</a> -</h3> -<p class="centered">Foreword. -</p> -<h4><a href="#PARTIISECI">I. -<br> -AN ADDRESS. -<br>By the Presidency of the Church. -</a></h4> -<p class="centered">The Church of Jesus Christ of Latter-day Saints to the world. -</p> -<h4><a href="#PARTIISECII">II. -<br>REVIEW OF ADDRESS TO THE WORLD. -</a></h4> -<p class="centered">By the Ministerial Association. -</p> -<p class="centered">Foreword. -</p> -<p class="centered">Review. -</p> -<h4><a href="#PARTIISECIII"><br>III. -<br>ANSWER TO MINISTERIAL ASSOCIATION'S REVIEW. -</a></h4> -<p class="centered">By B. H. Roberts. -</p> -<p class="centered">Foreword. -</p> -<p class="centered">Answer. -</p> - -<h3><a href="#PARTIII">Part III. -<br>JOSEPH SMITH'S DOCTRINES VINDICATED. -</a></h3> -<p class="centered">Foreword. -</p> -<h4><a href="#PARTIIISECI">I. -<br> -THE FIRST MESSAGE OF MORMONISM VINDICATED.</a> -</h4> -<p class="centered">Joseph Smith's first vision. -</p> -<p class="centered">"Creeds are an abomination." -</p> -<p class="centered">God's first message confirmed. -</p> -<p class="centered">Reform in Protestantism. -</p> -<p class="centered">What Mormonism affirms. -</p> -<p class="centered">Immortality of man. -</p> -<h4><a href="#PARTIIISECII">II. -<br>OTHER DOCTRINES OF JOSEPH SMITH VINDICATED BY THE COLLEGES.</a> -</h4> -<p class="centered">I. Men the Avatars of God. -</p> -<p class="centered">II. The Existence of a Plurality of Divine Intelligences—Gods. -</p> - -<h3><a href="#PARTIV">Part IV. -<br> -MISCELLANEOUS DISCOURSES. -</a></h3> -<h4><a href="#PARTIVSECI">I. -<br>THE SPIRIT OF MORMONISM; A SLANDER REFUTED. -</a></h4> -<p class="centered">Introductory. -</p> -<p class="centered">People judged by their laws. -</p> -<p class="centered">The calling of Sidney Rigdon. -</p> -<p class="centered">A few days with the Prophet—Prayerfulness. -</p> -<p class="centered">Woman's place in Mormonism. -</p> -<p class="centered">God's Herald of the Resurrection and Human Brotherhood—Woman. -</p> -<p class="centered">Unjust criticism answered. -</p> -<p class="centered">By their works they shall be judged. -</p> -<h4><a href="#PARTIVSECII">II. -<br>ERRONEOUS IMPRESSIONS ABOUT THE LATTER-DAY SAINTS—SOME THINGS THEY DO -NOT BELIEVE.</a> -</h4> -<p class="centered">Catholic belief. -</p> -<p class="centered">Faith in the Godhead. -</p> -<p class="centered">Erroneous reports. -</p> -<p class="centered">Revelation quoted. -</p> -<p class="centered">Belief in revelation. -</p> -<p class="centered">Inspired utterances. -</p> -<p class="centered">Revealed word. -</p> -<p class="centered">God's word is Truth. -</p> -<p class="centered">Testimony borne. -</p> -<h4><a href="#PARTIVSECIII">III. -<br>THE THINGS OF GOD GREATER THAN MAN'S CONCEPTION OF THEM. -</a></h4> -<p class="centered">Divine things misjudged. -</p> -<p class="centered">Marvelous work and a wonder. -</p> -<p class="centered">The New Jerusalem. -</p> -<p class="centered">Restoration of Israel. -</p> -<p class="centered">Lost tribes in the north. -</p> -<p class="centered">Israel now gathering. -</p> -<p class="centered">Purposes of God will not fail. -</p> -<h4><a href="#PARTIVSECIV">IV. -<br>MORMONISM AS A BODY OF DOCTRINE.</a> -</h4> -<p class="centered">Introductory. -</p> -<p class="centered">Mormon view of the universe. -</p> -<p class="centered">Philosophy of Mormonism. -</p> -<p class="centered">Source of moral evil. -</p> -<p class="centered">The place and mission of Christ in Mormon doctrine. -</p> -<h4><a href="#PARTIVSECV">V. -<br>PEACE.</a> -</h4> -<p class="centered">The blessedness of peace. -</p> -<p class="centered">The God of Battles. -</p> -<p class="centered">Justice the basis of peace. -</p> -<h4><a href="#PARTIVSECVI">VI. -<br>THE MYSTERIOUS HARMONIES OF THE GREAT REPUBLIC.</a> -</h4> -<p class="centered">Introduction. -</p> -<p class="centered">The miracle of American achievements. -</p> -<p class="centered">The inspiration of the founders of the American Constitution. -</p> -<p class="centered">The unique things in American government. -</p> - - -<h2><a name="PARTI"></a>Part I. -<br><br>Origin of the Book of Mormon. -</h2> -<h3><a name="DEBATE"></a>SCHROEDER-ROBERTS DEBATE. -</h3> -<p class="centered">Published with the consent and by courtesy of the -<br>NATIONAL AMERICAN SOCIETY, -<br>David I. Nelke, President. -</p> -<h3><a name="SRFOREWORD"></a>FOREWORD. -</h3> -<p>The following debate on the "Origin of the Book of Mormon," came about -in the following manner: The writer saw in the <em>Salt Lake Tribune</em> two -numbers of Mr. Schroeder's article and observing the general trend -of the argument felt that a prompt reply should appear in the same -publication, that it might be read by the same people who would read -Mr. Schroeder's article. A letter was accordingly addressed to the -<em>Tribune,</em> to ascertain if that paper would publish a reply to Mr. -Schroeder. The Editor answered that the <em>Tribune</em> was reproducing the -article from the <em>American Historical Magazine,</em> published in New York, -and that perhaps its publishers would be pleased to receive a reply to -Mr. Schroeder. If the publishers of the <em>Historical Magazine</em> accepted -such an article, the <em>Tribune</em> would then be willing to reproduce it, -if the <em>Deseret News,</em> the Mormon Church organ, would agree to publish -Mr. Schroeder's article. -</p> -<p>This suggested a too complicated arrangement to suit the writer, hence -he dropped the matter with the <em>Tribune,</em> and took it up with the -publishers of the <em>American Historical Magazine,</em> who gave place to his -answer to Mr. Schroeder in current numbers of that publication, 1908-9. -And the writer has heard nothing from the <em>Tribune</em> or Mr. Schroeder -since. -</p> -<p>At the conclusion of the article on the "Origin of the Book of Mormon," -the <em>Historical Magazine Company,</em> Mr. David I. Nelke, President, -announced their willingness to publish in <em>Americana,</em>—which in the -meantime had succeeded the <em>American Historical Magazine</em> a detailed -history of the "Mormon Church," if the writer would prepare it. -</p> -<p>The History has been running in <em>Americana</em> now for more than two and -a half years, and will continue until the History of the Church is -completed up to date. -</p> -<p> * * * * * * -</p> -<p>And now a word as to the origin of the Book of Mormon before presenting -the discussion. It will be an advantage to the reader if he has before -him Joseph Smith's account of the origin of the Book of Mormon. For our -present purpose the account the Prophet gives in his statement to Mr. -John Wentworth, of Chicago, of the origin of the Book of Mormon is, -on account of its brevity and comprehensiveness, most suitable. After -detailing the events of his first vision, received in the Spring of -1820, and the intervening three years, the Prophet comes to the Book of -Mormon part of his narrative: -</p><blockquote> -<h4>THE APPEARING OF MORONI. -</h4> -<p> "On the evening of the 21st of September, A. D. 1823, while I was - praying unto God and endeavoring to exercise faith in the precious - promises of scripture, on a sudden a light like that of day, only - of a far purer and more glorious appearance and brightness, burst - into the room,—indeed the first sight was as though the house was - filled with consuming fire; the appearance producing a shock that - affected the whole body; in a moment a personage stood before me - surrounded with a glory yet greater than that with which I was - already surrounded. This messenger proclaimed himself to be an - angel of God, sent to bring the joyful tidings that the covenant - which God made with ancient Israel was at hand to be fulfilled; - that the preparatory work for the second coming of the Messiah was - speedily to commence; that the time was at hand for the gospel in - all its fulness to be preached in power unto all nations, that a - people might be prepared for the Millennial reign. I was informed - that I was chosen to be an instrument in the hands of God to bring - about some of His purposes in this glorious dispensation. -</p> -<h4>THE BOOK OF MORMON. -</h4> -<p> "I was also informed concerning the aboriginal inhabitants of this - country and shown who they were, and whence they came; a brief - sketch of their origin, progress, civilization, laws, governments; - of their righteousness and iniquity, and the blessings of God - being finally withdrawn from them as a people, was made known to - me; I was also told where were deposited some plates on which were - engraven an abridgment of the records of the ancient prophets that - had existed on this continent. The angel appeared to me three times - the same night and unfolded the same things. After having received - many visits from the angels of God unfolding the majesty and glory - of the events that should transpire in the last days, on the - morning of the 22d of September, A.D. 1827, the angel of the Lord - delivered the records into my hands. -</p> -<h4>DESCRIPTION OF THE NEPHITE RECORD. -</h4> -<p> "These records were engraven on plates which had the appearance - of gold; each plate was six inches wide and eight inches long, - and not quite so thick as common tin. They were filled with - engravings, in Egyptian characters, and bound together in a volume - as the leaves of a book, with three rings running through the - whole. The volume was something near six inches in thickness, a - part of which was sealed. The characters on the unsealed part were - small, and beautifully engraved. The whole book exhibited many - marks of antiquity in its construction and much skill in the art - of engraving. With the records was found a curious instrument, - which the ancients called 'Urim and Thummim,' which consisted - of two transparent stones set in the rim of a bow fastened to - a breastplate. Through the medium of the Urim and Thummim I - translated the record by the gift and power of God. -</p> -<p> "In this important and interesting book the history of ancient - America is unfolded, from its first settlement by a colony that - came from the Tower of Babel, at the confusion of languages, to - the beginning of the fifth century of the Christian era. We are - informed by these records that America in ancient times had been - inhabited by two distinct races of people. The first was called - Jaredites and came directly from the Tower of Babel. The second - race came directly from the City of Jerusalem, about six hundred - years before Christ. They were principally Israelites, of the - descendants of Joseph. The Jaredites were destroyed about the time - that the Israelites came from Jerusalem, who succeeded them in the - inheritance of the country. The principal nation of the second race - fell in battle towards the close of the fourth century [A.D.]. - The remnant are the Indians that now inhabit this country. This - book also tells us that our Savior made His appearance upon this - continent after His resurrection; that He planted the gospel here - in all its fulness, and richness, and power, and blessing; that - they had apostles, prophets, pastors, teachers, and evangelists; - the same order, the same priesthood, the same ordinances, - gifts, powers, and blessings, as were enjoyed on the Eastern - continent; that the people were cut off in consequence of their - transgressions; that the last of their prophets who existed among - them was commanded to write an abridgment of their prophecies, - history, etc., and to hide it up in the earth, and that it should - come forth and be united with the Bible for the accomplishment of - the purposes of God in the last days." -</p></blockquote> -<p>The book issued from the press sometime in the month of March, 1830. [A] -</p> -<p>[Footnote A: For a more detailed account of the origin of the Book of -Mormon, see the writer's work, "New Witnesses for God," Vol. II, chs. -iv and viii.] -</p> -<p>From the first appearance of Joseph Smith's account of the origin -of the Book of Mormon, there was felt the need of a counter theory -of origin. The first to respond to this "felt" need was Alexander -Campbell, founder of the "Disciples" or "Christian" Church. He -assigned the book's origin straight to Joseph Smith, whom he accused -of conscious fraud in "foisting it upon the public as a revelation." -This in 1831. Then came the Spaulding theory of origin by Hurlburt, -Howe, <em>et al.,</em> 1834; for which Mr. Campbell repudiated his first -theory of the Joseph Smith authorship. In 1899 Lily Dougall in "The -Mormon Prophet," advanced her theory of the Prophet's "self delusion," -"by the automatic freaks of a vigorous but undisciplined brain." This -was supplemented in 1902 by Mr. I. Woodbridge Riley's theory of "pure -hallucination, honestly mistaken for inspired vision; with partly -conscious and partly unconscious hypnotic powers over others." [B] -</p> -<p>[Footnote B: Both the Dougall and Riley theories are considered in Vol. -I. of <em>Defense of the Faith and the Saints</em>, pp. 42-62; and the older -theories of the origin in <em>New Witness for God</em>, Vol. III, chas. xliv, -xlv.] -</p> -<p>Mr. Schroeder, however, will have none of these later theories; and -although the finding of the Rev. Mr. Spauldings' "Manuscript Found," -by Professor Fairchild of Oberlin College, in 1884—details of which -are given in the debate gave a serious set back to that theory, Mr. -Schroeder deems the Spaulding theory of the origin of the Book of -Mormon the only tenable counter theory advanced, and assuming the -existence of another Spaulding manuscript <em>not found,</em> and not likely -to be found, he proceeds with his argument; to which I make answer, -with what success the reader must judge. -</p> -<p>B. H. ROBERTS. -</p> -<p>Salt Lake City, October, 1911. -</p> - - -<h2><a name="THEORIGINSCHROEDER"></a>THE ORIGIN OF THE BOOK OF MORMON. -</h2> -<p class="centered">BY THEODORE SCHROEDER -</p> -<h2><a name="ISCHROEDER">I.</A> -</h2> -<p>Every complete, critical discussion of the divine origin of the Book -of Mormon naturally divides itself into three parts:—first, an -examination as to the sufficiency of the evidence adduced in support -of its miraculous and divine origin; second, an examination of the -internal evidences of its origin,<sup>[1]</sup> such as its verbiage, its alleged -history, chronology, archaeology, etc.; third, an accounting for its -existence by purely human agency and upon a rational basis, remembering -that Joseph Smith, the nominal founder and first prophet of Mormonism, -was probably too ignorant to have produced the whole volume unaided. -Under the last head, two theories have been advocated by non-Mormons. -By one of these, conscious fraud has been imputed to Smith, and by the -other, psychic mysteries have been explored<sup>[2]</sup> in an effort to supplant -the conscious fraud by an unconscious self-deception. -</p> -<p>[Footnote 1: Valuable contributions to this study are Lamb's "Golden -Bible" and a pamphlet by Lamoni Call classifying two thousand -corrections in the inspired grammar of the first edition of the Book of -Mormon.] -</p> -<p>[Footnote 2: The best effort along this line is Riley's "The Founder of -Mormonism." To me the conclusions are very unsatisfactory, because so -many material considerations were overlooked by that author.] -</p> -<p>In 1834, four years after its first appearance, an effort was made to -show that the Book of Mormon was a plagiarism from an unpublished novel -of Solomon Spaulding. For a long time this seemed the accepted theory -of all non-Mormons. In the past fifteen years, apparently following -in the lead of President Fairchild of Oberlin College,<sup>[3]</sup> all but -two of the numerous writers upon the subject have asserted that the -theory of the Spaulding manuscript origin of the Book of Mormon must be -abandoned, and Mormons assert that only fools and knaves still profess -belief in it.<sup>[4]</sup> With these last conclusions I am compelled to disagree. -</p> -<p>[Footnote 3: President Fairchild, in the New York <em>Observer</em> for -February 5, 1885, that being immediately after his discovery of the -Oberlin Manuscript, says: "The theory of the origin of the Book of -Mormon in the traditional manuscript of Solomon Spaulding will probably -have to be relinquished. * * * Mr. Rice, myself, and others compared it -with the Book of Mormon, and could detect no resemblance between the -two in general or detail. * * * Some other explanation of the origin -of the Book of Mormon must be found, if an explanation is required." -(Reproduced in Whitney's "History of Utah," 56. Talmage's "Articles of -Faith," 278.) -</p> -<p>Ten years later Mr. Fairchild is not so brash in assuming the Oberlin -Manuscript to be the only Spaulding Manuscript, and he certifies -only that the Oberlin Manuscript "is not the original of the Book -of Mormon." (Letter dated Oct. 17, 1895, published in vol. lx., -<em>Millennial Star,</em> p. 697, Nov. 3, 1898. Talmage's "Articles of Faith," -279.) -</p> -<p><em>Fairchild's Latest Statement.</em>—In 1900 President Fairchild wrote the -Rev. J. D. Nutting as follows: -</p> -<p>"With regard to the manuscript of Mr. Spaulding now in the library of -Oberlin College, I have never stated, and know of no one who can state, -that it is the only manuscript which Spaulding wrote, or that it is -certainly the one which has been supposed to be the original of the -Book of Mormon. The discovery of this MS. does not prove that there may -not have been another, which became the basis of the Book of Mormon. -The use which has been made of statements emanating from me as implying -the contrary of the above is entirely unwarranted. -</p> -<p>"JAMES H. FAIRCHILD"] -</p> -<p>[Footnote 4: The <em>Deseret News</em> editorially says this on July 19, 1900: -"The discovery of the manuscript written by Mr. Spaulding, and its -deposit in the library at Oberlin College, O., * * * has so completely -demolished the theory once relied upon by superficial minds that the -Book of Mormon was concocted from that manuscript, that it has been -entirely abandoned by all opponents of Mormonism except the densely -ignorant or unscrupulously dishonest." -</p> -<p>And this on May 14, 1901: -</p> -<p>"It is only the densely ignorant, the totally depraved and clergymen of -different denominations afflicted with anti-Mormon rabies who still use -the Spaulding story to account for the origin of the Book of Mormon."] -</p> -<p>In setting forth my convictions and the reasons for them, I have -undertaken nothing entirely new, but have only assigned myself the task -of establishing as an historical fact what is now an abandoned and -almost forgotten theory. This will be done by marshaling in its support -a more complete array of the old evidences than has been heretofore -made and the addition of new circumstantial evidence not heretofore -used in this connection. -</p> -<p>It will be shown that Solomon Spaulding was much interested in American -antiquities; that he wrote a novel entitled the "Manuscript Found," in -which he attempted to account for the existence of the American Indian -by giving him an Israelitish origin; that the first incomplete outline -of this story, with many features peculiar to itself and the Book of -Mormon, is now in the library of Oberlin College, and that while the -story as rewritten was in the hands of a prospective publisher, it -was stolen from the office under circumstances which caused Sidney -Rigdon, of early Mormon fame, to be suspected as the thief; that -later Rigdon, on two occasions, exhibited a similar manuscript which -in one instance he declared had been written by Spaulding and left -with a printer for publication. It will be shown further that Rigdon -had opportunity to steal the manuscript and that he foreknew the -forthcoming and the contents of the Book of Mormon; that through Parley -P. Pratt, later one of the first Mormon apostles, a plain and certain -connection is traced between Sidney Rigdon and Joseph Smith, and that -they were friends between 1827 and 1830. To all this will be added very -conclusive evidence of the identity of the distinguished features of -Spaulding's "Manuscript Found" and the Book of Mormon. These facts, -coupled with Smith's admitted intellectual incapacity for producing the -book unaided, will close the argument upon this branch of the question, -and it is hoped will convince all not in the meshes of Mormonism that -the Book of Mormon is a plagiarism. To those Mormons whose minds are -untainted by mysticism, who have the intelligence to weigh evidence -and the courage to proclaim convictions opposed to accepted church -theories—to such Mormons, though not convinced that the evidence here -reviewed amounts to a demonstration, it must be that this essay will -yet furnish even to them a more believable and more probable theory of -the origin of the Book of Mormon than the one which involves a belief -in undemonstrable miracles as well as matters entirely outside of all -other experience of sane humans. Certainly the theory here advanced -requires for its belief the acceptance of less of improbable assumption -than does any other explanation offered. With this statement of what -it is expected to accomplish we may proceed to review the evidence in -detail. -</p> -<h4>SOLOMON SPAULDING AND HIS FIRST MANUSCRIPT. -</h4> -<p>Solomon Spaulding was born in 1761 at Ashford, Conn., graduated from -Dartmouth in 1785, graduated in theology in 1787, and became an obscure -preacher. The fact that Spaulding had become an infidel,<sup>[5]</sup> that in -rewriting the first outline of his story he adopted, as he said, "the -old Scripture style" to make it seem more ancient,<sup>[6]</sup> and the further -fact that he told at least four persons at different times that his -story would some day be accepted as veritable history<sup>[7]</sup>—all of these, -combined with the peculiar product, tend to show that one motive for -the writing of this supposed novel may have been the author's desire -to burlesque the Bible and furnish a practical demonstration of the -gullibility of the masses. -</p> -<p>[Footnote 5: See Addendum to Spaulding Manuscript at Oberlin College -and Howe's "Mormonism Unveiled," 288.] -</p> -<p>[Footnote 6: Howe's "Mormonism Unveiled," 288.] -</p> -<p>[Footnote 7: Howe's "Mormonism Unveiled," 283, 4, 6, 7.] -</p> -<p>While at Dartmouth College, Spaulding had as a classmate the -subsequently famous imposter and criminal, Stephen Burroughs,<sup>[8]</sup> which -fact furnishes interesting material for reflection as to how far the -subsequent ill fame of Burroughs, coupled with personal acquaintance, -may have operated in Spaulding as a fruitful suggestion inducing this -labor as a means of securing fortune through fraud. If Spaulding -did not see the possibility of a new and profitable religion in his -"Manuscript Found," then he was more short-sighted than was a nephew -of his named King. This nephew told one Hale, a schoolteacher, of his -belief that he could start a new religion out of this novel and make -money thereby, at the same time briefly outlining a plan very similar -to the one long afterward adopted by Smith, Rigdon and Company. If we -can place any confidence in the report of an interview between a Mormon -"elder" and a nephew of Solomon Spaulding, then it would appear that -in the opinion of the latter's brother Solomon Spaulding was not a man -who would be, by conscientious scruples, deterred from practicing such -a fraud, if believed profitable.<sup>[10]</sup> Be that as it may, Spaulding did -hope by the sale of his literary production to make sufficient money to -enable him to pay his debts.<sup>[11]</sup> -</p> -<p>[Footnote 8: "Memoirs of Stephen Burroughs," p. 26, ed. of 1811, shows -Burroughs to have entered Dartmouth in 1781, which must have been -Spaulding's date of entry, he having graduated in 1785.] -</p> -<p>[Footnote 9: "New Light on Mormonism," 261.] -</p> -<p>[Footnote 10: xxxv. <em>Saints' Herald</em>, 820.] -</p> -<p>[Footnote 11: Howe's "Mormonism Unveiled," 285.] -</p> -<p>In 1809 Solomon Spaulding and Henry Lake built and conducted a forge at -Salem (now Conneaut), O., where, in 1812, the former made his second -business failure.<sup>[12]</sup> -</p> -<p>[Footnote 12: "Prophet of Palmyra," 443; Howe's "Mormonism Unveiled," -279 and 282; "New Light on Mormonism," 13.] -</p> -<p>Spaulding, being an invalid, possessed of a good education and habits -of study, naturally took to literary work, which he probably commenced -soon after 1809,<sup>[13]</sup> and continued until his death in October, 1816. -During this seven years he seems to have written several other -manuscripts<sup>[14]</sup> besides the two with which we are directly concerned. -</p> -<p>[Footnote 13: Howe's "Mormonism Unveiled," 279; "New Light on -Mormonism," 13-14.] -</p> -<p>[Footnote 14: Howe's "Mormonism Unveiled," 285; "New Light on -Mormonism," 20.] -</p> -<p>Necessarily Spaulding's surroundings gave some direction to the course -of his literary efforts. Environed as he was in a country where once -dwelt the mound-builders, and having himself caused one of the mounds -to be opened, with the resulting discovery of bones and relics of a -supposedly prehistoric civilization,<sup>[15]</sup> like thousands before him, -he was led to speculate upon the character of that civilization and -the origin of those ancient peoples. Josiah Priest, in his "Wonders of -Nature and Providence" (1824), quotes over forty authors, half of whom -are Americans, and all of whom, prior to 1824, advocated an Israelitish -origin of the American Indian. Some of these dated as far back as -Clavigaro, a Catholic priest in the seventeenth century. -</p> -<p>[Footnote 15: "New Light on Mormonism," 14.] -</p> -<p>In Spaulding's first writing of his manuscript story, he pretended to -find a roll of parchment in a stone box within a cave. In the Latin -language, this contained an account of a party of Roman sea voyagers, -who, in the time of Constantine, were, by storms, drifted ashore on -the American continent. One of their number left this record of their -travels, of Indian wars and customs, which record Spaulding pretends to -have found and to translate.<sup>[16]</sup> How that resembles a synopsis of the -Book of Mormon! -</p> -<p>[Footnote 16: "The Manuscript Found." For Howe's synopsis see -"Mormonism Unveiled," 288. Whitney's "History of Utah," 49-51.] -</p> -<p>In 1834, when E. D. Howe had in preparation his book, "Mormonism -Unveiled," wherein the Spaulding story was first exploited, this first -manuscript was given by Spaulding's family to D. P. Hurlburt, the agent -of Howe. The Spaulding family, without having made any examination -whatever of the papers delivered to Hurlburt, seem always to have -believed,<sup>[17]</sup> though without any evidence, that he received and sold -to the Mormons the rewritten story entitled "Manuscript Found," which -will be more fully discussed hereafter. From Howe this first manuscript -story went into the possession of one L. L. Rice, who bought out Howe's -business, and later, with other effects of Rice's, it was shipped to -Honolulu, and there, in 1884, accidentally discovered by President -James H. Fairchild of Oberlin College.<sup>[18]</sup> This manuscript is now in -the Oberlin library, and has been published by two of the Mormon sects -as being a refutation of the Spaulding origin of the Book of Mormon. It -can be such refutation only to those who mistake it for another story. -Howe, in 1834, published a fair synopsis of the manuscript now at -Oberlin<sup>[19]</sup> and submitted the original to the witnesses who testified -to the many points of identity between Spaulding's "Manuscript Found" -and the Book of Mormon. These witnesses then (in 1834) recognized the -manuscript, secured by Hurlburt and now at Oberlin, as being one of -Spaulding's, but not the one which they asserted was similar to the -Book of Mormon. They further said that Spaulding had told them that he -had altered his original plan of writing by going farther back with his -dates and writing in the old Scripture style, in order that his story -might appear more ancient.<sup>[20]</sup> -</p> -<p>[Footnote 17: "New Light on Mormonism," by Mrs. Ellen F. Dickinson.] -</p> -<p>[Footnote 18: Publisher's Preface to "The Manuscript Found," p. iv. -<em>Deseret News</em>, 1886; Whitney's "History of Utah," p. 49; Talmage's -"Articles of Faith," 278-9.] -</p> -<p>[Footnote 19: Howe's "Mormonism Unveiled," 288; Whitney's "History of -Utah," 49.] -</p> -<p>[Footnote 20: Howe's "Mormonism Unveiled," 288.] -</p> -<p>According to many witnesses, the re-written "Manuscript Found" (like -the Book of Mormon) was an attempt at imitating the literary style of -the Bible. So was the manuscript submitted to Patterson, according to -his own statement.<sup>[21]</sup> No such indications are found in the Oberlin -manuscript, which further evidences that it is not the manuscript of -which the witnesses testified, and which Patterson says was submitted -to him. The Oberlin manuscript also furnishes internal evidences of -an improbability that it was ever submitted to a publisher by any man -as sane and well educated as was Spaulding. The plot of the story is -incomplete, and the manuscript is full of interlineations, alterations, -careless or phonetic spelling, and misused capital letters. These are -all easily explainable consistently with Spaulding's erudition, if -we view the manuscript as a hasty and careless blocking out of his -literary work, but it is not in such a condition as would make him -willing to submit it to a publisher. -</p> -<p>[Footnote 21: "The Spaulding Story Examined and Exposed," by John E. -Page, 7; "Who wrote the Book of Mormon?" 7; "Mormonism Exposed," by -Williams.] -</p> -<p>If we bear in mind that from the beginning it was asserted that this -manuscript now at Oberlin was not the one from which the Book of Mormon -was alleged to have been plagiarized, then President Fairchild's -conclusion that it disproves such plagiarism of course becomes absurd -and only demonstrates his ignorance of the early testimony upon -which was asserted the connection of the Book of Mormon and another -manuscript. This also disposes of the Mormon argument most frequently -urged against the theory here advocated. -</p> -<p>Either through like ignorance of the evidence of 1834 that this was not -the manuscript then being testified about, or through a willingness to -play upon the ignorance of others, the two leading sects of Mormons -have published this first manuscript as a refutation of a theory which -no one ever advocated, viz.: That the manuscript now at Oberlin was -the thing from which Smith <em>et al.</em> plagiarized the Book of Mormon. In -my judgment, the publication of this first incomplete manuscript story -furnishes additional evidence that the rewritten story did constitute -the foundation of the Book of Mormon. When we remember what was said -in 1834 as to the character of changes made in rewriting, and that -the rewritten story was revamped by Smith, Rigdon and Company, we are -astonished at the number of similarities retained; as, for instance, -the finding of the story in a stone box, its translation into English, -the attempt to account for a portion of the population of this -continent, the wars of extermination of two factions, the impossible -slaughters of primitive warfare, and the physically impossible armies -which were gathered without modern facilities of either transportation -or the furnishing of supplies—the fact that after two rewritings, the -second being by new authors, there should remain these very unusual -features, makes the discovery and publication of this first manuscript -only an additional evidence that the second one did furnish the basis -of the Book of Mormon. -</p> -<p>By always remembering these separate manuscripts and their different -histories, much seeming conflict of evidence can be explained, mistaken -conclusions accounted for, and confusion avoided. The Mormons, in -their publication of this first manuscript story, have labeled it -"The Manuscript Found," though no such title is discoverable anywhere -upon or in the body of the manuscript in the Oberlin library.<sup>[22]</sup> The -evident purpose of this is to further confound that first story with -the second or rewritten manuscript which it will be demonstrated really -was used in constructing the Book of Mormon, and which manuscript -the witnesses to be hereafter introduced described by that title. -Having traced to its final resting-place at Oberlin College the first -manuscript story, which had no direct connection with the Book of -Mormon and never was claimed to have such, let us now, if we can, trace -into the Book of Mormon Spaulding's rewritten story, entitled "The -Manuscript Found." -</p> -<p>[Footnote 22: xxxv. <em>Saints' Herald,</em> 130; "Prophet of Palmyra," 459.] -</p> -<h4>SPAULDING'S REWRITTEN MANUSCRIPT. -</h4> -<p>Spaulding commenced his writing about 1809, changing his plans while -still at Conneaut, that is, prior to 1812,<sup>[23]</sup> at which later date the -rewritten story of "The Manuscript Found" was still incomplete.<sup>[24]</sup> -In 1812 Spaulding borrowed some money with which to go to Pittsburg, -hoping there to get his novel published and thus make it possible -for him to pay his debts.<sup>[25]</sup> In Pittsburg Spaulding submitted his -manuscript to one Robert Patterson, then engaged in the publishing -business.<sup>[26]</sup> The exact date is not known but it is probable almost to -certainty that Spaulding would do this immediately upon his arrival -in Pittsburg in 1812, since that was one of his definite purposes in -going there. Spaulding's widow is reported as saying: "At length the -manuscript was returned to the author, and soon after we removed to -Amity, Washington County, Pa."<sup>[27]</sup> The return of the manuscript before -1814, the date of the removal to Amity, is made additionally certain -by the testimony of Redick McKee<sup>[28]</sup> and Joseph Miller.<sup>[29]</sup> This -additional evidence, especially that of the latter, makes it plain that -Spaulding had his rewritten manuscript at Amity, thus demonstrating its -return to Spaulding before the latter's removal from Pittsburg. The -evidences of identity between the manuscript testified about as being -at Amity, and Spaulding's rewritten story, leave no doubt. The review -of this evidence of identity will be postponed until we come to review -the other evidences of identity between "The Manuscript Found" and the -Book of Mormon. -</p> -<p>[Footnote 23: Howe's "Mormonism Unveiled," 288.] -</p> -<p>[Footnote 24: Howe's "Mormonism Unveiled," 283.] -</p> -<p>[Footnote 25: Howe's "Mormonism Unveiled," 282-3.] -</p> -<p>[Footnote 26: "New Light on Mormonism," 16-17; "History of the -Mormons," 43; "Who Wrote the Book of Mormon?" 7.] -</p> -<p>[Footnote 27: "Gleanings by the Way," 252; "Mormons' Own Book," 29; -"Prophet of Palmyra," 419; "History of the Mormons," 43.] -</p> -<p>[Footnote 28: Washington (Pa.) <em>Reporter</em> of April 21, 1869; "Who Wrote -the Book of Mormon?" 6.] -</p> -<p>It is said that Patterson returned the manuscript to Spaulding with -the advice to "polish it up, finish it, and you will make money out -of it."<sup>[30]</sup> On behalf of Patterson it has been said that he directed -its return unless the author would furnish ample security to guarantee -the expense of publishing, which we can readily believe to have been -impossible to the impecunious Spaulding.<sup>[31]</sup> -</p> -<p>[Footnote 30: "New Light on Mormonism," 238; <em>Magazine American -History,</em> June, 1882; <em>Scribner's Monthly,</em> August, 1880; "Prophet of -Palmyra," 423.] -</p> -<p>[Footnote 31: "Mormonism Exposed," by Williams, 16; "Prophet of -Palmyra," 455; "The Spaulding Story Examined and Exposed," by John E. -Page, 7.] -</p> -<p>After residing in Pittsburg two years,<sup>[32]</sup> the Spauldings moved to -Amity in Washington County, Pa., where Solomon Spaulding and his -returned "Manuscript Found" again became the center of attraction -among the commonplace neighborhood listeners, who did their loafing -about the Spaulding tavern.<sup>[33]</sup> Here the story was polished and -finished,<sup>[34]</sup> and from Amity Spaulding again journeyed to Pittsburg, -in the hope in the second attempt of securing the publication of his -story, "The Manuscript Found."<sup>[35]</sup> Spaulding's widow and daughter -assert that at one time Patterson advised Spaulding "to make out a -title-page and preface."<sup>[36]</sup> That remark would seem most likely to -have been made after the finishing of the story, and I therefore feel -justified in believing it to have been made after the second submission -of the manuscript. Mrs. Spaulding-Davidson says this request was -never complied with, but for reasons which are unknown to her. In the -light of evidence to be hereafter reviewed, we are justified in an -inference that one of the causes was a theft of the manuscript from the -publisher's office, followed, perhaps, within a few weeks or months, by -the death of Spaulding, which occurred in October, 1816. -</p> -<p>[Footnote 32: Howe's "Mormonism Unveiled," 287; "Who Wrote the Book of -Mormon?" 7.] -</p> -<p>[Footnote 33: "Prophet of Palmyra," 441, 442.] -</p> -<p>[Footnote 34: Reddick McKee in Washington (Pa.) <em>Reporter</em>, April 12, -1869; "Who Wrote the Book of Mormon?" 6.] -</p> -<p>[Footnote 35: "Prophet of Palmyra," 442-55.] -</p> -<p>[Footnote 36: "Prophet of Palmyra," 419-42; iii. <em>Millennial -Harbinger</em>, about May 1839; Boston <em>Recorder</em> during May 1839; -"Mormons' Own Book," 29.] -</p> -<h4>ERRONEOUS THEORIES EXAMINED. -</h4> -<p>It has been a theory among some that Joseph Smith himself secured the -Spaulding manuscript from the house of William H. Sabine of Onondaga -Valley, N.Y., for whom Smith worked as a teamster in 1823.<sup>[37]</sup> -According to another theory, Sidney Rigdon, while the "Manuscript -Found" was at the printing office, copied it, the original being -returned to Spaulding. A third theory supposes Smith to have copied -it while working for Sabine about 1823, leaving the original there. A -fourth theory makes Spaulding copy his story for the publisher while -keeping the duplicate at home to be afterward cared for by the family. -Under all of these theories, the original of Spaulding's rewritten -story was delivered in 1833 to D. P. Hurlburt to be used by E. D. Howe -in his then forthcoming book, "Mormonism Unveiled," but, according -to the Spaulding family, was by Hurlburt sold to the Mormons, and, -according to the Mormons, destroyed by Hurlburt because wholly unlike -the Book of Mormon. These theories can claim for themselves no greater -weight than that, in the opinion of their several non-Mormon advocates, -they furnish a possible explanation as to the connecting link between -Spaulding and Smith, but upon all essentials, except one, are without -any evidence which involves the conclusion deduced from it, and not one -of these theories is necessary as an explanation for the established -facts. The one element which has direct evidence in its support is the -allegation that Spaulding's rewritten story of the "Manuscript Found" -was, after Spaulding's death, in the possession of his widow. That -allegation rests upon the following statement of Spaulding's daughter, -Mrs. McKinstry, and the family belief in it without any additional -evidence upon which to base that belief. She says: -</p> -<p>[Footnote 37: "Hand Book on Mormonism," 3; "Braden-Kelly Debate," 47 and -118.] -</p><blockquote> -<p> "In 1816 my father died at Amity, Pa, and directly after his death - my mother and myself went to visit my mother's brother, William H. - Sabine, at Onondaga Valley, Onondaga County, N Y. * * * We carried - our personal effects with us, and one of these was an old trunk in - which my mother had placed my father's writings, which had been - preserved. I perfectly remember the appearance of this trunk, and - of looking at its contents. There were sermons and other papers, - and I saw a manuscript about an inch thick, closely written, tied - with some of the stories my father had written for me, one of which - he called the 'Frogs of Wyndham,' On the outside of this manuscript - were written the words, 'Manuscript Found.' I did not read it, - but looked through it and had it in my hands many times and saw - the names I had heard at Conneaut when my father read it to his - friends. I was about eleven years old at this time."<sup>[38]</sup> -</p></blockquote> -<p>[Footnote 38: "New Light on Mormonism," 238; <em>Magazine of American -History,</em> June, 1882; <em>Scribner's Monthly,</em> August, 1880.] -</p> -<p>The trunk remained at Sabine's until some time soon after 1820,<sup>[39]</sup> -while in 1823 Smith is said to have worked for Sabine as a teamster, -and almost certainly heard Spaulding's stories discussed as a matter -of family history. If the rewritten story of Spaulding's "Manuscript -Found" had been in the trunk at Sabine's while Smith worked there, -which is doubtful, he might have stolen it or copied it, though the -latter is made almost impossible by Smith's inability to write,<sup>[40]</sup> and -by his youth. -</p> -<p>[Footnote 40: ii <em>Journal of Discourses,</em> 197.] -</p> -<p>Assuming, for the sake of argument, that it has been established that -the Book of Mormon is a plagiarism from 'Spaulding's rewritten story, -then we may still doubt that any of the above theories have sufficient -evidence to warrant their acceptance as established facts. These -various theories were all invented because of a supposed necessity of -accounting for the alleged presence of the rewritten "Manuscript Found" -in the trunk at Sabine's house after 1816, the date of Spaulding's -death. If the "Manuscript Found" was never there, the theories -constructed to explain that fact must fall. -</p> -<p>That the first outline of the story which is now at Oberlin was then -in the trunk is certain, because Hurlburt, in 1834, found it there. -It is even possible that this first manuscript may at some time have -been labeled "Manuscript Found." But was the rewritten story ever in -the trunk at Sabine's? If not, Smith could neither have stolen it -nor copied it, and, if never there, or if stolen by Smith, Hurlburt -could not have secured the rewritten manuscript and sold it to the -Mormons, as it has been charged he did do, while he gave only the first -manuscript to Howe, by whom he was employed to secure another. It may -not be amiss to here state that Howe never doubted Hurlburt's fidelity -in this matter.<sup>[41]</sup> -</p> -<p>[Footnote 41: Under date of September 12, 1879, E.D. Howe wrote to -R. Patterson saying, "I am very certain he (Hurlburt) never had any -Manuscript Found to sell to anybody. Whatever Mormons may say, I think -Hurlburt was perfectly honest in all his transactions here." (Taken -from a copy of the letter furnished by Patterson in his History of -Washington County, Pa.)] -</p> -<p>The great preponderance of the evidence is against the allegation -that the second manuscript was ever in the trunk at Sabine's. Mrs. -McKinstry's evidence does not establish the identity of Spaulding's -rewritten "Manuscript Found" and the trunk manuscript. Such assertion -of identity is contradicted by that more satisfactory evidence to be -hereafter reviewed, and which shows that the rewritten manuscript -was stolen from the printing office before Spaulding's death; that -the latter suspected Rigdon of being the thief; the possession by -Rigdon of some such manuscript, and which, on one occasion, he -said had been written by Spaulding; Rigdon's advance knowledge of -the forthcoming Book of Mormon and his sudden conversion after its -appearance, and coupled with a very plain connection between Rigdon and -Smith through Parley P. Pratt as intermediary. These conclusions and -much of the evidence upon which they are based will contradict Mrs. -McKinstry's statement, if she meant by it to assert that the Sabine -trunk manuscript contained the names "Mormon," "Moroni," "Lamanite," -and "Nephi," which names, it will be shown, occur in and only in the -rewritten manuscript and the Book of Mormon. -</p> -<p>In determining what weight to give to Mrs. McKinstry's statement as to -the contents of the trunk manuscript, several important facts must be -kept in mind. Mrs. McKinstry made this statement in 1880, when she was -seventy-four years of age. Her father died in October, 1816, very soon -after she and the trunk went to Sabine's at Hartwick, Onondaga County, -N.Y., and there she "many times" had it in her hand. At the earliest -date this must have been in the fore part of 1817, and she tells us -that she was about eleven years old at this time. If, in 1817, she -was eleven years old, then, in 1812, when she, with her parents, left -Conneaut for Pittsburg, she could not have exceeded six years of age. -At the age of seventy-four Mrs. McKinstry testified that when she was -eleven years old she looked through, but did not read, a manuscript, -yet saw the names she heard her father read at Conneaut, between 1810 -and 1812, when she was from four to six years old. That this woman, at -seventy-four, should remember strange names, casually repeated in her -presence, before her sixth year, and those names wholly unrelated to -anything of direct consequence to her child life, is a feat of memory -too extraordinary to give her uncorroborated statement any weight, as -against valid contradictory conclusions drawn from established facts. -</p> -<p>From 1834, when this alleged plagiarism was first publicly charged, -until the giving of Mrs. McKinstry's evidence in 1880, it had -necessarily been a matter of frequent discussion in the family circle -that the Book of Mormon was a plagiarism from her father's "Manuscript -Found," and always the identity of names must have been spoken of as -the connecting link in the chain of evidence proving the plagiarism, -since that identity of names was the principal item of evidence as it -was first argued and published in 1834. With like uniformity, it was -firmly believed (but as a mere matter of inference, be it remembered) -that Hurlburt secured from the trunk that second manuscript, which -contained these names. Hence it would be inferred by the Spaulding -family that the trunk must have contained the names in question. This -association of ideas through an almost infinite number of recurrences -in mind became firmly impressed as a fixed fact during these forty-six -years of frequent repetition. It is not strange, therefore, if, after -these forty-six years, and with the failing memory of the age of -seventy-four, Mrs. McKinstry should have forgotten the real origin -of this association of ideas, and relate it back to the supposed -inspection of the trunk manuscript and the Conneaut readings, honestly -believing in her accuracy. In this conclusion Mormon authorities -concur.<sup>[42]</sup> -</p> -<p>[Footnote 42: "Myth of the Manuscript Found," 29.] -</p> -<p>The only other statement which has ever been claimed as evidence -showing Spaulding's rewritten manuscript to have been in the Sabine -trunk is one by his widow, Matilda Spaulding-Davidson. She says that -before leaving Pittsburg for Amity, her husband's manuscript was -returned by the publishers. She seemingly remembers nothing of its -second submission while her husband resided at Amity, or else those -who wrote and signed her statement didn't see fit to mention it. "The -Manuscript then [after Mr. Spaulding's death in 1816] fell into my -hands, and was preserved carefully. It has frequently been <em>examined by -my daughter,</em> Mrs. McKinstry of Monson, Mass., with whom I now reside, -and by other friends."<sup>[43]</sup> -</p> -<p>[Footnote 43: Boston <em>Daily Advertiser,</em> copied in iii. <em>Millennial -Harbinger,</em> May, 1839; "Mormons' Own Book," 28; Boston <em>Recorder,</em> May, -1839; "Prophet of Palmyra," 417.] -</p> -<p>By what follows, she makes it plain that the "other friends" referred -to are the Conneaut neighbors, whose examination was made prior -to 1812, and not at Sabine's. That she herself never examined the -Sabine trunk manuscript so as to speak upon the matter of identity of -manuscripts from personal knowledge, is apparent from several facts. -First, although writing an argumentative article, the strongest part -of which would have been her personal testimony as to some point of -identity between the trunk manuscript and the Book of Mormon, she -mentioned none such as being within her own knowledge. In the absence -of personal knowledge, she repeats as a justification of her belief -the evidence of Conneaut witnesses as to the identity of her husband's -"Manuscript Found" and the Book of Mormon. Even upon the question of -the existence of any manuscript in the Sabine trunk, she seems not to -rely upon any personal inspection of the trunk manuscript, but with an -apparent intention of putting the responsibility for her statement upon -the inspection of her daughter, Mrs. McKinstry, speaks of the latter's -inspection, while remaining silent as to whether or not she made any -inspection of her own. -</p> -<p>The argumentative style and the failure to distinguish between personal -knowledge and argumentative inferences is all readily understood -when the history of this statement is made known. It seems that two -preachers, named D. R. Austin and John Storrs, are responsible for this -letter. Mrs. Davidson never wrote it, but afterwards stated that "in -the main" it was true.<sup>[44]</sup> Even with her re-affirmance of the story as -published, we cannot give it evidentiary weight except in those matters -where it is plain from the nature of things that she must have been -speaking from personal knowledge. -</p> -<p>[Footnote 44: <em>Quincy Whig,</em> quoted in "The Spaulding Story Examined -and Exposed," 5, to be read in connection with "Gleanings by the Way," -261-7. On p. 22 of the "Myth of the Manuscript Found" this interview -appears with the statement that the Boston <em>Recorder</em> article was <em>in -the main true</em> carefully omitted. For still more gross dishonesty see -"Apostle" (afterward Prophet) John Taylor's lying perversion of this -alleged interview as reported in his "Three Nights' Public Discussion," -pp. 45 and 56. The dishonesty of the original publication of this -interview is pointed out in "Gleanings by the Way," 261-4.] -</p> -<p>Upon the question as to whether or not Spaulding's rewritten -manuscript was in the possession of anybody but Rigdon at any time -after October, 1816, Mrs. Davidson's statement as published cannot -in any sense whatever be considered as evidence. And since Mrs. -McKinstry's unsupported evidence, for the reasons already given, must -be considered as of such very infinitesimal weight, I conclude that -there is no believable evidence upon which to base the conclusion that -the "Manuscript Found" was ever returned to Spaulding after its second -submission to Patterson, or was ever in the trunk at Sabine's, and -therefore, could not have been either copied or stolen by Smith. This -also answers one Mormon argument made against Rigdon's theft of the -manuscript from the printing office, which argument is always based -upon the assumption that the original manuscript of the rewritten story -was in the Sabine trunk long after the time of the alleged theft by -Rigdon. -</p> -<h2><a name="IISCHROEDER">II.</a> -</h2> -<p>When we digressed from the main lines of our argument, Spaulding's -rewritten story had been traced into the hands of Robert Patterson, a -Pittsburg publisher, and this prior to Spaulding's death in October, -1816. If the manuscript was never returned to Spaulding after its -second submission to Patterson, then what became of it? John Miller, -who knew Spaulding at Amity, bailed him out of jail when confined -for debt, made his coffin for him, and helped lay him in his grave, -says Spaulding told him "there was a man named Sidney Rigdon about -the office [of Patterson], and they thought he had stolen it" [the -manuscript].<sup>[45]</sup> -</p> -<p>[Footnote 45: Gregg's "Prophet of Palmyra," 442; (date, January 20, -1882.) See also <em>Times and Seasons.</em>] -</p> -<p>The Rev. Cephus Dodd, a Presbyterian minister of Amity, Pa., -as well as a practicing physician, attended Spaulding at his last -sickness. As early as 1832, when Mormonism was first attracting general -public attention, and two years prior to the publication of Howe's -book, in which Spaulding's story was first ventilated, this Mr. Dodd -took Mr. George M. French of Amity to Spaulding's grave, and there -expressed a positive belief that Sidney Rigdon was the agent who had -transformed Spaulding's manuscript into the Book of Mormon. The date -is fixed by Mr. French through its proximity to his removal to Amity; -hence the date given is probably correct.<sup>[46]</sup> -</p> -<p>[Footnote 46: "History of Washington County, Pa.," by Patterson. "Who -Wrote the Book of Mormon?" p. 10.] -</p> -<p>The conclusion thus expressed by Mr. Dodd in advance of all public -discussion or evidence is important, because of what is necessarily -implied in it. First, it involved a comparison between Spaulding's -literary production and the Book of Mormon, with a discovered -similarity inducing conviction that the latter was a plagiarism from -the former. This comparison presupposes a knowledge of the contents -of Spaulding's rewritten manuscript. The second and most important -deduction is to be made from the assertion that Sidney Rigdon was the -connecting link in the plagiarism. Such a conclusion must have had -a foundation in Mr. Dodd's mind, and could have arisen only if he -was possessed of personal knowledge of what he considered reliable -information creating a conviction in his mind of the probability of -Sidney Rigdon's connection with the matter. This conclusion, if not -made on independent evidence, in all human probability had no less -significant foundation than a confidence in the accuracy of Spaulding's -expressed suspicion to the effect that Rigdon had stolen the manuscript -from the printing office. Thus accounted for, Dr. Dodd's statement has -less force than if presumed to have been made on independent evidence, -yet it confirms Joseph Miller's statement that Spaulding suspected -Rigdon, and that suspicion must be accounted for by those who deny -Rigdon's presence in Pittsburg prior to 1821. -</p> -<h4>HOW ABOUT SIDNEY RIGDON? -</h4> -<p>Was Spaulding's expressed suspicion that Rigdon had stolen his -manuscript from the printing office well founded? We can never know -upon what evidence the accusation was made, but we may inquire into the -probative force of such new corroborative evidence as has been adduced -since Spaulding's death. -</p> -<p>Sidney Rigdon was born February 19, 1793, in Piny Fork of Peter's -Creek, Saint Clair Township, Allegheny County, Pa.,<sup>[47]</sup> which place is -variously estimated at from six to twelve miles distant from Pittsburg. -At least until 1810, that being the date of the death of, his father, -and his own eighteenth year, Rigdon remained on the farm with his -parents.<sup>[48]</sup> -</p> -<p>[Footnote 47: "The Spaulding Story Examined and Exposed," by John E. -Page, 7. Supplement 14, <em>Millennial Star,</em> 42. "Myth of the Manuscript -Found," 24.] -</p> -<p>[Footnote 48: Supplement 14, <em>Millennial Star.</em> 42.] -</p> -<p>According to the Mormon account, Rigdon was licensed as a Baptist -preacher fourteen years before becoming a Mormon.<sup>[49]</sup> This would make -the date 1816, the same year in October of which Spaulding died, it -being Rigdon's twenty-fourth year, and the same year in which he stole -from the publishing office of Patterson the manuscript of Spaulding, -if the latter's suspicions shall prove well founded. A very opportune -time, be it observed, for the giving of attention to religious subjects. -</p> -<p>[Footnote 49: 35 <em>Saints' Herald,</em> 130.] -</p> -<p>According to another account, and perhaps the more accurate one, Rigdon -joined the Baptist Church May 31, 1817,<sup>[50]</sup> a Welsh clergyman, Rev. -David Phillips, being his pastor.<sup>[51]</sup>. This church was located near -where the neighboring hamlet of Library is now situated. Rigdon "began -to talk in public on religion soon after his admission to the church, -probably at his own instance, as there is no record of his license."<sup>[52]</sup> -</p> -<p>[Footnote 50: "Who Wrote the Book of Mormon?" 8. "Myth of the -Manuscript Found," 24.] -</p> -<p>[Footnote 51: Supplement 14, <em>Millennial Star,</em> 42 and 43.] -</p> -<p>[Footnote 52: "Who Wrote the Book of Mormon?" 9.] -</p> -<p>The following year (1818) Rigdon left the farm and took up his -residence and the study of divinity with the Rev. Andrew Clark at -Sharon, Beaver County, Pa.,<sup>[53]</sup> where, in March, 1819, he was licensed -as a Baptist.<sup>[54]</sup> I am informed by Sidney Rigdon's son that in 1818 -his father made a lengthy visit to Pittsburg. In May, 1819, Rigdon -moved to Warren, Trumbull County, O., where, in July, he took up his -residence with the Rev. Adamson Bentley, later of "Disciple" fame,<sup>[55]</sup> -and was here ordained a regular Baptist preacher.<sup>[56]</sup> While thus -situated Rigdon met, and on June 12, 1820, married Phoebe Brooks,<sup>[57]</sup> -who was a sister to Mrs. Bently.<sup>[58]</sup> Rigdon continued his preaching -hereabouts, not appearing to have any regular charge until February, -1822. In November, 1821, he received a call from the First Baptist -Church of Pittsburg, which was accepted, active duties commencing -February, 1822,<sup>[59]</sup> and according to Joseph Smith ended August, 1824, -at which time Rigdon was expelled for doctrinal error.<sup>[60]</sup> Another -account fixes the date of his being deposed as October 11, 1823.<sup>[61]</sup> -Thereupon Rigdon, Alexander Campbell, and Walter Scott organized the -"Christian Church," otherwise known as "Disciples"—and, with his -following, Rigdon secured the courthouse in Pittsburg in which to do -his preaching, at the same time working as a journeyman tanner<sup>[62]</sup> with -his brother-in-law, Mr. Brooks.<sup>[63]</sup> Mr. Lambdin, through whom Rigdon -is supposed to have secured access to the Spaulding manuscript, and of -whom more shall be written later on, died August 1, 1825,<sup>[64]</sup> and in -1826 Rigdon returned to Bainbridge, Geauga County, O.<sup>[65]</sup> Here he soon -met Orson Hyde, who became a student of divinity at Mr. Rigdon's, with -a view, as Hyde says, of entering the ministry. Except for a little -"Campbellite" preaching which he did under Rigdon's guidance, Hyde -never appears to have entered any ministry except the Mormon. In 1829 -Hyde became a boarder of Rigdon's family, and in 1830<sup>[66]</sup> he was almost -miraculously converted to Mormonism, and still later became one of the -first "Quorum" of apostles in the Mormon Church. Rigdon died July 14, -1876.<sup>[67]</sup> -</p> -<p>[Footnote 53: "Who Wrote the Book of Mormon?" 8, 9.] -</p> -<p>[Footnote 54: Supplement 14, <em>Millenial Star</em>, 42 and 53.] -</p> -<p>[Footnote 55: Supplement 14, <em>Millenial Star</em>, 43.] -</p> -<p>[Footnote 56: "Who Wrote the Book of Mormon?" 9. Supplement 14, -<em>Millenial Star</em>, 43.] -</p> -<p>[Footnote 57: Supplement 14, <em>Millenial Star</em>, 43.] -</p> -<p>[Footnote 58: "Who Wrote the Book of Mormon?" 12.] -</p> -<p>[Footnote 59: "The Spaulding Story Examined and Exposed," 4, by J.E. -Page. "Mormonism Exposed," 2 exact date, January 28, 1822.] -</p> -<p>[Footnote 60: Supplement 14, <em>Millenial Star</em>, 43.] -</p> -<p>[Footnote 61: "Who Wrote the Book of Mormon?" 8.] -</p> -<p>[Footnote 62: Supplement 14, <em>Millenial Star</em>, 45.] -</p> -<p>[Footnote 63: "The Spaulding Story Examined and Exposed," p. 8.] -</p> -<p>[Footnote 64: "Who Wrote the Book of Mormon?" 7. "Myth of the Manuscript -Found," 26.] -</p> -<p>[Footnote 65: Supplement 14, <em>Millenial Star</em>, 44. <em>Times and Seasons</em> -418.] -</p> -<p>[Footnote 66: "The Spaulding Story Examined and Exposed," 10.] -</p> -<p>[Footnote 67: <em>Historical Record</em>, 992. Bancroft's "History of Utah," -202] -</p> -<h4>RIGDON'S PRIOR RELIGIOUS DISHONESTY. -</h4> -<p>There are two circumstances of the above narrative which need a little -further elucidation, since the impressions which Rigdon made upon his -discerning intimates during his earlier life may have some bearing upon -the force to be given to the circumstantial evidence concerning his -after life. -</p> -<p>As to Rigdon's conversion to the Baptist Church so very soon after the -time when Spaulding expressed the suspicion that Rigdon had stolen his -manuscript, the Rev. Samuel Williams, in his "Mormonism Exposed," says: -"He [Rigdon] professed to experience a change of heart when a young -man, and proposed to join the church under the care of Elder David -Phillips. But there was so much miracle about his conversion, and so -much parade about his profession, that the pious and discerning pastor -entertained serious doubts at the time in regard to the genuineness -of the work. He was received, however, by the church and baptized -by the pastor with some fears and doubts upon his mind. Very soon, -Diotrephes-like, he began to put himself forward and seek pre-eminence, -and was well-nigh supplanting the tried and faithful minister who -had reared and nursed and led the church for a long series of years. -So thoroughly convinced was Father Phillips by this time that he was -not possessed of the spirit of Christ, notwithstanding his miraculous -conversion and flippant speech, that he declared his belief 'that as -long as he [Sidney Rigdon] should live, he would be a curse to the -church of Christ.'"<sup>[68]</sup> -</p> -<p>[Footnote 68: "Mormonism Exposed," by Williams, copied in "Who Wrote -the Book of Mormon?" page 13.] -</p> -<p>Concerning Rigdon's expulsion or resignation from the Baptist Church, -the Mormons declare that it was caused by Rigdon's refusal to either -accept or teach the doctrine of infant damnation. Dr. Winter, in the -course of a historical notice of the First Baptist Church of Pittsburg, -says: "When Holland Sumner dealt with Rigdon for his bad teachings, -and said to him: 'Brother Rigdon, you never got into a Baptist church -without relating your Christian experiences,' Rigdon replied: 'When -I joined the church at Peter's Creek I knew I could not be admitted -without an experience, so I made up one to suit the purpose; but it was -all made up and was of no use, nor true.' This I have just copied from -an old memorandum as taken from Sumner himself."<sup>[69]</sup> -</p> -<p>[Footnote 69: "Who Wrote the Book of Mormon?" 13. <em>Baptist Witness</em> -(Pittsburg), January 1, 1875.] -</p> -<p>The first of these accounts was published in 1842, the last in January, -1875, and Rigdon lived until July 14, 1876. While one H. A. Dunlavy of -Lebanon, O., did, in the March number of the same paper, publish an -apology for Rigdon by way of answer to the article of Dr. Winter, yet -neither Dunlavy nor Rigdon ever denied the facts alleged therein. We -must, therefore, accept the facts stated as true, and they fasten upon -Rigdon such religious dishonesty as establishes his willingness to be -a party to a religious fraud in kind like the one here charged against -him. -</p> -<p>This, then, brings us to the question of what, if any, opportunity -Rigdon had for stealing Spaulding's manuscript from Patterson's -publishing office. -</p> -<h4>RIGDON HAD OPPORTUNITY TO STEAL THE MANUSCRIPT. -</h4> -<p>It has been frequently charged that Sidney Rigdon lived in Pittsburg -and was connected with the Patterson printing office during 1815 and -1816. To this charge Rigdon, under date Commerce (Ill.), May 27, 1839, -makes the following denial: -</p><blockquote> -<p> "It is only necessary to say in relation to the whole story about - Spaulding's writings being in the hands of Mr. Patterson, who was - then in Pittsburg, and who is said to have kept a private printing - office, and my saying that I was connected with the same office, - etc., etc., is the most base of lies, without even the shadow - of truth. There was no man by the name of Patterson during my - residence in Pittsburg who had a printing office; what might have - been before I lived here, I know not. Mr. Robert Patterson, I was - told, had owned a printing office before I lived in that city, but - had been unfortunate in business and failed before my residence in - Pittsburg. This Mr. Patterson, who was a Presbyterian preacher, - I had a very slight acquaintance with during my residence there. - He was then acting under an agency in the book and stationery - business, and was the owner of no property of any kind, printing - office, or anything else during the time I resided in that city. If - I were to say that I ever heard of the Rev. Solomon Spaulding and - his hopeful wife until Dr. P. Hurlburt wrote his lie about me, I - should be a liar like unto themselves."<sup>[70]</sup> -</p></blockquote> -<p>[Footnote 70: "Spaulding Story Examined and Exposed," 11 and 12. -"History of the Mormons," 45 and 46. "The Mormons," 34. "Braden-Kelly -Debate," 94. "Plain Facts Showing the Falsehood and Folly of the Rev. -C.S. Bush," p. 14 to 16.] -</p> -<p>The evidence upon which is based the charge of Rigdon having a -permanent residence in Pittsburg during the years in question, or his -connection with Patterson's printing office, is so unsatisfactory -that these issues must be found in favor of Rigdon's denial, even in -spite of the fact that his evidence is discredited by reason of the -conclusion as to his guilt, which is to be hereafter set forth, and his -personal interest. -</p> -<p>Rigdon, it will be remembered, lived within from six to ten miles of -Pittsburg during the years in question. Pittsburg was the only town of -consequence, and the family's place of buying and selling. Rigdon would -of necessity make many friends in the city, and it would not be strange -if almost everybody knew him and he knew all of the prominent citizens. -In 1810 Pittsburg had only about 4,000 inhabitants, and in 1820 had but -7,248. -</p> -<p>The very prevalent notion as to Rigdon's connection with the Patterson -publishing establishment must have had some origin, which, in all -probability, would be Rigdon's close friendship for some who were, in -fact, connected with it. Upon this theory only can we account for such -a general impression.<sup>[71]</sup> -</p> -<p>[Footnote 71: "Who Wrote the Book of Mormon?" 11.] -</p> -<p>It might be well, before entering upon that subject, to fix in our -minds Patterson's business mutations. In 1812 Patterson was in the book -business in the firm of Patterson and Hopkins. They had then in their -employ one J. Harrison Lambdin, he being a lad of fourteen. January 1, -1818, Lambdin was taken into the partnership of Patterson and Lambdin, -which firm succeeded R. and J. Patterson. R. Patterson had in his -employ one Silas Engles as foreman printer and superintendent of the -printing business. As such, the latter decided upon the propriety, or -otherwise, of publishing manuscripts when offered. The partnership of -Patterson and Lambdin "had under its control the book store on Fourth -Street, a book bindery, a printing office (not newspaper, but job -office, under the name of Buttler and Lambdin), entrance on Diamond -Alley, and a steam paper mill on the Allegheny (under the name of R. -and J. Patterson)."<sup>[72]</sup> Patterson and Lambdin continued in business -until 1823. Lambdin died August 1, 1825, in his twenty-seventh year. -Silas Engles died July 17, 1827, in his forty-sixth year. R. Patterson -died September 5, 1854, in his eighty-second year.<sup>[73]</sup> -</p> -<p>[Footnote 72: "Myth of the Manuscript Found," 26. "Who Wrote the Book -of Mormon?" 9.] -</p> -<p>[Footnote 73: "Who Wrote the Book of Mormon?" 7 and 9. This covers all -Patterson's migrations.] -</p> -<h4>RIGDON'S ONLY DENIAL ANALYZED. -</h4> -<p>Let us now analyze Mr. Rigdon's denial of 1839 as quoted above. Rigdon -was an educated man, a controversialist in religion, and at the date of -the denial he was also a lawyer. Therefore we are justified in holding -him in a strict accountability for all that is necessarily implied from -what he says or omits to say, as we could not, in justice, do with a -layman. -</p> -<p>Rigdon's first denial is of the "Story about Spaulding's writing being -in the hands of Patterson." This story is established by the evidence -already adduced and some besides, even to the satisfaction of most -Mormons. -</p> -<p>The negative of this proposition Mr. Rigdon, if he was a stranger to -the office, as is claimed, could not possibly assert as a matter within -his own knowledge. If Rigdon had in his mind any fact upon which he -justified this assertion, it could only have been a knowledge that -the manuscript was at the printing office of Buttler and Lambdin, not -knowing that that office was controlled by Patterson. -</p> -<p>The second denial in Rigdon's statement is: "There was no man by the -name of Patterson during my residence in Pittsburg who had a printing -office." The foregoing account of Patterson's business affairs is -made up from the information possessed by Patterson's family and an -employee. It must, therefore, be accepted as correct. Here again -Rigdon's denial can be accounted for by assuming his ignorance of -Patterson's interest in the printing office known as Buttler and -Lambdin. Rigdon's son says Rigdon lived in Pittsburg in 1818. Church -biographers allege that he preached there regularly after January 28, -1822. During 1818 and 1822 Patterson was in the printing business, and -Rigdon's statement must be deemed untrue. -</p> -<p>Howe, in his "Mormonism Unveiled,"<sup>[74]</sup> did, as early as 1834, charge -that Rigdon had been "on intimate terms" with Lambdin. This statement -in many forms has been very often republished since, and between 1834 -and 1876, the year of Rigdon's death. During these forty-two years -Rigdon never recorded a denial. That fact may, therefore, be taken as -true. If Rigdon was on terms of intimacy with Lambdin, and Lambdin, -at the time of that intimacy, as is clearly established and undenied, -was connected with Patterson in the publishing business, Rigdon, being -intimate with him, must have known something of Patterson's business, -and assuming his mental faculties unimpaired, he, in the statement -under consideration, must have told what he knew was untrue, justifying -himself by the apparent evidence in his favor that Patterson's printing -office was not run in his own name. -</p> -<p>[Footnote 74: p. 289] -</p> -<p>Rigdon's third matter of denial relates to his own admission of a -connection with Patterson's printing establishment. This denial we must -accept as true, since no one to whom he is alleged to have made the -admission has ever recorded his evidence, and the hearsay statements -without certainty of origin are too indefinite to be entitled to weight. -</p> -<p>This paragraph above quoted and thus analyzed absolutely denies nothing -in the remotest degree essential to the real issues involved in the -charge of plagiarism under investigation, and is absolutely the only -recorded public denial ever made by Rigdon, though from 1834 to 1876 -he was almost continually under the fire of this charge, reiterated in -various forms and with varying proofs. -</p> -<h4>RIGDON AND LAMBDIN IN 1815. -</h4> -<p>Heretofore we have argued that by his silence Rigdon admitted his -intimacy with Lambdin, successively Patterson's employee and partner -from 1812 to 1823. The early writers all treated the intimacy between -Rigdon and Lambdin as a matter apparently too well known to need proof. -Yet we need not rely upon that, nor even Rigdon's failure to deny, -since more definite evidence has been preserved. -</p> -<p>Mrs. R. J. Eichbaum, under date of Pittsburg, September 18, 1879, -leaves us this very convincing statement: -</p><blockquote> -<p> "My father, John Johnston, was postmaster at Pittsburg for about - eighteen years, from 1804 to 1822. My husband, William Eichbaumn, - succeeded him, and was postmaster for about eleven years, from 1822 - to 1833. I was born August 25, 1792, and when I became old enough - I assisted my father in attending to the post office, and became - familiar with his duties. From 1811 to 1816 I was the regular - clerk in the office, assorting, making up, dispatching, opening, - and distributing the mails. Pittsburg was then a small town, and I - was well acquainted with all the stated visitors at the office who - called regularly for their mails. So meager at that time were the - mails that I could generally tell without looking whether or not - there was anything for such persons, though I would usually look - in order to satisfy them. I was married in 1815, and the next year - my connection with the office ceased, except during the absences - of my husband. I knew and distinctly remember Robert and Joseph - Patterson, J. Harrison Lambdin, Silas Engles, and Sidney Rigdon. - I remember Rev. Mr. Spaulding, but simply as one who occasionally - called to inquire for letters. I remember there was an evident - intimacy between Lambdin and Rigdon. They very often came to the - office together. I particularly remember that they would thus come - during the hour on Sabbath afternoon when the office was required - to be open, and I remember feeling sure that Rev. Mr. Patterson - knew nothing of this, or he would have put a stop to it. I do not - know what position, if any, Rigdon filled in Patterson's store or - printing office, but am well assured he was frequently, if not - constantly, there for a large part of the time when I was clerk in - the post office. I recall Mr. Engles saying that 'Rigdon was always - hanging around the printing office.' He was connected with the - tannery before he became a preacher, though he may have continued - the business whilst preaching."<sup>[75]</sup> -</p></blockquote> -<p>[Footnote 75: "Who Wrote the Book of Mormon?" 10-11.] -</p> -<p>While this does not establish that Sidney Rigdon had a permanent abode -in Pittsburg, nor that he was connected with Patterson's printing -establishment, it yet explains why seemingly everybody who knew -him reached that conclusion. It also establishes beyond doubt his -undeniable intimacy with Lambdin and Engles, and by reason thereof, his -possible access to Spaulding's manuscript, and doubtless is one of the -circumstances leading Spaulding to suspect Rigdon of the theft. -</p> -<h4>RIGDON EXHIBITS SPAULDING'S MANUSCRIPT. -</h4> -<p>It will be remembered that in 1822-3 Rigdon was a Baptist preacher -in Pittsburg. The Rev. John Winter, M.D., one of the western -Pennsylvania's early preachers, was then (1822-3) a school teacher in -Pittsburg. Dr. Winter died at Sharon, Pa., in 1878. -</p> -<p>On one occasion during this period (1822-3) Dr. Winter was in Rigdon's -study when the latter took from his desk a large manuscript, and said, -substantially, that a Presbyterian minister named Spaulding, whose -health had failed, brought it to a printer to see if it would pay to -publish it. "It is a romance of the Bible." Dr. Winter did not read the -manuscript, nor think any more of the matter until the Book of Mormon -appeared. It was thought by members of Dr. Winter's family that he had -committed his recollections of this interview to writing, but none -could be found. -</p> -<p>The authorities of Dr. Winter's statement are Rev. A. G. Kirk, to whom -Dr. Winter communicated it in a conversation had at New Brighton, Pa., -in 1870-1. The second authority is the Rev. A. J. Bonsall, a stepson of -Dr. Winter, and for twenty-three years pastor of the Baptist Church at -Rochester, Pa. To him the same story was often repeated by Dr. Winter. -The third authority is Mrs. W. Irvine, a daughter of Dr. Winter, in -1881 resident at Sharon, Pa. Her statement has one or two details not -already given, so I quote: -</p><blockquote> -<p> "I have frequently heard my father speak of Rigdon having - Spaulding's manuscript, and that he had gotten it from the printers - to read it as a curiosity; as such he showed it to father; and that - at the time Rigdon had no intention of making the use of it that he - afterwards did."<sup>[76]</sup> -</p></blockquote> -<p>[Footnote 76: "Who Wrote the Book of Mormon?" 11-12. "Braden-Kelly -Debate," 42.] -</p> -<p>Thus authenticated, Dr. Winter's statement may be given as much weight -as though reduced to writing by himself. -</p> -<h4>RIGDON FOREKNOWS THE COMING AND CONTENTS OF THE BOOK OF MORMON. -</h4> -<p>The Rev. Adamson Bentley (whose wife was sister to Mrs. Sidney Rigdon) -wrote the following to Walter Scott under date of January 22, 1841: -</p><blockquote> -<p> "I know that Sidney Rigdon told me that there was a book coming - out, the manuscript of which had been found engraved on gold - plates, as much as two years before the Mormon book made its - appearance or had been heard of by me." -</p></blockquote> -<p>This statement was published in the <em>Millennial Harbinger</em> for 1844, -with the following editorial note from Rev. Alexander Campbell: -</p><blockquote> -<p> "The conversation alluded to in Brother Bentley's letter of 1841 - was in my presence as well as his, and my recollection of it led - me, some two or three years ago, to interrogate Brother Bentley - touching his recollection of it, which accorded with mine in every - particular, except the year in which it occurred, he placing it in - the summer of 1827, I in the summer of 1826, Rigdon at the same - time observing that in the plates dug up in New York there was an - account, not only of the aborigines of this country, but also it - was stated that the Christian religion had been preached in this - country during the first century, just as we were preaching it in - the Western Reserve."<sup>[77]</sup> -</p></blockquote> -<p>[Footnote 77: Besides <em>Millennial Harbinger</em> 1844, p. 39, see "Who -Wrote the Book of Mormon?" 12 and 13. "Braden-Kelly Debate," 45.] -</p> -<p>It will be remembered that Rigdon lived for a time at his -brother-in-law Bentley's house, and that it was Scott, Campbell, and -Rigdon who, in Pittsburg, organized the Disciple Church in 1824 or -1825. The above statements were published in the <em>Millennial Harbinger</em> -in 1844 (p. 39), twenty-two years before Rigdon's death, yet he never -published a denial to either. It seems that before that publication -Adamson Bentley was orally making statements, probably to the same -effect, which remained undenied by Rigdon, though he published a card -denouncing his brother-in-law.<sup>[78]</sup> -</p> -<p>[Footnote 78: <em>Evening and Morning Star,</em> 301.] -</p> -<p>Mrs. Amos Dunlap, a niece of Mrs. Rigdon, under date of Warren, O., -December 7, 1879, writes this: -</p><blockquote> -<p> "When I was quite a child I visited Mr. Rigdon's family. He married - my aunt. They at that time lived at Bainbridge, O. [1826-7]. During - my visit Mr. Rigdon went to his bedroom and took from a trunk which - he kept locked, a certain manuscript. He came out into the other - room and seated himself by the fireplace and commenced reading it. - His wife at that moment came into the room and exclaimed: 'What, - are you studying that thing again?' or something to that effect. - She then added: 'I mean to burn that paper.' He said, 'No indeed, - you will not; this will be a great thing some day.' Whenever he was - reading this he was so completely occupied that he seemed entirely - unconscious of anything passing around him."<sup>[79]</sup> -</p></blockquote> -<p>[Footnote 79: "Who Wrote the Book of Mormon?" 12. "Braden-Kelly -Debate," 45.] -</p> -<p>Since Rigdon never, in person or by anyone else, has claimed to -have written any such manuscript of his own, in the light of other -evidence here adduced, we are warranted in believing that to have been -Spaulding's "Manuscript Found." -</p> -<p>The Rev. D. Atwater, under date Mantua Station, O., April 26, 1873, -three years before Rigdon's death, writes this: -</p><blockquote> -<p> "Soon after this the great Mormon defection came on us - [Disciples]. Sidney Rigdon preached for us, and notwithstanding - his extravagantly wild freaks, he was held in high repute by many. - For a few months before his professed conversion to Mormonism, it - was noticed that his wild, extravagant propensities had been more - marked. That he knew before of the coming of the Book of Mormon is - to me certain from what he said [during] the first of his visits at - my father's some years before. He gave a wonderful description of - the mounds and other antiquities found in some parts of America, - and said that they must have been made by the aborigines. He said - that there was a book to be published containing an account of - those things. He spoke of these in his eloquent, enthusiastic - style, as being a thing most extraordinary. Though a youth then, - I took him to task for expending so much enthusiasm on such a - subject, instead of things of the gospel."<sup>[80]</sup> -</p></blockquote> -<p>[Footnote 80: "Early History of the Disciples in the Western Reserve," -239-240, copied in "Who Wrote the Book of Mormon?" 13. "Braden-Kelly -Debate," 45.] -</p> -<p>Of this statement Rigdon never made a denial. -</p> -<p>Dr. S. Rosa, under date of Painsville, O., June 3, 1841, writes, among -other things, this: -</p><blockquote> -<p> "In the early part of the year 1830, when the Book of Mormon - appeared, [and in November of which year Rigdon was converted], - either in May or June, I was in company with Sidney Rigdon, and - rode with him on horseback a few miles. Our conversation was - principally upon the subject of religion, as he was at that time - a very popular preacher of the denomination calling themselves - 'Disciples' or Campbellites. He remarked to me that it was time for - a new religion to spring up; that mankind were all rife and ready - for it. I thought he alluded to the Campbellite doctrine. He said - it would not be long before something would make its appearance; - he also said that he thought of leaving Pennsylvania and should - be absent for some months. I asked him how long. He said it would - depend upon circumstances. I began to think a little strange of his - remarks, as he was a minister of the gospel. I left Ohio that fall - and went to the State of New York to visit my friends who lived in - Waterloo, not far from the mine of golden Bibles. In November I was - informed that my old neighbor, E. Partridge, and the Rev. Sidney - Rigdon, were in Waterloo, and that they both had become the dupes - of Joe Smith's necromancies. It then occurred to me that Rigdon's - new religion had made its appearance, and when I became informed - of the Spaulding manuscript, I was confirmed in the opinion that - Rigdon was at least accessory, if not the principal, in getting up - this farce."<sup>[81]</sup> -</p></blockquote> -<p>[Footnote 81: "Gleanings by the Way," 317. "Prophet of the Nineteenth -Century," 58. "Early Days of Mormonism," 172-3.] -</p> -<p>This last article was first published in book form in 1842, thirty-four -years before Rigdon's death, but never publicly denied or explained by -him. Whether this particular letter was published in the <em>Christian -Observer</em> and <em>Episcopal Recorder</em> I cannot say, but other portions of -the same book evidently were, and received comment in a Mormon church -organ.<sup>[82]</sup> This but emphasizes Rigdon's silence upon Dr. Rosa's letter. -</p> -<p>[Footnote 82: <em>Gospel Reflector</em>, 19.] -</p> -<p>In Howe's "Mormonism Unveiled,"<sup>[83]</sup> it is said that Rigdon, during the -incubation period of Mormonism between 1827 and 1830, preached new -matters of doctrine which were afterwards found to be inculcated in -the Mormon Bible. The evident purpose of all this was to prepare his -congregation for the acceptance of Mormonism, and the end was most -successfully achieved. Evidently this and the other circumstances -showing Rigdon's foreknowledge of the forthcoming Book of Mormon, all -combined with a guilty conscience, irresistibly impelled the making -of an explanation tending to allay the suspicion that there was a -conscious purpose in all such conduct. This defense is found in a -revelation to Sidney Rigdon, dated December 7, 1830, at the alleged -first meeting between Rigdon and Smith, and within one month after the -former's conversion. The revelation, in part, says: -</p> -<p>[Footnote 83: Page 289. "Braden-Kelly Debate," 45.] -</p><blockquote> -<p> "Behold thou was sent forth, even as John, <em>To prepare the way</em> - before me, and before Elijah which should come, <em>and thou knewest - it not</em>."<sup>[84]</sup> -</p></blockquote> -<p>[Footnote 84: Section 35, "Doctrine and Covenants." Supplement 14, -<em>Millennial Star,</em> 50. The exact date of this revelation is December -7th. 1830, according to Howe's "Mormonism Unveiled," 107.] -</p> -<p>That Rigdon did prepare the way we knew before the revelation informed -us of it. That it was done unconsciously we cannot even now believe. -</p> -<p>Especially in the light of the foregoing evidence, this revelation -must be construed as much more convincing proof of Rigdon's advance -knowledge of the forthcoming Book of Mormon and its contents than even -a tacit admission. -</p> -<p>It is practically an admission of guilty knowledge, coupled with a -transparent effort at warding off the inference of complicity in fraud -by veiling the acts constituting the evidence in an assumed mysticism, -which really deceives few aside from the mystic degenerate and the -willing victim who enters the fold for opportunities to "fleece the -flock of Christ." -</p> -<h2><a name="IIISCHROEDER">III.</a> -</h2> -<h4>FROM RIGDON TO SMITH <em>via</em> P. P. PRATT. -</h4> -<p>When to this evidence already adduced is added, as will be done, -conclusive proof of the identity of the salient features of the Book -of Mormon and Spaulding's rewritten "Manuscript Found," it would seem -that the case of plagiarism through Rigdon's complicity is established -beyond reasonable doubt. The Mormon objector, however, insists that -no possible connection between Rigdon and Smith has ever been shown -to exist prior to 1830, and that, therefore, even if Rigdon did steal -the manuscript, Smith could not have obtained it for use as a help -in preparing the Book of Mormon. It would seem as if the facts above -recited should, even if unaided by more direct evidence, raise an -almost conclusive presumption of the existence of an undiscovered -connection between the two. But we are not confined to an inference -from such evidence alone. There are still more pointed evidentiary -circumstances to which we will now give attention. -</p> -<p>Parley Parker Pratt was born at Burlington, Otsego County, N.Y., -April 12, 1807, of parents who later resided at Canaan, Columbia -County, N.Y.<sup>[85]</sup> During his sixth year (1813) he went to reside with -his father's sister, named Van Cott,<sup>[86]</sup> which name afterward became -conspicuous in the early history of Utah. In 1826 Pratt spent a few -months with an uncle in Wayne (formerly Ontario) County, N. Y.<sup>[87]</sup> -</p> -<p>[Footnote 85: "Autobiography of P.P. Pratt," 17.] -</p> -<p>[Footnote 86: "Autobiography of P.P. Pratt," 19.] -</p> -<p>[Footnote 87: "Supplement 14, <em>Millennial Star</em>," 1.] -</p> -<p>This, it will be remembered, is the same county in which Smith was at -that time gaining much newspaper notoriety as a "peep-stone" money -digger<sup>[88]</sup> through mention made of him in papers published in several -counties in southern New York and northern Pennsylvania.<sup>[89]</sup> While -Smith was thus working the gullible of his neighborhood with his -necromancy, Pratt was a peddler, who, it is said, knew almost everybody -in western New York.<sup>[90]</sup> At that time Ontario County took in all the -territory of several counties as now bounded, and in 1820 had only a -population of 80,267.<sup>[91]</sup> Pratt, therefore, could hardly have helped -knowing Smith's fame, which was such as at once to have suggested him -as the star actor in any scheme of fraud requiring a prophet. In view -of Pratt's subsequent connection with the Wells family,<sup>[92]</sup> who were -Smith's neighbors and friends,<sup>[93]</sup> it is more than probable that he -knew the Smiths personally in or prior to 1826, although, of course, -they would carefully guard the fact of such acquaintance from publicity -as a most important secret. -</p> -<p>[Footnote 88: "Origin, Rise, and Progress of Mormonism," 27.] -</p> -<p>[Footnote 89: "Braden-Kelly Debate," 47.] -</p> -<p>[Footnote 90: "Hand Book of Mormonism," 3.] -</p> -<p>[Footnote 91: Compendium, 11th Census.] -</p> -<p>[Footnote 92: "Autobiography of P.P. Pratt," 37.] -</p> -<p>[Footnote 93: "Joseph Smith, the Prophet," by Lucy Smith, 101-2-3.] -</p> -<p>In October of this year Pratt went to Ohio, locating at Amherst, thirty -miles west of Cleveland<sup>[94]</sup> and was also located fifty miles west of -Kirtland.<sup>[95]</sup> One of the temptations inducing Pratt's departure from -New York was to get to a country where, as he himself expresses it, -there is "no law to sweep [away] all the hard earnings of years to pay -a small debt."<sup>[96]</sup> The ethical status of an average country peddler who -is willing to leave his native state to avoid the payment of his "small -debts" furnishes a fertile immorality in which to plant the seeds of -religious imposture. -</p> -<p>[Footnote 94: "Autobiography of P.P. Pratt," 27.] -</p> -<p>[Footnote 95: "Autobiography of P.P. Pratt," 50.] -</p> -<p>[Footnote 96: "Autobiography of P.P. Pratt," 26.] -</p> -<p>It will be remembered that it was also in 1826 that Rigdon went for a -second time to reside in Ohio, where he became an itinerant "Disciple" -preacher, laboring in the vicinity of Bainbridge, Mantua, Kirtland, -Mentor, Chester, New Lisbon, and Warren,<sup>[97]</sup> at some of which places -Rigdon had an unsavory reputation.<sup>[98]</sup> Rigdon and Pratt, therefore, -were in the same neighborhood in 1826, and undoubtedly met soon after. -The date of their first meeting is nowhere given, but may reasonably -be inferred from an address delivered by Parley P. Pratt in 1843 or -'4. In this discourse Pratt tells of an occurrence which transpired -on his way to his future Ohio home, which occurrence furnishes the -key to his first connection with Mormonism. On his way he stopped at -a humble cottage, the name of whose occupant he carefully fails to -give. Here, while asleep (so he says), "a messenger of a mild and -intelligent countenance suddenly stood before me [Pratt], arrayed in -robes of dazzling splendor." According to Mormon theology, an angel -is but an exalted man.<sup>[99]</sup> Of course Sidney Rigdon was an exalted -man; why not, then, an angel? This angel claimed to hold the keys -to the mysteries of this wonderful country, and took Pratt out to -exhibit those mysteries to him. Pratt then had portrayed to his mind -the whole future of Mormonism; its cities, with inhabitants from all -parts of the globe; its temples, with a yet unattained splendor; -its present church organization was, with considerable definiteness -outlined; its political ambition to establish a temporal kingdom of -God on the ruins of this government was set forth with quite as much -definiteness as in the subsequent more publicly uttered, treasonable -sermons.<sup>[100]</sup> I conclude from the exact manner in which this "Angel of -the Prairies" foreknew the ambitions, hopes, and future achievements -of the Mormon Church and the similar admitted foreknowledge of Rigdon -and the subsequently established connection between Rigdon, Pratt, and -Smith, that the "Angel of the Prairies" who outlined to Pratt his then -contemplated and now executed religious fraud, was none other than -Sidney Rigdon himself, and that this fact accounts for Pratt's failure -to give the name of his host or the date of his first meeting with -Rigdon.<sup>[101]</sup> -</p> -<p>[Footnote 97: "History of the Church," 149-150. ("Josephite".)] -</p> -<p>[Footnote 98: "4 <em>Times and Seasons</em>," 209. Supplement 14, <em>Millennial -Star,</em> 45.] -</p> -<p>[Footnote 99: See Text for foot-notes, Nos. 106 to 109 herein. 6 -<em>Millennial Star</em>, 20. "History of Mormonism," 154.] -</p> -<p>[Footnote 101: 20 <em>Millennial Star</em>, 33-36. <em>7 Deseret News</em>, 288-9. <em>7 -Journal of Discourses</em>, 53. <em>1 Journal of Discourses</em>, 230, and Sermons -generally of this period. See also <em>Am. Hist. Mag.</em>, July, 1906.] -</p> -<p>Lambdin, who, by some, has been suspected of once having been Rigdon's -partner in the contemplated fraud, died Aug. 1, 1825. Engles, -Patterson's foreman, died July 17, 1827. Spaulding had died in 1816, -and Robert Patterson, it seems, knew nothing personally of the contents -of the Spaulding manuscript,<sup>[102]</sup> which fact Rigdon probably well knew -through his intimate acquaintance with Lambdin. In September of 1827 -the time was, therefore, as ripe as it was ever likely to be for active -preparation in the matter of bringing forth the "Book of Mormon," since -probably all those having any intimate knowledge of the "Manuscript -Found" had conveniently died. -</p> -<p>[Footnote 102: "Mormonism Exposed," by Williams. "Who Wrote the Book of -Mormon?" 7.] -</p> -<p>In 1827 Pratt started back to New York for the purpose of getting -married. Now, remember, this was nearly three years before the advent -of Mormonism. Pratt reached the home of his aunt Van Cote July 4, 1827, -and in his autobiography records a summary of a conversation with his -future wife thus: "I also opened my religious views to her and my -desire, which I sometimes had, to try and teach the red man."<sup>[103]</sup> In -October, 1830, within a month after Pratt's professed conversion to -Mormonism, a revelation was received for Pratt, in which the Lord, -through "Joseph Smith, the Prophet," directed Pratt to carry out this -very design.<sup>[104]</sup> The desire which Pratt thus expressed to his wife -three years before the advent of Mormonism was afterward and for a -long time the pet scheme of all Mormons. Pratt was married September -9, 1827.<sup>[105]</sup> On September 22, 1827, a "heavenly messenger" appeared -to Joseph Smith and unfolded to him the scheme of the Book of Mormon, -and disclosed the whereabouts of the "Golden Plates."<sup>[106]</sup> This -"heavenly messenger" is called the Angel Moroni. According to Mormon -theology, "God may use any beings he has made or that he pleases, and -call them his angels, or messengers."<sup>[107]</sup> "God's angels and men are -all of one species, one race, one great family."<sup>[108]</sup> "God is a man -like unto yourselves; that is the great secret."<sup>[109]</sup> Why, of course! -"That is the great secret." God is but an "exalted man," and may call -Parley Parker Pratt his angel. Parley Parker Pratt was the "heavenly -messenger," the angel who, on that day (September 22, 1827), appeared -to Joseph Smith and told him where were the golden plates, that is, -Spaulding's "Manuscript Found." Sidney Rigdon, for Smith's purposes, -was the "exalted man," the "God" who sent this "heavenly messenger" -Parley Parker Pratt, just as the Mormon people now look upon Joseph -Smith as the "God to this people."<sup>[110]</sup> Now, watch the sequel, and no -doubt can remain. -</p> -<p>[Footnote 103: Pages 29 and 30.] -</p> -<p>[Footnote 104: Section 32, Doctrine and Covenants. Smith's God was, -however, unfamiliar with governmental regulations of Indian affairs, -so in spite of the revelation Pratt and Company were compelled by the -United States Indian agent to leave the reservation. 5 <em>Journal of -Discourses,</em> 199. Howe's "Mormonism Unveiled," 218-226. "Gleanings by -the Way," 324.] -</p> -<p>[Footnote 105: "Autobiography of P.P. Pratt," 30.] -</p> -<p>[Footnote 106: Supplement 14, <em>Millennial Star</em>, 6.] -</p> -<p>[Footnote 107: 5 <em>Journal of Discourses</em>, 141.] -</p> -<p>[Footnote 108: Key to Theology, 41, 5 <em>Millennial Star</em>, 20.] -</p> -<p>[Footnote 109: 5 <em>Times and Seasons</em>, 613. God an Exalted Man, 6 -<em>Journal of Discourses</em>, 3.] -</p> -<p>[Footnote 110: <em>Deseret News</em>, March 18, 1857, 13. See also <em>Deseret -News</em> 179. Those most familiar with the psychology of dreams and the -influence over them had by the experiences of waking life, will give -considerable evidentiary weight to a dream of the prophet's father, -in which there appeared to him a "man with a peddler's budget on his -back," such a peddler P. P. Pratt probably carried. This peddler of -his dreams flattered him, told him he had called seven times and this -last call had come to tell him what was the one thing essential to his -salvation, and then he awoke. ("Joseph Smith, the Prophet," 74.)] -</p> -<p>September 9, 1827, Pratt was married. On September 22, 1827, he was the -angel who appeared to Smith, and in October he started back to Ohio, -the home of Rigdon.<sup>[111]</sup> Rigdon is now brought again upon the scene. He -preaches in Pratt's neighborhood, converts him, the latter commences -preaching,<sup>[112]</sup> evidently preparing for his part in the drama about to -be enacted. -</p> -<p>[Footnote 111: "Autobiography of P.P. Pratt," 30.] -</p> -<p>[Footnote 112: "Autobiography of P.P. Pratt," 31-33.] -</p> -<h4>RIGDON VISITS SMITH BEFORE MORMONISM. -</h4> -<p>The work of revising the Spaulding manuscript, or, as "Holy Joe" calls -it, the "Translation of the Golden Plates," is begun. A mysterious -stranger now appears at Smith's residence and holds private interviews -with the far-famed money-digger. For a considerable length of time no -intimation of the name or the purpose of this personage transpired to -the public, or even to Smith's nearest neighbors. It was observed by -some of them that his visits were frequently repeated.<sup>[113]</sup> At about -this time Rigdon is away from his Ohio home on several long visits, -reporting himself as having gone to Pittsburg.<sup>[114]</sup> -</p> -<p>[Footnote 113: "Origin and Progress of Mormonism," 28. The author -was a native of Palmyra and read proof on the Book of Mormon. "Hand -Book of Mormonism," 3. This author lived thirty-two years in Palmyra. -Braden-Kelly Debate, 46. Mother Lucy in "Joseph Smith, the Prophet," -pp. 119, 120, 121, gives an account of a mysterious and unnamed -"stranger" who came to their home with Joe at the time Harris had -lost some of the manuscript of the Book of Mormon. As a mere matter -of kindness this "stranger" forced upon the "Prophet" his company for -a twenty mile walk through the woods at night, left a stage coach and -went out of his way to do it, and attended the interview with Harris -next day. An opportune time was this for Rigdon's presence. May 1, 1829, -Sec. 10, Doctrine and Covenants.] -</p> -<p>[Footnote 114: Howe's "Mormonism Unveiled," 289, followed in "Gleanings -by the Way," 319. "Prophet of the Nineteenth Century," 57. See also the -pointed statement of L. Rudolph, father-in-law to President Garfield, -quoted in Braden-Kelly Debate, 45.] -</p> -<p>Abel Chase, a near neighbor of the Smiths, says: "I saw Rigdon at -Smith's at different times with considerable intervals between." -Lorenzo Saunders, another neighbor, testifies: "I saw Rigdon at Smith's -several times, and the first visit was more than two years before the -Book appeared." J. H. McCauley, in his history of Franklin County, -Pa., states "as a matter too well known to need argument, that Joseph -Smith, the founder of Mormonism, and Sidney Rigdon were acquainted for -a considerable time before Mormonism was first heard of."<sup>[115]</sup> -</p> -<p>[Footnote 115: See Braden-Kelly Debate, 46, for three last statements. -Tucker in his "Origin and Progress of Mormonism," p. 50, says Rigdon -officiated at the wedding of Joseph Smith and Emma Hale, but he fixes -date of wedding in November, 1829, when in fact it seems to have -occurred January 18, 1828. (<em>Historical Record</em>, 363.) Tucker may -therefore have been misinformed. An alleged admission of Sidney Rigdon -to James Jeffries that Spaulding's story was used, which is quoted in -Braden-Kelly Debate, 42, I consider of doubtful value.] -</p> -<p>I have been able to find but one specific denial of Rigdon's -acquaintance with Smith prior to the appearance of the Book of Mormon. -That denial comes from Katherine Salisbury, a sister of the "Prophet -Joseph," and is dated April 15, 1881, when she was nearly 68 years of -age. She says that -</p><blockquote> -<p> "Prior to the latter part of the year A. D. 1830, there was no - person who visited with, or was an acquaintance of, or called upon - the said family [of Smith], or any member thereof to my knowledge - by the name of Rigdon, nor was such person known to the family or - any member thereof to my knowledge, until the last part of the year - A. D. 1830, or the first part of the year 1831. I remember the time - when Sidney Rigdon came to my father's place, and that it was after - the removal of my father from Waterloo, N.Y., to Kirtland, O. That - this was in the year 1831."<sup>[116]</sup> -</p></blockquote> -<p>[Footnote 116: "Myth of the Manuscript Found," 34. Braden-Kelly Debate, -100.] -</p> -<p>In 1827 and 1828, when Rigdon's visits must have occurred, and his help -was needed in revamping Spaulding's "Manuscript Found," this woman was -fourteen or fifteen years of age. That Rigdon did visit at the Smiths' -in New York State, December, 1830, is admitted,<sup>[117]</sup> and of this she -seemingly remembers nothing. She has no recollection of Rigdon's coming -to her father's or brother's house until after their removal to Ohio. -May she not also, either by design or otherwise, have forgotten visits -made by Rigdon to her New York home prior to the admitted, and, by her, -forgotten one in December, 1830? -</p> -<p>[Footnote 117: Supplement 14 <em>Millennial Star,</em> 49.] -</p> -<p>In the same statement she avers that "at the time of the publication -of said Book [of Mormon], my brother Joseph Smith, Jr., lived in the -family of my father in the town of Manchester, Ontario County, N.Y., -and that he had all of his life to this time made his home with the -family." -</p> -<p>The manuscript of the Book of Mormon was finished and the book -copyrighted by June 11, 1829.<em>Millennial Star,</em> 24. 118 Rigdon's help -would be most needed before this time, and from June, 1828, until June, -1829, all and numerous revelations are dated "Harmony, Pennsylvania," -which, together with Smith's autobiography, shows that he did not all -of his lifetime make his home with his parents, nor live at Manchester -during all of the most important period of Mormon incubation. The -probabilities are that Smith moved to Pennsylvania at this time, for -the very purpose of making it easier for Rigdon and Pratt, who lived in -Ohio, to furnish him the much needed help. -</p> -<p>The admitted errors in Mrs. Salisbury's statement destroy its -evidentiary value, and leave it clearly demonstrated by the other -evidence adduced, that Rigdon visited Smith' several years before the -appearance of the Book of Mormon. -</p> -<h4>THE CONVERSION OF PARLEY P. PRATT. -</h4> -<p>In the summer of 1830 the Book of Mormon came from the press, and the -time had come for Pratt and Rigdon to be astonished by its appearance. -Now watch their maneuvers. That year Pratt left Ohio for a visit to New -York. Of this trip his autobiography records the following: -</p><blockquote> -<p> "Landing in Buffalo, we [Pratt and wife] engaged our passage for - Albany in a canal boat, distance three hundred and sixty miles. - This, including board, cost all our money and some articles of - clothing." -</p></blockquote> -<p>Would a mere desire to visit friends induce him to give up part of his -clothing for passage money? Hardly; he was after larger game. But let -us read on: -</p><blockquote> -<p> "Arriving at Rochester, I informed my wife that, notwithstanding - our passage being paid through the whole distance, yet I must leave - the boat and leave her to pursue her passage to our friends, while - I would stop a while in this region. <em>Why, I did not know;</em> but so - it was plainly manifest by the Spirit to me. I said to her: 'We - part for a season; go and visit our friends in our native place; - I will come soon, but how soon I know not, <em>for I have a work to - do in this region of country, and what it is or how long it will - take me to perform it, I know not;</em> but I will come when it is - performed. My wife would have objected to this, but she had seen - the <em>Hand of God</em> so plainly manifest in His dealings with me many - times that she dare not oppose the things manifest to me by His - Spirit. She therefore consented, and I accompanied her as far as - Newark, a small town upwards of a hundred miles from Buffalo, and - then took leave of her and of the boat." -</p> -<p> "It was early in the morning, just at the dawn of day. I walked ten - miles into the country [remember now he doesn't know where he is - going], and stopped with a Mr. Wells." -</p></blockquote> -<p>This was undoubtedly a member of the same Wells family of Macedon with -whom Joseph Smith had long been on terms of intimacy.[119] Pratt's -autobiography continues: -</p> -<p>[Footnote 119: "Joseph Smith, the Prophet," by Lucy Smith, 101-103. -Probably this refers to the home of Daniel H. Wells, afterward a -prominent Mormon in Utah.] -</p><blockquote> -<p> "I proposed to preach in the evening. Mr. Wells readily accompanied - me through the neighborhood to visit the people and circulate the - appointment." -</p> -<p> "We visited an old Baptist deacon by the name of Hamblin. After - hearing of our appointment for the evening, he began to tell of - <em>a book, a strange book, a very strange book</em> in his possession, - which had just been published. I inquired of him how and where the - book was to be obtained. He promised me the perusal of it at his - house the next day, if I would call. I felt a strange interest in - the book. Next morning I called at his house, where, for the first - time, my eyes beheld the 'Book of Mormon,' that book of books." -</p></blockquote> -<p>Pratt says he opened it with eagerness and examined its contents. -"As I read, <em>the spirit of the Lord was upon me,</em> and I knew and -comprehended that the book was true as plainly and as manifestly as a -man comprehends and knows that he exists."<sup>[120]</sup> -</p> -<p>[Footnote 120: "Autobiography of P.P. Pratt," 37-38.] -</p> -<p>Pratt soon determined to see Smith, and, accordingly, visited Palmyra, -where Hyrum Smith welcomed him to their house, and they spent the -night together. Joseph had not returned from Pennsylvania. One is led -to wonder if Hyrum Smith would take in every inquisitive stranger as -his bedfellow. In the morning Pratt returned to fill his appointment -to preach the doctrine of Alexander Campbell. Hyrum Smith presented -Pratt with a copy of the book, which the latter tells us he was glad to -receive, because he had not yet finished his reading of it.<sup>[121]</sup> Pratt -preached the doctrines of the "Disciples" that night and the following -one, then returned to the Smith house, and from there went to the -Whitmers in Seneca County, resting that night, and taking his Mormon -baptism the next day. On the next Sabbath Pratt attended a Mormon -meeting and preached a Mormon sermon at the house of one Burroughs. "My -work was now completed, for which I took leave of my wife and the canal -boat some two or three weeks before."<sup>[122]</sup> -</p> -<p>[Footnote 121: "Autobiography of P.P. Pratt," 39-42.] -</p> -<p>[Footnote 122: "Autobiography of P.P. Pratt," 43.] -</p> -<p>About the details and the order of events in such remarkable -occurrences, there could not possibly be doubt or errors of memory. -Had they actually transpired, these events would have been the most -important in any eventful career, and would have been indelibly -impressed upon Pratt's memory. If, however, this marvelous tale is -but a falsehood told to conceal Pratt's real connection with a fraud, -then, it is quite possible that he and those associated with him should -forget how the falsehood had been told at other times, and thus produce -contradictory statements. -</p> -<p>Let us, in the light of this comment, examine the foregoing account -more carefully. Evidently, in this account Pratt is desirous of -conveying the impression that, as he had elsewhere expressed it, he -"was greatly prejudiced against the book."<sup>[123]</sup> However, in a sermon -delivered in 1856—thirty-two years before the publication of the -autobiography—Pratt tells us he was converted before completing the -reading of the Book of Mormon, or meeting a single true "Saint." Here -are his own words: -</p> -<p>[Footnote 123: Pratt's reply to Sunderland, copied in 45 <em>Saints' -Herald,</em> 61. "Myth of the Manuscript Found," 32.] -</p><blockquote> -<p> "I knew it was true, because it was light, and had come in - fulfillment of scripture; and <em>I bore testimony of its truth</em> - to the neighbors that came in <em>during the first day that I - sat reading</em> it at the house of an old Baptist deacon named - Hamblin."<sup>[124]</sup> -</p></blockquote> -<p>[Footnote 124: 5 <em>Journal of Discourses,</em> 194. This Hamblin seems to -have emigrated to Wisconsin with Pratt, there became a Mormon and later -his son became implicated in the Mountain Meadow Massacre. See "Jacob -Hamblin," p. 9, and books generally on Mountain Meadow Massacre.] -</p> -<p>Of course such a conversion was altogether too miraculous and sudden -to preclude suspicion of Pratt's complicity in the fraud; hence it has -usually been stated that the conversion did not, in fact, take place -until much critical examination, and sometimes, it is said, after much -supplication to the Lord. In Joseph Smith's autobiography he puts the -time of conversion as during Pratt's visit to the Whitmers in Seneca -County. Here are his words: "<em>After</em> listening to the testimony of the -'witnesses' [at Whitmers, in Seneca County] and reading the 'Book,' he -became convinced that it was of God."<sup>[125]</sup> -</p> -<p>[Footnote 125: Supplement 14 <em>Millennial Star</em>, 47.] -</p> -<p>The "prophet's" mother, who, with the mother of the Danite, Orrin -Porter Rockwell, was present at Pratt's alleged first visit to the -Smith home,<sup>[126]</sup> has a third account of this conversion. Pratt, -according to the account above quoted from his sermon, had not yet -seen the prophet, and had not yet finished reading the Book of Mormon, -but was already converted and had borne testimony to its truth. Now -read Mother Lucy's account as published by Orson Pratt (Parley Pratt's -brother and his first miraculous convert)<sup>[127]</sup> and "written by the -direction and under the inspection of the Prophet."<sup>[128]</sup> -</p> -<p>[Footnote 126: Pratt's Sermon, 5 <em>Journal of Discourses</em>, 194.] -</p> -<p>[Footnote 127: 7 <em>Journal of Discourses</em>, 177. Here Orson Pratt says -his conversion is due to certain information "derived independent of -what can be learned naturally by the natural man." See also supplement -14, <em>Millennial Star,</em> 49.] -</p> -<p>[Footnote 128: <em>Millennial Star,</em> 169, 682.] -</p><blockquote> -<p> "Just before my husband's return, as Joseph was about commencing - a discourse one Sunday morning, Parley P. Pratt came in very much - fatigued. He had <em>heard of us</em> at some considerable distance, and - had traveled very fast in order to get there by meeting time, as - he wished to hear what we had to say, that he might be prepared to - show us our error. But when Joseph had finished his discourse, Mr. - Pratt arose and expressed his hearty concurrence in every sentiment - advanced. The following day he was baptized and ordained."<sup>[129]</sup> -</p></blockquote> -<p>[Footnote 129: "Joseph Smith, the Prophet," 157, by Lucy Smith.] -</p> -<p>This conversion is quite as miraculous and sudden as the one Pratt -tells us about as having occurred at Deacon Hamblin's. The prophet's -mother, Lucy Smith, who wrote this account, and the prophet himself, -under whose supervision it was written, must have been both present, -and in this account related only what they pretended they themselves -saw. In contradiction of this, Pratt, in two different places, tells -us that while at the Whitmers in Seneca County he was baptized and -ordained an elder by Oliver Cowdery, and that then he preached a -Mormon sermon, after which he went to visit his friends in Columbia -County. On his return from Columbia County, over a month after he had -been baptized, he for the first time saw Joseph Smith.<sup>[130]</sup> These -discrepancies can be best accounted for by the explanation that they -are different accounts of an event that never happened, and told to -conceal one that did happen. -</p> -<p>[Footnote 130: "Autobiography of P.P. Pratt," 43 and 46. 45 <em>Saints' -Herald</em>, 61. "Myth of the Manuscript Found," 33.] -</p> -<p>I understand that the Utah Mormon sect, after publishing "Mother -Lucy's" book, condemned it as containing errors, but never pointed out -any. The "Josephite" sect of Mormons, however, republished it. It still -remains that in telling what she pretended to have seen, she told the -story as at some time it had been agreed upon. Further, Lucy Smith -could not have written the book, bad as it was from a literary point of -view. The statement that it was written under the direct supervision -of the prophet, I, therefore, consider as literally true. That it -was published in 1853 by Orson Pratt and S. W. Richards, who had -undoubtedly heard the stories corroborated many times and saw nothing -erroneous in the book, is also significant, as is the further fact that -it had been read by Saints four years before any errors were discovered. -</p> -<h4>RIGDON'S MIRACULOUS CONVERSION. -</h4> -<p>Pratt having been converted, the next act of importance must, of -course, be the conversion of Rigdon, and, so far as possible, the -congregation whose members he had so carefully prepared for the -reception of Mormonism. -</p> -<p>Pratt is still in New York State with Smith, it being October, 1830. He -has already converted his relatives. The Lord, by a revelation through -Joseph Smith,<sup>[131]</sup> directs Pratt to go with Oliver Cowdery, Peter -Whitmer, and Ziba Peterson "unto the wilderness among the Lamanites" -(meaning the American Indians). Pratt, it will be remembered, had -sold part of his clothing for passage money with which to travel in -his quest for the Book of Mormon. He was, therefore, ill prepared -for a winter trip to Ohio and Missouri. "As soon as the revelation -was received, Emma Smith and several other sisters began to make -arrangements to furnish those who were set apart for the mission -with the necessary clothing, which was no easy task, as the most of -it had to be manufactured out of the raw material." Pratt's wife was -taken to the Whitmers,<sup>[133]</sup> that she might not want while he was away -Converting Indians and Rigdon. Thus situated, Pratt took leave of -his friends "late in October and started on foot."<sup>[134]</sup> According to -his autobiography it was a hundred miles from Buffalo to Newark, ten -miles from Newark to Macedon, where lived the Wells family,<sup>[135]</sup> and -twenty-five miles from Palmyra to the Whitmers in Seneca County.<sup>[136]</sup> -The distance from Buffalo to Cleveland is given as two hundred -miles;<sup>[137]</sup> from Cleveland to Kirtland as thirty miles.<sup>[138]</sup> These -distances were no doubt given as they were believed to be according to -the roads as then traveled. -</p> -<p>[Footnote 131: Doctrine and Covenants, section 32. Supplement 14, -<em>Millennial Star,</em> 42. The date of this revelation was probably October -17, 1830. Howe's "Mormonism Unveiled," 212.] -</p> -<p>[Footnote 132: "Joseph Smith, the Prophet," by Lucy Smith, 169.] -</p> -<p>[Footnote 133: "Autobiography of P.P. Pratt," 49. 1 "History of the -Church," 154.] -</p> -<p>[Footnote 134: 1 "History of the Church," 154. "Autobiography of P.P. -Pratt," 49.] -</p> -<p>[Footnote 135: "Autobiography of P.P. Pratt," 37.] -</p> -<p>[Footnote 136: "Autobiography of P.P. Pratt," 42.] -</p> -<p>[Footnote 137: "Autobiography of P.P. Pratt," 36.] -</p> -<p>[Footnote 138: "Autobiography of P.P. Pratt," 36.] -</p> -<p>Adding fifteen miles from the distance from Macedon to Palmyra, we find -the total distance to be traveled, all on foot, going from Whitmer's -home in Seneca County, N.Y., to Kirtland, O., is three hundred and -seventy miles, "preaching by the way,"<sup>[139]</sup> even to Indians.<sup>[140]</sup> When -we remember the time of year and the almost certainty of inclement -weather and the unimproved condition of the roads in that then wild -west, it could hardly be expected that Pratt, "traveling on foot" -and preaching by the way, could reach Kirtland before the middle of -November. Rigdon must have been converted in great haste, because, by -the end of November, he is already a Mormon visitor at Smith's home in -New York, and on December 7 is the recipient of a special revelation -from God.<sup>[141]</sup> These conclusions accord with the diary of Lyman Wight, -who, being baptized on the same day as Rigdon, entered the fact as -on November 14, 1830.<sup>[142]</sup> These facts also confirm Howe's statement -that Rigdon was baptized on the second day after Pratt's arrival.<sup>[143]</sup> -Another authority conversant with the occurrence, and desiring to -be very exact, fixes the time as thirty-six hours after Pratt's -arrival.<sup>[144]</sup> -</p> -<p>[Footnote 139: "Joseph Smith, the Prophet," 169, by Lucy Smith.] -</p> -<p>[Footnote 140: "Autobiography of P.P. Pratt," 49. 1 "History of the -Church," 154.] -</p> -<p>[Footnote 141: "Gleanings by the Way," 317. Howe's "Mormonism -Unveiled," 107. Doctrine and Covenants, Section 32.] -</p> -<p>[Footnote 142: 1 "History of the Church," 154; see also Pratt's -Autobiography, 50.] -</p> -<p>[Footnote 143: Howe's "Mormonism Unveiled," 104. "Gleanings by the -Way," 312.] -</p> -<p>[Footnote 144: H.H. Clapp in a letter to James T. Cobb.] -</p> -<p>The Mormons are not all dull, and their cunning leaders readily saw -that it would be unwise to advertise the suddenness of this conversion, -since it might serve to identify the guilty conspirators. Therefore it -is now represented that Pratt and Rigdon were at first in a state of -great antagonism to Mormonism, which it took weeks to overcome.<sup>[145]</sup> -This cannot be, unless Pratt could walk three hundred and seventy miles -in less than no time at all. -</p> -<p>[Footnote 145: Life of Sidney Rigdon in manuscript by his son, John -Rigdon. 1 "History of the Church," 141. Supplement 14 <em>Millennial -Star,</em> 47-48. 4 <em>Times and Seasons,</em> 290. 45 <em>Saints' Herald.</em> 61.] -</p> -<p>The facts of this sudden conversion and the subsequent concealment of -its precipitate character all reveal a guilt on the part of those who -are conscious of having done some thing they wish to keep from the -knowledge of others. Had this conversion been honestly miraculous, -there would have been no thought of concealment. -</p> -<p>November 14, 1830, the date of Rigdon's baptism, was Sunday, and of -course the first Sunday after the arrival of Pratt. At their first -interview during this visit, Pratt requested and "readily" received -permission to preach Mormonism in Rigdon's church. The prophet's -account says:<sup>[146]</sup> -</p> -<p>[Footnote 146: Supplement 14 <em>Millennial Star</em>, 47.] -</p><blockquote> -<p> "At the conclusion [of Pratt's sermon] Elder Rigdon arose and - stated to the congregation that the information that they had - received was of an extraordinary character, and certainly demanded - their most serious consideration, and as the Apostle advised his - brethren to 'prove all things, and hold fast that which is good,' - so he would exhort his brethren to do likewise, and give the - matter a careful investigation, and not turn against it without - being fully convinced of its being an imposition, lest they should - possibly resist the truth. This was indeed generous on the part - of Elder Rigdon, and gave evidence of his entire freedom from any - sectarian bias." -</p></blockquote> -<p>But according to Elder Lyman Wight's diary and the other evidence -here adduced, Rigdon was already a convert. Why, then, all this false -suggestion and hypocritical cant about Rigdon's generosity and freedom -from prejudice? There is but one answer, and that is, the authors of it -are thereby attempting to conceal the real facts. -</p> -<p>On December 7, 1830, and with due promptness, be it observed, Rigdon, -through Smith, received a revelation making him (Rigdon) scribe to the -prophet, and informing Rigdon how, all unconsciously to himself, he had -been preparing the way for Mormonism.<sup>[147]</sup> This is speedily followed -by another revelation,<sup>[148]</sup> in which Rigdon's Ohio home, where he so -carefully prepared the people for the reception of his new faith, is -designated as the gathering place of the faithful, the promised land of -the "Saints." -</p> -<p>[Footnote 147: Howe's "Mormonism Unveiled," 107. Doctrine and -Covenants, Sec. 32. 7 <em>Journal of Discourses</em> 372.] -</p> -<p>[Footnote 148: Doctrine and Covenants, Sec. 37.] -</p> -<h4>THE PLAGIARISM CLINCHED. -</h4> -<p>Thus far we have established in a general way the existence and nature -of Solomon Spaulding's rewritten "Manuscript Found." By undenied -evidence we have shown its theft from Patterson's printing office -before Spaulding's death and under circumstances which made the latter -suspect Sidney Rigdon as the thief; that Rigdon, prior to this time, -was so intimate with the employees of that printing office as to give -rise to a general belief that he was himself employed there, and beyond -all question evidencing an intimacy such as afforded him opportunity -to purloin the manuscript. By like uncontradicted evidence, we have -shown Rigdon to have been in possession of a similar manuscript, -the existence of which is not explained by any other literary work -ever done by him, and which, on one of the several occasions when he -exhibited it, was said by him to have been written by Spaulding. We -have established a perfectly plain and probable connection between -Smith and Rigdon through Parley P. Pratt, and such contradictory -statements as to the sudden and miraculous conversions of the two -latter as bring home with redoubled force the suspicion of a concealed -motive, such as a conspiracy in fraud would best explain. It now -remains only to make more certain the points of identity between -Spaulding's rewritten "Manuscript Found" and the Book of Mormon. When -this is done we will have established the plagiarism and convicted -Smith, Rigdon, and Pratt as the conspirators who perpetrated the fraud. -With the identity of the distinguishing features in the "Manuscript -Found" and Book of Mormon established, we will have demonstrated beyond -all <em>reasonable</em> doubt the very low origin of the Mormons' Book. -Some day will be done a work of supererogation in making a critical -examination of the absurdities and contradictions upon which rest the -claim of divinity. Present space will only allow the completion of that -branch of the argument under consideration. -</p> -<p>Before proceeding to the examination of the direct evidence, it will -be well to give an account of the discovery of this identity, the very -spontaneity of which adds force to the evidence adduced. Spaulding, -like most authors, had a great fondness for his productions, and often -read them to his friends. In 1832 or 1833, when Mormonism was fairly -afloat, a Mormon preacher brought a copy of the Book of Mormon to -Conneaut or New Salem, as it was sometimes called, the very place where -Spaulding wrote most of his "Manuscript Found." A public meeting was -appointed, in which the Book of Mormon was copiously read from and -discussed by the elder. The historical part and style were immediately -recognized by many present, among them John Spaulding, brother to -Solomon Spaulding. Being "eminently pious," he was amazed and afflicted -that his brother's manuscript should have been perverted to so wicked -a purpose. With tear-filled eyes he arose in the meeting and expressed -sorrow and regret that the writings of his sainted brother should -be used for a purpose so vile and shocking. So much excitement was -produced that a citizens' meeting appointed Dr. Philastus Hurlburt to -gather the evidence which afterwards was published in Howe's "Mormonism -Unveiled."<sup>[149]</sup> -</p> -<p>[Footnote 149: "Gleanings by the Way," 252-3. "Mormons' Own Book," -29-30. "Prophet of Palmyra," 417. <em>et. seq.</em> Boston <em>Recorder,</em> May, -1839.] -</p> -<p>In the first publication of Matilda Spaulding Davidson's letter, -from which the above is gleaned, the words "Mormon preacher" in the -manuscript published over her name were, by the typesetter, converted -into "woman preacher." Mormons at once undertook to impeach the -statement, not by denying the main features of the story of its value -as an argument, but wholly upon the ground that Mormons never had a -"woman" preacher. As the result of this criticism, it was shown to have -been due solely to typographical error,<sup>[150]</sup> thus leaving the statement -as corrected free from criticism upon this ground. The very spontaneity -of this outburst and its surrounding circumstances absolutely preclude -every imputation of premeditation, every suspicion of personal -interest, and every impeachment based upon an assumed hatred of -Mormonism. Further, when we in addition remember that this occurrence -was comparatively close to the time when Spaulding read his manuscript -to many of those present in this same audience, then this circumstance -will rightfully be accorded a very great evidentiary weight. -</p> -<p>[Footnote 150: "Gleanings by the Way," 264.] -</p> -<p>The evidence gathered by Dr. Philastus Hurlburt pursuant to the -citizens' meeting of Conneaut was first published in Howe's "Mormonism -Unveiled," in 1834, and is the most important single collection of -original evidence ever made upon this subject. We will first examine -that evidence in so far as it relates to the identity of Spaulding's -"Manuscript Found" and the Book of Mormon, afterwards introducing such -corroborating evidence as may be at hand. Unless otherwise indicated, -the following evidence was taken before and published in 1834 by E. D. -Howe in the nineteenth chapter of his "Mormonism Unveiled." The first -witness introduced is John Spaulding who lived with his brother Solomon -at Conneaut, O. Of a book his brother had been writing John Spaulding -says this: -</p><blockquote> -<p> "The book he was writing was entitled 'Manuscript Found,' of which - he read to me many passages. It was an historical romance of the - first settlers of America, endeavoring to show that the American - Indians are the descendants of the Jew, or the lost tribes. It - gave a detailed account of their journey from Jerusalem by land - and sea till they arrived in America under the command of <em>Nephi</em> - and <em>Lehi.</em> They afterwards had quarrels and contentions and - separated into two distinct nations, one of which he denominated - <em>Nephites</em> and the other <em>Lamanites.</em> Cruel and bloody wars ensued, - in which great multitudes were slain. They buried their dead in - large heaps, which caused the mounds so common in this country. The - arts, sciences and civilization were brought into view in order to - account for all the curious antiquities found in various parts of - North and South America. I have recently read the Book of Mormon, - and, to my great surprise, I find <em>nearly all the same historical - matter, names, etc.,</em> as they were in my brother's writings. I - well remember that he wrote in the old style and commenced about - every sentence with 'And it came to pass,' or 'Now it came to - pass,' the <em>same as in the Book of Mormon,</em> and, according to my - best recollection and belief, it is the same as my brother Solomon - wrote, with the exception of the religious matter. By what means - it has fallen into the hands of Joseph Smith, Jr., I am unable to - determine. -</p> -<p> "JOHN SPAULDING." -</p></blockquote> -<p>Our next witness is Martha Spaulding, wife of John Spaulding. She says: -</p><blockquote> -<p> "I was personally acquainted with Solomon Spaulding about twenty - years ago. I was at his house a short time before he left Conneaut; - he was then writing a historical novel, founded upon the first - settlers of America. He represented them as an enlightened and - warlike people. He had for many years contended that the aborigines - of America were the descendants of some of the lost tribes of - Israel, and this idea he carried out in the book in question. The - lapse of time which has intervened prevents my recollecting but few - of the leading incidents of his writings; but the names of <em>Nephi</em> - and <em>Lehi</em> are yet fresh in my memory as being the principal - heroes of his tale. They were officers of the company which first - came off from Jerusalem. He gave a particular account of their - journey by land and sea till they arrived in America, after which - disputes arose between the chiefs which caused them to separate - into different bands, one of which was called Lamanites and the - other Nephites. Between these were recounted tremendous battles, - which frequently covered the ground with the slain; and their - being buried in large heaps was the cause of the numerous mounds - in the country. Some of these people he represented as being very - large. I have read the Book of Mormon, which has brought fresh to - my recollection the writings of Solomon Spaulding, and I have no - manner of doubt that the historical part of it is the same that I - read and heard more than twenty years ago. The old, obsolete style - and the phrases of 'and it came to pass,' etc., are the same. -</p> -<p> "MARTHA SPAULDING" -</p></blockquote> -<p>Our third witness is Henry Lake, Spaulding's business partner at -Conneaut. He says: -</p><blockquote> -<p> "He [Spaulding] very frequently read to me from a manuscript - which he was writing, which he entitled the 'Manuscript Found,' - and which he represented as being found in this town. I spent - many hours in hearing him read said writings, and became well - acquainted with its contents. He wished me to assist him in getting - his production printed, alleging that a book of that kind would - meet with a rapid sale. I designed doing so, but the forge not - meeting our anticipations, we failed in business, when I declined - having anything to do with the publication of the book. This - book represented the American Indians as the descendants of the - lost tribes, gave an account of their leaving Jerusalem, their - contentions and wars, which were many and great. One time, when he - was reading to me the tragic account of Laban, I pointed out to him - what I considered an inconsistency, which he promised to correct, - but by referring to the Book of Mormon I find, to my surprise, that - it stands there just as he read it to me then. Some months ago I - borrowed the Golden Bible, put it into my pocket, carried it home, - and thought no more about it. About a week after my wife found the - book in my coat pocket as it hung up, and commenced reading it - aloud as I lay upon the bed. She had not read twenty minutes when - I was astonished to find the same passages in it that Spaulding - had read to me more than twenty years before from his 'Manuscript - Found.' Since that I have more carefully examined the said Golden - Bible, and have no hesitation in saying that the historical part of - it principally, if not wholly, taken from the 'Manuscript Found.' - I well recollect telling Mr. Spaulding that the so frequent use of - the words, 'And it came to pass,' 'Now it came to pass,' rendered - it ridiculous." -</p></blockquote> -<h2><a name="IVSCHROEDER">IV.</a> -</h2> -<p>Our fourth witness is John N. Miller, who was employed by Spaulding and -Lake at Conneaut and boarded at the former's home. Miller says: -</p><blockquote> -<p> "He [Spaulding] had written two or three books or pamphlets on - different subjects, but that which more particularly drew my - attention was the one which he called the 'Manuscript Found.' From - this he would frequently read some humorous passages to the company - present. It purported to be the history of the first settlement of - America before discovered by Columbus. He brought them off from - Jerusalem under their leaders, detailing their travels by land and - water, their manners, customs, laws, wars, etc. He said that he - designed it as a historical novel, and that in after years it would - be believed by many people as much as the history of England. He - soon after failed in business, and told me he should retire from - the din of his creditors, finish his book, and have it published, - which would enable him to pay his debts and support his family. He - soon after removed to Pittsburg, as I understood. I have recently - examined the Book of Mormon, and find in it the writings of Solomon - Spaulding from beginning to end, but mixed up with Scripture - and other religious matters which I did not meet with in the - 'Manuscript Found.' Many of the passages in the Mormon book are - verbatim from Spaulding, and others in part. The names of <em>Nephi, - Lehi, Moroni,</em> and, in fact; all the principal names are brought - fresh to my recollection by the Golden Bible. When Spaulding - divested his history of its fabulous names by a verbal explanation, - he landed his people near the Straits of Darien, which I am very - confident he called Zarahemla; they were marched about that country - for a length of time in which wars and great bloodshed ensued. He - brought them across North America in a northeast direction. -</p> -<p> "JOHN N. MILLER." -</p></blockquote> -<p>Our fifth witness is Aaron Wright, who says: -</p><blockquote> -<p> "I first became acquainted with Solomon Spaulding in 1808 or 1809, - when he commenced building a forge on Conneaut Creek. When at his - house one day, he showed and read to me a history he was writing - of the lost tribes of Israel, purporting that they were the first - settlers of America, and that the Indians were their descendants. - Upon this subject we had frequent conversations. He traced their - journey from Jerusalem to America as it is given in the Book of - Mormon, excepting the religious matter. The historical part of the - Book of Mormon I know to be the same as I read and heard read from - the writings of Spaulding more than twenty years ago; the names are - especially the same without any alteration. He told me his object - was to account for all the fortifications, etc., to be found in - this country, and said that in time it would be fully believed by - all except learned men and historians. I once anticipated reading - his writings in print, but little expected to see them in a new - Bible. Spaulding <em>had many other manuscripts</em> which I expect to - see when Smith translates his other plates. In conclusion I will - observe that the names of, and most of the historical part of the - Book of Mormon, were as familiar to me before I read it as most - modern history. If it is not Spaulding's writing, it is the same - as he wrote; and if Smith was inspired, I think it was by the same - spirit that Spaulding was, which he confessed to be the love of - money. -</p> -<p> "AARON WRIGHT." -</p></blockquote> -<p>Our sixth witness is Oliver Smith, who testifies: -</p><blockquote> -<p> "When Solomon Spaulding first came to this place [Conneaut], he - purchased a tract of land, surveyed it out, and commenced selling - it. While engaged in this business he boarded at my house, in all - nearly six months. All his leisure hours were occupied in writing a - historical novel founded upon the first settlers of this country. - He said he intended to trace their journey from Jerusalem, by land - and sea, till their arrival in America, and give an account of - their arts, sciences, civilization, wars and contentions. In this - way he would give a satisfactory account of all the old mounds - so Common to this country. During the time he was at my house I - read and heard read one hundred pages or more. Nephi and Lehi were - by him represented as leading characters when they first started - for America. Their main object was to escape the judgments which - they supposed were coming upon the old world. But no religious - matter was introduced, as I now recollect. * * * When I heard the - historical part of it related, I at once said it was the writings - of Solomon Spaulding. Soon after I obtained the book, and on - reading it, found much of it the same as Spaulding had written more - than twenty years before. -</p> -<p> "OLIVER SMITH." -</p></blockquote> -<p>Our seventh witness, Nahum Howard, avers this: -</p><blockquote> -<p> "I first became acquainted with Solomon Spaulding in December, - 1810. After that time I frequently saw him at his house, and also - at my house. I once, in conversation with him, expressed a surprise - at not having any account of the inhabitants once in this country, - who erected the old forts, mounds, etc. He then told me that he was - writing a history of that race of people and afterwards frequently - showed me his writings which I read. I have lately read the Book - of Mormon and believe it to be the same as Spaulding wrote, except - the religious part. He told me that he intended to get his writings - published in Pittsburg, and he thought that in one century from - that time it would be believed as much as any other history. -</p> -<p> "NAHUM HOWARD." -</p></blockquote> -<p>Our eighth witness is Artemas Cunningham, whose evidence reads thus: -</p><blockquote> -<p> "In the month of October, 1811, I went from the township of Madison - to Conneaut, for the purpose of securing a debt due me from Solomon - Spaulding. I tarried with him nearly two days for the purpose of - accomplishing my object, which I was finally unable to do. I found - him destitute of the means of paying his debts. His only hope of - ever paying his debts appeared to be upon the sale of a book which - he had been writing. He endeavored to convince me from the nature - and character of the work that it would meet with a ready sale. - Before showing me his manuscripts, he went into a verbal relation - of its outlines, saying that it was a fabulous or romantic history - of the first settlement of this country, and as it purported to - have been a record found buried in the earth, or in a cave, he - had adopted the ancient or scripture style of writing. He then - presented his manuscripts, when we sat down and spent a good share - of the night in reading them and conversing upon them. I well - remember the name of Nephi, which appeared to be the principal hero - of the story. The frequent repetition of the phrase 'I, Nephi.' I - recollect as distinctly as though it was but yesterday, although - the general features of the story have passed from my memory - through the lapse of twenty-two years. He attempted to account for - the numerous antiquities which are found upon this continent, and - remarked that after this generation had passed away, his account of - the first inhabitants of America would be considered as authentic - as any other history. The Mormon Bible I have partially examined - and am fully of the opinion that Solomon Spaulding had written its - outlines before he left Conneaut."<sup>[151]</sup> -</p></blockquote> -<p>[Footnote 151: This ends the evidence taken from Howe's "Mormonism -Unveiled," Chapter 19.] -</p> -<p>After the publication of the foregoing evidence (1834) "Apostle" Orson -Hyde went to Conneaut, evidently to secure impeaching or contradicting -testimony. He received so little comfort that not even a public mention -of the trip was made by him until 1841, while he was in London.<sup>[152]</sup> -</p> -<p>[Footnote 152: "The Spaulding Story Examined and Exposed," by Page, 10.] -</p> -<p>Our ninth witness upon the facts showing the plagiarism of the Book -of Mormon from the Spaulding manuscript is Mr. Joseph Miller. He was -intimately acquainted with Solomon Spaulding during all of the time -while the latter resided at Amity, Pa. (1814-16).[153] Mr. Miller's -testimony is preserved in the Pittsburg <em>Telegraph</em> of February 6, -1879, from which the following is pertinent: -</p> -<p>[Footnote 153: "Who Wrote the Book of Mormon?" 6.] -</p><blockquote> -<p> "On hearing read the account from the book [of Mormon] of the - battle between the Amlicites and the Nephites [Book of Alma, - Chapter 1—Chapter 3, Edition of '88—], in which the soldiers of - one army had placed a red mark on their foreheads to distinguish - them from their enemies, it seems to reproduce in my mind, not only - the narration, but the very words, as they had been impressed upon - my mind by the reading of Spaulding's manuscript." -</p></blockquote> -<p>Our tenth witness is Redick McKee, Whose evidence upon another point -we have already used. Under date of Washington, D.C., April 14, 1869, -published in the Washington (Pa.) <em>Reporter</em> for April 21, 1869, he -says: -</p><blockquote> -<p> "In the fall of 1814 I arrived in the village of 'Good Will,' and - for eighteen or twenty months sold goods in the store previously - occupied by Mr. Thos. Brice. It was on Main Street, a few doors - west of Spaulding's Tavern, where I was a boarder. With both Mr. - Solomon Spaulding and his wife I was quite intimately acquainted. - I recollect quite well Mr. Spaulding spending much time in writing - [on sheets of paper torn out of an old book] what purported to - be a veritable history of the nations or tribes who inhabited - Canaan. He called it 'Lost History Found,' 'Lost Manuscript,' or - some such name, not disguising that it was wholly a work of the - imagination, written to amuse himself and without any immediate - view to publication. I was struck with the minuteness of his - details and the apparent truthfulness and sincerity of the author. - I have an indistinct recollection of the passage referred to by Mr. - Miller about the Amlicites making a cross with red paint on their - foreheads to distinguish them from enemies in the confusion of - battle." -</p></blockquote> -<p>The eleventh witness is the Rev. Abner Jackson, who, when but a boy and -confined with a lame knee, heard Solomon Spaulding read to his father -much of the former's story, and also heard him give an outline of the -whole. Mr. Jackson, under date of December 20, 1880, made the following -statement to the Washington County (Pa.) <em>Reporter</em> of January 7, -1881:<sup>[154]</sup> -</p> -<p>[Footnote 154: See also "Who Wrote the Book of Mormon?" 6-7.] -</p><blockquote> -<p> "Spaulding frequently read his manuscript to the neighbors and - amused them as he progressed with the work. He wrote it in Bible - style. 'And it came to pass' occurred so often that some called - him 'Old Come-to-pass.' The Book of Mormon follows the romance too - closely to be a stranger. In both, many persons appear having the - same name, as Moroni, Mormon, Nephites, Laman, Lamanites, Nephi, - and others. Here we are presented with romance second called - the Book of Mormon, telling the same story of the same people, - traveling from the same plain, in the same way, having the same - difficulties and destination, with the same wars, same battles - and same results, with thousands upon thousands slain. Then see - the Mormon account of the last battle at Cumorah, where all the - righteous were slain. How much this resembles the closing scene in - the 'Manuscript Found.' The most singular part of the whole matter - is that it follows the romance so closely, with this difference: - The first claims to be a romance, the second claims to be a - revelation of God, a new Bible. When it was brought to Conneaut and - read there in public, old Squire Wright heard it and exclaimed, - 'Old-Come-to-pass has come to life again.' Here was the place where - Spaulding wrote and read his manuscript to the neighbors for their - amusement, and Squire Wright had often heard him read from his - romance. This was in 1832, sixteen years after Spaulding's death. - This Squire Wright lived on a little farm just outside of the - little village. I was acquainted with him for twenty-five years. - I lived on his farm when I was a boy and attended school in his - village. I am particular to notice these things to show that I had - an opportunity of knowing what I am writing about." -</p></blockquote> -<p>Squire Wright, referred to in Mr. Jackson's statement, is the same -Aaron Wright who was our fifth witness upon the question of identity. -</p> -<p>Last, but not least, we, introduce John C. Bennett. He says he joined -the Mormons in order to enable himself to expose their iniquity. He -was quartermaster-general of Illinois, the mayor of Nauvoo, a master -in chancery for Hancock County, III., appointed by then Judge Stephen -A. Douglas, a trustee for the "University of the City of Nauvoo," the -recipient of special mention in revelation purporting to come direct -from God, as well as innumerable encomiums from church leaders and -the church organ. The Mormon people have called Bennett more kinds -of a liar, it seems to me, than any man was ever called before. When -Mormons are asked just what statement of Bennett's warrants the -charge, they usually confess they never read his book. In the light of -subsequent history and later church admissions, there is not one of -Bennett's innumerable charges of almost unbelievable iniquity which I -cannot demonstrate to be substantially true as to the character of the -iniquity, if not the special manifestation of it, and do so wholly from -the evidence of Mormon church publications. I, therefore, believe what -Bennett says, and here quote so much of his testimony as relates to the -origin of the Book of Mormon. He says: -</p><blockquote> -<p> "I will remark here in confirmation of the above [he having quoted - a small part of the statements herein last above quoted] that the - Book of Mormon was originally written by the Rev. Solomon - Spaulding, A. M., as a romance and entitled the 'Manuscript - Found,' and placed by him in the printing office of Patterson - and Lambdin, in the city of Pittsburg, from whence it was taken - by a <em>conspicuous Mormon divine</em> and remodeled by adding the - religious portion, placed by him in Smith's possession, and then - published to the world as the testimony exemplifies. This I have - from the confederation, and of its perfect correctness there is - not the shadow of a doubt. There never were any plates of the - Book of Mormon excepting what were seen by the spiritual and not - the natural eyes of the witnesses. The story of the plates is all - chimerical."<sup>[155]</sup> -</p></blockquote> -<p>[Footnote 155: Bennett's "Mormonism Exposed," 123-4—1842.] -</p> -<p>It will be observed Bennett does not name Rigdon or Pratt in his -statement. The reason is apparent from reading certain correspondence -published in the book from which it appears that at the same time -of writing he entertained a reasonable hope that Sidney Rigdon and -the Pratts would leave the church and join him in his anti-Mormon -crusade, and he probably did not wish to unduly embarrass his supposed -confederates, who were still apparently within the fold. -</p> -<h4>FOR THE LOVE OF GOLD, NOT GOD. -</h4> -<p>With the exception of establishing the motive, our case is now -complete. The natural inference, of course, is that the greed for gain -furnished the dynamics of the scheme, but we must not leave even this -fact without direct evidence. Mormons point to the violent death of -Smith as a martyrdom, and assume this sufficient answer to the charge -of selfishness. A man who, as was the case with Smith, dies with a -six-shooter in his own hand, firing it at his assailants,<sup>[156]</sup> is in a -novel pose for a martyr, and yet we may admit that Smith would not from -selfish ends have chosen a career of imposture had he in the beginning -been able to foresee his ignominious end. -</p> -<p>[Footnote 156: "Rise and Fall of Nauvoo," 443. Bancroft's "History of -Utah," 170.] -</p> -<p>Soon after Rigdon's visit to Smith and the reception of the revelation -making Kirtland the gathering place of the "Saints," Smith's family, -together with their followers, moved to Ohio. Revelations now came -thick and fast, and of such a character as to demonstrate that the love -of gold, and not God, was the inducing cause of their existence. I -quote a few pertinent samples: -</p><blockquote> -<p> "Whoso receiveth you receiveth me, and the same will <em>feed</em> you and - <em>clothe</em> you and <em>give you money-</em>and he who doeth not these things - is not my disciple,"<sup>[157]</sup> -</p></blockquote> -<p>[Footnote 157: Doctrine and Covenants, 84, 89.] -</p><blockquote> -<p> "It is wisdom in me that my servant Martin Harris should be an - example unto the church <em>in laying his money before the bishop</em> - of the church. And also this is a law unto every man that cometh - unto this land to receive an inheritance, and he shall do with this - money according as the law directs."<sup>[158]</sup> -</p></blockquote> -<p>[Footnote 158: Doctrine and Covenants, 58:35, 36.] -</p><blockquote> -<p> "And let all <em>the monies which can be spared, it mattereth not</em> - unto me whether it be little or much, be sent up unto the land of - Zion unto those I have appointed to receive it."<sup>[159]</sup> -</p></blockquote> -<p>[Footnote 159: Doctrine and Covenants, 63:40.] -</p><blockquote> -<p> "And let all those who have not families, who receive <em>monies,</em> - send it up unto the Bishop of Zion."<sup>[160]</sup> -</p></blockquote> -<p>[Footnote 160: Doctrine and Covenants, 84:104.] -</p><blockquote> -<p> "Behold, this is my will obtaining moneys even as I have - directed."<sup>[161]</sup> -</p></blockquote> -<p>[Footnote 161: Doctrine and Covenants, 66:45. Supplement 14 <em>Millennial -Star,</em> 80.] -</p><blockquote> -<p> "Impart a portion of thy property; yea, even part of thy lands, and - <em>all</em> save the support of thy family."<sup>[162]</sup> -</p></blockquote> -<p>[Footnote 162: Doctrine and Covenants, 10:34.] -</p><blockquote> -<p> "Verily thus saith the Lord, I <em>require all their surplus</em> property - to be put into the hands of the bishop of my church of Zion."<sup>[163]</sup> -</p></blockquote> -<p>[Footnote 163: Doctrine and Covenants, 119:1.] -</p><blockquote> -<p> "And in temporal labor thou [Smith, the athlete,] shalt not give - strength, for this is not thy calling."<sup>[164]</sup> -</p></blockquote> -<p>[Footnote 164: Doctrine and Covenants, 24:9.] -</p><blockquote> -<p> <em>"They shall support thee</em> and I will bless them both spiritually - and temporally."<sup>[165]</sup> -</p></blockquote> -<p>[Footnote 165: Doctrine and Covenants, 24:3.] -</p><blockquote> -<p> "If ye desire the mysteries of the kingdom, <em>provide for Him</em> - [Smith] <em>food and raiment</em> and whatsoever he needeth to accomplish - the work."<sup>[166]</sup> -</p></blockquote> -<p>[Footnote 166: Doctrine and Covenants, 43:13.] -</p><blockquote> -<p> "He who <em>feeds</em> you, or <em>clothes</em> you, or gives you <em>money</em> shall - in no wise lose his reward."<sup>[167]</sup> -</p></blockquote> -<p>[Footnote 167: Doctrine and Covenants, 84:90.] -</p><blockquote> -<p> "He that <em>sendeth up treasures</em> unto the land of Zion shall receive - an inheritance in this world."<sup>[168]</sup> -</p></blockquote> -<p>[Footnote 168: Doctrine and Covenants, 64:48.] -</p><blockquote> -<p> "I command that thou shall not covet thine own property."<sup>[169]</sup> -</p></blockquote> -<p>[Footnote 169: Doctrine and Covenants, 19:26.] -</p> -<p>"Your money or your damnation" has about as much ethical sanction as -the less pretentious demand of the highwayman who says, "Your money -or your life." But we have not yet reached the end. The "Prophet's" -father, who, prior to the discovery of the alleged divine mission of -his son, eked out only a scanty living as a dispenser of cake and root -beer,<sup>[170]</sup> now became the dispenser of patriarchal blessings at ten -dollars per week and expenses,<sup>[171]</sup> and later at three dollars per -bless.<sup>[172]</sup> -</p> -<p>[Footnote 170: "Origin, Rise and Progress of Mormonism," 12.] -</p> -<p>[Footnote 171: 15 <em>Millennial Star</em>, 308.] -</p> -<p>[Footnote 172: "Mormon Portraits," 16.] -</p> -<p>The Prophet's brothers and friends received a gift of real estate by -revelation,<sup>[173]</sup> and another brother of the Prophet was retained in a -holy office, though confessedly concealing his property to cheat his -creditors.<sup>[174]</sup> -</p> -<p>[Footnote 173: Doctrine and Covenants, Sec. 94.] -</p> -<p>[Footnote 174: 15 <em>Millennial Star</em>, 520.] -</p> -<p>These are a part and by no means all of the evidence tending to -establish that a desire for money was the inspiring cause of every act -of the Mormon Prophet, the very divinity that moulded his thoughts -and revelations, and brought into being Mormon's books. Before -becoming a Prophet, Joseph Smith's earning capacity as a peep-stone -money digger was $14 per month.<sup>[175]</sup> Soon after becoming a Prophet he -became president of a bank.<sup>[176]</sup> In 1842 the Prophet (together with -his brother Hyrum and Sidney Rigdon) took advantage of the bankruptcy -law to avoid creditors, whose claims amounted to one hundred thousand -dollars.<sup>[177]</sup> A few years later the Prophet was killed, he being at the -time the richest man in Nauvoo. -</p> -<p>[Footnote 175: 16 <em>Millennial Star,</em> 151.] -</p> -<p>[Footnote 176: "Gleanings by the Way," 334. Sometimes Smith was cashier -and Rigdon President. "Prophet of Palmyra," 135.] -</p> -<p>[Footnote 177: 19 <em>Millennial Star</em>, 343. 20 <em>Millennial Star,</em> -106-216-246. "Mormonism and Mormons," 338.] -</p> -<p>Through the whole story of their lives, if we may believe their alleged -revelations to come from on high, God manifests in the conspirators' -behalf a greed for earthly prosperity which would disgrace any decent -man who should attempt to gratify it at the expense of a like number of -poverty-stricken, ignorant unfortunates. -</p> -<p>It is perhaps a work of supererogation, yet I cannot readily resist -calling attention to the human side of the conspirators, when they came -to fall out, over the division of the spoils. Many, even Brigham Young -included, suspected Joseph Smith of misappropriating church money.<sup>[178]</sup> -Brigham, however, had his suspicions allayed, for the Lord actually put -money into his trunk.<sup>[179]</sup> This would, of course, be very convincing -evidence that a man might have much money without misappropriating -anything, even months later fail with $150,000 of liabilities and -practically though a bank established by revelation,<sup>[180]</sup> should a few -no assets, and after only eight months of business.<sup>[181]</sup> -</p> -<p>[Footnote 178: <em>Deseret News,</em> April 8, 1857, p. 36.] -</p> -<p>[Footnote 179: 2 <em>Journal of Discourses</em>, 128. 7 <em>Deseret News</em>, 115.] -</p> -<p>[Footnote 180: Statement of Warren Parrish, copied in "An Exposure -of Mormonism," 10. <em>Messenger and Advocate,</em> January 1837, copied in -"Prophet of Palmyra," 134. <em>Deseret News,</em> December 21, 1864, Vol. 14, -p. 94, says "under the direction of the Prophet."] -</p> -<p>[Footnote 181: Statement of Warren Parrish, copied in "An Exposure -of Mormonism," 11. [The above sentence lacks clearness, but it is -<em>verbatim</em> from Mr. Schroeder's article, and I do not feel at liberty -to suggest the meaning.—R.]] -</p> -<p>At one time Cowdery, a witness to the divinity of the Book of Mormon, -invited suspicion that he was converting more than his share of the -spoils, and the following revelation was the result: -</p><blockquote> -<p> "It is not wisdom in me that he [Cowdery] should be entrusted - with the commandments, and the moneys which he shall carry unto - the land of Zion, <em>except one go with him who will be true and - faithful.</em>"<sup>[182]</sup> -</p></blockquote> -<p>[Footnote 182: Doctrine and Covenants, 6:91.] -</p> -<p>The most forceful incident of this sort, however, occurred as the -result of jealousy between Rigdon and Smith, which manifests itself -in scores of ways all through their lives. When Rigdon on his visit -to the Prophet in New York desires to be proclaimed a translator of -remaining plates given by the angel to Smith, and as having the same -power as Joseph Smith, the former's ambitions are quietly squelched by -a revelation from God to Rigdon, saying: "It is not expedient in me -that ye should translate any more until ye shall go to Ohio,"<sup>[183]</sup> but -the rest of the plates never were translated.<sup>[184]</sup> -</p> -<p>[Footnote 183: Doctrine and Covenants, Sec. 37.] -</p> -<p>[Footnote 184: 19 <em>Journal of Discourses</em>, 18-216-218. "Reminiscences -of Joseph the Prophet," 14.] -</p> -<p>When Cowdery and perhaps Rigdon importune their partner in fraud to -be elevated to the prophetic office, Smith resists with a revelation -in which God is made to say: "No one shall be appointed to receive -commandments and revelations in this church, excepting my servant -Joseph Smith, Jun."<sup>[185]</sup> Similar revelations seem to have been -necessary more than once.<sup>[186]</sup> -</p> -<p>[Footnote 185: Doctrine and Covenants, 28:2.] -</p> -<p>[Footnote 186: Doctrine and Covenants 43:8.] -</p> -<p>Finally the pressure became too hard to bear, and a revelation was -procured in which God, in contradiction of his former declarations, -one of which is above quoted, appoints Sidney Rigdon "to receive the -oracles for the whole church."<sup>[187]</sup> And not neglecting the equal rights -of the "Prophet's" brother, God declares: "I appoint unto him (Hyrum -Smith) that he may be a prophet, and a seer, and a revelator unto my -church, as well as my servant Joseph."<sup>[188]</sup> Both men were accordingly -"ordained" each a "prophet, seer, and revelator."<sup>[189]</sup> Thus are even -the Gods made to eat their own words at the behest of the conspirators, -who quarrel in their division of the glory and the gold. -</p> -<p>[Footnote 187: Doctrine and Covenants 124:126.] -</p> -<p>[Footnote 188: Doctrine and Covenants 124:94. 18 <em>Millennial Star</em>, -360.] -</p> -<p>[Footnote 189: 20 <em>Millenial Star</em>, 550 as to Rigdon, and p. 373 as to -Hyrum Smith. It is now claimed that Smith had conferred upon all the -Apostles "all the Power, Priesthood, and Authority ever conferred upon, -himself." 1 <em>Journal of Discourses</em>, 206. 19 <em>Journal of Discourses,</em> -124. See also <em>Melchizedek and Aaronic Herald,</em> February, 1850. 5 -<em>Millennial Star,</em> 104, 68 Semi-Annual Conference, 70.] -</p> -<p>One more incident of this sort will suffice. In February, 1831, Smith -received the first of several revelations directing the brethren to -provide him a home. In part it reads as follows: -</p><blockquote> -<p> "It is mete that my servant Joseph Smith, Jun., should have a house - built in which to live and translate. And again, it is mete that my - servant Sidney Rigdon shall live as seemeth him good, inasmuch as - he keepeth my commandments."<sup>[190]</sup> -</p></blockquote> -<p>[Footnote 190: Doctrine and Covenants, 41, 7 and 8.] -</p> -<p>Of course, living "as seemeth him good" was to Sidney Rigdon hardly a -fair equivalent for a house and lot. Had he not made Smith a "prophet, -seer, and revelator," and could he not also unmake him? Why, then, -should Sidney Rigdon submit to any unfair division of the spoils of the -prophetic office? He didn't. -</p> -<p>The above revelation was received while Rigdon was absent from -Kirtland. Upon his return he went to the meeting house where an -expectant throng awaited him in anticipation of one of his entrancing -sermons, but Rigdon failed to go to the speaker's stand, and instead -paced back and forth through the house. The "Prophet Joseph" being -absent from Kirtland, Father Smith requested Rigdon to speak. In a -tone of excitement Rigdon replied (and who will say it was not spoken -as by one having authority?): "The keys of the Kingdom are rent from -the church, and there shall be no prayer put up in this house this -day." "Oh, no; I hope not," gasped Father Smith. "I tell you they are," -rejoined "Elder Rigdon." The brethren stared and turned pale, and the -sisters in anguish cried aloud for relief. "I tell you again," said -Sidney, with much feeling, "the keys of the Kingdom are taken from you, -and you never will have them again <em>until you build me a new house</em>." -</p> -<p>Amid tumultuous excitement on the part of the sisters, "Brother -Hyrum" left the meeting to bring "Joseph the Prophet," who was in a -neighboring settlement. On their return next day the "brethren" and -"sisters" were gathered in anticipation of important happenings. Joseph -mounted the rostrum and informed the assembly that they were laboring -under a great mistake; that the church had not transgressed. Speaking -of the lost keys, he said: "I myself hold the keys of this last -dispensation, and will forever hold them, both in time and in eternity; -so set your hearts at rest upon that point; all is right." -</p> -<p>I continue to quote from an account written by the "Prophet's" -mother, relating just what they desire the world to believe happened -immediately after: -</p> -<p>"He (Joseph Smith) then went on and preached a comforting discourse, -after which he appointed a council to sit the next day, by which Sidney -Rigdon was tried for <em>having lied in the name of the Lord.</em> In this -council Joseph told him he must suffer for what he had done; that he -would be delivered over to the buffetings of Satan, who would handle -him as one man handleth another; that the less priesthood he had the -better it would be for him, and that it would be well for him to give -up his license. This counsel Sidney complied with, yet he had to suffer -for his folly, for, according to his own account, he was dragged out -of bed by the devil three times in one night, by the heels." Mother -Lucy Smith doubtingly adds: "Whether this be true or not, one thing is -certain. His contrition of soul was as great as a man could well live -through."<sup>[191]</sup> The last sentence shows beyond dispute that Mother Lucy -had her doubts about this silly story she has just narrated, and, of -course, we are entitled to similar doubts. -</p> -<p>[Footnote 191: Mother Lucy's life of "Joseph Smith the Prophet," 195 -and 196. As to Rigdon's declaration that the keys were gone, see also -14 <em>Deseret News,</em> 91, December 21, 1864. As to Rigdon's being dragged -out of bed, see also History of the Mormons, 53.] -</p> -<p>What really did happen is made very plain by subsequent occurrences. -Smith and Rigdon got together, patched up their differences by an -agreement that Rigdon should have a house if he would restore the -"keys" to the last dispensation, and desist from executing his threats -to smash the "Kingdom," and for the sake of its wholesome influence -upon others he must play penitent and humble. As evidence of this -conclusion we point to the story of this transaction as quoted above -from Mother Lucy's life of the "Prophet," and the two following -sections of a revelation announced by Smith under date of August, 1831: -</p><blockquote> -<p> "Behold, verily I say unto you, I the Lord am not pleased with my - servant Sidney Rigdon. He exalted himself in his heart and received - not my counsel, but grieved the Spirit." "Let my servants Joseph - Smith, Jun., and Sidney Rigdon seek them a house as they are taught - through prayer by the Spirit."<sup>[192]</sup> -</p></blockquote> -<p>[Footnote 192: Doctrine and Covenants, 63:55 and 65.] -</p> -<p>It is needless to add they each received a house, and both stood for -many years, and perhaps even to this day, side by side, and both built -according to the same plans.<sup>[193]</sup> -</p> -<p>[Footnote 193: "Gleanings by the Way," 332.] -</p> -<h4>CONCLUDING COMMENT. -</h4> -<p>The case, so far as the production of evidence is concerned, must now -be considered closed. The actors in this fraud are all dead, and upon -the precise question here discussed no new evidence is likely to be -discovered. All the evidence directly affecting either side of the -question has been introduced and reviewed. -</p> -<p>When, as here, we are investigating a case dependent upon -circumstantial evidence, we must judge the evidence as a whole. No -one circumstance out of many connected ones ever established the -ultimate fact. The converse of this proposition is equally true. You -cannot show the insufficiency of the evidence by demonstrating that -any one circumstance, if it stood alone, would be equally consistent -with some other theory than the one in support of which it is cited. -The evidentiary circumstances must be viewed as a whole, each in the -light of its relation to all the rest. Thus viewed, the circumstantial -evidence is strong just in proportion as the circumstances related -to, and consistent with, the theory advocated are numerous. In the -argument under consideration the circumstantial facts are so numerous, -and gathered from so many disconnected sources, corroborated by so many -admissions from the accused conspirators and their defenders, that it -is utterly impossible to believe them all to have come into being as a -mere matter of accidental concomitance. -</p> -<p>Let us put the defenders of the divinity of Mormonism to a test on this -matter by inviting them to make an equally good case of circumstantial -evidence based upon established fact, all tending to show some other -human origin for the Book of Mormon than that here advocated. Inability -to do so means that such an array of concurring facts cannot be -duplicated in support of any other theory than the one here advocated. -If, as must now be admitted, the concurrence of so very many facts can -best be explained by the conclusions here contended for, then that is a -more believable, a more rational conviction than one which of necessity -requires belief in an assumed and unprovable miracle. That explanation -which takes the least for granted is always the one adopted by the -sanest person. Bearing in mind these truths, let us briefly review a -portion of the most salient features of the argument. -</p> -<p>From the uncontradicted evidence of witnesses, practically all of whom -are disinterested and who in most circumstances of great evidentiary -weight are corroborated by authorized church publications, we have -established beyond cavil, and I am sure to the satisfaction of all -thinking minds untainted by mysticism, and whose vision is unobscured, -that the following are thoroughly established facts: -</p> -<p>Solomon Spaulding, between 1812 and 1816, outlined and then re-wrote -a novel, attempting therein to account for the American Indian by -Israelitish origin. The first outline of this story, now at Oberlin -College, had no direct connection with the Book of Mormon, and was -never claimed to be connected with it, and such connection was -expressly disclaimed as early as 1834. The rewritten story, entitled -"Manuscript Found," was by Spaulding twice left with a publisher, -whence it was stolen under circumstances which then led Spaulding -to suspect Sidney Rigdon, who long after was the first conspicuous -convert of Mormonism; that Rigdon, through his great intimacy with the -publishers' employees, had opportunity to steal it, and that after -Spaulding's death, and years before the advent of Mormonism, Rigdon -had in his possession such a manuscript and exhibited it, with the -statement that it was Spaulding's. Through Parley P. Pratt, Rigdon -and Smith were brought into relation, and the latter made the Prophet -of the "Dispensation of the Fullness of Times," the discoverer, -translator, and, according to his own designation, the "Author and -Proprietor"<sup>[194]</sup> of the Book of Mormon. This connection is established -by the most convincing circumstantial evidence, taken wholly from -authorized Mormon publications; it is shown that Rigdon foreknew the -coming and in a general way the contents of the Book of Mormon; that -both Rigdon and Pratt were, according to some of their contradictory -accounts, converted to Mormonism with such miraculous suddenness and -without substantial investigation that when this, coupled with the -contradictory accounts of these important events and their attempts at -concealing the suddenness of their conversion, all compel a conviction -of their participation in a scheme of religious fraud. -</p> -<p>[Footnote 194: Smith designates himself as the "Author and Proprietor" -of God's word, in the Title Page of the Book of Mormon, also in the -testimony of the witnesses as it appears in the first edition, since -which time both have been altered. See also <em>Evening and Morning Star,</em> -117.] -</p> -<p>Upon the question of plagiarism, we may profitably add a brief summary -of the points of identity between the peculiar features shown to be -common to Spaulding's novel and the Book of Mormon. In Spaulding's -first outline of the story it pretended to be ancient American history, -attempting to explain the origin of part of the aborigines of this -continent, all translated from ancient writings found in a stone -box. It recounts the wars of extermination of two factions, tells -of the collecting of armies and of slaughters which were a physical -impossibility to those uncivilized people who were without any modern -methods of transporting troops or army supplies. After two revisions, -one by Spaulding and a second by Smith, Rigdon & Co., the above general -outline still describes equally well the Book of Mormon. -</p> -<p>Leaving the first blocking-out of his novel unfinished, Spaulding -resolved to change his plot by dating the story farther back and by -attempting to imitate the Old Scripture style, so as to make it seem -more ancient. Spaulding's determination to date his novel farther back -probably suggested changing the roll of parchment which, according to -the Oberlin manuscript, was found in a stone box, to golden plates. -Some time before 1820 some one pretended to have found a Golden Bible -in Canada.<sup>[195]</sup> If Spaulding, in rewriting the story, did not make the -change, this incident may have suggested such a change to Smith and his -fellow-frauds. -</p> -<p>[Footnote 195: Braden-Kelly Debate, 55.] -</p> -<p>Spaulding, in his attempt at imitating Bible phraseology, had repeated -so ridiculously often the words "it came to pass," that both in Ohio -and Pennsylvania the neighbors to whom he read his manuscript nicknamed -him "Old Come-to-pass." In the Book of Mormon, though professedly an -abridgment, the same phrase is uselessly repeated several thousand -times, and a bungling effort at imitating the style of Bible writers is -apparent all through it. -</p> -<p>Spaulding's existence was contemporaneous with Anti-Masonic riots, and -he harbored a sentiment against all secret societies,<sup>[196]</sup> which has -also been carried through into the Book of Mormon. -</p> -<p>[Footnote 196: "Howe's Mormonism Unveiled," 288.] -</p> -<p>The uncontradicted and unimpeached evidence of many witnesses is -explicit that the historical portions of both the "Manuscript Found" -and the "Book of Mormon" are the same, and much of the religious matter -interpolated is in the exact phraseology of King James's translation of -the Bible. We find also many names of places, persons, and tribes to -be identical in the "Manuscript Found" and the Book of Mormon. Some of -the names were taken from the Bible, others would be known only to the -students of American antiquities, among whom was Spaulding, and still -others were unheard of until coined by Spaulding. The names proven to -be common to both are Nephi, Lehi, Mormon, Nephites, Lamanites, Laban, -Zarahemla and Amlicites. -</p> -<p>Add to this the very novel circumstance that in both accounts one of -two contending armies placed upon the forehead of its soldiers a red -mark that they might distinguish friends from enemies, and the new and -characteristic features common to both are too numerous to admit of any -explanation except that herein contended for, viz: That the Book of -Mormon is a plagiarism from Spaulding's novel, the "Manuscript Found," -and is the product of conscious fraud on the part of Sidney Rigdon, -Parley Parker Pratt, Joseph Smith, and others, which fraud was prompted -wholly by a love of notoriety and money. -</p> - - -<h2><a name="ORIGINROBERTS"></a>THE ORIGIN OF THE BOOK OF MORMON. -</h2> -<p class="centered">BY BRIGHAM H. ROBERTS -</p> -<p class="centered">(A Reply to Mr. Theodore Schroeder) -</p> -<h2><a name="IROBERTS">I.</a> -</h2> -<p>When one undertakes at this late day a serious discussion of the -Spaulding theory of the origin of the Book of Mormon, he instinctively -feels inclined to begin with an apology to his readers. When Pococke -inquired of Grotius, where the proof was of that story of the pigeon, -trained to pick peas from Mahomet's ear, and pass for an angel -dictating the Koran to him, Grotius answered that there was no proof. -The statement here is Carlyle's; and the gruff old Scotch philosopher -adds in his sour fashion, "It is really time to dismiss all that."<sup>[1]</sup> -So indeed we think of this Spaulding myth in reference to its being the -origin of the Book of Mormon. -</p> -<p>[Footnote 1: "Heroes and Hero Worship," by Thomas Carlyle, lecture II.] -</p> -<p>When the Church of which the Book of Mormon may be said, in a way, to -have been the origin has survived the most cruel religious persecution -of modern times, first in the expulsion of from twelve to fifteen -thousand of its members from the state of Missouri; and, second, in the -murder of its first prophet in Illinois, followed by the expatriation -of between twenty and thirty thousand of its members from the territory -of the United States; when that religious movement to which the Book -of Mormon may be said to have given the first impulse, and is now a -continuous, sustaining factor, has resulted in the founding of a number -of American commonwealths in the inter-mountain country of the United -States;<sup>[2]</sup> when that people who accept the Book of Mormon as a divine -revelation have established, for an extent of well nigh three thousand -miles through the plateau valleys of the Rocky Mountains—from the -province of Alberta, Canada, to the states of Chihuahua and Sonora in -the republic of Mexico—no less than between seven and nine hundred -settlements, many of them prosperous towns of large manufacturing as -well as of large agriculture and trade interests; when that same people -have won world-wide renown as superior colonizers, and are eagerly -sought for in such enterprises because of their well known sobriety, -honesty, frugality and industry; when that same people are quietly -building up an educational system including as it does the rounding -of universities in its principal centers, and academies elsewhere as -feeders to the central educational institutions;<sup>[3]</sup> when those who -accept the Book of Mormon as a divine revelation continuously sustain a -corps of missionaries, numbering from fifteen to eighteen hundred, to -carry their message to the world, and these missionaries are at work -in nearly all civilized nations, and in the islands of the Pacific, -meeting their own expenses and manifesting the unselfishness of their -faith by their works—their service for God and fellowman; when the -Book of Mormon itself has been accepted in the first three-quarters of -a century of its existence by hundreds of thousands of earnest people -of average intelligence and certainly of independent character; when -the Book of Mormon itself has been translated into and published in at -least eleven languages, in a number of which it has run through many -editions and the copies published run into the hundreds of thousands, -and with no abatement of interest yet manifested; when the Book of -Mormon is creating not only a people but also a literature, embracing -history, poetry and philosophy; when it is inspiring music, painting -and sculpture—when all this has come of the Book of Mormon, is it -not really about time to dismiss all that silly talk of the Spaulding -manuscript being stolen by Rigdon, revamped by him and palmed off upon -the world by a backwoods boy as a revelation, and this practiced fraud -and deception being the origin of all this that is here enumerated? -</p> -<p>[Footnote 2: It must not be supposed that the migration of the Mormon -people to the Salt Lake and adjacent valleys when that region was -Mexican territory, resulted only in the founding of the state of -Utah. Indirectly and directly, too, that movement contributed to the -settlement of the entire inter-mountain region, and the founding of the -States created out of that territory.] -</p> -<p>[Footnote 3: This refers to the Brigham Young University at Provo, -Utah, the Latter-day Saints' University in Salt Lake City, and fifteen -Colleges and Academies in other parts of the territory occupied by the -Saints in the inter-mountain west. See "Defense of the Faith and the -Saints," Vol. I, p. 226.] -</p> -<p>What faith men must have in fraud and dishonesty to think it can start -and sustain all this! What a lasting victory is accorded to a thing -conceived in fraud, brought forth in iniquity, and perpetuated by -continuous falsehood! What credulity is required to believe all this! -Let no one hereafter, standing in such ranks, dare say that "cheat" is -a horse good only for a short race. They must know better than that -from the stand they take in this Book of Mormon matter. -</p> -<h4>JUSTIFICATIONS FOR REPLYING TO MR. SCHROEDER -</h4> -<p>Two things, yea, three, justify a reply to Mr. Theodore Schroeder's -series of articles on "The Origin of the Book of Mormon," published -in the September and November numbers of the <em>American Historical -Magazine,</em> for 1906, and the January and May numbers for 1907. -</p> -<p>The first justification is the fact of the high standing of the -magazine in which his articles appeared. Published in a periodical of -such rank, if unchallenged, they might lead many to believe undeniable -the theory there advanced for the origin of the Book of Mormon, and -the argument by which said theory is sustained, unanswerable. It has -been from just such circumstances as these with reference to articles -that appeared in standard works, in histories and encyclopedias, -that Mormonism suffered so much defamation in the earlier year of -its existence. It now stands recorded in the earlier editions of the -American Cyclopedia and in the Encyclopedia Britannica that David -Whitmer denied his testimony as one of the witnesses to the divinity -of the Book of Mormon; and that his two associate witnesses, Oliver -Cowdery and Martin Harris, had denied their testimony to that book. -Being misinformed from these high sources of information, doubtless -tens of thousands have been impressed with those untrue statements. -David Whitmer never denied his testimony. In a brochure issued by -himself, in 1887, and referring directly to these false statements, he -said: -</p><blockquote> -<p> "It is recorded in the American Cyclopedia and the Encyclopedia - Britannica, that I, David Whitmer, have denied my testimony as one - of the three witnesses to the divinity of the Book of Mormon; and - that the other two witnesses, Oliver Cowdery and Martin Harris, - denied their testimony to that Book. I will say once more to all - mankind, that I have never at any time denied that testimony or - any part thereof. I also testify to the world, that neither Oliver - Cowdery nor Martin Harris ever at any time denied their testimony. - They both died reaffirming the truth of the divine authenticity of - the Book of Mormon."<sup>[4]</sup> -</p></blockquote> -<p>[Footnote 4: "Address to all Believers in Christ," p. 8. The high -character and reputation for truthfulness of David Whitmer is attested -in this brochure by all the leading officials and citizens of Richmond, -Mo., (not Mormons) where he lived for fifty years, pp. 8-10.] -</p> -<p>People, however, can still quote the above named standard works to -prove that these men denied their testimony and were false witnesses. -It is to prevent as far as possible the creation of such conditions -respecting Mr. Schroeder's articles in the American Historical Magazine -that I think it important that they should be answered. -</p> -<p>The second thing that justifies an answer to Mr. Schroeder, is the -form in which his treatment of the subject is cast. Much in the form -would lead one to believe, at first glance, that here we had a really -exhaustive treatise of the origin of the Book of Mormon; that every -item of obtainable information had been collected, the mass of facts -sifted and net results given, instead of a specious plea made for a -special theory. This is evidenced in the constant appeal to sources of -information in the notes appended to the articles, of which notes there -are one hundred and ninety-six. Then there is an occasional halting in -the movement of the argument, as if to weigh the evidence, to balance -one statement against another as if to get down to bed-rock facts, -instead of a mere effort to remove some obstruction in the way of the -special theory being worked out. All of which is but so much juggling -with forms of treatment,—an effort to win the reader with the shows -of honest argument, to betray him in deeper consequences. Shimmering -under all these forms may be seen the arts of the special pleader bent -on making out a case. It is the false appearance of exhaustive and -fair treatment of the subject that makes it desirable to answer Mr. -Schroeder. -</p> -<p>The third justification for answering Mr. Schroeder's articles arises -out of a suggestion of the gentleman himself, near the close of his -article, namely, that the actors who participated in the origin of -the Book of Mormon are all dead, and that "upon the precise question -here discussed, no new evidence is likely to be discovered. All the -evidence directly affecting either side of the question has been -introduced and reviewed." One may pardon the conscious or unconscious -self-complacency contained in this suggestion, and even encourage it by -saying to the gentleman that we think he is right; that after him there -will come no other who will so diligently search for evidence "on the -precise question here discussed." For who but himself will ever dare to -venture to walk by such light as that by which his foot-steps have been -guided?<sup>[5]</sup> But with reference to "all the evidence directly affecting -either side of the question" having been "introduced and reviewed," I -must hold a different opinion. Believing, however, that Mr. Schroeder -has collected, presented and, with as much art as it will be found -possible to enlist in such a cause, sustained his special view of the -Spaulding theory of the origin of the Book of Mormon, one can but feel -that having reached the climax of evidence and argument the case should -be considered by those holding an opposite belief. -</p> -<p>[Footnote 5: Mr. Schroeder while living in Utah some years ago was -proprietor, editor and publisher of <em>Lucifer's Lantern</em>, a ribald -infidel periodical as would be inferred from the title as well as from -its contents. It is this to which allusion is made in the text.] -</p> -<h4>PRELIMINARY CONSIDERATIONS. -</h4> -<p>One other preliminary word should be said before coming directly to -Mr. Schroeder's theory and argument, and that in relation to the -authorities on which the gentleman relies for the support of his views. -Of course I am not unacquainted with the old controversy concerning -the degree of credibility to be allowed to interested witnesses, and -also the suspicion that attaches to witnesses for the miraculous. -I have too long sustained in public debate an unpopular cause not -to have heard the cry that the witnesses for the truth for which I -contended were "interested witnesses;" notwithstanding those who were -my opponents, at the same time accepted Christianity on the testimony -of "interested witnesses," and discarded entirely the testimony of -unfriendly witnesses, or "interested witnesses" on the opposite side of -the case. I trust that the suggestion in this paragraph will indicate -the unfairness of discrediting and discarding entirely the testimony of -the witnesses for Joseph Smith's account of the origin of the Book of -Mormon, on the ground that they are "interested witnesses," and taking -for truth the statements of the "interested witnesses" on the other -side of the controversy. -</p> -<p>I have some acquaintance also with that school of thought which -discredits witnesses of the miraculous. I am familiar with the -laborious exposition of that theory by the late Professor Huxley in his -article on "The Value of Witnesses to the Miraculous;"<sup>[6]</sup> and also with -his controversy on the same subject with Dr. Henry Wace, prebendary of -St. Paul's Cathedral, and other Church of England ministers.<sup>[7]</sup> One -could scarcely live in this critical age of ours and be unaware of -the existence of the school of thought which undertakes to bar from -the court of public debate the testimony of those who are witnesses -of things held to "transcend human experience." Such testimony, it is -said, suggests "credulity on the one hand and fraud on the other."<sup>[8]</sup> -</p> -<p>[Footnote 6: <em>The Nineteenth Century Review</em>, March, 1889.] -</p> -<p>[Footnote 7: <em>The Nineteenth Century Review</em>, February, 1889; also -March, April, May and June of the same magazine.] -</p> -<p>[Footnote 8: "A supernatural relation cannot be accepted as such, * * -it always implies credulity or imposture," Renan's "Life of Jesus," -introduction, p. 45.] -</p> -<p>And still, both in the history of the past and now, witnesses of the -so-called miraculous are factors to be reckoned with in our world's -controversies. -</p> -<p>It may be true that the future will disclose the fact that very much -which in the past has been regarded as miraculous, as transcending -"all sane, human experience," to use a phrase of Mr. Schroeder's, is -only such because of human ignorance at the time of a witnessed event, -and that miracles only exist for the ignorant. Still I concede that -one needs to be upon his guard respecting this class of evidence, for -man's love for the marvelous leads him into strange self-deceptions, -as also the practice of deception upon others. But while conceding -this on the one hand, on the other I desire to call attention to -a matter entirely neglected by Mr. Schroeder, namely, the general -untrustworthiness of testimony in religious controversies, where those -considering themselves orthodox feel called upon to resist what are -supposed to be religious innovations. The truth of this is supported -by all ecclesiastical history. Even pious men, where the innovations -especially contravene particular doctrines or theories of established -institutions in which they are interested, often become utterly -unreliable as witnesses in matters where their opponents are concerned. -</p> -<p>So universally is the fact here pointed out accepted that citations of -particular instances are scarcely necessary as proof. But lest others -forget the fact, as Mr. Schroeder apparently has forgotten it, let -me ask: Is Roman Catholic historical testimony regarded as reliable -where facts relating to Protestants and the Protestant movement are -concerned? Where does Martin Luther stand if the testimony of Catholic -contemporaries or the representations of Catholic historians are -to determine his place in history? A treatise upon the "Protestant -Reformers" and the value of the sixteenth century "Reformation," -based wholly upon "Bossuet's Variations," and other writers of his -kind, would not be regarded as of any special value among intelligent -people. And Catholics have fared but little better at the hands of -Protestants. The testimony of either party against the other is quite -generally regarded with suspicion by those who stand aloof from -their controversies, while the respective parties to the discussions -mutually denounce each other as false witnesses, until "Catholic lie" -and "Protestant misrepresentation" are cries and counter-cries that -echo and re-echo through all the pages of Catholic and, Protestant -controversial and historical literature. -</p> -<p>But let us look further up the historic stream of sectarian animosity. -What of Jesus, the Son of God himself? If the sectarian Jews, his -contemporaries, are alone to be the accepted witnesses of his words -and actions and character, what would be the effect of their testimony -upon the historic Christ? It would make him base born, a wine bibber, -an associate of harlots, publicans and sinners; it would make him an -innovator of sacred customs, a desecrator of the temple, a seditious -person, a blasphemer. And so well did the sectaries of his day -succeed in making themselves believe that the populace of Jerusalem -surged through the streets crying "crucify him, crucify him!" and he -was condemned by the Sanhedrin to death, from which fate not even a -friendly disposed Roman procurator could save him. The sectarian Jews -suborned witnesses, who either swore falsely against the Christ, or -wrongly interpreted his words and actions; and all this in a holy zeal -for the preservation of the established order of things among the Jews. -After his resurrection the same characters bribed the Roman guard -set to watch the sepulchre, put a lie into their mouths, and pledged -their influence as a guarantee against punishment from their superior -officers for the neglect of duty involved in the falsehood they were -bribed to tell.<sup>[9]</sup> What was Paul's experience with the same sectarian -Jews after he became a proselyte to the Christian faith? Briefly told, -the same in character as his master's.<sup>[10]</sup> So well known is the fact of -sectarian bitterness; such the zeal of the orthodox for the established -faith, that the Emperor Julian, usually called the "Apostate," who -both understood and derided the theological disputes of the hostile -Christian sects, invited to the palace the leaders of the hostile -sects, that he might enjoy the agreeable spectacle of their furious -encounters. -</p> -<p>[Footnote 9: Matthew xxvi, 59-70; see also xxvi, xxvii.] -</p> -<p>[Footnote 10: See Acts of the Apostles from Chapters viii to xxvii, -inclusive.] -</p><blockquote> -<p> "The clamor of controversy sometimes provoked the emperor to - exclaim, 'Hear me! The Franks have heard me, and the Alemanni;' but - he soon discovered that he was now engaged with more obstinate and - implacable enemies; and though he exerted the powers of oratory - to persuade them to live in concord, or at least in peace, he was - perfectly satisfied, before he dismissed them from his presence, - that he had nothing to dread from the union of the Christians."<sup>[11]</sup> -</p></blockquote> -<p>[Footnote 11: "History of the Decline and Fall of the Roman Empire," by -Edward Gibbon, chap. xxiii.] -</p> -<p>Such the bitterness of sectarian strife, in which the orthodox party -has ever been as harsh, as untruthful, as unscrupulous, as resourceful -at invention of evil things, as savage and cruel as the heretics have -been. Nay, in the sum of such things the preponderance is on their side. -</p> -<h4>VARIOUS CLASSES OF WITNESSES. -</h4> -<p>In the application of this melancholy fact to the controversy between -Christendom and the Mormon Church respecting the origin of the Book of -Mormon, let no one charge me with a begging of the question because -I am going to insist that the witnesses quoted by Mr. Schroeder are -largely unreliable, because of their zeal against an innovation of -orthodox Christianity. Not so. It is not my purpose to beg the question -by use of the historic fact here brought to view. I only ask that -it shall be given its proper value in weighing the evidence to be -considered. And I lay stress upon it only because it is an element in -the evidence adduced by Mr. Schroeder which is taken no account of at -all by him. -</p> -<p>He gives no weight at all, considers not at all, the evidence of those -who have accepted Joseph Smith's account of the origin of the Book of -Mormon, but he gives unbounded credence to every statement from the -"interested witnesses" on the other side of the question, except, of -course, where they are mutually destructive of each other, and then -he seeks to explain away the inconsistencies and contradictions. A -casual remark, a reported saying, or a confused recollection of some -obscure person, of whose character we have no knowledge, nor any -means of testing it, find their way into some one or other of the -hundred anti-Mormon books published, and then are published by such -controversialists as Mr. Schroeder. Citations are made of them in -marginal notes, and in time they come to be regarded, by the ordinary -reader, as of equal authority with any other witness; and thus the -unworthy, unreliable and, in some cases, a positively vicious and false -witness is given equal—and sometimes even more than equal—credence -with witnesses of unimpeachable probity, and high character, and who -have back of their testimony perhaps a life time of toil, suffering, -sacrifice, and sometimes martyrdom. -</p> -<p>Of this class of witnesses let me here add one further remark. I know -that Arch-deacon Paley and his "View of the Evidences of Christianity" -are scoffed at by a certain school of latter-day critics, as being -somewhat out of date and insipid; but there is one statement he makes -that I cannot help but believe has great force in it. He holds in his -argument that because the early Christians in support of the Christian -miracles of which they were eye witnesses, and which so called miracles -could not be resolved into delusion or mistake, passed their lives in -labors, dangers, and sufferings, voluntarily undertaken, in attestation -of the accounts which they delivered,—therefore, they are worthy of -credence. To illustrate the point forcefully, he says: -</p><blockquote> -<p> "If the reformers in the time of Wickliffe, or of Luther; or those - of England, in the time of Henry the Eighth, or of Queen Mary; - or the founders of our religious sects since, such as were Mr. - Whitfield and Mr. Wesley in our own times; had undergone the life - of toil and exertion, of danger and suffering, which we know that - many of them did undergo, for a miraculous story; that is to say, - if they had founded their public ministry upon the allegation of - miracles wrought within their own knowledge, and upon narratives - which could not be resolved into delusion or mistake; and if it - had appeared, that their conduct really had its origin in these - accounts, <em>I should have believed them."</em><sup>[12]</sup> -</p></blockquote> -<p>[Footnote 12: Paley's "Evidences," proposition II, chap. I.] -</p> -<p>I mention this matter here for two reasons; first because many of those -witnesses who accepted the Book of Mormon as true, are of the class of -witnesses here spoken of by Dr. Paley. They were men who voluntarily -passed their lives in labors, dangers, and sufferings, voluntarily -undertaken, in attestation of the accounts they delivered to the world -of the Book of Mormon's origin; and second, because having conceded -that men should cautiously receive the testimony to the so-called -miraculous, I desire to say that when the events to which the testimony -relates are of such character that they may not be resolved into -delusion or mistake, and the testimony is backed up by a life of toil, -danger and suffering, not only voluntarily undertaken but persisted -in—then, I say, their testimony is such that it commands respect and -acceptance; and at the very lowest valuation possible to be put upon -it, should out-rank in credibility whole hecatombs of such witnesses to -the contrary as are quoted by Mr. Schroeder—witnesses imbued, in many -cases, with personal hatred of Joseph Smith and the Mormon system, and -all influenced by sectarian zeal to uphold the orthodox view of such -Christianity as existed at the time and place in which they lived. -</p> -<p>But returning now to the point at which the foregoing digression -began, let me say it is the promiscuous mingling and equalizing of -witnesses; and the failure to take into account the unreliability of -witnesses of the orthodox party when resisting and seeking to overthrow -what they regard as an innovation upon their most cherished ideas -and institutions, that I charge against Mr. Schroeder's treatment of -the origin of the Book of Mormon. The witnesses must be weighed as -well as counted in this controversy; and the liability recognized of -the anti-Mormon witnesses, in the supposed interests of orthodoxy, -resorting to the invention and promulgation of falsehood. -</p> -<h4>CONFLICTING THEORIES OF ORIGIN. -</h4> -<p>It must not be supposed by the reader of Mr. Schroeder's articles that -his theory of the origin of the Book of Mormon is the only anti-Mormon -theory of its origin advanced. Of course Mr. Schroeder does not claim -that it is, but points out quite the contrary in his first article. Why -the matter is referred to in these preliminary remarks, is because I -want to assure my readers that we "Mormons" get considerable amusement -out of the conflicting theories advanced to account for the origin -of our Book of Mormon. The necessity for a counter-theory for the -origin of the book, other than that advanced by Joseph Smith, was -early recognized. Christendom felt that Joseph Smith's story of the -book's origin must be overthrown, else what would come of this new -revelation, this new dispensation of God's work? Joseph Smith's account -of the origin of the book was a direct challenge to the teachings of -modern Christendom that revelation had ceased; that the awful voice -of prophecy would no more be heard; that the volume of scripture was -completed and forever closed, and that the Bible was the only volume of -scripture. Hence Christendom must find some other origin for this book -than that given by Joseph Smith. -</p> -<p>The first to respond to this immediately "felt want" of Christendom was -Alexander Campbell, founder of the sect of the Disciples. He assigned -the book's origin to Joseph Smith, point blank, and charged ignorance -and conscious fraud upon its author.<sup>[13]</sup> -</p> -<p>[Footnote 13: Campbell's critique on the Book of Mormon, appeared -in the <em>Millennial Harbinger,</em> Vol. II, 1831, under the title -"Mormonites." The criticism is exhaustive and bitter. It is, in fact, -a fine example of the bitterness of religious controversialists, in -defense of orthodox views.] -</p> -<p>Next came the "Spaulding Theory" of origin, which Campbell accepted in -place of his own, and of which more later. Then came Miss Dougall's -theory of the prophet's self-delusion, "by the automatic freaks of a -vigorous but undisciplined brain, and yielding to these, he became -confirmed in the hysterical temperament which always adds to delusion -self-deception, and to self-deception half-conscious fraud."<sup>[14]</sup> Next -came Mr. I Woodbridge Riley's theory (1902) of pure hallucination -honestly mistaken for inspired visions "with partly conscious and -partly unconscious hypnotic powers over others." -</p> -<p>Mr. Schroeder, however, will have none of these theories, but turns -back to the theory of the Spaulding manuscript origin. To him "the -conclusions" of Mr. Riley, because so many material considerations were -overlooked by that author, are very unsatisfactory, though admittedly -Mr. Riley's effort is the best along this line.<sup>[15]</sup> On his part, -Mr. Riley, speaking of previous theories, especially including the -Spaulding theory, says: -</p> -<p>[Footnote 15: See Mr. Schroeder's note, 2.] -</p><blockquote> -<p> "In spite of a continuous stream of conjectural literature, it is - as yet impossible to pick out any special document as an original - source of the Book of Mormon. In particular the commonly accepted - Spaulding theory is insoluble from external evidence and disproved - by internal evidence. Joseph Smith's record of the Indians 'is a - product indigenous to the New York wilderness,' and the authentic - work of its author and proprietor. Outwardly, it reflects the local - color of Palmyra and Manchester, inwardly, its complex of thought - is a replica of Smith's muddled brain. This monument of misplaced - energy was possible to the impressionable youth constituted and - circumstanced as he was."<sup>[16]</sup> -</p></blockquote> -<p>[Footnote 16: "The Founder of Mormonism," 1902. This is a psychological -study of Joseph Smith, the Prophet. "The aim of this work is to examine -Joseph Smith's character and achievements from the standpoint of recent -psychology. Sectarians and phrenologists, spiritualists and mesmerists -have variously interpreted his more or less abnormal performance—it -remains for the psychologist to have a try at them." The quotation -of the text is from the Preface. A review of Mr. Riley's book by the -present writer is found in "Defense of the Faith and the Saints," Vol. -I, pp. 41-55.] -</p> -<p>Mr. Riley's phrase "conjectural literature" is good. It admirably -describes the Spaulding theory literature at which it is particularly -aimed. That theory being "insoluble from external evidence," is also -good; but "disproved by internal evidence," is better. I shall not -forget that either, later on. But if these variant theorizers can't -convert each other, how can they hope to convert us Mormons? "When -rogues fall out, honest men"—but there, the proverb is somewhat trite -and I do not wish to be offensive. But let the merry disagreement of -anti-Mormon theorizers go on! Meanwhile new translations of the Book of -Mormon multiply, new editions are struck off, and more people are made -acquainted with its contents; the Church to which it may be said to -have given existence, enlarges her borders and strengthens her stakes. -She is gaining a victory over her traducers, and winning her place in -the world's history and in the world's religious thought. -</p> -<h4>MR. SCHROEDER'S STATEMENT OF HIS CASE. -</h4> -<p>These preliminary remarks ended, I proceed now with the consideration -of Mr. Schroeder's evidence and argument. Mr. Schroeder states the -"case" he proposes to prove, item by item, as follows: -</p><blockquote> -<p> "It will be shown that Solomon Spaulding was much interested - in American antiquities, that he wrote a novel entitled the - 'Manuscript Found,' in which he attempted to account for the - existence of the American Indian by giving him an Israelitish - origin; -</p> -<p> "That the first incomplete outline of this story, with many - features peculiar to itself and the Book of Mormon, is now in the - library of Oberlin college, and that while the story as rewritten - was in the hands of a prospective publisher, it was stolen from the - office under circumstances which caused Sidney Rigdon, of early - Mormon fame, to be suspected as the thief; -</p> -<p> "That later Rigdon, on two occasions, exhibited a similar - manuscript which in one instance he declared had been written by - Spaulding and left with a printer for publication. -</p> -<p> "It will be shown further that Rigdon had opportunity to steal the - manuscript and that he foreknew the forthcoming and the contents of - the Book of Mormon; -</p> -<p> "That through Parley P. Pratt, later one of the first Mormon - apostles, a plain and certain connection is traced between Sidney - Rigdon and Joseph Smith and that they were friends between 1827 and - 1830. -</p> -<p> "To all this will be added very conclusive evidence of the identity - of the distinguished features of Spaulding's "Manuscript Found," - and the Book of Mormon. -</p> -<p> "These facts, coupled with Smith's admitted intellectual incapacity - for producing the book unaided, will close the argument upon - this branch of the question, and it is hoped will convince all - not in the meshes of Mormonism that the Book of Mormon is a - plagiarism."<sup>[17]</sup> -</p></blockquote> -<p>[Footnote 17: I have taken the liberty of throwing the several -propositions into separate paragraphs.] -</p> -<h4>THE FACTS OF THE SPAULDING MANUSCRIPT. -</h4> -<p>The facts which may be conceded in Mr. Schroeder's recital of -evidences, and the claims generally made in relation to Solomon -Spaulding and his precious manuscript, are: that Spaulding was born -1761, in Connecticut; that he graduated from Portsmouth in 1785; that -he graduated in theology in 1787, and became an obscure preacher; that -he made his residence in New Salem, Ashtabula Co., Ohio, now called -Conneaut, about 1808 or 1809; that in the region about Salem were -certain mounds and ruins of forts and other fortifications, relics of a -supposedly pre-historic civilization; that during Spaulding's residence -at Conneaut he wrote a story in some way connected with the ancient -inhabitants of America; that this story reigned to be a translation -from a Latin manuscript which Spaulding pretended to have found in a -cave in the vicinity of Conneaut, hence the title that came to attach -to it, "Manuscript Found;" that about 1812 Spaulding moved to Pittsburg -where he resided some two years; that while at Pittsburg there may -have been something said about publishing this story, but just what is -uncertain, and the story was never published; that in 1814 Spaulding -removed to Amity, Washington county, Penn.; that in 1816 Spaulding -died;— -</p> -<p>That after the death of Spaulding his wife and daughter at once removed -to the home of Mrs. Spaulding's brother, a Mr. William Sabine, in -Onondaga Valley, Onondaga Co., N.Y., taking with them the "Manuscript -Found" with other Spaulding papers in an old trunk;<sup>[18]</sup> that Mrs. -Spaulding next moved to the home of her parents in Pomfret, Conn., -but leaving her daughter with the old trunk and its papers, including -"Manuscript Found," at Sabine's;<sup>[19]</sup> that in 1820 Mrs. Spaulding -married a Mr. Davidson of Hartwicks, a village near Cooperstown, N.Y., -and sent for the things she had left at the home of her brother in -Onondaga; that said things were sent to her, including the old trunk -and its papers which reached her at Hartwicks in safety;<sup>[20]</sup> that -Mr. Spaulding's daughter, named Matilda, married Dr. A. McKinstry -of Monson, Hampden Co., Mass., in 1828, and went to Monson, Mass., -to reside; that soon afterwards Mrs. Davidson (formerly the wife of -Spaulding) came to live with her daughter in Monson, leaving the old -trunk and its papers in Hartwicks in care of Mr. Jerome Clark; that -Mrs. Davidson continued to live with her daughter up to the time of her -death, in 1844;—[21] -</p> -<p>[Footnote 18: Sworn statement of Mrs. Matilda McKinstry, the daughter -of Solomon Spaulding, <em>Scribner's Magazine,</em> August, 1880.] -</p> -<p>[Footnote 19: Ibid.] -</p> -<p>[Footnote 20: Ibid. The language of Mrs. McKinstry is, "I remember that -the old trunk with its contents reached her [Mrs. Davidson] in safety."] -</p> -<p>[Footnote 21: Ibid.] -</p> -<p>That while these former Spauldings were living in Monson, in 1834, -one Hurlburt came to them representing that he had been sent by -a committee to procure the "Manuscript Found" written by Solomon -Spaulding for the purpose of comparing it with the "Mormon Bible;"<sup>[22]</sup> -that he represented that he had been a convert to the Mormon faith -but had given it up and through the Spaulding manuscript wished to -expose its wickedness;<sup>[23]</sup> that he presented a letter from William -H. Sabine, brother of the former Mrs. Spaulding, requesting her -to loan the "Manuscript Found," written by her former husband, to -Hurlburt, representing that he (Sabine) was desirous "to up-root this -Mormon fraud;"<sup>[24]</sup> that Mrs. Davidson reluctantly consented to the -solicitations of her brother and Hurlburt and gave the latter a note to -Jerome Clark, instructing Mr. Clark to open the trunk and deliver the -manuscript to Hurlburt; that Hurlburt went to Hartwicks, presented his -order to Mr. Clark and got the Manuscript; that Hurlburt got but one -manuscript;<sup>[25]</sup> that this manuscript Hurlburt delivered to E. D. Howe, -then having in course of preparation his anti-Mormon book "Mormonism -Unveiled;"<sup>[26]</sup> that Howe kept said manuscript until after "Mormonism -Unveiled" was published, then it passed out of sight and he supposed -it to have been burned;<sup>[27]</sup> that really, however, it was unwittingly -conveyed by Howe to one L. L. Rice who purchased Howe's <em>Painsville -Telegraph</em> and business in 1834, or 1840; the transfer of the -printing department being accompanied with a collection of books and -manuscripts, Spaulding's "Manuscript Found" going with the rest;—[28] -</p> -<p>[Footnote 22: "History of the Church," Vol. II, pp. 2, 3, 47, 49 and -note. Also Mrs. McKinstry's affidavit.] -</p> -<p>[Footnote 23: Ibid.] -</p> -<p>[Footnote 24: Ibid.] -</p> -<p>[Footnote 25: "New Light on Mormonism," p. 260-Hurlburt's letter.] -</p> -<p>[Footnote 26: Statement of D.P. Hurlburt in a letter, dated at -Gibsonburg, Ohio, August 19, 1870, "New Light on Mormonism," p. 260.] -</p> -<p>[Footnote 27: Statement of Hurlburt, "New Light on Mormonism," p. 260; -also statement E.D. Howe, in a letter to Hurlburt, August 7, 1880, "New -Light on Mormonism," p. 259.] -</p> -<p>[Footnote 28: See "The Manuscript Found," Rice's <em>verbatim et -literatim</em> copy, printed by the <em>Deseret News,</em> 1886, preface.] -</p> -<p>That some years afterwards Mr. Rice closed up his business affairs -in Painsville, Ohio, and made his home in Honolulu, taking with him -his books, papers, etc.;<sup>[29]</sup> that in 1884 he was visited by James -H. Fairchild, president of Oberlin College, Ohio; that President -Fairchild, while at the residence of Rice suggested that a look through -his (Mr. Rice's) papers might discover some anti-slavery documents of -importance, (Mr. Rice while editor and proprietor of the <em>Painesville -Telegraph</em> having been especially interested in the question of -slavery); that in his search Mr. Rice found a package marked in pencil -on the outside, "Manuscript Story—Conneaut Creek;" that on the -manuscript was endorsed the following: -</p> -<p>[Footnote 29: Ibid.] -</p><blockquote> -<p> <em>The Writings of Solomon Spaulding Proved by Aaron Wright Oliver - Smith John Miller and others</em> -</p> -<p> <em>The testimonies of the above gentlemen are now in my possession</em> -</p> -<p> <em>D. P. Hurlburt</em><sup>[30]</sup> -</p></blockquote> -<p>[Footnote 30: For the above <em>Bibliotheca Sacra,</em> published in Oberlin, -Ohio, January Number. 1885. Also "The Manuscript Found," <em>Deseret News</em> -print, p. 113.] -</p> -<p>That this manuscript, unquestionably Spaulding's, and the one known as -"Manuscript Found," was deposited by Mr. Rice with Oberlin College, -Ohio, where it now is preserved; that Mr. L. L. Rice himself made a -<em>verbatim et literatim</em> manuscript copy of this paper, including all -erasures, alterations, errors, etc., and from this copy the Church -of Jesus Christ of Latter-day Saints published "Manuscript Found" in -1886;<sup>[31]</sup> that it makes a pamphlet of one hundred and twelve pages of -printed matter, of about three hundred and fifty words to the page; -that in nothing does it resemble the Book of Mormon—"there seems to -be no name or incident common to the two," says President Fairchild, -"the solemn style of the Book of Mormon, in imitation of the English -Scriptures, does not appear in the Manuscript."<sup>[32]</sup> -</p> -<p>[Footnote 31: "The Manuscript Found," <em>Deseret News</em> print, Preface.] -</p> -<p>[Footnote 32: Letter of President Fairchild, <em>Bibliotheca Sacra,</em> -January, 1885. Mr. Schroeder, by the way, seems much disturbed over -the very frank statement of President Fairchild, published in 1885, -to the effect that the theory of "the origin of the Book of Mormon in -the traditional manuscript of Solomon Spaulding will probably have to -be relinquished." * * * "Mr. Rice, myself, and others compared it with -the Book of Mormon, and could detect no resemblance between the two in -general or detail. Some other explanation of the origin of the Book of -Mormon must be found, if an explanation is required." This is said, -of course, of the manuscript now at Oberlin. It is said of the only -manuscript of Solomon Spauldng's treating on ancient America, that any -one knows anything about.] -</p> -<p>The foregoing recital represents the facts concerning Spaulding's -"Manuscript Found." The claim that the manuscript as above traced, was -but a first rough sketch of a story which Spaulding abandoned, and that -he wrote a second story dealing with matters of more ancient date; -that it was written in imitation of scriptural style, and assigned an -Israelitish origin for his colony that came from Jerusalem to America; -that in this second story many names were used that are also found in -the Book of Mormon, such as Lehi, Nephi, Laman, Zarahemla, etc.; that -there is a close structural resemblance between the reigned historical -incidents in Spaulding's second story and the Book of Mormon; that this -second Spaulding story was deposited with printers at Pittsburg for -publication; that while there Sidney Rigdon either stole it and never -returned it (Mr. Schroeder's theory), or else that Rigdon borrowed -it, copied it and returned the original to the printer; that there -were several Spaulding manuscripts, and that Sidney Rigdon stole the -one that was finally prepared for the press by Spaulding, and perhaps -Joseph Smith stole one of the unfinished Spaulding manuscripts, (Mr. -Clark Branden's theory);<sup>[33]</sup> that this manuscript, plus the religious -matter of the Book of Mormon, added by Sidney Rigdon, became the -foundation of the Book of Mormon; that Sidney Rigdon either directly -or else indirectly through Parley P. Pratt acted as intermediary, -and collaborated with Joseph Smith in the production of the Book of -Mormon—all this, upon which the conclusions of Mr. Schroeder and -others who attempted to sustain the Spaulding theory of the origin of -the Book of Mormon depends, is but a conglomerate of wicked invention -by embittered sectaries fighting against innovation of their orthodoxy; -a bitter personal fight against Joseph Smith and his work; a mere -assumption and inference bottomed on flimsiest premises, under which -lies a mass of contradictions and conflicting suppositions which -discredit the whole theory, and make any serious support of it, however -learned in form and exhaustive in appearance it may be, absolutely -contemptible; nay, the more learned and exhaustive the treatment -appears to be, the more absolute must become the contempt. -</p> -<p>[Footnote 33: "Braden-Kelly Debate," pp. 73, 77.] -</p> -<h4>THE TASK OF THE PRESENT WRITER. -</h4> -<p>To prove the things here alleged becomes now the task of the present -writer. -</p> -<p>First then as to the matter of Spaulding's having re-written his story, -"Manuscript Found;" in which, it is said, he changed the character -of it by going further back with his dates, "and writing in the old -scripture style, in order that it might appear more, ancient." Also -he must have further changed the character of his story, giving the -colony he brought to America an Israelite instead of a Roman origin, -giving his characters the names of Lehi, Nephi, Laman, Moroni, etc., -instead of Sambol, Hambock, Labanko, Moon-rod, Ulipoon, etc.; and -the names of the people from Sciotans and Kentucks, to Nephites and -Lamanites! This second manuscript and these changes are necessary -both to the evidence and the argument of Mr. Schroeder—necessary to -his whole theory; without the existence of this second manuscript and -these changes that differentiate it from the manuscript at Oberlin, his -"case" collapses. It is conceded by Mr. Schroeder and all through whose -hands it has passed, including Mr. Fairchild, president of the Oberlin -College, Ohio, and Mr. Rice, among whose papers the manuscript now at -Oberlin was found, that this Oberlin manuscript, which beyond any doubt -Spaulding wrote, could not have been the original manuscript of the -Book of Mormon;<sup>[34]</sup> therefore a second Spaulding manuscript altogether -different from this half ribald, silly "Manuscript Found" story must -be had; and its mythical existence was brought about in the following -manner: -</p> -<p>[Footnote 34: President Fairchild I have already quoted (See Note -32). Mr. Rice says: "I should as soon think the Book of Revelation -was written by the author of Don Quixote, as that the writer of this -manuscript [the Spaulding Oberlin manuscript] was the author of the -Book of Mormon." From a letter of Mr. L. L. Rice to Mr. Joseph Smith, -President of the Reorganized Church—"History Church of Jesus Christ," -Vol. IV, pp. 471-3.] -</p> -<h4>THE ENEMIES OF THE PROPHET. -</h4> -<p>Living in Kirtland and vicinity, and throughout northeastern Ohio, -where the headquarters of the Church were established in 1831-7, there -were many and very bitter enemies of the prophet Joseph Smith and -Sidney Rigdon; and also strong antagonism towards the whole Mormon -Church, since its doctrines were regarded as a menace to orthodox -opinions. Among these enemies of the prophet and the Church none -perhaps were more bitter than "Dr." Philastus Hurlburt, E. D. Howe, -Adamson Bentley, Onis Clapp (usually called Deacon Clapp) and his two -sons, Thomas J. and Mathew S. Clapp, both of whom were Campbellite -preachers; Alexander Campbell, Walter Scott, both prominent in founding -the sect Of the Disciples; Thomas Campbell, Dr. John Storrs, of -Holliston, Mass., Dr. Austin, also of Massachusetts, all sectarian -ministers, and many others. Less than fifty miles away from Kirtland, -then the centre of Mormon propaganda, was Conneaut, the former home -of Solomon Spaulding, and on the direct line of travel between the -branches of the Church in Ohio and those in the state of New York and -Canada. -</p> -<p>It is said,—but I shall develop a somewhat different account of the -origin of the Spaulding theory near the close of these articles than -is here set down—that "a woman preacher"<sup>[35]</sup> of the Mormon Church, -holding a public meeting at Conneaut, read some passages from the -Book of Mormon which the old settlers of the vicinity, and former -neighbors of Solomon Spaulding, recognized as very nearly identical -with a manuscript story he had read to them some twenty-two or three -years before; and as he had feigned to derive this story from a certain -manuscript which he pretended to have found in a stone box in a cave, -which he afterwards translated into English, there was thought to -be sufficient similarity between these circumstances and the Book -of Mormon to warrant the charge that the latter was a plagiarism of -Spaulding's manuscript. This conclusion led to the sending of "Dr. -Philastus Hurlburt to the widow of Spaulding to obtain his manuscript -and incidentally to visit the former home of the Smiths for the purpose -of obtaining affidavits respecting their character, and more especially -respecting the character of Joseph Smith the Prophet."<sup>[36]</sup> Indeed, -the whole purpose of the conspirators was to overthrow Mormonism, "to -up-root this Mormon fraud."<sup>[37]</sup> Hurlburt presented himself at the home -of the former wife and the daughter of Spaulding, who were then living -in Monson, Mass. He obtained an order from the former Mrs. Spaulding -upon those with whom she had left the trunk containing the papers of -her late husband, directing them to deliver to Hurlburt the "Manuscript -Found." Hurlburt obtained the manuscript and returned to those who sent -him upon this mission, chief among whom was E. D. Howe of Painesville, -Ohio, the editor of the <em>Painesville Telegraph.</em> To Mr. Howe Hurlburt -delivered the "Manuscript Found," obtained by him from the Spaulding -papers; but lo! when it came to be examined by the conspirators, it was -a very disappointing document.<sup>[38]</sup> Howe himself describes it as follows: -</p> -<p>[Footnote 35: See "Mrs. Davidson's statement,", first published in the -<em>Boston Recorder,</em> May, 1839; also Smucker's "History of the Mormons," -p. 41 <em>et seq.</em> It is claimed that "woman preacher," was merely a -"typographical error," of which more in a later note, and should read -"Mormon preacher."] -</p> -<p>[Footnote 36: These are the affidavits collected by Hurlburt and -delivered to Howe for his book "Mormonism Unveiled," chapter xvii; see -also "Origin of the Spaulding Story," by B. Winchester, (1840) p. 10.] -</p> -<p>[Footnote 37: Statement of Mrs. McKinstry, daughter of Solomon -Spaulding, <em>Scribner's Magazine,</em> August, 1880.] -</p> -<p>[Footnote 38: "New Light on Mormonism,"—statement of Hurlburt, pp. -245, 260.] -</p><blockquote> -<p> "This is a romance, purporting to have been translated from the - Latin, found in 24 rolls of parchment in a cave, on the banks of - Conneaut Creek, but written in modern style, and giving a fabulous - account of a ship's being driven upon the American coast, while - proceeding from Rome to Britain, a short time previous to the - Christian era, this country then being inhabited by Indians."<sup>[39]</sup> -</p></blockquote> -<p>[Footnote 39: Howe's "Mormonism Unveiled," p. 288.] -</p> -<p>This description completely identifies this manuscript delivered by -Hurlburt to Howe with the one afterwards found in the papers of Mr. -L. L. Rice, and now at Oberlin College. "This old manuscript," says -Mr. Howe, "has been shown to several of the foregoing witnesses, who -recognize it as Spaulding's." The witnesses here alluded to are the old -neighbors of Spaulding who testify as to the existence of Spaulding's -"Manuscript Found," and of its similarity to the Book of Mormon; and -they are eight of Mr. Schroeder's twelve witnesses on whom he relies to -prove the same allegement. Right here we reach the crucial point in the -Spaulding theory of the origin of the Book of Mormon; and now let us -present it in one view. -</p> -<p>A number of people living at Conneaut on hearing the Book of Mormon -read in a public meeting, and some of them afterwards reading it for -themselves, claim a similarity to exist between it and a manuscript -which Solomon Spaulding read to them some twenty-two or twenty-three -years before. Spaulding's manuscript is unearthed—"Manuscript -Found"—but it bears no resemblance to the Book of Mormon! There is -"no resemblance between the two," to use the language of President -Fairchild, of Oberlin College. "There seems to be no name or incident," -he continues, "common to the two."<sup>[40]</sup> Now what will the conspirators -do? Search further in the hope of finding another manuscript that may -have been the origin of the Book of Mormon, if this one is not? It -must be admitted that having gone so far in an effort "to up-root this -Mormon fraud" it was worth their while to go still further. The "fraud" -was making converts throughout the very region where the conspirators -lived; some of their loved ones, members of the family of the -conspirators, were "victims" of the "delusion." They will not rest the -case here, then. They will look further. The emissary just returned, -Hurlburt, or some other will be sent back to make further inquiry -and research. The fate of millions may depend upon it. But did the -conspirators against Mormonism take this course? No. Instead of that -they resort to subterfuge. Listen: Howe, referring to the manuscript -delivered to him by Hurlburt, writes: -</p> -<p>[Footnote 40: Letter of President Fairchild, <em>Bibliotheca Sacra,</em> -January, 1885.] -</p><blockquote> -<p> "This old manuscript has been shown to several of the foregoing - witnesses, who recognize it as Spaulding's, he having told them - that he had altered his first plan of writing by going farther back - with dates, and writing in the old scripture style, in order that - it might appear more ancient. They say that it bears no resemblance - to the 'Manuscript Found.'"<sup>[41]</sup> -</p></blockquote> -<p>[Footnote 41: Howe's "Mormonism Unveiled," p. 288.] -</p> -<p>That statement bears all the earmarks of an "afterthought," a silly -invention. There is not a single scrap of evidence in all that has -been written upon the subject, that goes beyond the date of Hurlburt's -delivery of "Manuscript Found," to E. D. Howe, to the effect that -Spaulding had written more than one paper that purported to deal with a -found manuscript, or the ancient inhabitants of America. The "Frogs of -Wyndham" and infidel disquisitions were more in his line.<sup>[42]</sup> Why was -it that the neighbors of Spaulding about Conneaut did not say before -this manuscript was brought to light by Howe, Hurlburt <em>et al.,</em> that -Spaulding had written several manuscripts on the subject of the ancient -inhabitants of America; one that told of a Roman colony came to America -and settled in the Ohio valley, the story of their adventures being -"written in modern style;" but that this story he abandoned and wrote -another, going farther back with his dates and assigning to the people -an Israelitish origin and writing in the old scripture style? How -valuable such evidence, ante-dating Hurlburt's coming to Conneaut with -Spaulding's manuscript, would be! But it does not exist. -</p> -<p>[Footnote 42: See Mrs. McKinstry's statement, <em>Scribner's Magazine,</em> -August, 1880. Also <em>Deseret News</em> print of "Manuscript Found," pp. 114, -115, where the infidel opinions of Mr. Spaulding are expressed.] -</p> -<p>There was enough in the fact that Solomon Spaulding had written a story -connected in some way with a manuscript which he feigned to have found -in a stone box in a cave; which he further feigned to have translated -into English; and which story had something to do with a colony coming -in ancient times from the Old World to the New; and that there were -great and sanguinary wars in the story—to suggest a similarity with -the Book of Mormon. With so much as a basis it will go hard with human -invention, under the circumstances, if out of the dim recollections, -of some twenty-two or twenty-three years ago, it cannot "remember" -that there was a similarity and even identity of names between those -of Spaulding's Manuscript and those of the Book of Mormon. Especially -since the Book of Mormon is now in their hands, and they have either -read it, or heard it read and have the names of Lehi, Nephi, Moroni, -Zarahemla, and some phrases such as "and it came to pass," etc., with -which to refresh their "memories!" -</p> -<p>And when they have Spaulding's found manuscript, or "Manuscript -Found" placed in their hands by Hurlburt, and have identified it as -Spaulding's and none of these things are true respecting it, that is, -there is "no resemblance between the two, in general or in detail; * * -* no name or incident common to the two," then it will again go hard -with human invention if it cannot, under the circumstances, "remember" -that this manuscript so thrust into their hands is merely but the -rough draft of the real "Manuscript Found;" that this story, in fact -was abandoned and Mr. Spaulding informed them that he had recast his -whole scheme;<sup>[43]</sup> and that he wrote into this second story the names -and historical incidents now found in the Book of Mormon; that no one -ever believed that this first effort of Spaulding's, the Manuscript -now at Oberlin College, was the foundation of the Book of Mormon. Mr. -Schroeder himself says that "from the beginning it was asserted that -this manuscript, now at Oberlin, was not the one from which the Book -of Mormon was alleged to have been plagiarized."<sup>[44]</sup> But from what -"beginning" was it so asserted? Well, not previous to the bringing to -light of the Oberlin manuscript by Hurlburt; but from the time that -this manuscript,—the only one we have any real knowledge of Spaulding -ever having written on the subject of the ancient inhabitants of -America—disappointed the hopes of the conspirators against Mormonism. -That is the only "beginning" from which it has been asserted that the -manuscript now at Oberlin was not the one from which the Book of Mormon -was alleged to have been plagiarized. -</p> -<p>[Footnote 43: Howe's "Mormonism Unveiled," p. 288.] -</p> -<p>[Footnote 44: <em>American Historical Magazine,</em> Vol. I, No. 5, p. -385—<em>ante</em> p. 18.] -</p> -<p>The foregoing boldly charges dishonesty, fraudulent invention, and -conscious deception upon those who originated this Spaulding theory of -the origin of the Book of Mormon; and I realize that it is incumbent -upon me to set forth substantial reasons for such allegations, or else -I must bear the odium of making false, or at the very least, unproved -charges. Let us then consider, if not all, at least the leading -characters of this conspiracy against the Mormon Church, for it will be -worth our while. -</p> -<h4>"DR." PHILASTUS HURLBURT. -</h4> -<p>We start with "Dr." Philastus Hurlburt. He was not a "Doctor" by -profession, but being a seventh son, his parents, following the old -folklore custom, called him "Doctor." He was formerly a member of -the Methodist Church from which he was excluded for immoralities. He -appeared in Kirtland in 1833 and began an investigation of Mormonism, -and finally claimed to be satisfied of its truth. Joseph E. Johnson, -residing at Kirtland at the time, and at whose mother's home Hurlburt -boarded for about one year, describes him as "a man of fine physique, -very pompous, good looking, very ambitious, with some energy, though -of poor education."<sup>[45]</sup> Some time after he joined the Church he was -brought before a conference of high priests in Kirtland and charged -with un-Christianlike conduct with women, while on a mission to the -eastern states. His commission as an elder was taken from him and he -was excommunicated. Being dissatisfied with the result of this trial he -appealed his case to the high council at Kirtland, and a hearing was -granted him. He confessed his sin before this council and was forgiven; -but a few days after this action, he boasted that he had deceived the -council in his confession, "and Joseph Smith's God," and this led to -his final excommunication.<sup>[46]</sup> -</p> -<p>[Footnote 45: <em>Deseret Evenings News,</em> December 28, 1880; also "History -of the Church," Vol. I, p. 355, note. Also Gregg's "Prophet of -Palmyra," pp. 427-430.] -</p> -<p>[Footnote 46: "History of the Church," Vol. I, pp. 354-5 and note.] -</p> -<p>After his excommunication "Dr." Hurlburt became very bitter against the -Church, and threatened the prophet's life. He was finally arraigned -before the court at Chardon, for this offense and placed under bonds -to the amount of two hundred dollars "to keep the peace, and, be of -good behavior to the citizens of the state of Ohio generally, and to -Joseph Smith, Jun., in particular, for the period of six months." He -was also required to pay the costs of the prosecution which amounted -to one hundred and twelve dollars.<sup>[47]</sup> When it is remembered how great -the excitement was at this time in northeastern Ohio, respecting -Mormonism, how numerous and how bitter were Joseph Smith's enemies, -this decision of Judge M. Birchard is important in showing how violent -and vicious must have been the character of "Dr." Hurlburt. Yet he -becomes the special emissary of the conspirators of north-eastern Ohio, -against Mormonism. He is commissioned to secure Spaulding's manuscript -and gather information in New York concerning the character of Joseph -Smith,<sup>[48]</sup> the man whom he so bitterly hates, and whose life he had -threatened. And the world is asked to form its opinion of Joseph Smith -from the alleged information procured in New York by this man, and -published in Howe's "Mormonism Unveiled," in the form of affidavits! -</p> -<p>[Footnote 47: "History of the Church," Vol. II, pp. 47-49 and notes.] -</p> -<p>[Footnote 48: "Origin of the Spaulding Story," by B. Winchester, -Philadelphia, (1840) p. 10, "Mormonism Unveiled," chapter xvii. -These affidavits gathered up by Hurlburt are quoted by nearly every -anti-Mormon writer since 1834, until now, the year of grace, 1908 [and -1911]; all forgetful of the fact that no matter how many mirrors are -brought into a room where a farthing rush light is burning, they do not -increase the light burning there, but merely reflect it. It is safe to -say that since Howe's publication of "Mormonism Unveiled," in 1834, -little or nothing has been added to the stock of "information," from -the anti-Mormon side of the controversy on this particular point.] -</p> -<p>Even some who are parties to the Spaulding theory distrusted Hurlburt. -Mrs. Davidson, formerly Spaulding's wife, "did not like his appearance, -and mistrusted his motives," and it was only because he presented a -letter from her brother, William H. Sabine, urging her to loan her -former husbands' manuscript story to Hurlburt, that she finally, but -reluctantly, consented for him to have the paper.<sup>[49]</sup> Mrs. Ellen -Dickinson, grand-niece of Solomon Spaulding, and author of "New Light -on Mormonism," charges him with having betrayed his fellow conspirators -in Ohio, by securing the "real" "Manuscript Found" and turning it over -to the Mormons for a price, and that they destroyed it.<sup>[50]</sup> Clark -Braden in his debate on the Book of Mormon with E. L. Kelly, makes the -same charge, and says that Hurlburt got $400.00 for his treachery and -boasted of it.<sup>[51]</sup> -</p> -<p>[Footnote 49: Mrs. McKinstry's statement <em>Scribner's Magazine</em>, August, -1880.] -</p> -<p>[Footnote 50: "New Light on Mormonism." p. 62-71.] -</p> -<p>[Footnote 51: "Braden-Kelly Debate." p. 96. Braden relies upon the -statement of Rev. John A. Clark, D. D., in "Gleanings by the Way," p. -265.] -</p> -<p>Mr. E. D. Howe, author of the first anti-Mormon book of any very great -pretensions or general interest—and of which Mr. Schroeder is so -eulogistic, speaking of it as "the most important single collection -of original evidence ever made upon the subject"—was the editor of -the <em>Painsville Telegraph</em>, and especially bitter towards the Mormons -and Mormonism, because his own wife and sister had joined the Mormon -Church, at which he was greatly incensed.<sup>[52]</sup> -</p> -<p>[Footnote 52: "Braden-Kelly Debate." pp. 69, 81. See also the -Advertisement of Howe's "Mormonism Unveiled,"—which precedes the -Introduction. Also the Introduction of the same work, for manifestation -of bitterness.] -</p> -<h4>REV. ADAMSON BENTLEY ET AL. -</h4> -<p>Adamson Bentley was a Campbellite preacher, also, a brother-in-law to -Sidney Rigdon, having married Rigdon's wife's sister. It appears that -the parents of Mrs. Rigdon had settled upon her, or expressed intention -of doing so, some considerable property; but the Rev. Bentley, by his -influence with the Brooke family, diverted the inheritance designed for -Mrs. Rigdon to his own wife;<sup>[53]</sup> so that in addition to the bitterness -which ever attends on sectarian controversies, there must be added in -the case of Mr. Bentley the bitterness of family feud; and if the claim -of Sidney Rigdon be true, <em>viz.,</em> that he was the injured party, in -this controversy, there would be intensity of bitterness on the part -of Bentley, since it is strangely true that men may forgive those who -injure them, but they never forgive the innocence of those whom they -wilfully injure. The Reverend Bentley was one of the bitterest of -anti-Mormons and a warm supporter and advocate of the Spaulding theory -of the origin of the Book of Mormon.<sup>[54]</sup> Of Mr. Alexander Campbell, -Dr. Storrs and Dr. Austin we shall have occasion to speak later, when -considering certain evidence Mr. Schroeder introduces from them. The -point now contended for respecting these men who stand as sponsors for -the Spaulding theory of the origin of the Book of Mormon, is simply -this: that being ardent sectarian priests zealous for their particular -brand of orthodoxy, which Mormonism opposed as false doctrine;<sup>[55]</sup> -and adding to this cause of bitterness the further fact that in some -instances these men felt the sense of personal grievance against Joseph -Smith and the Mormon Church—renders them incompetent to be reliable -witnesses on the questions at issue. All history, and the well known -facts respecting human nature, warrant the conclusion that under such -circumstances sectaries in support of their orthodoxy, and by way of -reprisal for wrongs, real or imaginary, will stoop to invention of -adverse testimony; to misrepresentation; to the creation of a case, -or a hurtful theory; will distort facts; in a word will bear false -witness. Such false or incompetent witnesses I declare, those parties -to be on whom Mr. Schroeder relies for the support of his case. -</p> -<p>[Footnote 53: <em>Messenger and Advocate,</em> p. 334-5. Also <em>Evening and -Morning Star,</em> p. 301.] -</p> -<p>[Footnote 54: See <em>Millennial Harbinger,</em> for 1844, p. 38, <em>et seq.</em> -Also "Braden-Kelly Debate," pp. 124-5. ] -</p> -<p>[Footnote 55: "Pearl of Great Price," "Writings of Joseph Smith," p. -85, (edition of 1902); also "History of the Church," Vol. I, pp. 5, 6. -For an exposition and defense of this position see the present writer's -"Defense of the Faith and the Saints," Vol. I, p. 26-27 and note.] -</p> -<p>Let us take first this group of Conneaut witnesses, eight of them, used -by Hurlburt, Howe, Bentley <em>et al.,</em> and chiefly relied upon by Mr. -Schroeder as supplying the "clinching"<sup>[56]</sup> evidence for the plagiarism -of Spaulding's "Manuscript Found" by the author or authors of the -Book of Mormon. They are the most important witnesses on the side of -the Spaulding theory of the origin of the Book of Mormon; yet, by the -application of the principle that recognizes the untrustworthiness -of witnesses interested in opposing religious innovation; that -recognizes the zeal of witnesses interested in supporting orthodoxy; -that recognizes the bitterness which characterizes sectarian strife; -as also the necessary vagueness of the state of mind of these -witnesses in respect of those things of which they testify; as also -by the consideration of many other things that will bear upon their -statements—for the evidence and argument is to be cumulative—I hope -to prove quite conclusively that these witnesses are incompetent, and -their statements untrue. -</p> -<p>[Footnote 56: See sub-heading in <em>American Historical Magazine,</em> Vol. -II, No. 1, p. 70 <em>et seq.</em>] -</p> -<h2><a name="IIROBERTS">II.</a> -</h2> -<h4>THE "SECOND" SPAULDING MANUSCRIPT. -</h4> -<p>Let it constantly be borne in mind that the existence of a second -Spaulding manuscript, on the subject of ancient America and its -inhabitants, and entirely different from the one at Oberlin, is not -heard of until after the unearthing of the manuscript, (now at Oberlin) -by Hurlburt, and the consequent disappointment of the conspirators -on finding it so utterly lacking in the features necessary to make -it appear probable that it was the basis of the Book of Mormon. -Howe's book was not published until after the return of Hurlburt from -Massachusetts with this disappointing manuscript. -</p> -<p>Not one of this group of eight witnesses whose testimony Howe publishes -says one word about a "second manuscript" on the subject of ancient -America. The only witnesses of the group who say anything at all about -any other manuscripts by Spaulding are John M. Miller, Aaron Wright, -and Artemas Cunningham. The first says, in speaking of Spaulding, "He -had written two or three books or pamphlets on different subjects; -but that which more particularly drew my attention was one which he -called the "Manuscript Found." [56a] The second says, "Spaulding had -many other manuscripts, which I expect to see when Smith translates -his other plate."<sup>[57]</sup> The third simply uses the word "manuscript" in -the plural when referring to the writings of Spaulding, thus; "Before -showing me his <em>manuscripts,</em> he went into a verbal relation of <em>its</em> -outlines, saying that <em>it</em> was a fabulous or romantic history of the -first settlement of the country, and as it purported to have been a -record buried in the earth or a cave, he had adopted the ancient style -of writing. He then presented his <em>manuscript,</em> when we sat down and -spent a good share of the night in reading them."<sup>[58]</sup> It is quite clear -that this witness really refers to but one manuscript, though he uses -the plural form of the word; leaving only two of this group who refer -to more than one manuscript of Spaulding's, and neither of these claims -that the other manuscript dealt with subjects relating to ancient -America, unless the sneering remark of Aaron Wright to the effect -that he expected to see more of Spaulding's manuscripts "when Smith -translates his other plate," can be tortured into such a reference. -</p> -<p>[Footnote 56a: Howe's "Mormonism Unveiled," p. 283.] -</p> -<p>[Footnote 57: Ibid. p. 284.] -</p> -<p>[Footnote 58: Howe's "Mormonism Unveiled," p. 286-7.] -</p> -<p>There is no word then in the signed statement of these witnesses making -reference either to a second manuscript on the subject of the ancient -people of America, nor any reference made to Spaulding rewriting, -or recasting his story "Manuscript Found." Mr. Howe, however, says -that the manuscript brought to him by Hurlburt, (and now at Oberlin) -was shown to these Conneaut witnesses and that they recognized it as -Spaulding's; "he having told them that he had altered his first plan -of writing, by going farther back with dates, and writing in the old -scripture style in order that it might appear more ancient. They say -that it bears no resemblance to the "Manuscript Found."<sup>[59]</sup> This, -however, is only what Mr. Howe says these witnesses said, and is not -their testimony at all, as Mr. Schroeder must know since he makes some -pretense to a professional knowledge of he law; it is the assertion -only of Mr. Howe, it must be remembered; and from his relationship to -this controversy, being the author of a book that was a vicious attack -upon the Mormon Church; from his association with such men as Hurlburt, -Bently <em>et al</em>. whose purpose it was "to uproot this Mormon fraud;" -from the fact of his bitterness, because of the membership of his wife -and sister in the Mormon Church—he is not a reliable witness in the -case. On the contrary he is a very unreliable witness, as will be shown -more completely later, and one marvels that in a case so important, Mr. -Howe did not get a statement direct and over the signatures of these -Conneaut witnesses, instead of contenting himself by reporting what he -alleges they had said to him. -</p> -<p>[Footnote 59: Ibid. p. 288.] -</p> -<p>Since these Conneaut witnesses, then, do not testify as to the -existence of any second manuscript of Spaulding's dealing with the -ancient inhabitants of America, of what exact value is their testimony? -The whole eight claim to have heard Solomon Spaulding read his -manuscript story; they have all read or heard read parts or all of the -Book of Mormon; four of them say that the colony of Spaulding's story -came from Jerusalem; four of them say that Spaulding represented the -Indians as the lost tribes of Israel; seven recognized in the Book of -Mormon a number of names and phrases as identical with the names and -phrases of Spaulding's manuscript story; two say that the colony of -Israelites of Spaulding's story separated into two distinct peoples -or nations, as the colony of Lehi, according to the Book of Mormon, -did; and in a general way the whole eight may be said to claim that -the historical parts of the Book of Mormon and those of the Spaulding -story agree; five of them declare the absence of religious matter in -the Spaulding manuscript, and two of them, say it was written in the -"old style." Such is the substance of the testimony of this group of -witnesses.<sup>[60]</sup> -</p> -<p>[Footnote 60: Howe's "Mormonism Unveiled," chapter xix.] -</p> -<p>Now let it be remembered that Spaulding resided in this Conneaut -neighborhood something less than three years;<sup>[61]</sup> these witnesses, his -neighbors, heard occasional reading of his manuscript story, which -from twenty-one to twenty-four years later they assume to identify -with another literary production, the Book of Mormon; and identify it, -too, in respect of several very minute and particular things. Are we -not asked here to accord to human recollection a vividness and power -which, to say the least of it, is very exceptional? Who were these -people—these witnesses whose testimony Mr. Schroeder relies upon -to "clinch" the charge of plagiarism upon those responsible for the -existence of the English translation of the Book of Mormon? Who vouches -for the extraordinary intelligence with which they must have been -endowed to accomplish the feat of memory ascribed to them, if their -testimony is credited? Who knows them and vouches for their honesty, -another consideration to be taken into account before their testimony -may be wholly satisfactory? Mr. Howe vouches for them (we might say, -"of course!"). He says they are all "most respectable men, and highly -esteemed for their moral worth, and their characters for truth and -veracity are unimpeachable. In fact the word of any one of them would -have more weight in any respectable community than the whole family -of Smiths and Whitmers, who have told about hearing the voice of an -angel."<sup>[62]</sup> -</p> -<p>[Footnote 61: See statement of John Spaulding, brother to Solomon -Spaulding, who fixes date of arrival of the latter at Conneaut in 1809 -(Howe's Mormonism, p. 279); and all witnesses agree that he left for -Pittsburg in 1812.] -</p> -<p>[Footnote 62: "Mormonism Unveiled," p. 281.] -</p> -<h4>THE FAILURE OF HOWE'S BOOK. -</h4> -<p>But we have already seen from the nature of things Howe cannot be -regarded as a reliable witness in this controversy. And as for putting -these witnesses in contrast with the "Smiths and the Whitmers," it must -be remembered that the latter have back of their testimony a life of -danger, toil, poverty, suffering, and in some cases martyrdom itself, -all endured in support of, and on account of the testimony they bore -as to the origin of the Book of Mormon;<sup>[63]</sup> while no such good earnest -of veracity stands back of this Conneaut group of Mr. Schroeder's -witnesses; and the mere word of Mr. Howe does not give sufficient -guarantee of their "character for truth and veracity." Certainly what -they stated about the Book of Mormon could not have been regarded -as of any great weight, since in spite of the publication of their -testimony right in the section of the state of Ohio where most of -these witnesses lived, people went on believing the testimony of the -"Smiths and the Whitmers" as against that of the Conneaut witnesses, -by becoming members of the Church of the Latter-day Saints. The years -between 1833, and 1837, years in which this Hurlburt—Howe—Bently— -Campbell—Clapp—Spaulding agitation was going on, the growth of the -Church was most rapid, and northeastern Ohio was the most fruitful of -its proselyting fields. It took six years to sell the first edition -of Howe's book, as the second edition was not published until 1840. -Relative to the influence of Howe's book, and two other anti-Mormon -productions published in northeastern Ohio, just before Howe's book, -Elder Orson Hyde, writing from Kirtland after a missionary tour -through a number of surrounding towns and country districts, wrote the -"Messenger and Advocate," under date of May 4th, 1836, of which the -following passage is an excerpt: -</p> -<p>[Footnote 63: The force and value of the testimony of these witnesses -is considered at length in the "Young Men's Manual" (Mormon), for 1904, -chapters xv to xxi, inclusive. See also "New Witnesses for God," Vol. -II, chapters xv to xxiii, inclusive. For the value of this kind of -testimony see Paley's "Evidences," Proposition II, Chapter 1, also the -present writer's "New Witness for God," Vol. I, Chapter 17.] -</p><blockquote> -<p> "The first weapon raised against the spread of truth, of any - consideration in this country, was the wicked and scurrilous - pamphlet published by A. Campbell. Next, perhaps, were the letters - of Ezra Booth; and thirdly, 'Mormonism Unveiled,' written by Mr. - E. D. Howe, alias 'Dr.' P. Hurlburt. These were designed severally - in their turn for the exposure and overthrow of Mormonism, as - they termed it; but it appears that heaven has not blessed the - means which they employed to effect their object. No weapon raised - against it shall prosper. The writings of the above named persons, - I find, have no influence in the world at all; for they are not - even quoted by opposers, and I believe for no other reason than - that they are ashamed of them."<sup>[64]</sup> -</p></blockquote> -<p>[Footnote 64: <em>Messenger and Advocate</em>, p. 296.] -</p> -<p>Elder Parley P. Pratt, about 1839-40, in answering an attack on the -Book of Mormon in <em>Zion's Watchman,</em> said: -</p><blockquote> -<p> "In the west, whole neighborhoods embraced Mormonism, after this - fable of the Spaulding story had been circulated among them. - Indeed, we never conceived it worthy of an answer, until it was - converted by the ignorant and impudent dupes or knaves, in this - city, who stand at the head of certain religious papers, into - something said to be positive, certain, and not to be disputed!"<sup>[65]</sup> -</p></blockquote> -<p>[Footnote 65: Thompson's "Evidences" (1841) pp. 182-3; also "Origin of -the Spaulding Story," (Winchester) p. 13.] -</p> -<h4>THE CONNEAUT WITNESSES. -</h4> -<p>There remains yet to be considered how much these obscure Conneaut -witnesses were flattered by the prospect of coming to be regarded as -persons of importance by their connection with this movement against -Mormonism, a consideration by no means of slight importance if they -were, as is most likely the case, ignorant men and religious fanatics. -Also it must be asked to what extent they were under the influence of -the conspirators, Hurlburt, Howe, <em>et al.,</em> and to what extent they -shared the sectarian bitterness of these men against Mormonism. It -should be remembered that it is beyond all human probability that they -could remember the things about Spaulding's manuscript story that they -say they recollect after an elapse of from twenty-one to twenty-four -years. Think what the recollection of these Conneaut witnesses -respecting the old Spaulding manuscript would have been had one gone -into the community to make inquiries about it after an elapse of more -than twenty years, and before anything had been heard of the existence -of the Book of Mormon! -</p> -<p>But it will be said that this is not altogether a fair test on which -to build a contrast between what could be recalled without the aid -of associated ideas and incidents, and what could be remembered when -associated ideas and really similar or identical incidents, names, and -phrases, though long forgotten, were repeated. One must necessarily -concede something to such a contention. But on the other hand, let -it be conceded what a fertilizing effect the recent reading of the -Book of Mormon would have on the minds of these witnesses anxious to -testify against it! What an awakening effect it would have on the -minds of witnesses full of fanatical zeal against what they considered -a religious innovation; on the minds of witnesses tempted by the -prospect of being lifted from obscurity to a position of importance in -their little world; on the minds of witnesses doubtless leagued with -crafty conspirators full of bitterness, and confessedly determined -"to uproot this Mormon fraud." With the Book of Mormon in their hands -from which to refresh their minds as to names and incidents, of course -they will "remember" that Spaulding's colony came from Jerusalem; that -he represented the American Indians as descendants of the lost tribes -(ignorantly supposing that such was the representation of the Book of -Mormon in the matter);<sup>[66]</sup> that the names of the chief characters in -the Spaulding story were "Lehi and Nephi," and one "remembers" that -the place where Spaulding landed his colony was near the straights of -Darien, which he is "confident" was called "Zarahemla;" while another, -that the colonists separated and became two nations and had many great -and cruel wars; that the phrases "I, Nephi;" and, "It came to pass," -were frequently used in the Spaulding story, just as they were used in -the Book of Mormon! All this they "very well remember"—after reading -the Book of Mormon! One very striking thing that was "remembered" in -1834 at Conneaut, in this connection, is not mentioned by any one of -the group of eight witnesses; it is a thing Mr. Howe missed entirely, -and that Mr. Schroeder has not used, though the minuteness of his -researches into all things Mormon must forbid us thinking that he -has not come in contact with it. Mrs. Ellen E. Dickinson brought the -matter into view as late as 1885, in her book so frequently quoted by -Mr. Schroeder, "New Light on Mormonism." This lady, a grand-niece of -Solomon Spaulding's wife, says: -</p> -<p>[Footnote 66: Nearly all anti-Mormon writers make this blunder, -and thereby exhibit their shallow knowledge of the subject. In the -colony of Lehi were descendants of the tribe of Manasseh and Ephraim, -descendants of the patriarch Joseph, but no where does it claim that -the inhabitants of America are descendants of the "lost tribes." For -an exhaustive treatise of the subject, see the "Young Men's Manual," -1905-6, Chapter 35. "New Witnesses for God," Vol. 2, chs. xxxii, and -xxxv.] -</p><blockquote> -<p> "Of the odd stories told at Conneaut, in 1834, in connection - with Solomon Spaulding, was one to the effect that he told his - neighbors at the time he entertained them with his romance, that - his 'Manuscript Found' was a translation of the 'Book of Mormon,' - and he intended to publish a fictitious account of its having been - discovered in a 'cave, in Ohio,' as an advertisement, to advance - its sale, when his book was printed."<sup>[67]</sup> -</p></blockquote> -<p>[Footnote 67: "New Light on Mormonism," p. 80.] -</p> -<p>Why did not Mr. Howe publish this precious item—this "odd" story "told -at Conneaut in 1834?" Why does not Mr. Schroeder at least make use of -it as among his "clinching" evidences of the plagiarism of the main -part of the Book of Mormon by Sidney Rigdon, Joseph Smith <em>et al?</em> Is -it possible that this was even too "raw" for Mr. Schroeder's stout -stomach, which is capable of digesting everything anti-Mormon, from -"pap to steel?" Or is it so that this bald statement is an outgrowth of -the "recollection" process operating at Conneaut after Howe's record -was closed? And that here we see the process of "recollection" at -work in these Conneaut witnesses, which expands the dim consciousness -that an old, eccentric minister, from twenty-one to twenty-four years -ago lived among them two or three years—read to them some kind of a -story about the ancient people of America, the manuscript of which he -feigned to have found in a stone box in a cave—into that remarkable -recollection of similarity of names, phrases and historical incidents -to be found in their signed statements in Howe's book, until finally, -if advocates of the Spaulding theory of origin for the Book of Mormon -would but admit into their collection this "odd" story unearthed -by Mrs. Dickinson, they might "prove" that Mr. Spaulding's story -"Manuscript Found," "was a translation of the Book of Mormon,"—and -what a victory that would be, O, my countrymen! -</p> -<p>E. D. HOWE DISCREDITED AS A WITNESS. -</p> -<p>The reader who will follow me through this review of Mr. Schroeder's -evidence and argument, will find by the time the review closes -that these Conneaut witnesses—incompetent and weak as they are as -witnesses—and Mr. Howe's "Mormonism Unveiled," are the very heart of -this whole Spaulding theory of the origin of the Book of Mormon. We -have seen, in part, how flimsy and incompetent are the eight Conneaut -witnesses, on whom Mr. Schroeder relies to "clinch" his evidence of the -plagiarism of the Book of Mormon; let us now see how unworthy of belief -is Mr. E. D. Howe. -</p> -<p>Mr. Howe at the time he was preparing his book, "Mormonism Unveiled," -1833-4, represents the position of the church to be as follows, in -respect of the several matters stated: -</p><blockquote> -<p> "About this time an opinion was propagated among them, that they - should never taste death, if they had sufficient faith. They - were commanded to have little or no connexion with those who had - not embraced their faith, and everything must be done within - themselves. Even the wine which they used at their communion, they - were ordered to make from cider and other materials. All diseases - and sickness among them were to be cured by the Elders, and by the - use of herbs—denouncing the physicians of the world, and their - medicines, as enemies to the human race."<sup>[68]</sup> -</p></blockquote> -<p>[Footnote 68: Howe's "Mormonism Unveiled," p. 124.] -</p> -<p>And then he makes this sneering remark, and emphasizes it with an index -hand pointing to it: -</p><blockquote> -<p> "They had one or two root doctors among them, for whose benefit it - is presumed the Lord made known his will, if at all." -</p></blockquote> -<p>In refutation of these slanders, I quote the revelation by which -the Saints were governed in the particulars here named by Howe; a -revelation which to the Saints of course was the law of God, and which -revelation Mr. Howe garbled into the statement above quoted: -</p><blockquote> -<p> "And whosoever among you that are sick, and have not faith to be - healed, but believeth, shall be nourished in all tenderness with - herbs and mild food, and that not of the world. And the elders of - the church, two or more, shall be called, and shall pray for and - lay hands upon them in my name, and if they die they shall die - unto me, and if they live they shall live unto me. Thou shalt live - together in love, insomuch that thou shalt weep for the loss of - them that die, and more especially for those that have not hope - of a glorious resurrection. And it shall come to pass, that those - that die in me, shall not taste of death, for it shall be sweet - unto them; and they that die not in me, woe unto them, for their - death is bitter! And again, it shall come to pass, that he that has - faith in me to be healed, and is not appointed unto death, shall - be healed; he who has faith to see shall see; he who has faith to - hear shall hear: the lame who have faith to leap shall leap; and - they who have not faith to do these things, but believe in me, have - power to become my sons; and in as much as they break not my laws, - thou shalt bear their infirmities."<sup>[69]</sup> -</p></blockquote> -<p>[Footnote 69: "Doctrine and Covenants," section xxvii. "History of the -Church," Vol. I, p. 106.] -</p> -<p>This was given to the church as a law, February 9th, 1831. The -revelation was published in the <em>Evening and Morning Star,</em> Missouri, -Vol. I, Number 2, July, 1832, more than two years before Mr. Howe's -book was published. (I quote from the original <em>Star</em> of 1832, not -the Kirtland reprint). I challenge Mr. Schroeder and the religious -literature of the world for a passage more beautifully sympathetic -concerning the sick and those who die, than this passage. And it -completely convicts the star witness for this Spaulding theory of -the origin of the Book of Mormon of vile misrepresentation of the -Saints and the church in several important particulars. So far is the -revelation from creating the impression that the saints should never -"taste of death," in the sense that they should never die, that it -expressly directs what course shall be taken in respect of those who -die, both in the case of those who have, and those who have not the -hope of a glorious resurrection. As to wine used at communion being -made from "cider and other materials," the law of the church is found -in a revelation given in September, 1830, as follows: -</p><blockquote> -<p> "Wherefore, a commandment I give unto you, that you shall not - purchase wine, neither strong drink of your enemies: wherefore, you - shall partake of none, except it is made new among you; yea, in - this my Father's kingdom, which shall be built up on the earth."<sup>[70]</sup> -</p></blockquote> -<p>[Footnote 70: "Doctrine and Covenants," section 27.] -</p> -<p>One looks in vain for the "cider and other materials" in this -commandment as to the Sacrament; just as he looks in vain for the -denunciations of "The physicians of the world and their medicines as -enemies of the human race." The effort of Mr. Howe in these several -particulars was to make the saints ridiculous; he succeeds only in -making himself contemptible. And let no one say that Mr. Howe does -not allude to the revelations here quoted in refutation of his false -accusation, but to opinions propagated outside of these authoritative -utterances of the Church. The phraseology employed by Mr. Howe and the -allusions to death, sickness, healing, the use of herbs, etc., follows -too closely the revelation, as also his allusion to the Lord making -"known his will," to admit of such an excuse or defense. -</p> -<h4>THE DAVIDSON STATEMENT. -</h4> -<p>The next testimony to be examined as to the Spaulding theory of the -origin of the Book of Mormon is an alleged statement of Mrs. Matilda -Davidson, formerly the wife of Solomon Spaulding. Spaulding died in -1816, and four years later Mrs. Spaulding married Mr. Davidson, of -Hartwicks, New York. The alleged statement of Mrs. (Spaulding) Davidson -first appeared in the <em>Boston Recorder,</em> in April, 1839, and was widely -copied by the religious press of the eastern states. -</p> -<p>It was intended by its authors to help out the Spaulding theory in -several particulars; first, in that the Spaulding manuscript was -written in "ancient style; and as the Old Testament is the most -ancient book in the world he (Spaulding) imitated its style as nearly -as possible;" second, that the manuscript that Spaulding feigned to -have found was "written by one of the lost nation;" third, that it -was recovered from the earth; fourth, that a connection is established -between Spaulding and Patterson, and that the latter told Spaulding -to write a title page and preface to his story, and he (Patterson) -would publish it; fifth, that a relationship is established by it -between Rigdon and Patterson; and sixth, that there was "spontaneity" -in affirming the identity between the Book of Mormon and Spaulding's -"Manuscript Found" at Conneaut, when the Book of Mormon was publicly -read there.<sup>[71]</sup> On account of the peculiar attitude of Mr. Schroeder -towards this Davison statement; as also on account of the methods -of creating the materials for the Spaulding theory disclosed by the -history of this document, it is important that it should be published -<em>in extenso</em>: -</p> -<p>[Footnote 71: The Davidson statement is published in the <em>Boston -Recorder</em> April, 1839; Smucker's "Mormonism," p. 41 <em>et seq.</em> -"Gleanings by the Way," p. 250, <em>et seq.;</em> and many other anti-Mormon -books.] -</p><blockquote> -<p> ALLEGED STATEMENT OF MRS. DAVIDSON, FORMERLY THE WIFE OF SOLOMON - SPAULDING. -</p> -<p> "As the Book of Mormon, or Golden Bible (as it was originally - called) has excited much attention, and is deemed by a certain new - sect of equal authority with the Sacred Scriptures, I think it a - duty which I owe to the public to state what I know touching its - origin. -</p> -<p> "That its claims to a divine origin are wholly unfounded needs - no proof to a mind unperverted by the grossest delusions. That - any sane person should rank it higher than any other merely human - composition is a matter of the greatest astonishment; yet it is - received as divine by some who dwell in enlightened New England, - and even by those who have sustained the character of devoted - Christians. Learning recently that Mormonism had found its way - into a church in Massachusetts, and has impregnated some with its - gross delusions, so that excommunication has been necessary, I am - determined to delay no longer in doing what I can to strip the mask - from this mother of sin, and to lay open this pit of abominations. -</p> -<p> "Solomon Spaulding, to whom I was united in marriage in early life, - was a graduate of Dartmouth College, and was distinguished for a - lively imagination, and a great fondness for history. At the time - of our marriage he resided in Cherry Valley, New York. From this - place, we removed to New Salem, Ashtabula county, Ohio, sometimes - called Conneaut, as it is situated on Conneaut Creek. Shortly after - our removal to this place, his health sunk, and he was laid aside - from active labors. In the town of New Salem there are numerous - mounds and forts supposed by many to be the dilapidated dwellings - and fortifications of a race now extinct. These ancient relics - arrest the attention of the new settlers, and become objects of - research for the curious. Numerous implements were found, and - other articles evincing great skill in the arts. Mr. Spaulding - being an educated man, and passionately fond of history, took a - lively interest in these developments of antiquity; and in order - to beguile the hours of retirement and furnish employment for his - lively imagination, he conceived the idea of giving an historical - sketch of this long lost race. Their extreme antiquity led him to - write in the most ancient style, and as the Old Testament is the - most ancient book in the world, he imitated its style as nearly as - possible. His sole object in writing this imaginary history was to - amuse himself and his neighbors. -</p> -<p> "This was about the year 1812. Hull's surrender at Detroit - occurred near the same time, and I recollect the date well from - that circumstance. As he progressed to his narrative the neighbors - would come in from time to time to hear portions read, and a great - interest in the work was excited among them. It claimed to have - been written by one of the lost nation, and to have been recovered - from the earth, and assumed the title of 'Manuscript Found.' The - neighbors would often inquire how Mr. Spaulding progressed in - deciphering the manuscript; and when he had a sufficient portion - prepared, he would inform them, and they would assemble to hear - it read. He was enabled, from his acquaintance with the classics - and ancient history to introduce many singular names, which were - particularly noticed by the people, and could be easily recognized - by them. Mr. Solomon Spaulding had a brother, Mr. John Spaulding - residing in the place at the time, who was perfectly familiar - with the work, and repeatedly heard the whole of it read. From - New Salem we removed to Pittsburg, in Pennsylvania. Here Mr. - Spaulding found a friend and acquaintance, in the person of Mr. - Patterson, an editor of a newspaper. He exhibited his manuscript - to Mr. Patterson, who was very much pleased with it, and borrowed - it for perusal. He retained it for a long time, and informed Mr. - Spaulding that if he would make out a title page and preface, he - would publish it, and it might be a source of profit. This Mr. - Spaulding refused to do. Sidney Rigdon, who has figured so largely - in the history of the Mormons, was at that time connected with the - printing office of Mr. Patterson, as is well known in that region, - and as Rigdon himself has frequently stated, became acquainted - with Mr. Spaulding's manuscript, and copied it. It was a matter - of notoriety and interest to all connected with the printing - establishment. At length the manuscript was returned to its author, - and soon after we removed to Amity, Washington county, etc., where - Mr. Spaulding deceased in 1816. The manuscript then fell into my - hands, and was carefully preserved. It has frequently been examined - by my daughter, Mrs. M'Kinstry, of Monson, Mass., with whom I now - reside, and by other friends. -</p> -<p> "After the Book of Mormon came out, a copy of it was taken to - New Salem, the place of Mr. Spaulding's former residence, and - the very place where the manuscript found was written. A woman - preacher appointed a meeting there; and in the meeting read and - repeated copious extracts from the Book of Mormon. The historical - part was immediately recognized by all the older inhabitants, as - the identical work of Mr. Spaulding, in which they had all been - so deeply interested years before. Mr. John Spaulding was present - and recognized perfectly the work of his brother. He was amazed - and afflicted that it should have been perverted to so wicked a - purpose. His grief found vent in a flood of tears, and he arose - on the spot, and expressed to the meeting his sorrow and regret - that the writings of his deceased brother should be used for a - purpose so vile and shocking. The excitement in New Salem became - so great, that the inhabitants had a meeting, and deputed Dr. - Philastus Hurlburt, one of their numbers, to repair to this place - and to obtain from me the original manuscript of Mr. Spaulding, - for the purpose of comparing it with the Mormon Bible, to satisfy - their own minds, and to prevent their friends from embracing an - error so delusive. This was in the year 1834. Dr. Hurlburt brought - with him an introduction and request for the manuscript, which was - signed by Messrs. Henry Lake, Aaron Wright, and others, with all - of whom I was acquainted, as they were my neighbors when I resided - at New Salem. I am sure that nothing would grieve my husband more, - were he living, than the use which has been made of his work. - The air of antiquity which was thrown about the composition, - doubtless suggested the idea of converting it to the purpose of - delusion. Thus an historical romance, with the addition of a few - pious expressions, and extracts from the sacred Scriptures, has - been construed into a new Bible, and palmed off upon a company of - poor deluded fanatics as divine. I have given the previous brief - narration, that this work of deep deception and wickedness may be - searched to the foundation and the authors exposed to the contempt - and execration they so justly deserve. -</p> -<p> (Signed) "MATILDA DAVIDSON." -</p></blockquote> -<p>Briefly stated the history of the above document is this: Mormon -missionaries make their appearance in Holliston, Massachusetts, and -are successful in making some converts to their faith, among them -several members and a deacon of the Presbyterian Church of that place. -Whereupon the Reverend John Storrs, the pastor of this church, becoming -concerned for his flock, and having learned of the Spaulding theory, he -writes to his friend, the Reverend D. R. Austin, residing near Monson, -where Mrs. (Spaulding) Davidson was making her home with her daughter, -Mrs. McKinstry, and urges him to secure a statement from her as to -the connection between the writings of her late husband and the Book -of Mormon. Mr. Austin made some inquiries of the old lady, wrote down -notes as to her answers, then through the Reverend Dr. Storrs publishes -this product as a signed statement of Mrs. Davidson! The facts came out -respecting this document in a letter of Mr. John Haven, of Holliston, -Middlesex Co., Mass., to his daughter, Elizabeth Haven, of Quincy, -Adams, Co., (Illinois) which was published in the <em>Quincy Whig.</em> It -represents that Jesse Haven, the brother of Elizabeth Haven, to whom -the letter is addressed, called upon Mrs. Davidson and Mrs. McKinstry -at their home in Monson, Mass., and spent several hours with them, a -Dr. Ely also being present. During this interview Mr. Haven asked the -following questions of Mrs. Davidson. -</p> -<h4>THE HAVEN-DAVIDSON INTERVIEW. -</h4> -<p>"Did you, Mrs. Davidson, write a letter to John Storrs, giving an -account of the origin of the Book of Mormon? Ans: I did not. Did you -sign your name to it? Ans: I did not, neither did I ever see the -letter until I saw it in the <em>Boston Recorder,</em> the letter was never -brought to me to sign. Ques: What agency had you in having this letter -sent to Mr. Storrs? Ans: D. R. Austin came to my house and asked me -some questions, took some minutes on paper, and from these minutes -wrote that letter. Ques: Is what is written in the letter true? Ans: -In the main it is. Ques: Have you read the book of Mormon? Ans: I -have read some of it. Ques: Does Mr. Spaulding's manuscript, and the -Book of Mormon agree? I think some few of the names are alike. Ques: -Does the manuscript describe an idolatrous or a religious people? -Ans: An idolatrous people. Ques: Where is the manuscript? Ans: Dr. -P. Hurlburt came here and took it, said he would get it printed and -let me have one-half the profits. Ques: Has Dr. P. Hurlburt got the -manuscript printed? Ans: I received a letter stating it did not read -as they expected and they should not print it. Ques: How large is Mr. -Spaulding's manuscript? Ans: About one third as large as the Book of -Mormon."<sup>[72]</sup> -</p> -<p>[Footnote 72: <em>Times and Seasons</em>, Vol. I, (1839) p. 47. Not having -access to the <em>Quincy Whig,</em> I quote this passage from the <em>Times -and Seasons</em> as being most reliable, because published shortly after -the letter appeared in the Quincy paper, and practically in the same -neighborhood. This to insure the accuracy of the passage over which -there is some controversy as will appear later.] -</p> -<p>In addition to fixing the character of the Davidson statement, it is -quite remarkable how well the answers of Mrs. Davidson describe the -character of the Spaulding Manuscript now at Oberlin, and not at all -the manuscript described by the Conneaut witnesses, or the manuscript -generally contended for by the upholders of the Spaulding theory of -the Book of Mormon origin. Mr. Schroeder, however, insists that "the -dishonesty of the original publication of the Haven interview is -pointed out in 'Gleanings by the way!'"<sup>[73]</sup> But is it? The Rev. John A. -Clark, D. D., author of "Gleanings by the Way," published the alleged -Davidson statement in the <em>Episcopal Recorder</em> after which he came in -contact with the Haven contradiction quoted above. Whereupon he wrote -to the Reverend John Storrs who was responsible for the publication -of the Davidson statement. In the course of his reply to Mr. Clark's -inquiries, Mr. Storrs said: -</p> -<p>[Footnote 73: <em>American Historical Magazine,</em> September, 1906, p. 396, -note 44.] -</p><blockquote> -<p> "It is very true Mrs. Davidson did not write a letter to me, and - what is more, of course, she did not sign it. But this she did do, - and just what I wrote you in my former letter I supposed she did: - she did sign her name to the original copy as prepared from her - statement by Mr. Austin. This original copy is now in the hands of - Mr. Austin. This he told me last week."<sup>[74]</sup> -</p></blockquote> -<p>[Footnote 74: "Gleanings by the Way," p. 262.] -</p> -<p>The last sentence gives the exact value of this testimony, Mr. Austin -told Mr. Storrs that Mrs. Davidson had signed the statement. Mr. Storrs -himself knew nothing about it beyond what Mr. Austin told him. This -Mr. Schroeder, as a professional lawyer, knows is not testimony. But -the Reverend Clark wrote Reverend Austin also, and the Reverend Austin -replied, in which the following occurs: -</p><blockquote> -<p> "The circumstances which called forth the letter published in the - <em>Boston Recorder</em> in April, 1839, were stated by Mr. Storrs in the - introduction to that article. At his request I obtained from Mrs. - Davidson a statement of the facts contained in that letter, and - wrote them out precisely as she related them to me. She then signed - the paper with her own hand, which I have now in my possession. - Every fact as stated in that letter was related to me by her in the - order they are set down."<sup>[75]</sup> -</p></blockquote> -<p>[Footnote 75: "Gleanings by the Way," p. 264.] -</p> -<p>The statement of the Reverend Mr. Austin of course flatly contradicts -that of Mrs. Davidson; and when the contradiction is between a reverend -gentleman on the one hand, and a venerable lady, the wife of a former -but retired minister, (Reverend Mr. Spaulding) on the other, one may be -justified in declining the delicate task of determining on whose side -the truth lies; unless it may be found, as I think it may, otherwise -than by directly passing judgment upon the veracity of either of these -worthy parties. -</p> -<h4>MRS. ELLEN E. DICKINSON'S REPUDIATION OF THE DAVIDSON STATEMENT. -</h4> -<p>Not only have we the denial of Mrs. (Spaulding) Davidson as to -this document not being signed by her, but we have the manifest -contempt shown for it by Mrs. Ellen E. Dickinson, grand-niece of -Mrs. (Spaulding) Davidson. Mrs. Dickinson was the grand-daughter of -Wm. H. Sabine, already mentioned in these pages, the brother of Mrs. -(Spaulding) Davidson. Mrs. Dickinson wrote her "New Light on Mormonism" -as the representative of the Spaulding family, to set forth "the family -traditions" in relation to the subject, and represents her work as -being "the only attempt of the Rev. S. Spaulding's relatives to set -this matter in its proper light, a duty long delayed to the memory of -an upright man!"<sup>[76]</sup> -</p> -<p>[Footnote 76: "New Light on Mormonism," preface, p. 5.] -</p> -<p>Mrs. Dickinson devotes a number of her chapters to the elaboration -of the Spaulding theory, and in an appendix publishes twenty-seven -documents bearing either remotely or immediately upon the subject of -the Spaulding manuscript; but the Davidson statement is not admitted -into the number, though indirectly, but without naming it, she makes a -slight quotation from it respecting John Spaulding, brother of Solomon, -who by the Davidson statement is represented as being "amazed and -afflicted that his brother's writings should have been perverted for -such a wicked purpose." (i.e., as forming the basis for the Book of -Mormon.) -</p> -<p>These words occur in the Davidson statement and no where else. Mrs. -Dickinson quotes them at page 79 of her book. As the source of her -authority for the statement she gives reference to the appendix of her -book, note 13. We turn to note 13 only to find that we are directed -to "John Spaulding's statement—see No. 4." We turn to "No. 4," only -to find the statement of John Spaulding as given in Howe's book in -1834, with not a word about his being "amazed and afflicted," or that -"his grief found vent in a flood of tears," etc., also quoted by Mrs. -Dickinson from the Davidson statement, and found no where else, and -of which there is nothing in the note in the appendix of her book, -which she cites as the authority for her statement.<sup>[77]</sup> This smacks of -juggling with the Davidson statement. -</p> -<p>[Footnote 77: "New Light on Mormonism," p. 79; also appendix No. 13, -No. 4, No. 14. "The New Light" appears a bit unsteady at this point.] -</p> -<p>Mrs. Dickinson would not admit the Davidson document into her -collection of such papers, knowing doubtless its history; nor is she -willing to deny to her narrative the rich dramatic effects infused -into it, by the "Reverend" forger of it. We shall see further on how -Mr. Schroeder manifests the same disposition towards it. That is, he -repudiates its being a statement made by Mrs. Davidson, but still -he would retain this precious piece of hysteria on the part of John -Spaulding—the "amazement," the "affliction," and above all, "the flood -of tears;" not to adorn a tale, as in the case of Mrs. Dickinson, but -to show the "spontaneity" with which the people of Conneaut detected -the identity between Spaulding's "Manuscript Found" and the Book of -Mormon.<sup>[78]</sup> -</p> -<p>[Footnote 78: <em>American Historical Magazine,</em> January, 1907, pp. 71, -72, <em>ante</em> p. 67.] -</p> -<p>But to return to Mrs. Dickinson. If she had done her full duty in the -premises as an author, she would have made reference to this forged -statement credited to her grandaunt and repudiated it in her name; but -such a course is scarcely to be looked for in an anti-Mormon author, -of especial bitterness. However, her silence respecting it, and her -refusal to admit it into the collection of her documents in the -appendix to her book, amounts to the same thing, the repudiation of it -by the Spauldings. -</p> -<h4>REVEREND JOHN A. CLARK AND THE DAVIDSON STATEMENT. -</h4> -<p>Before proceeding further as to this Davidson statement in a direct -line, just a word in relation to the Reverend John A. Clark, author -of "Gleanings by the Way," and the spirit he is of. He prefaces his -investigation of this Davidson statement by saying that he does not -think "that the truth or falsehood of Mormonism, in any degree turns -upon the correctness or incorrectness of the foregoing statement of -Mrs. Davidson." Then continues—"for deceit and imposture are enstamped -upon every feature of this monster, evoked by a money digger and a -juggler, from the shades of darkness!" This man is evidently in fine -temper to act the impartial judge—to point out "the dishonesty of the -original publication" of the Haven-Davidson interview, quoted in the -foregoing pages. But this is only a partial exhibition of the Reverend -gentleman's state of mind in the matter, and we would not do him an -injustice. -</p> -<p>Following the above ebullition of bitterness he immediately adds -this pious thought, in the hope, perhaps, that his piety may balance -in the scale his outburst of wrath: "Still if her [Mrs. Davidson's] -statement be correct, and it to be relied upon, the facts brought out -by Mrs. Davidson would seem to be one of those singular developments -of divine, Providence by which impostors are confounded, and their -devices brought to naught."<sup>[79]</sup> Of this it is sufficient to say, that -if the gentleman were living today he would be confronted with a -very perplexing dilemma. In the event of his taking his stand on the -correctness of Mrs. Davidson's statement, he would have to lament the -failure of "one of those singular developments of divine Providence, -by which imposters are confounded and their devices brought to -naught;" for the Book of Mormon, notwithstanding the efforts of the -Reverend gentleman against it, in his "Gleanings by the Way," has been -translated into ten other languages, since his day; has passed through -many editions in a number of them, and sold by hundreds of thousands. -It has resulted in gathering a people; in founding a church that has -more of history behind it, and more of prospect before it, than any -other modern religious movement in Christendom. On the other hand, if -the Reverend gentleman should take his stand on the infallibility of -divine Providence, singular or otherwise, from the striking failure of -the Davidson statement to confound an impostor and bring his devices -to naught, he would be under the necessity of reversing his former -decisions; he would have to conclude that the Davidson statement was -not true; and if he could not be brought to the point of acknowledging -that he had been fighting against the truth, he would have the -humiliation of discovering that he had, at least, sought to maintain -a falsehood. Fortunately the gentleman is dead, and, let us hope, at -peace. -</p> -<p>[Footnote 79: "Gleanings by the Way," p. 259-60.] -</p> -<p>But it is time to return from this digression. In addition to showing -what the attitude of the Spauldings was to this document, through Mrs. -Dickinson, I appeal from the conflicting testimony of the Reverend D. -R. Austin and the venerable Mrs. (Spaulding) Davidson, to the Davidson -statement itself as evidence that it is not the product of "an aged -woman, and very infirm."<sup>[80]</sup> I ask any person capable of forming any -kind of a literary judgment, to take the statement signed with Mrs. -Davidson's name, and then say, honor bright, if that is the statement -of a woman in private life, much less of one "aged and infirm." Its -introduction, almost ideal from a literary standpoint, when the purpose -of the document is considered; the movement thence to the introduction -of the evidence and its discussion; thence to the conclusion—so -potent, and so desirable to a minister whose church had been invaded -by successful Mormon missionaries, but so unlike a woman in private -life, <em>viz:</em> "I have given the previous narration, that this work of -deep deception and wickedness may be searched to the foundation and the -authors exposed to the contempt and execration they so richly deserve." -All this too plainly proclaims the professional hand to leave anyone -in doubt as to where the truth lies as between the Haven-Davidson -statement and the Clark-Storrs-Austin story and argument in "Gleanings -by the Way," which Mr. Schroeder so warmly commends to us as settling -the "dishonesty of the original publication" of the Haven interview. -Parley P. Pratt was right when in an article published in the New Era -(New York, Nov., 1839), he said: -</p> -<p>[Footnote 80: "Gleanings by the Way," p. 265. The statement is the Rev. -Dr. Austin's. The New Haven statement represents her as "about seventy -years of age and somewhat broke." <em>Times and Seasons,</em> Vol. I, p. 47.] -</p><blockquote> -<p> "A judge of literary production, who can swallow that piece of - writing as the production of a woman in private life, can be made - to believe that the Book of Mormon is a romance. For the one is as - much like a romance as the other is like a woman's composition. The - production, signed 'Matilda Davidson' is evidently the work of a - man accustomed to public address."<sup>[81]</sup> -</p></blockquote> -<p>[Footnote 81: <em>New Era,</em> impression of November 25, 1839. Same is -copied into the <em>Times and Seasons,</em> Vol. I, p. 47.] -</p> -<p>Mr. Schroeder reaches the same conclusion, and that largely too from -the literary style of the article. Listen to this comment: -</p><blockquote> -<p> "The argumentative style and the failure to distinguish between - personal knowledge and argumentative inferences is all readily - understood when the history of this statement is made known. It - seems that two preachers, named D. R. Austin and John Storrs, - are responsible for this letter. Mrs. Davidson never wrote it, - but afterwards stated that 'in the main' it was true. Even with - her reaffirmance of the story as published, we cannot give it - evidentiary weight except in those matters where it is plain from - the nature of things that she must have been speaking from personal - knowledge."<sup>[82]</sup> -</p></blockquote> -<p>[Footnote 82: <em>American Historical Magazine,</em> September, 1906, pp. -393-4. <em>Ante</em> pp. 28, 29.] -</p> -<p>There is but one conclusion possible on the point at issue. Mrs. -Davidson never made the statement, nor signed it. It was the work of -the Reverends John Storrs and D. R. Austin—a forgery. -</p> -<h4>MUTILATION OF THE HAVEN-DAVIDSON INTERVIEW. -</h4> -<p>At this point I take note of what Mr. Schroeder says in relation to -an omission of a question and answer in the Haven-Davidson interview -in Elder George Reynolds' "Myth of the Manuscript Found;" and also of -what Mr. Schroeder characterizes as "John Taylor's lying perversion -of this alleged interview as reported in his 'Three Nights Public -Discussion.'" The question and answer referred to are held, in effect, -to re-instate the Davidson document as evidence, after denying it to -be Mrs. Davidson's statement, or that she signed it. The question and -answer are as follows: <em>"Ques.</em> Is what is written in the letter true? -<em>Ans</em>. In the main it is." This is omitted in Elder Reynolds' "Myth of -the Manuscript Found" (1883); and copying the Haven interview from his -work into my own treatise of the Book of Mormon in the "Young Men's -Manual" for 1905-6, the same omission, of course, is made; but of which -omission this writer was ignorant until Mr. Schroeder's article called -attention to it. Why the omission occurs in Mr. Reynolds' book, I do -not know; and although Mr. Reynolds is still alive, his health is so -shattered at this time it would be as useless as it is impossible to -question him upon the subject.<sup>[82]</sup> -</p> -<p>[Footnote 82: This in November, 1908. Mr. Reynolds died in August, -1909.] -</p> -<p>Certainly there was no occasion for purposely making the omission since -the Book of Mormon is equally defensible with the Davidson statement in -the record as evidence, or excluded. And as evidence that the omission -was not intentional, on the part of Mormon writers, attention is -called to the fact that in the <em>Times and Seasons</em> copy of the article -from the <em>Quincy Whig,</em> (1840) both the above question and answer are -published, (Vol. I, 47). It is also published accurately in "Thompson's -Evidence of the Book of Mormon," (1841); also in "The Origin of the -Spaulding Story," by B. Winchester (1840) p. 17. In Mr. Taylor's -work—so severely criticised by Mr. Schroeder, the question and answer -stand as follows: <em>"Ques.</em> Is what that letter contains true? <em>Ans.</em> -There are some things that I told him." Mr. Schroeder calls this a -"lying perversion." -</p> -<p>If this were the only variation in the document, as quoted by Elder -Taylor, there might be justifiable suspicion that the change was -purposely made and was intended to lessen the force of the answer; -but, as throughout the version of the <em>Whig</em> article published in the -"Three Nights' Discussion"—held in France—there are quite a number -of variations—and none of them contribute advantage to the pro-Mormon -side of the controversy—there can be no other conclusion, than either -that some inaccurate version of the <em>Quincy, Whig</em> article had fallen -into the hands of President Taylor while in France, and he printed -from that imperfect version; or, it may be, that the <em>Quincy Whig</em> -article had been published in French, and Elder Taylor's published -account of it in his "discussion" was a translation of the French -version back into the English. While I am aware that this view is based -on conjecture merely, yet if the <em>Whig</em> article as published in the -<em>Times and Seasons</em> be compared with Elder Taylor's version in the -"Three Night's Discussion," the difference that exists between the two -versions would not be greater than in two versions so produced. And the -character of the variations warrant the conjecture. For example, take -these passages: -</p><blockquote> -<p> <em>Quincy Whig</em>. -</p> -<p> Ques. Have you read the Book of Mormon? Ans. I have read some of it. -</p> -<p> Taylor's version. -</p> -<p> Ques. Have you read the Book of Mormon? Ans. I have read a little - of it. -</p> -<p> <em>Quincy Whig</em>. -</p> -<p> Ques. Is what is written in the letter true? Ans. In the main it is. -</p> -<p> Taylor's version. -</p> -<p> Ques. Is what that letter contains true? Ans. There are some things - that I told him. -</p> -<p> <em>Quincy Whig</em>. -</p> -<p> Ques. Does the manuscript and the Book of Mormon agree? Ans. I - think some of the names agree. Ques. Are you certain that some of - the names agree? Ans. I am not. -</p> -<p> Taylor's version. -</p> -<p> Ques. Is there any similarity between Mr. Spaulding's manuscript - and the Book of Mormon? Ans. Not any, with the exception of some - names, something similar the one to the other. -</p></blockquote> -<p>And so the variations run from beginning to end. They are just such -variations, too, as would exist if the Taylor version was produced as -conjectured. I trust I may be pardoned for being insistent at this -point. I was personally acquainted with the late President John Taylor, -and am also his biographer. His letters, official and personal, as also -his journals, passed through my hands; his most private life was laid -open to me, and I know him to have been a highly honorable gentleman, -far above such low subterfuge as that charged against him in the coarse -vulgarisms employed by Mr. Schroeder, and which, from no standpoint -whatever, are justifiable.<sup>[83]</sup> -</p> -<p>[Footnote 83: See "The Life of John Taylor," by B.H. Roberts, (1892). -Lest in some rejoinder to this reply Mr. Schroeder should return to -this subject of the Taylor variations, in the Haven-Davidson interview, -and should seek further to establish his point of view by referring to -what is sometimes alleged to be Elder Taylor's denial of the existence -of the plural marriage system of the Church when he was in France, -(1850) I wish to say that in the above "Life of John Taylor" the -alleged denial is dealt with at length, pp. 222-5.] -</p> -<h4>MR. SCHROEDER AND THE DAVIDSON STATEMENT. -</h4> -<p>There is something amusing in the attitude of Mr. Schroeder towards -this Davidson statement. Although Mr. Schroeder declares in so many -words that "Mrs. Davidson never wrote it," and hence must admit it to -be a forgery by Reverend gentlemen; yet, since the Haven interview -represents Mrs. Davidson as saying that it was "true in the main," Mr. -Schroeder dogmatizes thus in regard to this "piece of evidence:"—"Even -with her re-affirmance of the story as published, we cannot give it -evidentiary weight, except in those matters where it is plain from -the nature of things that she must have been speaking from personal -knowledge."<sup>[84]</sup> Why, in the name of all that is reasonable? If her -re-affirmance is to re-instate any part of the story as worthy of -belief, why not all of it, and all the parts equally? Is Mr. Schroeder -to pick and choose from his own witnesses as he will, allowing this, -but discarding that, as suits his personal view of the Spaulding theory? -</p> -<p>[Footnote 84: <em>American Historical Magazine</em>, September, 1906, p. 394, -<em>ante</em> p. 29.] -</p> -<p>What is behind all this proposed jugglery? Simply this: I have already -pointed out how vital to Mr. Schroeder's case it is to establish the -existence of a second Spaulding manuscript, dealing with American -antiquities, a "re-written" story different from this manuscript story -now safely lodged in Oberlin college. There is nothing of all this -in the Davidson statement. This in the eyes of Mr. Schroeder is its -first sin, one of omission. Another thing essential to Mr. Schroeder's -contention is a second submission of the Spaulding manuscript to the -Patterson-Lambdin publishers, after the Spauldings had made their home -in Amity, Washington county, Pa. Mrs. (Spaulding) Davidson "says," -observes Mr. Schroeder, "that before leaving Pittsburg for Amity, -her husband's manuscript was returned by the publishers." * * * "She -seemingly remembers nothing of its second submission while her husband -resided at Amity, or else those who wrote and signed her statement -didn't see fit to mention it."<sup>[85]</sup> This is the second sin of omission -in the Davidson statement. And right here it may be as well to notice -another singular thing in reference to these Spaulding documents, the -alleged Davidson statement and Mrs. McKinstry's affidavit, the former -published in 1839, the latter in 1880—while both are very explicit as -to affairs over at Conneaut, there is nothing said in the statement of -either about the readings of the manuscript alleged to have taken place -before the Amity neighbors, whence come the Amity witnesses, Joseph -Miller and Redic McKee. This silence is all the more inexplicable -because it was here that the final "polishing" and preparing for the -press of the Schroeder-assumed "rewritten" manuscript was going on; and -Mrs. McKinstry was more competent to remember such things than when at -Conneaut, because then of less tender years. Indeed if the Davidson -statement is insisted upon as evidence, then Mr. Spaulding refused to -have his manuscript published, even though Mr. Patterson suggested it, -as he had only written it for his own amusement! -</p> -<p>[Footnote 85: <em>American Historical Magazine,</em> p. 392-3. (How careless -of him!) <em>Ante</em> p. 28.] -</p> -<p>The next sin of the Davidson statement is one of commission. The -success of Mr. Schroeder's case against the Book of Mormon depends upon -establishing his contention that Sidney Rigdon stole the Spaulding -manuscript from the printing office of Patterson and Lambdin; and -that, after October, 1816, (the time of Spaulding's death), the -Schroeder-assumed "rewritten" manuscript was never in the hands of -"anybody but Sidney Rigdon." But if the re-affirmance of the Davidson -statement is to be admitted at all, in evidence, then, according to -Mrs. Davidson, before the family removed from Pittsburg to Amity, the -Spaulding manuscript was "returned to its author, and soon after," says -the Davidson statement, "we removed to Amity, Washington county, etc., -where Mr. Spaulding deceased in 1816. The manuscript then fell into my -hands, and was carefully preserved. It has frequently been examined by -my daughter, Mrs. McKinstry, of Monson, Mass., with whom I now reside, -and by other friends."<sup>[86]</sup> -</p> -<p>[Footnote 86: See Davidson statement in the text above.] -</p> -<p>This statement, let it be observed, would not fall within the items -which even Mr. Schroeder would exclude from the Davidson statement if -readmitted as evidence; for it is very clear that as to this item the -lady was speaking of a thing about which she had "personal knowledge," -the "shibboleth" which gives "evidentiary weight" to what the lady is -supposed to have testified to in this "shady" document. But against -this damaging affirmation of the Davidson document, about the return of -the Spaulding manuscript to its author, and Mrs. (Spaulding) Davidson's -subsequent possession and care of it, Mr. Schroeder says: "Upon the -question as to whether or not Spaulding's re-written manuscript was in -the possession of anybody but Rigdon at any time after October, 1816, -Mrs. Davidson's statement as published cannot in any sense whatever be -considered as evidence."<sup>[87]</sup> -</p> -<p>[Footnote 87: <em>American Historical Magazine,</em> September, 1906, p. 394 -<em>Ante</em> p. 29. (Sic!)] -</p> -<p>The reader will now better understand Mr. Schroeder's attitude: what -agrees with his theory in the Davidson statement shall be accepted; -what contradicts it, must be discarded; and this may be applied to the -gentleman's attitude to pretty much the whole mass of testimony upon -the subject. The attitude of Mr. Schroeder, however, cannot be conceded -as proper. Either he must admit the force of the Davidson statement -against his contentions, as well as where it favors them, or else he -must discredit the Davidson evidence altogether. One may not have his -cake and at the same time eat it. We care not which he does in respect -of this particular "piece of evidence." It will be equally advantageous -to our argument, which he does. -</p> -<p>But let us see in what plight this statement leaves Mr. Schroeder's -case. If, Mrs. (Spaulding) Davidson is right about the return of the -Spaulding manuscript to its author while yet at Pittsburg; that it was -taken to Amity, and after the decease of Mr. Spaulding fell into the -hands of Mrs. Spaulding, and "was carefully preserved" by her, and -was "frequently examined" by her daughter,—then Sidney Rigdon did -not steal it from Patterson and Lambdin's printing office, whatever -Rigdon's connection with that office might have been; and Mr. Schroeder -is under the necessity of abandoning one of the chief elements of his -case; an element so essential that if abandoned his case collapses into -confusion. -</p> -<p>To Mr. Schroeder's mind the theft of the manuscript by Mr. Rigdon is -the one circumstance that will harmonize all the alleged "established -facts," and make the Spaulding theory tenable. To this end he -repudiates four other theories as to how the Spaulding manuscript -reached the hands of Joseph Smith, by him to be exploited as the -Book of Mormon. First, the theory that Joseph Smith himself secured -the manuscript from the house of Wm. H. Sabine in 1823 (John Hyde's -theory.)<sup>[88]</sup> Second, that Sidney Rigdon copied the manuscript -while it was at the printing office of Patterson and Lambdin, (the -Storrs-Austin-Davidson statement theory, and also the Spaulding family -theory).<sup>[89]</sup> Third, that Joseph Smith copied it while working for Wm. -H. Sabine (brother of Mrs. (Spaulding) Davidson, be it remembered), -about 1823, but leaving the original there. Fourth, the theory that -Spaulding copied his story for the publisher "while keeping the -duplicate at home to be afterwards cared for by the family." Of course, -"these various theories" were all invented because of a supposed -necessity of accounting for the alleged presence of the re-written -'Manuscript Found' in the trunk at Sabine's house after 1816, the date -of Spaulding's death. So says Mr. Schroeder.<sup>[90]</sup> -</p> -<p>[Footnote 88: "Mormonism: Its Leaders and Designs," by John Hyde, Jr. -(1857) p. 279.] -</p> -<p>[Footnote 89: "New Light on Mormonism," grand-niece of Mrs. (Solomon -Spaulding) Davidson, (1885). She declares that Mrs. McKinstry -"remembers how her mother talked on the subject, expressing a firm -conviction that Sidney Rigdon had copied the manuscript which had been -in Mr. Patterson's office in Pittsburg," p. 23, 24.] -</p> -<p>[Footnote 90: <em>American Historical Magazine</em>, September, 1906, p. 390, -<em>ante</em> pp. 24, 25.] -</p> -<p>Very naturally all those interested in maintaining the theory -that Spaulding's manuscript was the original source of the Book -of Mormon—except Mr. Schroeder—would be anxious to maintain the -integrity of both the Davidson statement and Mrs. McKinstry's -affidavit, published in <em>Scribner's Magazine</em> for August, 1880, as the -most valuable evidence in existence for the anti-Mormon side of this -controversy. But to preserve that integrity they must vindicate Sidney -Rigdon from theft of the Spaulding manuscript, for both these witnesses -declare the Spaulding manuscript to be in their possession after the -death of Spaulding in 1816. The Davidson statement represents that the -"Manuscript Found," the very manuscript in controversy, that Spaulding -had placed in the hands of Patterson "for perusal," was returned to -Spaulding before the family left Pittsburg; and at his death, two -years later, fell into Mrs. (Spaulding) Davidson's hands, and "was -carefully preserved;" was frequently examined by her daughter, Mrs. -McKinstry, "and by other friends." Mrs. McKinstry testifies as to the -association of her father, Solomon Spaulding, with Mr. Patterson, at -Pittsburg; also as to the contents of the trunk that had been taken to -her uncle's, Wm. H. Sabine, by her mother and herself shortly after the -death of her father, containing the papers of her father; and there -she claims to have seen the manuscript that the Davidson statement -says she "frequently examined;" and "on the outside of this manuscript -were written the words, 'Manuscript Found.'" She did not read it, -"but looked through it," and had it many times in her hands and saw -the names she "had heard at Conneaut," when her father read the said -manuscript to his friends.<sup>[91]</sup> -</p> -<p>[Footnote 91: See the McKinstry affidavit.] -</p> -<p>Nothing could be more explicit than these statements of mother and -daughter, and both were in the closest relations to Solomon Spaulding; -and what they say is supplemented and emphasized by the grand-niece -of Mrs. (Spaulding) Davidson, Ellen Dickinson, who, in her "New Light -on Mormonism," represents Mrs. McKinstry as insisting that her mother -said,—and the impression is created that she repeatedly said it—"that -Mr. Spaulding had assured her that he had recovered his original -manuscript when Patterson had refused to publish it, and she never -varied or doubted in this belief."<sup>[92]</sup> -</p> -<p>[Footnote 92: "New Light on Mormonism," p. 23, 24.] -</p> -<h4>WHY MR. SCHROEDER DISCREDITS THE SPAULDING WITNESSES. -</h4> -<p>The question naturally arises as to how it is that Mr. Schroeder -adopts this theory of Rigdon stealing the Spaulding manuscript when -it involves him in the necessity of practically throwing overboard -these two important witnesses of the Spaulding theory. We have -already seen that Mr. Schroeder practically discredits the testimony -of the Davidson statement;<sup>[93]</sup> and with no less emphasis he throws -over Mrs. McKinstry's testimony on the ground of her incompetency -to be a reliable witness because of her tender age—from four to -eleven—when the things happened of which she testified; and her great -age—seventy-four, ("seventy-seven," says Mrs. Dickinson,<sup>[94]</sup>)-when she -made her affidavit as to those distant happenings. -</p> -<p>[Footnote 93: <em>American Historical Magazine,</em> September, 1906, pp. -392-4. <em>Ante.</em> p. 29.] -</p> -<p>[Footnote 94: "New Light on Mormonism," preface.] -</p><blockquote> -<p> "That this woman, at seventy-four, should remember strange names, - casually repeated in her presence, before her sixth year, and - those names wholly unrelated to anything of direct consequence to - her child life, is a feat of memory too extraordinary to give her - uncorroborated statement any weight as against valid contradictory - conclusions drawn from established facts."<sup>[95]</sup> -</p></blockquote> -<p>[Footnote 95: <em>American Historical Magazine,</em> September, 1906, p. 392, -<em>ante</em> p. 26.] -</p> -<p>In a casual re-statement of his theory that Rigdon stole the Spaulding -manuscript, and pointing to the alleged related facts of that theory, -Mr. Schroeder says: "These conclusions and much of the evidence upon -which they are based will contradict Mrs. McKinstry's statement."<sup>[96]</sup> -Then why adopt that theory? A direct answer is nowhere to be found -on the face of Mr. Schroeder's articles; but one acquainted with all -the variations of the Spaulding theory does not have far to go to -understand the reasons. -</p> -<p>[Footnote 96: Ibid. 391.] -</p> -<p>First, there is the shady transactions of the Reverends Clark, Storrs, -and Austin in the production of the Davidson statement that discredits -it; and in Mr. Schroeder's view, the evidentiary value of this document -is not very great.<sup>[97]</sup> -</p> -<p>[Footnote 97: Ibid. pp. 393-4, <em>ante</em> pp. 26-29.] -</p> -<p>Second, Mr. Schroeder knows, for reasons that he himself states, that -the McKinstry affidavit is incompetent and cannot be held to establish -the alleged facts detailed in it. "That this woman at seventy-four, -should remember strange names casually repeated in her presence, before -her sixth year, * * * is a feat of memory too extraordinary," is his -own characterization of the absurdity. -</p> -<p>Third, Mr. Schroeder knows that the other theories by which an effort -is made to connect the Spaulding manuscript with Joseph Smith and the -consequent plagiarism of the Book of Mormon from it are untenable. -That is, he knows that the theory that Rigdon copied the Spaulding -manuscript while it was at Patterson-Lambdin's printing office, -the original being returned to Spaulding, cannot be established -by evidence. He knows equally well that the theory that Spaulding -himself made a copy of his story for the publisher while keeping the -duplicate at home to be cared for by his family, cannot be successfully -maintained. This copying a manuscript that makes a book of 600 pages, -of more than 500 words to the page (see first edition of Book of -Mormon), is not so easy a task, and the time necessary to such an -achievement, by either of these men, make the theories impossible. -</p> -<p>Fourth, Mr. Schroeder also knows that the theory that Joseph Smith -himself stole the Spaulding manuscript from the house of Win. H. Sabine -of Onondaga Valley, in 1823, at which time it is alleged that Joseph -Smith worked for Mr. Sabine, cannot be established by evidence. -</p> -<p>Fifth, Mr. Schroeder knows that the theory that Joseph Smith copied -the Spaulding manuscript while at Sabine's is not only incapable of -being established by evidence, but would be ridiculous, even if it -could be proven beyond reasonable doubt that Joseph Smith ever worked -for Sabine, in 1823, or at any other time, both on account of his -age, then eighteen, certainly unschooled, and by some said not to be -able then to write at all.<sup>[98]</sup> Yet this man working as a teamster -(for so it is said) copies a manuscript which afterwards makes a book -of six hundred pages of five hundred words to the page! No wonder -that Mr. Schroeder discredits this theory. With all these theories -discarded, however, what remains for Spaulding theorists? Nothing but -to charge the theft of Spaulding's manuscript to Sidney Rigdon, and to -stick to it. To do this, however, they must follow Mr. Schroeder in -discrediting the Davidson statement; and declare the incompetency of -the McKinstry affidavit, for reasons already considered. This destroys -for the Spaulding theorists what some regard as the two most valuable -documents, (contemptible as they are) on which the theory stands. -</p> -<p>[Footnote 98: Mrs. Horace Eaton of Palmyra, "Hand Book of Mormonism."] -</p> -<h2><a name="IIIROBERTS">III.</a> -</h2> -<h4>THE CONNECTION OF SIDNEY RIGDON WITH THE SPAULDING MANUSCRIPT. -</h4> -<p>What is relied upon as evidence that Sidney Rigdon stole the Spaulding -manuscript from Patterson-Lambdin's printing-office? When Howe appealed -for information on this point to Mr. Patterson of Pittsburg, in 1834, -Mr. Lambdin had been dead about eight years; and Howe writes—"Mr. -Patterson says he has no recollection of any such manuscript being -brought there for publication."<sup>[99]</sup> This statement of Howe's has proved -very troublesome to the later, or Pittsburg group of Mr. Schroeder's -witnesses. Mr. Howe was appealed to for his authority for the statement -and replied, "I think Hurlburt was the person who talked with Patterson -about the manuscript."<sup>[100]</sup> This is confirmed by the testimony of B. -Winchester, author of "The Origin of the Spaulding Story," (1840). -As soon as the "Storrs-Davidson" statement was published,—asserting -that Patterson had borrowed the Spaulding manuscript, was very much -pleased with it, advised the writing of a title page, a preface and -then publishing it,—a Mr. Green, according to Mr. Winchester, "called -upon Mr. Patterson to know if this statement was true. Mr. Patterson -replied, that he knew nothing of any such manuscript. I learned this -from Mr. Green's own mouth," says Mr. Winchester, "who is a man of -undoubted veracity. * * * Mr. Hurlburt states, that he called upon Mr. -Patterson who affirmed his ignorance of the whole matter."<sup>[101]</sup> -</p> -<p>[Footnote 99: "Mormonism Unveiled," Howe, p. 289.] -</p> -<p>[Footnote 100: "Who Wrote the Book of Mormon?" p. 7.] -</p> -<p>[Footnote 101: "Origin of the Spaulding Story," p. 13.] -</p> -<p>In 1842, Mr. Patterson was again appealed to upon the subject of the -submission of the Spaulding manuscript to him. The appeal was made -by the Reverend Samuel Williams who at the time was preparing for -publication a pamphlet entitled "Mormonism Exposed." Whereupon Mr. -Patterson wrote and signed a brief statement which was afterwards -published by the Reverend Williams as follows: -</p><blockquote> -<p> "R. Patterson had in his employment Silas Engles at the time, - a foreman printer, and general superintendent of the printing - business. As he (S. E.) was an excellent scholar, as well as a - good printer, to him was intrusted the entire concerns of the - office. He even decided on the propriety or otherwise of publishing - manuscripts when offered,—as to their morality, scholarship, etc. - In this character, he informed R. P. that a gentleman, from the - East originally, had put into his hands a manuscript of a singular - work, chiefly in the style of our English translation of the Bible, - and handed the copy to R. P., who read only a few pages and finding - nothing apparently exceptionable he (R. P.) said to Engles he might - publish it if the author furnished the funds or good security. He - (the author) failing to comply with the terms, Mr. Engles returned - the manuscript, as I supposed at that time, after it had been some - weeks in his possession, with other manuscripts in the office. -</p> -<p> "This communication written and signed 2d April, 1842.<sup>[102]</sup> -</p> -<p> ROBERT PATTERSON." -</p></blockquote> -<p>[Footnote 102: "Who Wrote the Book of Mormon?" p. 7.] -</p> -<p>"It is matter of sincere regret," says the author of "Who Wrote -the Book of Mormon?" "that so meager a document is all the written -evidence that Mr. Patterson has left." And well he may, as one of the -Spaulding-origin theorists, have such regret. For there is nothing here -of Spaulding and his manuscript, nothing of Patterson's interest in it -and advising a title page, preface, and the publication of it; nothing -of Rigdon and his connection with the manuscript; nothing of its being -missing or stolen or copied. Of course "the gentleman from the East -originally, [who] had put into his [Patterson's] hands a manuscript of -a singular work, chiefly in the style of our English translation of -the Bible," in which neither the printing-firm proof-reader, to whom -it was referred, nor Mr. Patterson, had more than a languid interest, -according to the above, is made by the Spaulding-origin theorists -to mean the author of the Spaulding manuscript. There is nothing to -justify such a conclusion. Had it been Spaulding's manuscript, which -"the gentleman from the East presented," would not Mr. Patterson have -remembered it? Would he not have named him? Why should he not? There -is but one answer—the gentleman was not Spaulding. Oh, at this point, -for Mr. Patterson's remembrance of an identity of names with "Book of -Mormon" names,—for a "Nephi" now, or "Moroni," or "Zarahemla!" But -mark you, what Mr. Patterson refuses to do in the signed statement -which he prepared especially at the request, Mr. Williams, Mr. Williams -does for him in introducing this signed statement by saying: "Mr. -Patterson firmly believes, also, from what he has heard from the Mormon -Bible, that it is the same thing he examined at the time."<sup>[103]</sup> Then -why is that not in the statement Robert Patterson signed? The manifest -dishonesty of these preachers grows tedious! -</p> -<p>[Footnote 103: "Who Wrote the Book of Mormon?" p. 7.] -</p> -<p>Mr. Schroeder next puts in as "evidence" the testimony of Joseph -Miller, (the name "John" in Mr. Schroeder's text is evidently a -misprint), "who knew Spaulding at Amity, bailed him out of jail when -confined for debt, made his coffin for him when he died, and helped -lay him out in his grave"—quite a formidable list of services; also -gruesome. And his testimony? Spaulding told him "there was a man -named Sidney Rigdon about the office and they thought he had stolen -it"<sup>[104]</sup> (i.e., the Spaulding manuscript). This man is heralded in the -<em>Cincinnati Gazette</em> as the "one man in the United States who can give -its [i. e., the Book of Mormon's], origin." Gregg, whom Mr. Schroeder -cites as his authority, repeats this announcement, and we marvel -that Mr. Schroeder did not include this circumstance in his list of -qualities that makes this witness so picturesque. -</p> -<p>[Footnote 104: <em>American Historical Magazine,</em> November, 1906, p. 518, -<em>ante</em> p. 30. Miller's letter is given in full in Gregg's "Prophet of -Palmyra," p. 442. Miller also writes another letter of similar import -to the author of "New Light on Mormonism," p. 240. "Who Wrote the Book -of Mormon?" p. 7.] -</p> -<p>The Miller document quoted by Mr. Schroeder from Gregg's "Prophet -of Palmyra," bears date of January 20, 1882; and as Miller was born -in 1791 he was then ninety-one years of age.<sup>[105]</sup> The very earliest -statement of Miller's story is in the <em>Pittsburg Telegraph,</em> February -6, 1879, when Miller would be eighty-eight years old. How much reliance -is to be placed upon the early recollections of such an aged person -after all the talk had, and all the newspaper and magazine articles and -discussions that have been published, leading to confusion in the minds -of unliterary, uncritical, and often ignorant people, as to dates, the -order of events, and mind impressions; and this confusion influenced -by their religious zeal, not to say fanaticism; prejudices against -supposed heresies; and resentment of religious innovations—what value, -I say, is to be given to the recollections of a very aged person under -these circumstances, must be finally determined by the reader. I only -ask that the circumstances be known; that they be constantly held in -mind and given their due weight, and I shall not fear the judgment. -</p> -<p>[Footnote 105: "Who Wrote the Book of Mormon?" p. 6.] -</p> -<p>Mr. Schroeder next introduces what he would fondly have us believe is -the testimony of the Reverend Cephus Dodd, "a Presbyterian minister -of Amity, Pa." (where Spaulding lived 1814-16); Mr. Dodd was also a -practicing physician and attended Spaulding in his last illness. "As -early as 1832," says Mr. Schroeder, "this Mr. Dodd took Mr. George M. -French of Amity to Spaulding's grave, and there expressed a positive -belief that Sidney Rigdon was the agent who had transformed Spaulding's -manuscript into the Book of Mormon." Mr. French, we are told, fixes the -date through its proximity to his removal to Amity. Following is the -comment of Mr. Schroeder on the Reverend Mr. Dodd's "testimony:" -</p><blockquote> -<p> "The conclusion thus expressed by Mr. Dodd, in advance of all - public discussion or evidence, is important, because of what is - necessarily implied in it. First, it involved a comparison between - Spaulding's literary production and the 'Book of Mormon,' with a - discovered similarity inducing conviction that the latter was a - plagiarism from the former. This comparison presupposes a knowledge - of the contents of Spaulding's rewritten manuscript. The second - and most important deduction is to be made from the assertion that - Sidney Rigdon was the connecting link in the plagiarism. Such a - conclusion must have had a foundation in Mr. Dodd's mind, and could - have arisen only if he was possessed of personal knowledge of what - he considered reliable information creating a conviction in his - mind of the probability of Sidney Rigdon's connection with the - matter."<sup>[106]</sup> -</p></blockquote> -<p>[Footnote 106: <em>American Historical Magazine,</em> November, 1906, p. 519, -<em>ante pp.</em> 31-32.] -</p> -<p>But not so fast. Let us think of it. Who tells this story? Mr. Dodd -in 1832? No. And is it of record that he did all these things that -Mr. Schroeder surmises that he did? Again, no. And was Mr. Dodd's -"conclusions expressed" in advance of all public discussion or -evidence, respecting the Book of Mormon? Not at all. According to -the authority Mr. Schroeder himself cites for this Dodd "evidence," -and from which he gets the story, the Reverend Mr. Dodd lived until -January 16, 1858. But there is no direct statement or evidence at -all from him on the matter here discussed. Nothing was said about -it until the publication of "Who Wrote the Book of Mormon?" in the -"History of Washington County, Pa.," 1882; after the discussion of -all the evidence, instead of in advance of it. Then Mr. George M. -French, according to the author of "Who Wrote the Book of Mormon?" -"in his eighty-third years," "retains a vivid impression" of the -foregoing account of a visit to Mr. Spaulding's grave in company with -Mr. Dodd; and then the story.<sup>[107]</sup> And Mr. Schroeder would lead his -readers to believe that they have in this jumbled mass of second hand -"vivid impressions" fifty years old, detailed by a man in his dotage, -over eighty-two years old, an expression in "advance of all public -discussion or evidence" respecting the Book of Mormon—in 1832, in -fact! And Mr. Schroeder is a professional lawyer! -</p> -<p>[Footnote 107: "Who Wrote the Book of Mormon?" p. 10.] -</p> -<p>Of like character but weaker are the rest of Mr. Schroeder's witnesses -to the "theft" of the Spaulding manuscript and its identity with the -Book of Mormon. Such is his "tenth witness," Redick McKee (Joseph -Miller, considered above, being his "ninth witness,"); and his -"eleventh witness," the Reverend Abner Jackson; and, as Mr. Schroeder -himself puts it,—"Last but not least," John C. Bennett, who also -endorses the Spaulding theory of the Origin of the Book of Mormon; for -which I had almost said, "thank God!" for nothing could so completely -damn a thing as John C. Bennett's endorsement. Then I restrained the -all but expressed exclamation and softened it to the quiet conclusion -of—"fitting climax to such an array of testimony!" -</p> -<p>Bennett claims to have had it from the "confederation"—that "there -never were any plates of the Book of Mormon excepting what were seen -by the spiritual and not the natural eyes of the witnesses."<sup>[108]</sup> All -these witnesses are as incompetent and contemptible as those whose -testimony we have examined, and with this we leave them. It is not -necessary to demonstrate over and over again the same proposition, or -refute every specific detail of falsehood when they can be classified -and dealt with in mass. -</p> -<p>[Footnote 108: "Mormonism Exposed," pp. 123-4.] -</p> -<h4>OF RIGDON'S ALLEGED "RELIGIOUS DISHONESTY." -</h4> -<p>Mr. Schroeder seeks to make much of what he calls "Rigdon's religious -dishonesty" previous to his joining the Mormon Church. Of this and -the evidence on which it is based, it is only necessary to say: said -dishonesty is charged by the Reverend Samuel Williams, author of -"Mormonism Exposed"—the Reverend gentleman whom we have seen put into -his book a statement as to Mr. Patterson's views about the Spaulding -manuscript which Mr. Patterson evidently refused to put into his own -signed statement, given to Mr. Williams for his anti-Mormon work. The -dishonesty alleged against Rigdon has to do with religious experiences -which Rigdon is represented by a rival minister as confessing to have -feigned in order to obtain membership in the Baptist Church, at Peters -Creek. Its source utterly discredits it; and at best it is only the -all-too-usual exhibition of malice expressed in misrepresentation when -a person passes from one religious organization to another. -</p> -<h4>RIGDON'S OPPORTUNITY TO STEAL SPAULDING'S MANUSCRIPT. -</h4> -<p>The next question which Mr. Schroeder considers is Rigdon's opportunity -to steal the Spaulding manuscript. This depends upon whether Sidney -Rigdon was at Pittsburg when the Spaulding manuscript was there -between 1812, the time of Spaulding's advent into Pittsburg with his -manuscript, and 1814, the time of his departure. But to humor Mr. -Schroeder we will extend the time so as to include his fiction about -a "re-written" manuscript and its "second submission" to Patterson -for publication. So the question is, was Rigdon in Pittsburg between -1812 and 1816, the time of Spaulding's death? Here I insert a brief -biography of Sidney Rigdon, up to the time of his joining the Mormon -Church. It is taken from the "Illustrated History of Washington County, -Pa.," in which was published the treatise on "Who Wrote the Book of -Mormon?" I select this account of Mr. Rigdon's movements up to 1830, -because it is the one regarded by Mr. Schroeder as more accurate than -other accounts; and it is only slightly different, but in no respect -materially so, from the account of Mr. Rigdon published in the "History -of Joseph Smith," in the <em>Millennial Star,</em> supplement, volume XIV., -and condensed in a foot note in the "History of the Church."<sup>[109]</sup> -</p> -<p>[Footnote 109: "History of the Church," Vol. I, pp. 120-1, and notes.] -</p><blockquote> -<p> "Sidney Rigdon was born near the present village of Library, - Allegheny Co., Pa., Feb. 19, 1793; attended in boyhood an ordinary - country school; joined the Baptist Church near his home May 31, - 1817; studied divinity with a Baptist preacher named Clark in - Beaver County, Pa., in the winter of 1818-19, and was licensed to - preach; went to Warren, Ohio, where he was ordained, and in the - winter of 1821-22 returned to Pittsburg; became pastor of the First - Baptist Church there Jan. 28, 1822, and for doctrinal errors was - excluded from the Baptist denomination Oct. 11, 1823. He continued - to Preach in the court-house to his adherents, but in 1824, - according to one account, he removed to the Western Reserve Ohio; - according to another account he engaged in the tanning business in - Pittsburg until 1826, and then removed to the Reserve, residing for - brief periods at Bainbridge, Mentor, and Kirtland. At this time - he was connected with the Campbellite or Disciple's Church, and - preached its doctrines, mingled with extravagant conceits of his - own, until in 1830 he joined the Mormons."<sup>[110]</sup> -</p></blockquote> -<p>[Footnote 110: "Who Wrote the Book of Mormon?" p. 8.] -</p> -<p>It will be observed that this does not bring Sidney Rigdon to Pittsburg -until 1821-22, some seven years after the Spauldings had left Pittsburg -with their precious manuscript, and five years after they had departed -from Pennsylvania with it. Mr. Rigdon's own account of his going to -Pittsburg puts it in November, 1821, on his return from Ohio, to visit -relatives in Allegheny county, Pa. He preached in Pittsburg a few -times, and it was his preaching during this visit that led to his being -called to become the permanent pastor of the First Baptist Church of -that place, where he took up his residence in 1822. -</p> -<p>In a communication addressed to the <em>Boston Journal,</em> under date of -May 27, 1839, Sidney Rigdon emphatically denies having any connection -with Patterson's printing establishment; or with Spaulding and his -manuscript.<sup>[111]</sup> Concerning the charge frequently made that Rigdon -lived in Pittsburg, and was connected with Patterson's printing office -during 1815 and 1816, Mr. Schroeder himself remarks. -</p> -<p>[Footnote 111: The Letter of Rigdon will be found complete in Smucker's -"History of the Mormons," pp. 45-48.] -</p><blockquote> -<p> "The evidence upon which is based the charge of Rigdon having a - permanent residence in Pittsburg during the years in question, - or his connection with Patterson's printing office, is so - unsatisfactory that these issues must be found in favor of Rigdon's - denial."<sup>[112]</sup> -</p></blockquote> -<p>[Footnote 112: <em>American Historical Magazine,</em> November, 1906, p. 524, -<em>ante,</em> p. 39.] -</p> -<p>Very diligent inquiry was made by the historians of Washington County, -to ascertain whether or not Rigdon was in Pittsburg at the time the -Spaulding manuscript is alleged to have been there. What makes the -matter of inquiry more interesting is the fact that the author of that -part of the "History of Washington County" under the caption "Who Wrote -the Book of Mormon?" is Robert Patterson, son of Robert Patterson, who -is said to have been the printer to whom Spaulding's manuscript was -taken for publication. Robert Patterson, author of "Who Wrote the Book -of Mormon?" in his capacity of historian, sent out a number of letters -soliciting information as to the time of Sidney Rigdon's residence -in Pittsburg and his connection with the Patterson-Lambdin printing -establishment; and also he made personal inquiry on the same subject. -The results of such inquiry follow. The term "the present writer" used -in the quotation refers to Mr. Patterson himself. After saying that -Carvil Rigdon, Sidney's brother, and Peter Boyer, his brother-in-law, -were the source of information for Rigdon's biography, Mr. Patterson -says: -</p><blockquote> -<p> "Mr. Boyer also in a personal interview with the present writer in - 1879, positively affirmed that Rigdon had never lived in Pittsburg - previous to 1822, adding that 'they were boys together, and he - ought to know.' Mr. Boyer had for a short time embraced Mormonism, - but became convinced that it was a delusion, and returned to his - membership in the Baptist Church." -</p></blockquote> -<p>It could not then have been through religious sympathy with Mr. Rigdon -that Mr. Boyer made the above statement. -</p><blockquote> -<p> "Isaac King, a highly-respected citizen of Library, Pa., and an old - neighbor of Rigdon, states in a letter to the present writer, dated - June 14, 1879, that Sidney lived on the farm of of his father until - the death of the latter in May, 1810, and for a number of years - afterwards; * * * * received his education in a log school-house - in the vicinity; he began to talk in public on religion soon after - his admission to the church, (1817) probably at his own instance, - as there is no record of his licensure; 'went to Sharon, Pa., for - a time, and was there ordained as a preacher, but soon returned to - his farm, which he sold (June 28, 1823), to James Means, and about - the time of the sale removed to Pittsburg.' -</p> -<p> "Samuel Cooper, of Saltsburg, Pa., a veteran of three wars, in - a letter to the present writer, dated June 14, 1879, stated as - follows: 'I was acquainted with Mr. Lambdin, was often in the - printing-office; was acquainted with Silas Engles, the foreman of - the printing-office; he never mentioned Sidney Rigdon's name to me, - so I am satisfied he was never engaged there as a printer. * * * - Never saw him in the bookstore or printing-office; your father's - office was in the celebrated Molly Murphy's Row.' -</p> -<p> "Rev. Robert P. DuBois, of New London, Pa., under date of Jan. 9, - 1879, writes: 'I entered the bookstore of R. Patterson & Lambdin in - March, 1818, when about twelve years old, and remained there until - the summer of 1820. The firm had under its control the bookstore on - Fourth Street a book-bindery, a printing-office, (not newspaper, - but job-office, under the name of Butler & Lambdin) entrance on - Diamond Alley, and a steam paper-mill on the Allegheny (under the - name of R. & J. Patterson). I knew nothing of Spaulding (then dead) - or of his book or of Sidney Rigdon.' -</p> -<p> "Mrs. R. W. Lambdin, of Irvington, N.Y., widow of the late - J. Harrison Lambdin, in response to some inquiries as to her - recollections of Rigdon and others, writes under date of Jan. 15, - 1882: -</p> -<p> "'I am sorry to say I shall not be able to give you any information - relative to the persons you name. They certainly could not have - been friends of Mr. Lambdin. Mrs. Lambdin resided in Pittsburg from - her marriage in 1819 to the death of her husband, Aug. 1, 1825. Mr. - Lambdin was born Sept. 1, 1798." -</p></blockquote> -<p>It is to the credit of Mr. Patterson that he recorded these testimonies -that must be so unsatisfactory to the Spaulding theory advocates, -among whom must be numbered Mr. Patterson himself. He also says that -"impartial justice, requires the addition to the above testimony of the -very explicit denial of Rigdon himself;" and then quotes the essential -part of Mr. Rigdon's denial sent to the <em>Boston Journal</em> in 1839. He -criticises the grammar of the passage, and points out that Mr. Rigdon -was mistaken in saying that there was no "Patterson printing-office" -in Pittsburg during his residence there; "as his [Rigdon's] pastorate -there began in January, 1822, and the firm of 'R. Patterson and -Lambdin' was in business until January 1, 1823." But, as related in -the statement of the Reverend Robert P. DuBois, given above, since the -job printing-office, said to be under the "control" of the firm of "R. -Patterson and Lambdin," was conducted under the name of "Buttler and -Lambdin,"<sup>[113]</sup> Mr. Schroeder admits that Mr. Rigdon's slight mistake -was very natural, and does not impair in the least the truth of his -denial. Having introduced Mr. Rigdon's denial Mr. Patterson remarks -upon it and upon the witnesses whose testimony is given above: -</p> -<p>[Footnote 113: "Who Wrote the Book of Mormon?" p. 9. The testimony of -the five witnesses alluded to will be found in the same work and page.] -</p><blockquote> -<p> "But whatever may be thought Of his testimony, as that of an - interested party, there can be no doubt that the five preceding - witnesses on this point have conscientiously stated what they - firmly believed to be the facts. No one who knew them would for a - moment doubt their veracity."<sup>[114]</sup> -</p></blockquote> -<p>[Footnote 114: "Who Wrote the Book of Mormon?"] -</p> -<p>Here let us notice a statement by Mr. Schroeder, that seems to have -some weight on this point. He claims Sidney Rigdon's son, John W. -Rigdon, says that his father lived in Pittsburg in 1818; and in the -biographical note of Sidney Rigdon published in the "History of the -Church," following John W. Rigdon's "History of Sidney Rigdon," the -manuscript of which he has deposited with the Church Historian, it is -there stated: -</p><blockquote> -<p> "In March, 1819, Mr. Rigdon left the farm and made his home with - the Reverend Andrew Clark of Pittsburg, also a Baptist minister. - While residing with Mr. Clark he took out a license and began from - that time his career as a minister. In May, 1819, he removed from - Pennsylvania to Trumbull county, Ohio."<sup>[115]</sup> -</p></blockquote> -<p>[Footnote 115: "History of the Church," (1906), Vol. I, p. 121, foot -note.] -</p> -<p>This would give Sidney Rigdon a residence in Pittsburg from some time -in March (1819) until some time in May of the same year—something -like two months. This would give some support to Mr. Schroeder's -statement. But in the biographical sketch of Mr. Rigdon in the "History -of Washington County," the date of which was supplied to the writer of -it by Carvil Rigdon, Sidney's brother, and his brother-in-law, Peter -Boyer, it is said that Sidney Rigdon "studied divinity with a Baptist -preacher named Clark in Beaver County, Pa., in the winter of 1818-19 -and was licensed to preach." Beaver County is immediately north of -Allegheny County, in which Pittsburg is located. Notwithstanding the -statement of John W. Rigdon has found its way into the "History of the -Church," as above explained, yet Carvil Rigdon and Peter Boyer must be -held to be more competent witnesses on this point than John W. Rigdon; -and more especially since the inquiry made by Mr. Patterson in his -capacity of contributor to the "History of Washington County, Pa.," was -made in the interest of the Spaulding theory that requires the location -of Rigdon in Pittsburg earlier than 1822, when, it is conceded, he took -up his residence there. Had the Reverend Mr. Clark with whom Rigdon -studied divinity in the spring of 1819 lived in Pittsburg instead of -Beaver County, that fact would scarcely have escaped the searching -inquiry made upon the subject. But even if the residence of Rigdon -for two months in the year named could be fixed in Pittsburg beyond -reasonable doubt the conclusion of Mr. Schroeder as to its effect upon -Rigdon's denial of knowledge of the existence of the printing-office -of Patterson and Lambdin, would not stand. He puts his argument in -syllogistic form, thus: -</p><blockquote> -<p> "Rigdon's son says Rigdon lived in Pittsburg in 1818. Church - biographers allege that he preached there regularly after January - 28, 1822. During 1818 and 1822 Patterson was in the printing - business, and Rigdon's statement must be deemed untrue."<sup>[116]</sup> -</p></blockquote> -<p>[Footnote 116: <em>American Historical Magazine,</em> November, 1906, p. 526, -<em>ante</em> p. 39.] -</p> -<p>To which the answer is: By no means; since if it be allowed that Rigdon -was in Pittsburg at all, he was there but some two months—and the -existence of a certain printing establishment might easily escape his -knowledge,—and more especially so since the printing office was under -another firm name, that of "Butler and Lambdin."<sup>[117]</sup> -</p> -<p>[Footnote 117: "Wrote the Book of Mormon?" p. 9.] -</p> -<p>Let us now return to Mr. Patterson and his "Who Wrote the Book of -Mormon?" We have seen how fairly he recorded the testimony of witnesses -that told against his own side of the case, and the certificate of good -character he gave those witnesses. It is but fair to him to say that -on the opposite side of the question he gives the "Davidson" statement -credence, apparently not knowing the "shady" character of that -document; and that if it was "in the main true," then it carried off -the Spaulding manuscript beyond the reach of Sidney Rigdon as early as -1814, when the Spauldings left Pittsburg for Amity. Mr. Patterson also -records the statement of Joseph Miller, Redick McKee and Mr. French's -story of the Reverend Cephus Dodd, whose statements have already been -considered, and shown to be incompetent as evidence. -</p> -<p>And then he comes to another witness in whom both he and Mr. Schroeder -delight as establishing a connection if not between Rigdon and -Patterson's printing establishment, then at least between Rigdon and -Lambdin. This is Mrs. R. J. Eichbaum of Pittsburg. The facts relating -to her are that she was the daughter of John Johnston, and was born -August 25, 1792. Her father was post-master of Pittsburg from 1804 to -1822; and was succeeded by William Eichbaum, who held the office until -1833. In 1815 Miss Johnston married William Eichbaum. As soon as she -became old enough she assisted her father in attending the post-office. -From 1811 to 1816 she became the regular clerk in the office assorting, -opening and distributing the mail. And even after her marriage in -the absence of her husband, she sometimes attended to these duties. -Pittsburg was then a small town, the mail was meagre, and Mrs. Eichbaum -remembered those who called regularly for their mail; and now her own -words: -</p><blockquote> -<p> "I knew and distinctly remember Robert and Joseph Patterson, J. - Harrison Lambdin, Silas Engles, and Sidney Rigdon. I remember Rev. - Mr. Spaulding, but simply as one who occasionally called to inquire - for letters. I remember that there was an evident intimacy between - Lambdin and Rigdon. They very often came to the office together. I - particularly remember that they would thus come during the hour on - Sabbath afternoon when the office was required to be open, and I - remember feeling sure that Rev. Mr. Patterson knew nothing of this, - or he would have put a stop to it. I do not know what position, if - any, Rigdon filled in Patterson's store or printing-office, but - am well assured he was frequently, if not constantly there for - a large part of the time when I was clerk in the post-office. I - recall Mr. Engles saying that 'Rigdon was always hanging around - the printing-office.' He was connected with the tannery before he - became a preacher, though he may have continued the business whilst - preaching."<sup>[118]</sup> -</p></blockquote> -<p>[Footnote 118: "Who Wrote the Book of Mormon?" p. 10.] -</p> -<p>This is the strongest and I may say the only testimony existing -concerning any connection between Sidney Rigdon and Lambdin. But if -this testimony was left to stand with all its strength unimpaired, -it is a "far way" between this and the establishment of a connection -between Rigdon and the Spaulding manuscript. Even Mr. Schroeder -concedes that. In commenting on the above testimony, he says: -</p><blockquote> -<p> "While this does not establish that Sidney Rigdon had a permanent - abode in Pittsburg, nor that he was connected with Patterson's - printing establishment, it yet explains why seemingly everybody who - knew him reached that conclusion."<sup>[119]</sup> -</p></blockquote> -<p>[Footnote 119: <em>American Historical Magazine,</em> September, 1906, p. 528, -<em>ante</em> p. 41.] -</p> -<p>One marvels at the concluding remark in the above passage, in the -face of the testimony of the five witnesses quoted by the author of -"Who Wrote the Book of Mormon?" These five witnesses had the best -opportunity of knowing of such connection if it existed. They were -Rigdon's own boyhood and young manhood companions, employees of the -firm of Patterson and Lambdin, including Lambdin's wife, and they -all declare there was no such connection, or that they knew of none. -And then there is the silence of Robert Patterson, of the firm of -Patterson and Lambdin to account for. Patterson, who was solicited -for information on the subject but who evidently could give none; and -whose disclosure if he had any to make, Rigdon boldly challenged in -his <em>Boston Journal</em> article of 1839. Mr. Patterson did not die until -September 5th, 1854;<sup>[120]</sup> and in 1839 Rigdon in the article referred to -said: -</p> -<p>[Footnote 120: "Who Wrote the Book of Mormon?" p. 7.] -</p><blockquote> -<p> "If I were to say that I ever heard of the Rev. Solomon Spaulding - and his hopeful wife, until Dr. P. Hurlburt wrote his lie about me, - I should be a liar like unto themselves. Why was not the testimony - of Mr. Patterson obtained to give force to this shameful tale of - lies? The only reason is, that he was not a fit tool for them to - work with; he would not lie for them, for if he were called on he - would testify to what I have here said."<sup>[121]</sup> -</p></blockquote> -<p>[Footnote 121: "History of the Mormons," Smucker, p. 96.] -</p> -<p>This is Rigdon's challenge, (Mr. Schroeder nowhere deals with it) and -while we regret its form we rejoice in its boldness and emphasis. Mr. -Patterson was solicited by the Reverend Samuel Williams, when preparing -his "Mormonism Exposed," for a statement, and Mr. Patterson gave one -and signed it under date of 2nd of April, 1842, but not a word in it -of Rigdon or of his connection with the printing establishment, or his -association with Lambdin, or of the complaints of Engles about Rigdon -"always hanging around the printing office;" not a word about Spaulding -and his manuscript. There is but one conclusion to be reached from -this silence, viz., there were no such relations to disclose as are -contended for by Mr. Schroeder. -</p> -<p>The statement of Mrs. Eichbaum is somewhat weakened by the fact that -when she gave her statement she was eighty-seven years old and what -Mr. Schroeder has implied of memories impaired by age in the case of -Mrs. McKinstry, ought to have some application to the testimony of -Mrs. Eichbaum. Another consideration weakens it. Taking into account -Rigdon's prominence in the public life of Pittsburg from the time of -being settled there as the regular pastor of the First Baptist Church, -in 1822, up to 1825, the year of Lambdin's death, if any such intimacy -had existed between Rigdon and Lambdin as described by Mrs. Eichbaum -and contended for by Mr. Schroeder, would not Mrs. Lambdin have had -some knowledge of it? "Mrs. Lambdin resided in Pittsburg from her -marriage in 1819 to the death of her husband, August 1st, 1825." Yet -writing to Mr. Patterson, author of "Who Wrote the Book of Mormon?" -under date of Jan. 15th, 1882, in response to inquiries as to her -recollections of Sidney Rigdon and others she says: -</p><blockquote> -<p> "I am sorry to say I shall not be able to give you any information - relative to the persons you name. They certainly could not have - been friends of Mr. Lambdin."<sup>[122]</sup> -</p></blockquote> -<p>[Footnote 122: "Who Wrote the Book of Mormon?" p. 9.] -</p> -<p>If due weight be given to these considerations, I do not think much -importance can attach to the testimony of Mrs. Eichbaum. It simply -represents the confused impressions arising from the neighborhood -gossip and public discussion of the subject, in a mind grown old. -</p> -<p>What Mr. Patterson has said at the close of the testimony <em>pro et con,</em> -which he presents in his article in the History of Washington County, -is worth repeating: -</p><blockquote> -<p> "These witnesses are all whom we can find, after inquiries - extending through some three years, who can testify at all to - Rigdon's residence in Pittsburg before 1816, and to his possible - employment in Patterson's printing-office or bindery. Of this - employment none of them speak from personal knowledge. In making - inquiries among two or three score of the oldest residents of - Pittsburg and vicinity, those who had any opinion on the subject - invariably, so far as now remembered, repeated the story of - Rigdon's employment in Patterson's printing-office, as if it were - a well-known and admitted fact; they 'could tell all about it,' - but when pressed as to their personal knowledge of it or their - authority for the conviction they had none."<sup>[123]</sup> -</p></blockquote> -<p>[Footnote 123: "Who Wrote the Book of Mormon?" p. 11.] -</p> -<p>The search for evidence was prolonged and thorough; evidently, at -the outset, the confidence was great; and the results evidently a -disappointment. That becomes more apparent when one reads the foot note -of the publishers oil Mr. Patterson's passage above. -</p><blockquote> -<p> "If any one would learn an impressive lesson upon the transitory - nature of man's hold upon the remembrance of his fellow-men, - let him engage in an investigation into some matter of local or - personal history dating back a half century ago. So rapidly, - in the very places where a man has lived and labored, does the - recollection of him fade into rumor, or myth, or oblivion. The - candid reader will doubtless suspend his judgment on this hitherto - accepted theory of Rigdon's printership, or set it down as, at the - most, only probable, but certainly not yet proved."<sup>[124]</sup> -</p></blockquote> -<p>[Footnote 124: Ibid. p. 11, foot note.] -</p> -<p>To these reflections on how quickly recollections of man in the place -where he wrought some portion of his life's work fade into myth or -rumor, or oblivion, there may be added the other side of the case; let -ever so little a circumstance happen to a man in some place where part -of his life was passed, and if that man becomes famous, or through any -cause becomes notorious, then mark how local gossips and myth-makers -spring up on every hand, magnifying the most trivial incidents into -events of importance; how new incidents are often invented, which with -those that have some foundation in fact are constantly undergoing -variations by additions or subtractions or a change in application, -until all is distorted, confused and confounded. And many "can tell -all about it, until," as Mr. Patterson remarks, "pressed as to their -personal knowledge, or their authority for their conviction, then -it is discovered they have none." And then one stands face to face -with the utter worthlessness of that kind of "evidence" to establish -anything good or ill concerning a man, or an event, or a cause. It is -out of just such "evidence" as this that Mr. Schroeder and his fellow -"Spauldingites," seek to construct for the Book of Mormon an origin -other than that vouched for by Joseph Smith and his associates. -</p> -<h4>DID RIGDON EXHIBIT THE SPAULDING MANUSCRIPT? -</h4> -<p>Especially out of just such evidence as this grows Mr. Schroeder's next -subject—"Sidney Rigdon exhibits Spaulding's manuscript." While Rigdon -was at Pittsburg, 1822-3, a Dr. Winters, then teaching school in the -town, was in Rigdon's study when the latter took from his desk a large -manuscript and said that a Presbyterian minister named Spaulding whose -health had failed brought it to a printer to see if it would not pay to -publish it—"it is a romance of the Bible," Rigdon is reported to have -said. Doctor Winter thought no more about it until the Book of Mormon -appeared. Then, of course, "he remembered all about it." Dr. Winter, -did not commit his recollections of this interview to writing, though -he lived until 1878. But Mr. Schroeder finds "something just as good," -a daughter writes out what she had heard her father, Dr. Winter, say -about it. This was in 1881, about the time interest was renewed in the -subject through the publication of Mrs. Ellen E. Dickinson's article in -<em>Scribner's Magazine</em> for August, 1880. -</p> -<p>Of like import is the story of Mrs. Amos Dunlap, of Warren, Ohio. She -wrote in answer to inquiries in December, 1879, to the effect that she -visited the Rigdon family at Bainbridge, Ohio, when quite a child, -(Mrs. Rigdon was her aunt). One day the following happened: -</p><blockquote> -<p> "During my visit Mr. Rigdon went to his bedroom and took from a - trunk, which he kept locked, a certain manuscript. He came into - the other room and seated himself by the fire place and commenced - reading it. His wife at that moment came into the room and - exclaimed, 'What! you're studying that thing again?' or something - to that effect. She then added, 'I mean to burn that paper.' He - said, 'No, indeed, you will not. This will be a great thing some - day!"<sup>[125]</sup> -</p></blockquote> -<p>[Footnote 125: "Who Wrote the Book of Mormon?" p. 12.] -</p> -<p>Mr. Schroeder introduces this as one of his items of evidence that Mr. -Rigdon foreknew of the forthcoming and contents of the Book of Mormon. -The thing that destroys the effect of it is, the undoubted fact that if -Sidney Rigdon was engaged in such a scheme as Mr. Schroeder charges he -was, then Mrs. Rigdon must have known of it. Now when Mr. Rigdon had -before him in 1830 the question of what should be his relationship to -Mormonism, and he had decided that it was true and that he would accept -it, he naturally was concerned as to what Mrs. Rigdon's attitude would -be in the matter, and when he broached the subject to her "he was happy -to find that she was not only diligently investigating the subject, -but was believing with all her heart, and was desirous of obeying the -truth."<sup>[126]</sup> If it be urged by Mr. Schroeder, as it is most likely -to be, that the conversion of Mrs. Rigdon, like that of her husband, -was but a sham, a prearranged affair, that she as well as Mr. Rigdon -foreknew of the forth-coming of the Book of Mormon, then the scene -at Bainbridge, described by Mrs. Dunlap as taking place, supposedly -because of Mr. Rigdon's absorption in Spaulding's manuscript, has -no place in the scheme of things to be supported by Mr. Schroeder's -contention. But I have referred to this and the Dr. Winter episode -merely as illustrations of how variations and additions multiply upon -myths when once started. And so it will continue to be as long as there -is a relative who had a relative who heard something about what some -one else had said of Rigdon's connection with Patterson and Spaulding; -that is, new variations of the story will be constantly appearing. -</p> -<p>[Footnote 126: <em>Millenial Star</em>, Vol. XIV, supplement, p. 48.] -</p> -<h4>DID RIGDON FOREKNOW THE COMING AND CONTENTS OF THE BOOK OF MORMON? -</h4> -<p>This question is more worthy of consideration than the last, because -associated with it is a man of character, Alexander Campbell. In the -<em>Millennial Harbinger</em> of 1844, at page 39, is a letter quoted by Mr. -Schroeder, bearing date of January 22, 1841, from Adamson Bently, in -which the following passage occurs: -</p><blockquote> -<p> "I know that Sidney Rigdon told me there was a book coming out, the - manuscript of which had been found engraved on gold plates, as much - as two years before the Mormon book made its appearance or had been - heard of by me." -</p></blockquote> -<p>It must be remembered that Bently and Rigdon married sisters, that they -had family troubles in respect of property, as already explained,<sup>[127]</sup> -and were rival preachers, all which would go far to discredit Bently's -charge if his charge stood by itself. Alexander Campbell, however, -was the editor of the <em>Millennial Harbinger</em> at this time, and in an -editorial note on the above mentioned letter, lays the weight of his -unqualified confirmation upon it. He says: -</p> -<p>[Footnote 127: See note 52, etc., and <em>Evening and Morning Star</em>, p. -301, <em>ante</em> p. 127.] -</p><blockquote> -<p> "The conversation alluded to in Brother Bently's letter of 1841 - was in my presence as well as in his, and my recollection of it - led me some two or three years ago, to interrogate Brother Bently - touching his recollections of it, which accorded with mine in every - particular except the year in which it occurred, he placing it in - the summer of 1827, I, in the summer of 1826, Rigdon at the same - time observing that in the plates dug up in New York there was an - account not only of the aborigines of this country, but also it - was stated that the Christian religion had been preached in this - country during the first century just as we were preaching it on - the Western Reserve." -</p></blockquote> -<h4>ALEXANDER CAMPBELL AND THE BOOK OF MORMON IN 1831. -</h4> -<p>This is Mr. Schroeder's strongest "evidence," and must be met at its -full height and value. In 1831, in this same <em>Millennial Harbinger,</em> -Vol. II, beginning at p. 86, is an exhaustive review and analysis -of the Book of Mormon, and the most powerful critique of it ever -published. It is by the Reverend Alexander Campbell. After giving an -analysis of each book, in the Book of Mormon, from Nephi I to Moroni, -the last book in it, he then starts an investigation of its "internal -evidences," and in the first subdivision he begins in this language: -"Smith, its real author, as ignorant and impudent a knave as ever -wrote a book, betrays the cloven foot in basing his whole book upon a -false fact." Then he proceeds. On the "internal evidence" he uses the -following language: -</p><blockquote> -<p> "The book proposes to be written at intervals and by different - persons, during the long period of 1020 years, and yet for - uniformity of style, there never was a book more evidently written - by one set of fingers, nor more certainly conceived in one cranium - since the first book appeared in human language, than this same - book. If I could swear to any man's voice, face, or person, - assuming different names, I could swear that this book was written - by one man. And as Joseph Smith is a very ignorant man and is - called the 'author' on the title page, I cannot doubt for a single - moment but that he is sole 'author' and 'proprietor' of it." -</p></blockquote> -<p>Mr. Campbell also considers the testimony of the three witnesses, and -of the eight witnesses, and denounces them. He is acquainted with the -whole subject. He knows that it was claimed for the record that it -was engraved on gold plates; that they were found buried in a stone -box in New York; that an account is given in the record of the gospel -having been preached in America in the first Christian century—for all -these things are subjects of his criticism. He criticises nearly every -important doctrine and historical event in the book. He revels in his -criticism, and near the conclusion of the whole says: -</p><blockquote> -<p> "If this Prophet and his three prophetic witnesses had aught of - speciosity about them in their book, we would have examined it - and exposed it in a different manner. I have never felt so fully - authorized to address mortal man in the style in which Paul - Addressed Elymas, the sorcerer, as I feel towards this atheist - Smith." -</p></blockquote> -<p>And now question to Mr. Campbell, and to Mr. Schroeder: Could the -event described in the letter of Mr. Bently and confirmed by Mr. -Campbell's editorial note, have happened in 1826 or 1827 without Mr. -Campbell remembering it in 1831 when he wrote this scathing review -and critique on the Book of Mormon? Let it be held in mind here how -explicit the charge of Bently is. More than two years before the Book -of Mormon made its appearance Rigdon told Bently "there was a book -coming out the manuscript of which had been found on gold plates." -Campbell was present and heard this remark, and also says that Rigdon -at the same time observed that "the plates were dug up in New York," -and that "the Christian religion had been preached in this country -during the first Christian century, just as we were preaching it on -the western reserve." Had these things been said in the presence of -Alexander Campbell, two years before the Book of Mormon came out, -and so said that they made such a lasting impression upon his mind -that in 1844 he remembered them perfectly—will any reasonable person -undertake to say that under the strong stress of feeling exhibited by -Alexander Campbell against the Book of Mormon in 1831, remembering too -that this same Sidney Rigdon had left the Campbellites and joined the -Mormon Church—under these circumstances, will any person, reasonable -or otherwise, say that during the writing of this long and bitter -criticism of the Book of Mormon in 1831 the association of ideas and -incidents would not have asserted itself and recalled this alleged -Bently-Rigdon incident to the mind of Alexander Campbell? Yet not one -word in the Campbell review of 1831, to indicate that the Bently-Rigdon -incident ever happened. -</p> -<p>Yet as he proceeded with his review, it would have been inevitable that -he would have discovered Rigdon's forth-promised book—"the manuscript -of which had been found engraved on gold plates." "Why, yes," he would -have said, "that must be the book that Rigdon spoke to Bently about." -He read in the preface to the first edition of the Book of Mormon—and -Mr. Campbell made a specialty of this preface in his criticism—"I -would also inform you that the plates of which hath been spoken were -found in the township of Manchester, Ontario county, New York"—"Yes, I -remember," Mr. Campbell would have exclaimed—"dug up in New York"—"I -remember, that is what Sidney Rigdon said to Adamson Bently two or -three years ago." He came to the account of the appearance of the risen -Messiah among the aborigines of America; to the choosing of a ministry -and commissioning them to preach the Gospel to all the people—"Yes," -he would have exclaimed, "it is all here; that is what Rigdon said in -that Bently conversation in 1826 or 1827,—'the Christian religion had -been preached in this country during the first century, just as we are -preaching it on the western reserve'—those were his very words, and -now Rigdon has joined the movement of which the coming forth of this -book is a leading incident! Well! well!" -</p> -<p>Would not such have been the mental process? And would we not, in that -event, have had the Book of Mormon criticised by Mr. Campbell in 1831, -from quite a different view-point than that from which he treated it? -Anyone who can believe that Campbell could remember such an incident as -the Bently-Rigdon incident he recites in 1844, and yet that he failed -to remember it under all the circumstances of writing his review of the -Book of Mormon in 1831, need not stagger over believing any seeming -miracle within the experience of man, however extravagant it may be. -</p> -<p>I shall never be able to express in words the deep depression that -overcame me when the conviction of Alexander Campbell's perfidy was -forced upon me. In my early manhood I had read extensively in his -works. The evidence he compiled and the argument he made in his -great debate with Robert Owen, the English Communist, I regard as -the grandest defense ever made of historic Christianity, while his -debate with Bishop Purcell on the The Roman Catholic Religion is -justly described as the "battle of the giants." In these and in his -debates with William McCalla and the Reverend N. L. Rice, his bearing -is admirable; he is the courteous gentleman, the splendid scholar, -the patient philosopher, the fair opponent. In discussing the Book of -Mormon, he exhibits a vulgarity, a bitterness utterly unaccountable, -and entirely unworthy of himself; and lastly, and saddest of all, he -descends to the low subterfuge of falsehood as in this Bently-Rigdon -affair. -</p> -<p>One may halt here. The Reverend Mr. Atwater quoted by Mr. Schroeder -may now tell his little story, in 1873, of his "recollection" of -Sidney Rigdon's reference to the mounds and other antiquities found -in some parts of America, and of his saying before the Book of Mormon -was published that "there was a book to be published containing an -account of these things." Dr. Rosa of Painsville, Ohio, also quoted by -Mr. Schroeder, can now tell, in 1841, of a conversation he had with -Sidney Rigdon in the early part of 1830, about it being time for a new -religion to spring up that "mankind were ripe, and ready for it;" and -air his suspicions that Rigdon found his "new religion" in Mormonism, -and on that and a remembrance of a casual remark of Rigdon's that he -expected to be absent from home a few months, build his conclusion that -Rigdon "was at least an accessory, if not the principal in getting up -this farce"<sup>[128]</sup> of Mormonism. All this I say may be said by these -"witnesses," but it is of no effect; for if sectarian prejudice and -bitterness and jealousy, coupled with intellectual pride, can so swerve -Alexander Campbell from the path direct of truth and fair dealing, it -is not to be marveled at if a thousand little Reverend whiffets spring -forward with their timely "recollections," that make against the truth. -</p> -<p>[Footnote 128: <em>American Historical Magazine</em>, November, 1906, p. 532, -<em>ante p.</em> 46.] -</p> -<h2><a name="IVROBERTS">IV.</a> -</h2> -<p>Mr. Schroeder's next development of his attempted "cumulative -evidence and argument" is to establish a connection between Joseph -Smith and Sidney Rigdon, through Parley P. Pratt. He first deals -with the movements of Pratt from his birth until he is established -in Amherst, Lorain county, Ohio, a few miles west of Cleveland, in -1826. In order to lay a foundation for his conclusion Mr. Schroeder -gives an exaggerated idea of the notoriety of Joseph Smith at this -time "as a 'peep-stone' money digger, through mention made of him in -papers published in several counties in southern New York and northern -Pennsylvania."<sup>[129]</sup> For authority of this statement Mr. Schroeder cites -only Tucker, author of "Origin and Progress of Mormonism," and the Rev. -Clark Braden, in the "Braden-Kelly Debate." He might just as well have -only cited Tucker, for Braden but repeats, in slightly altered form -what was said by Tucker. The latter in his work produces not a single -newspaper item, nor gives a single reference to any publication in -justification of his statement. There was none to give prior to 1826. -Joseph Smith's "notoriety" was purely local up to that time. -</p> -<p>[Footnote 129: <em>American Historical Magazine,</em> Jan., 1907, p. 58. -<em>Ante</em> p. 49.] -</p> -<p>Mr. Schroeder represents that Parley P. Pratt was a peddler "who knew -almost every body in western New York,"<sup>[130]</sup> therefore he very likely -knew the Smiths previous to 1826. For the statement that Pratt was a -peddler, and "ubiquitous," Mr. Schroeder can only cite an address, -before the Union Home Missionary meeting in 1881, by Mrs. Horace Eaton, -of Palmyra;<sup>[131]</sup> and she was evidently repeating one of the many idle -rumors from the vicinity of Palmyra, as there is no evidence for the -statement of Mrs. Eaton, and the story is refuted by the facts as -stated in the first chapters of Pratt's "Autobiography," where his -struggles to secure and clear a farm, in partnership with his brother, -are detailed. This farm was near the then small town of Oswego, on -Lake Ontario, in Oswego County. It is true that Pratt in the autumn -of 1826 visited his uncles, Ira and Allen Pratt, in Wayne—then -Ontario—county, New York,—exact location not given. There is -nothing "ubiquitous" about his movements, or any evidence of his wide -acquaintance with people. -</p> -<p>[Footnote 130: "Hand Book on Mormonism" (1882), p. 3.] -</p> -<p>[Footnote 131: <em>American Historical Magazine,</em> Jan., 1907, p. 58. -<em>Ante</em> p. 49. Also "Hand Book on Mormonism," p. 3.] -</p> -<p>To give a coloring of dishonesty to the character of Pratt, Mr. -Schroeder writes the following passage: -</p><blockquote> -<p> "One of the temptations inducing Pratt's departure from New York - was to get a country where, as he himself expresses it, there is - 'no law to sweep (away) all the hard earnings of years to pay a - small debt.' The ethical status of an average country-peddler who - is willing to leave his native State to avoid the payment of his - 'small debts' furnishes a fertile immorality in which to plant the - seeds of religious imposture."<sup>[132]</sup> -</p></blockquote> -<p>[Footnote 132: <em>American Historical Magazine,</em> Jan., 1907, p. 59. -<em>Ante</em> pp. 49-50.] -</p> -<p>Mr. Schroeder conceals the fact that the "small debt" not "debts" as -put by him, was merely a remainder due to Mr. Morgan of whom Pratt -had purchased the farm near Oswego, and which owing to his brother's -failure to meet his share of the payments, as also bad markets for the -crop of 1826, Mr. Pratt could not pay. Whereupon the farm it had taken -years to clear of timber, and the crop was seized by Morgan for that -debt. Is Mr. Schroeder justified in giving a sinister aspect to this -matter? -</p> -<p>We have Pratt located in Amherst, 1826. Sidney Rigdon makes his second -journey from Pennsylvania and arrives at Bainbridge, Ohio, in 1826, and -in capacity of "Disciple" preacher visits the surrounding towns where -he becomes acquainted with Pratt. All this is granted. Mr. Schroeder -in trying to fix upon the exact time and circumstance of their first -meeting, resorts to a jugglery of facts, and builds on the distorted -mass such conclusions as can be characterized only by the term -shameful. I quote Mr. Schroeder: -</p><blockquote> -<p> "The date of their first meeting is nowhere given, but may - reasonably be inferred from an address delivered by Parley - P. Pratt in 1843 or '4. In this discourse Pratt tells of an - occurrence which transpired on his way to his future Ohio home, - which occurrence furnishes the key to his first connection with - Mormonism. On his way he stopped at a humble cottage, the name - of whose occupant he carefully fails to give. Here, while asleep - (so he says), "a messenger of a mild and intelligent countenance - suddenly stood before me (Pratt) arrayed in robes of dazzling - splendor." According to Mormon theory, an angel is but an exalted - man. Of course Sidney Rigdon was an exalted man; why not, then, - an angel? This angel claimed to hold the keys to the mysteries - of this wonderful country, and took Pratt out to exhibit those - mysteries to him. Pratt then had portrayed to his mind the whole - future of Mormonism; its cities, with inhabitants from all parts - of the globe; its temples, with a yet unattained splendor; its - present church organization was, with considerable definiteness, - outlined; its political ambition to establish a temporal kingdom - of God on the ruins of this government was set forth with quite - as much definiteness as in the subsequent more publicly uttered, - treasonable sermons. I conclude from the exact manner in which - this "Angel of the Prairies" foreknew the ambitions, hopes, - and future achievements of the Mormon Church and the similar - admitted fore-knowledge of Rigdon and the subsequently established - connection between Rigdon, Pratt, and Smith, that the "Angel of - the Prairies" who outlined to Pratt his then contemplated and - now executed religious fraud, was none other than Sidney Rigdon - himself, and that this fact accounts for Pratt's failure to - give the name of his host or the date of his first meeting with - Rigdon."<sup>[133]</sup> -</p></blockquote> -<p>[Footnote 133: <em>American Historical Magazine,</em> Jan., 1907, p. 59. -<em>Ante</em> p. 51.] -</p> -<h4>"THE ANGEL OF THE PRAIRIES." -</h4> -<p>The work here quoted for these supposedly historical incidents, is -entitled "The Angel of the Prairies," and is a work of pure fiction, -a product of the author's imagination, professedly and confessedly -so.<sup>[134]</sup> It was never delivered as a public address in Nauvoo, though -Mr. Schroeder in the above calls it successively an "Address delivered -by Parley P. Pratt," a "discourse," and in his notes a "sermon."<sup>[135]</sup> -It was merely read in the presence of Joseph Smith and "a general -council," most likely the First Presidency and Mr. Pratt's associates -of the Twelve Apostles, as "a curious and extraordinary composition in -the similitude of a dream." Such is its author's characterization of -it. "It was designed," he continues, "as a reproof of the corruptions -and degeneracy of our government, in suffering mobs to murder, plunder, -rob and drive their fellow citizens with impunity. It also suggested -some reforms."<sup>[136]</sup> It is no more history, or even prophecy than -Johnson's "Rasselas" or Sir Thomas Moore's "Utopia" is history or -prophecy. Yet this fiction, and I charge that Mr. Schroeder knew it -to be fiction—for he could learn the facts from its preface—must be -pressed into service as solemn prose history in order to complete and -sustain the vagaries of the Schroeder-Spaulding theory! At first on -meeting with this shameful perversion one is inclined to an outburst of -vexation. On second thought he remembers that this fragment is but a -piece of the whole fabric of the Spaulding theory, and smiles. -</p> -<p>[Footnote 134: "Autobiography of Parley P. Pratt," edition of 1874, p. -367.] -</p> -<p>[Footnote 135: Note 101 <em>American Historical Magazine,</em> Jan., 1907, p. -74. <em>Ante</em> 51.] -</p> -<p>[Footnote 136: Same as note 134.] -</p> -<p>But let us follow Mr. Schroeder further into the realms of his -deductions built upon this piece of literary fiction, the "Angel of -the Prairies." Parley P. Pratt returned to the home of his aunt Van -Cott in Canaan, Columbia county, New York, for the purpose of marrying -a Miss Halsey to whom he was engaged. This was in the summer of 1827. -Mr. Schroeder makes Pratt's visit to New York for the above purpose, -the occasion of placing the Spaulding manuscript in the hands of Joseph -Smith, and all the connections are perfected for revamping this old -manuscript story into a pretended volume of scripture. And this is the -way of it as <em>per</em> Mr. Schroeder: -</p><blockquote> -<p> "Pratt was married September 9, 1827. On September 22, 1827, a - 'heavenly messenger' appeared to Joseph Smith and unfolded to him - the scheme of the Book of Mormon, and disclosed the where abouts - of the 'Golden Plates.' This 'heavenly messenger' is called the - Angel Moroni. According to Mormon theology, 'God may use any - beings he has made or that he pleases, and call them his angels, - or messengers.' 'Gods, angels, and men are all of one species, one - race, one great family.' 'God is a man like unto yourselves; that - is the great secret.' Why of course! 'That is the great secret.' - God is but an 'exalted man,' and may call Parley Parker Pratt his - angel. Parley Parker Pratt was the 'heavenly messenger,' the angel - who, on that day (September 22, 1827), appeared to Joseph Smith - and told him where were the golden plates, that is, Spaulding's - 'Manuscript Found.' Sidney Rigdon for Smith's purposes, was the - 'exalted man,' the 'God' who sent this 'heavenly messenger,' Parley - Parker Pratt, just as the Mormon people now look upon Joseph Smith - as the 'God to this people.'"<sup>[137]</sup> -</p></blockquote> -<p>[Footnote 137: <em>American Historical Magazine,</em> Jan., 1907, pp. 60, 61. -<em>Ante</em> p. 53.] -</p> -<p>One might well consider himself under no obligation to treat seriously -such a palpable perversion of Mormon ideas as is here presented. But -this taking a piece of Mormon fiction, the "Angel of the Prairies," -and misrepresenting it first as a "discourse delivered by Parley -P. Pratt at Nauvoo;" thence elevating it from fiction to a sober -historical document; thence building upon it this misrepresentation, -and perversion of Mormon ideas and historical facts, exhibits in the -person of Mr. Schroeder that order of intelligence that could conceive -of others following the same process in relation to the Spaulding -manuscript, until it was converted into a pretended revelation. I think -Mr. Schroeder will not gain much for his "evidence" or his "argument" -by this wicked perversion of Mormon ideas and facts of history, since -it must suggest the innate weakness of a cause that requires such -intellectual dishonesty, as is here exhibited. -</p> -<p>It is true that the Mormons are anthropomorphists in that they -believe that Jesus Christ is the "brightness of God's glory and the -express image of his person"<sup>[138]</sup> the revelation of God as well in -form as in spiritual attributes; they believe that Jesus Christ is -not only divine, but Deity; that he exists now as he did after his -resurrection from the dead, an immortal personage of flesh and bones -and spirit—hence that God is an exalted man; that he uses other men, -perfected and glorified, such as Noah, Moses, Elijah, and others, as -his angels and arch-angels and messengers, to aid in the accomplishment -of his purposes. But to represent the Latter-day Saints as believing in -or accepting such jugglery as that which Mr. Schroeder charges is an -outrage and a direct and conscious misrepresentation of the faith of -a people. Joseph Smith indeed proclaimed that God appeared to him; in -fact he claims that both the Father and the Son appeared to him, but -it is blasphemy to think of Rigdon impersonating them, or either of -them, in the manner and for the purpose represented by Mr. Schroeder. -This revelation moreover was given in 1820, not 1827.<sup>[139]</sup> Joseph Smith -said an angel visited him and revealed to him the existence of the -Book of Mormon; but this was declared to be a very definite personage, -a man who had lived in America in the fourth century of the Christian -Era, now raised from the dead and sent to make this revelation of -the American volume of scripture; he was not Parley P. Pratt; and -he revealed the existence of the Book of Mormon to Joseph Smith in -September, 1823, not 1827.<sup>[140]</sup> -</p> -<p>[Footnote 138: Hebrews, 1, 3.] -</p> -<p>[Footnote 139: See Joseph Smith's own account, "Pearl of Great Price," -writings of Joseph Smith and many other Mormon works.] -</p> -<p>[Footnote 140: Ibid.] -</p> -<h4>THE SUPPOSED MEETINGS OF JOSEPH SMITH AND SIDNEY RIGDON BEFORE THE -PUBLICATION OF THE BOOK OF MORMON. -</h4> -<p>Mr. Schroeder after getting the Spaulding manuscript into the hands -of Joseph Smith, <em>via</em> Parley P. Pratt, proceeds next to bring Sidney -Rigdon and Joseph Smith together for the necessary collaboration on -the manuscript. The chief, and I may say the only, authority that Mr. -Schroeder really gives for this charge is that of Pomery Tucker, author -of "Origin, Rise and Progress of Mormonism," (1867). Tucker having -brought his narrative down to the year 1827, announces the appearance -of a "mysterious stranger" at the Smith residence. No name or purpose -of this stranger is given out even to the nearest neighbors, but it -was observed that "his visits were frequently repeated." Afterwards -Tucker makes out this mysterious stranger to be Sidney Rigdon. The -other "witnesses," Mrs. Eaton (1881), as also J. H. McCauley, in his -"History of Franklin County, Pa.," together with Abel Chase and Lorenzo -Saunders, neighbors of the Smiths (the last three are the "witnesses" -named by Braden in the "Braden-Kelly Debate," and for which that -disputant gives no authority) merely repeat the statement of Tucker. -Mr. Schroeder himself in another matter, however, discredits Tucker. In -his note 115, he says: "Tucker * * * * says Rigdon officiated at the -wedding of Joseph Smith and Emma Hale, but he fixes the date of the -wedding in November, 1829, when in fact it seems to have occurred Jan. -18, 1827. Tucker therefore may have been misinformed."<sup>[141]</sup> And Joseph -Smith, who ought to know, says that he and Emma were married by Esquire -Tarbill.<sup>[142]</sup> -</p> -<p>[Footnote 141: "Origin and Rise and Progress of Mormonism," pp. 28, 46, -75, 121.] -</p> -<p>[Footnote 142: "History of the Church," Vol. I, p. 17.] -</p> -<p>Lucy Smith, in her "History of the Prophet Joseph," makes mention of a -stranger coming to the home of the Smiths in company with Joseph about -the time Martin Harris lost 116 pages of the translation of the Book -of Mormon. The reason for the stranger accompanying the prophet to his -home was the dejection of spirits and illness and physical weakness of -the latter, and out of kindness the stranger insisted upon accompanying -Joseph home from the point at which he left the stage on which he had -traveled from his home in Harmony, Pennsylvania. Mr. Schroeder, of -course, seeks to press the incident into service as an evidence of the -acquaintance and co-operation of Joseph Smith and Sidney Rigdon before -the Book of Mormon is published; hence as seen through Mr. Schroeder's -eyes, the "stranger" is Sidney Rigdon. There is nothing, however, -in the narrative of Lucy Smith to warrant the conclusion that this -stranger was Sidney Rigdon; and Mr. Schroeder is certainly in error -as to the "stranger" being present at the interview between Martin -Harris and the Smiths on the next day—the only circumstance that could -have made the coming of the "stranger" in any way significant in Mr. -Schroeder's theories.<sup>[143]</sup> -</p> -<p>[Footnote 143: The incident of the "stranger" and Joseph, the prophet -is found in chapter XXV of Lucy Smith's "History of Joseph, the -Prophet," Mr. Schroeder's reference to the incident is in his note 113.] -</p> -<p>Of course, this allegation of the appearance of Rigdon at the Smith -home, resting upon no other basis than the fabrication of Tucker, comes -in direct conflict with the express statement of both Parley P. Pratt -and Sidney Rigdon, but I am not trying this issue upon the <em>per contra</em> -testimony of "interested" witnesses. I hold that this particular charge -of collaboration between Joseph Smith and Sidney Rigdon, involving -frequent association and in fact demanding almost constant association -between the two in the years from 1827 and 1830, necessarily breaks -down under its own weight of absurdity. The movements of Joseph Smith -and of Sidney Rigdon are too well known to allow of that association -taking place, to say nothing of its being kept secret. The distances -separating them during those years are too great to be covered by -Sidney Rigdon, even if his falsely alleged occasional absences from -Ohio were allowed to stand unchallenged. This matter of distance that -separated them, together with the slow modes of travel—by carriage or -horse-back—badness of roads, etc., seem not to be taken into account -at all in the fabrications of Tucker. Sidney Rigdon is operating -exclusively in Ohio, in Kirtland and vicinity from 1827 to 1830. Mr. -Kelly in his debate with Braden thus summarized the movements of Rigdon -during these years from Hayden's "History of the Disciples:" -</p><blockquote> -<p> "The Disciple (Campbellite) history sets forth, that Rigdon was - their standing minister for the year 1825, at Bainbridge, Ohio; - for the year 1826 at Mentor and Bainbridge; for the year 1827 at - Mantua; for the year 1828, at Mentor, and this year is the time - when he met Alexander Campbell at Warren, Ohio, at their assembly, - where the famous passage at arms took place between Campbell and - Rigdon of which so much has been said. The next year, 1829, Rigdon - continued the work in Mentor, and at Euclid, and founded the - church in Perry, Ohio, Aug. 7th. The next year, 1830, he continued - as their minister, (and the ablest of them all), at Mentor, - Euclid, Kirtland, and occasionally at Hiram, Perry, Mantua, and - Plainsville."<sup>[144]</sup> -</p> -<p> [Footnote 144: "Braden-Kelly Debate," p. 100.] -</p></blockquote> -<p>Joseph Smith's movements during the years named are between Manchester, -New York, Pennsylvania, and Fayette township (where the Whitmers -lived), New York; a distance from Ohio points, where Rigdon was -operating, by the nearest roads traveled, of from 250 to 300 miles. -Does any one believe that the necessary collaboration was possible -under such circumstances as Mr. Schroeder's theory of origin for the -Book of Mormon calls for? -</p> -<p>On this whole question of collaboration, and conspiracy by Rigdon, -Pratt and Smith in the production of the Book of Mormon the following -paragraph from the writings of Elder George Reynolds is most convincing: -</p><blockquote> -<p> "Has it ever entered into the thoughts of our opponents that if - Sidney Rigdon was the author or adapter of the Book of Mormon how - vast and wide spread must have been the conspiracy that foisted it - upon the world? Whole families must have been engaged in it. Men - of all ages and various conditions in life, and living in widely - separate portions of the country must have been connected with it. - First we must include in the catalogue of conspirators the whole - of the Smith family, then the Whitmers, Martin Harris and Oliver - Cowdery; further, to carry out this absurd idea, Sidney Rigdon and - Parley P. Pratt must have been their active fellow-conspirators in - arranging, carrying out and consummating their iniquitous fraud. - To do this they must have traveled thousands of miles and spent - months, perhaps years, to accomplish—what? That is the unsolved - problem. Was it for the purpose of duping the world? They, at any - rate the great majority of them, were of all men most unlikely to - be engaged in such a folly. Their habits, surroundings, station - in life, youth and inexperience all forbid such a thought. What - could they gain, in any light that could be then presented to - their minds, by palming [off] such a deception upon the world? - This is another unanswerable question. Then comes the staggering - fact, if the book be a falsity, that all these families, all these - diverse characters, in all the trouble, perplexity, persecution - and suffering through which they passed, never wavered in their - testimony, never changed their statements, never 'went back' on - their original declarations, but continued unto death (and they - have all passed away), proclaiming that the Book of Mormon was a - divine revelation, and that its record was true. Was there ever - such an exhibition in the history of the world of such continued, - such unabating, such undeviating falsehood? If falsehood it was. - We cannot find a place in the annals of their lives where they - wavered, and what makes the matter more remarkable is that it - can be said of most of them, as is elsewhere said of the three - witnesses, they became offended with the Prophet Joseph, and a - number of them openly rebelled against him; but they never retraced - one word with regard to the genuineness of Mormon's inspired - record. Whether they were friends or foes to Joseph, whether - they regarded him as God's continued mouthpiece or as a fallen - Prophet, they still persisted in their statements with regard to - the book and the veracity of their earlier testimonies. How can we - possibly with our knowledge of human nature make this undeviating, - unchanging, unwavering course, continuing over fifty years, - consistent with a deliberate, premeditated and cunningly-devised and - executed fraud!"<sup>[145]</sup> -</p></blockquote> -<p>[Footnote 145: "Myth of the Manuscript Found," (1883) pp. 35-6.] -</p> -<p>The last matter of argument in the quotation above, the unwavering -adherence of the witnesses to the coming forth of the Book of Mormon -and the relationship they sustained to that work, has peculiar force -when applied to the case of Sidney Rigdon. He claims to have known -nothing of the Book of Mormon until it was presented to him (as we -shall see later by a statement of his) by Parley P. Pratt and Oliver -Cowdery, some six months after its publication. But let us suppose for -the sake of the argument, that he really took the part assigned to him -by Mr. Schroeder in bringing into existence the Book of Mormon; that -he stole the Spaulding "Manuscript Found" about 1816; that hearing of -Smith through Pratt, he then sent the said manuscript to Smith to be -announced as a revelation from God; that afterwards he collaborated -with Smith to produce the Book of Mormon out of it. It will go without -saying that a thief, and especially such a thief as Rigdon is here -represented to be, is a very ignoble character; and it will not be -too much to say that if such a character is hard pressed by his -associates, or is, what he might consider, ill treated by them, he will -very-probably betray them. Sidney Rigdon certainly considered himself -both hard pressed and positively wronged by his brethren—but he never -"revealed" the "fraud" in which Mormonism is supposed to have had its -origin. Joseph Smith sought to be rid of him as his counselor at the -October Conference of 1843. He directly charged Rigdon with treachery, -of being leagued with his deadly enemies, and that he had no confidence -in his "integrity and steadfastness;" that Rigdon had been profitless -to him as a counselor since their escape from Missouri in 1839. By -virtue of a vigorous denial on the part of Rigdon as to some of the -charges, and a plea for mercy as to some delinquencies confessed, -he was sustained by the conference in his office of counselor to -the Prophet, notwithstanding the latter was not satisfied with the -conclusion of the matter reached by the conference. "I have thrown him -off my shoulders," said he, "and you have again put him upon me. You -may carry him, but I will not."<sup>[146]</sup> -</p> -<p>[Footnote 146: <em>Millenial Star</em>, Vol. 22, pp. 215-16.] -</p> -<p>After the death of the prophet, Sidney Rigdon put in a claim for -precedence in authority, claiming that right by virtue of his office -as counselor to the prophet now martyred. The priesthood of the -church assembled as a body to hear the cause, President Brigham Young -presenting the counter claims of the Twelve Apostles as the proper -presiding authority in the absence of the First Presidency. Sidney -Rigdon was rejected by that body of the priesthood;<sup>[147]</sup> and shortly -after left Nauvoo full of disappointment and bitterness; but he never -in those trying days, or in any of the subsequent years of his life, -by hint or direct charge or confession, revealed any "fraud" in which -Mormonism is supposed to have had its origin; but on the contrary, as -we shall see, emphatically reaffirmed his true relationship to the -work, and his faith in it. -</p> -<p>[Footnote 147: <em>Millennial Star,</em> Vol. 25, pp. 215, 279.] -</p> -<p>There is one person, however, who undertakes to say that Sidney Rigdon -"revealed" the secret concerning the origin of the Book of Mormon. This -is Clark Braden, who quotes one James Jeffries of St. Louis, as saying -in substance that in the fall of 1844, Rigdon in several conversations -admitted to him the existence of the Spaulding manuscript; that it -traced the origin of the Indians from the lost tribes of Israel; -that the manuscript was within his reach for several years; that "He -(Rigdon) and Joe Smith used to look over the manuscript and read it on -Sundays. Rigdon said Smith took the manuscript and said 'I'll print -it,' and went off to Palmyra, New York." On this "testimony," the -Reverend Clark Braden comments: "On his way from Nauvoo to Pittsburg -(in the fall of 1844) he (Rigdon) called on his old acquaintance, Mr. -Jeffries, in St. Louis, and in his anger at the Mormons, he let out the -secrets of Mormonism, just as he told the Mormons he would if they did -not make him their leader."<sup>[148]</sup> This "evidence," however, since it -costs him nothing to set aside such palpable absurdity, Mr. Schroeder, -with a show of bigness and condescension, discredits by saying: "an -alleged admission of Sidney Rigdon to James Jeffries I consider of -doubtful value."<sup>[149]</sup> In this case, as in that of the item presented -by Mrs. Ellen E. Dickinson, to the effect that it was "remembered" by -some of the Conneaut witnesses in 1834, that the "Spaulding manuscript -was the translation of the Book of Mormon"—the "evidence" manufactured -in support of the Spaulding theory of origin, becomes a little too -raw for Mr. Schroeder, and his gorge rises at it, and with an air of -superiority he "considers it doubtful!" -</p> -<p>[Footnote 148: "Braden-Kelly Debate," p. 42.] -</p> -<p>[Footnote 149: <em>American Historical Magazine,</em> Jan., 1907, p. 75 and -note 115. <em>Ante</em> p. 55 and Note.] -</p> -<p>Closely connected with Sidney Rigdon's relationship to the coming forth -of the Book of Mormon is another matter several times alluded to by Mr. -Schroeder, in common with all other advocates of the Spaulding theory -of origin, namely, the assumption that "Joseph Smith, the nominal -founder and first prophet of Mormonism, was probably too ignorant -to have produced the volume unaided." It is because of this assumed -inability of Joseph Smith to produce the book that the Spaulding -manuscript and Sidney Rigdon are brought into the scheme of production. -And yet it is clearly demonstrable that Joseph Smith did not need the -assistance of either Spaulding or of Sidney Rigdon in the production of -a book equal, if not superior, to the Book of Mormon from a literary -standpoint. I refer to the "Book of Doctrine and Covenants." It is true -this book was not published until 1835; but the revelations of which -it is composed began in 1828, and by the close of 1833, one hundred -and one of the revelations forming the major part of the book, were -received and are of record. -</p> -<p>There can be no question as to the authorship of this book. -Joseph Smith—under a divine inspiration, as Latter-day Saints -believe—dictated these revelations, and in this way he is their -author; and they disclose a literary force and beauty far ahead of the -Book of Mormon. If any one shall doubt it, let him read and compare -sections 20, 42, 76, 84, 88, and 107 of the "Doctrine and Covenants," -with the Book of Mormon. Any part of the book would demonstrate what is -here claimed, but these sections particularly demonstrate it. Moreover -in all published documents in the current periodicals of the Church, -those that may be referred respectively to Joseph Smith and Sidney -Rigdon, will disclose the superior excellence in every respect of those -produced by the former, over those produced by the latter. -</p> -<p>This Spaulding theory, moreover, supposes the necessity of a superior -intelligence to Joseph Smith in the production of the Book of -Mormon—in the inception of the "Mormon fraud." But will some one -explain—for Mr. Schroeder fails us at this point—how it is that -Sidney Rigdon, as soon as the Book of Mormon is launched, though having -been up to this point the "master Spirit" of Mormonism, now suddenly -falls into second place in the development of Mormonism, and becomes -merely the scribe of the Prophet, as Mr. Schroeder himself points out. -It should be remembered that in 1827, the year in which Mr. Schroeder -brings them together for the work of collaboration, Rigdon was -thirty-four years old, Joseph Smith but twenty-two; and when the Church -was organized, Joseph was but twenty-five and Rigdon thirty-seven. With -Rigdon's better education (which is granted), how comes it that this -man, superior in education and knowledge of the world, and of greater -age, consents to occupy second place to Joseph Smith? If Rigdon was the -great moving spirit of Mormonism during its incubation, why did he not -continue so after the Book of Mormon was printed? The answer is that -Sidney Rigdon never was the prophet's superior in talents or even in -literary power of expression. -</p> -<p>Then, again, in this connection, I call attention to the fact that if -the Book of Mormon had been produced as charged by Mr. Schroeder, it -would not have been so full of petty errors in grammar and the faulty -use of words as is found in the first edition of the Book of Mormon. -While entertaining no exalted opinion of the education of either Mr. -Spaulding or of Mr. Rigdon, and the works of both are before me, on -which to base that judgment, yet I cannot conceive it possible that -they, even though but half educated, would make such language errors as -appear in the first edition. Take for example the following passages -from said first edition of the Book of Mormon—speaking of the Urim and -Thummim it says: -</p><blockquote> -<p> "And the things are called interpreters; and no man can look in - them, except he be commanded, lest he should look for that he had - not ought, and he should perish; * * * but a seer can know of - things which has past and also of things which is to come * * * and - hidden things shall come to light, and things which is not known - shall be made known by them." (Page 173.) -</p> -<p> "Blessed are they who humbleth themselves without being compelled - to be humble." (Page 314.) -</p> -<p> "Little children doth have words given unto them many times which - doth confound the wise and the learned." (Page 315.) -</p> -<p> "But they had fell into great errors, for they would not observe to - keep the commandments of God." (Page 310.) -</p></blockquote> -<p>Such errors as the foregoing occur frequently throughout the first -edition of the Book of Mormon. They are ingrained in it; they -are constitutional faults. And while perfectly explicable on the -supposition that one unlearned in the grammar of the English language, -as confessedly Joseph Smith was, obtaining the thought from the Nephite -characters in which the Book of Mormon was written, but left to express -said thought in such faulty English as he was master of;[150]—yet -utterly inexplicable on the supposition that the manuscript from which -the Book of Mormon was printed was written by Solomon Spaulding and -revamped by Sidney Rigdon. The errors in grammar and the occasional -wrong use of words are just such errors as would be made by Joseph -Smith, an unlettered youth, in working out the translation, but just -the errors that such educated men as Spaulding and Rigdon would pride -themselves in avoiding. I am of the opinion that this consideration -alone would be sufficient to convince a candid mind that whoever wrote -the Book of Mormon, neither Sidney Rigdon nor Solomon Spaulding ever -wrote it, or any part of it. -</p> -<p>[Footnote 150: For an exposition and defense of this theory of the -translation of the Book of Mormon, see the author's treatise of the -subject, in "Defense of the Faith and the Saints," Vol. I, (1907) pp. -249-311.] -</p> -<p>In this connection I also call attention to the fact that it is utterly -impossible that the Book of Mormon should be the Solomon Spaulding -story, "Manuscript Found," plus the religious matter supposed to have -been supplied by Sidney Rigdon. This is the claim of all Spauldingite -theorists, including Mr. Schroeder. It is based upon the assumption -of Joseph Smith's lack of knowledge of theological subjects and -controversies. If the book, however, was constructed as the Spaulding -theorists claim it was, the line of cleavage would be apparent; the -necessarily incongruous parts must be discernible: but no critic has -yet appeared bold enough to point out which was originally Spaulding's, -and which the Rigdon addition. The fact of the matter is there is no -line of cleavage; no point at which one ends and the other begins. -You might just as well talk about a line of cleavage between what the -element of earth and what the element of sunshine has contributed to -the coloring of the pansy or the rose, as to try to indicate what is -the religious part added to the Book of Mormon by Rigdon, and what the -historical part supplied by Spaulding. The religious and historical -parts of the Book of Mormon are perfectly fused. They can no more -be separated than sunlight and sun-warmth can be separated from our -earth's atmosphere. As the sun's rays penetrate and permeate our -earth's atmosphere, so the religious elements, incidents and spirit -alike, permeate the Book of Mormon—in it they are one and inseparable. -</p> -<h4>OF THE CONVERSION OF PRATT AND RIGDON. -</h4> -<p>As part of Mr. Schroeder's chain of evidence, by which he hopes to -establish the cumulative proofs that Pratt, Rigdon and Joseph Smith -connived in palming off upon the world the Spaulding manuscript as -a revelation—the Book of Mormon—he points to discrepancies in the -published accounts of the suddenness or slowness of Pratt's and -Rigdon's conversions. Holding that the accounts of their sudden and -miraculous conversion, had to be modified, and, in fact, concealed lest -they should lead to the suspicion of connivance, if Rigdon and Pratt -should be found giving too ready a credence to the Book of Mormon. Of -the variations pointed out in Pratt's conversion it is only necessary -to say that they are such variations, so slight and unimportant, that -if it is considered that they are made by different persons, or, as -in the case of Pratt himself, on widely separated occasions, the -variations are the sure witnesses that the account is not a concocted -one. In the case of one of the authorities quoted, Lucy Smith, mother -of the prophet, and author of the "Life of the Prophet Joseph," Mr. -Schroeder should be corrected. He states, following a misapprehension -of Orson Pratt's, in order to make his statement of more force, -that Lucy Smith's book was written under the supervision of Joseph -Smith.<sup>[151]</sup> This is not true, as Lucy Smith did not begin to write her -book until after the martyrdom of her son Joseph. It was in the fall of -the year of 1844 that she began her work, and the prophet was killed -in June of that year, all of which could have been learned by Mr. -Schroeder by consulting the foot notes of the edition of Lucy Smith's -book published by the Reorganized Church, in 1880.<sup>[152]</sup> -</p> -<p>[Footnote 151: <em>American Historical Magazine,</em> Jan., 1907, p. 67. -<em>Ante</em> p. 61.] -</p> -<p>[Footnote 152: "Biographical Sketches of Joseph Smith the Prophet," by -Lucy Smith, p. 90, foot notes.] -</p> -<p>The discrepancy as to the time element in the conversion of Sidney -Rigdon—as to whether it was two days after Pratt and Cowdery's arrival -at Kirtland, or two weeks—may not be as satisfactorily accounted for -as in the case of Parley P. Pratt. Still the chief authority for Mr. -Schroeder's whole theory of the Spaulding origin of the Book of Mormon -favors the longer period for the conversion of Rigdon, since Mr. Howe -represents that the "sudden" conversion of Rigdon occurred "after many -pretensions to disbelieve it."<sup>[153]</sup> Furthermore, in view of the whole -question here debated, and the overwhelming evidences educed against -the contentions of Mr. Schroeder, the matter of the time it took to -convert Sidney Rigdon to Mormonism is of but slight importance. -</p> -<p>[Footnote 153: "Mormonism Unveiled," Howe, p. 290.] -</p> -<h4>THE DENIALS OF RIGDON. -</h4> -<p>Mr. Schroeder throughout his argument, intermittently seeks to add -force to his "evidence" by saying that Sidney Rigdon never denied this, -that, or the other statement though made in his life time. He notices -only Rigdon's denial published in the <em>Boston Journal</em> in 1839, and -represents it as "absolutely the only recorded public denial ever made -by Rigdon, though from 1834 to 1876 he was almost continually under -the fire of this charge, reiterated in various forms and with varying -proofs."<sup>[154]</sup> Of course, Mr. Schroeder is allowed to speak with some -degree of authority upon the anti-Mormon side of this controversy; -but for all that there are some things he does not seem to know about -Sidney Rigdon's denials and affirmations. It may be that of the several -statements to which Mr. Schroeder attaches the remark of Rigdon's -silence, Rigdon never saw one of them; and there is one denial made by -Mr. Rigdon that Mr. Schroeder has failed to note, made in 1836; and -which, since it is general in its character, may be made to cover the -whole period in which Mr. Rigdon is said to have made no denial. In -the January number of the Latter-day Saints' <em>Messenger and Advocate,</em> -after denouncing Howe's book and those who advocate it, and referring -to Mr. Scott, Mr. Campbell and other professed ministers, he says: -</p> -<p>[Footnote 154: <em>American Historical Magazine,</em> Nov., 1906, p. 527.] -</p><blockquote> -<p> "In order to avoid investigation this brotherhood will condescend - to mean, low subterfuges, to which a noble-minded man would - never condescend; no, he would suffer martyrdom first. Witness - Mr. Campbell's recommendation of Howe's book, while he knows, - as well as every person who reads it, that it is a batch of - falsehoods."<sup>[155]</sup> -</p></blockquote> -<p>[Footnote 155: <em>Messenger and Advocate,</em> Jan., 1836, p. 242.] -</p> -<p>Inasmuch as Howe's book, published in 1834, charges Rigdon's complicity -with the whole procedure by which the Book of Mormon is alleged to -have been produced out of the Spaulding manuscript, and Rigdon above -denounces Howe's book as "a batch of falsehoods," we may say there has -been in existence ever since January, 1836, Rigdon's denial of the -whole Spaulding theory of his complicity with a scheme to deceive men -in respect of the Book of Mormon. -</p> -<p>However, if that is not sufficient to be convincing, then I wish -to produce a well authenticated denial of the most sweeping and -convincing nature. John W. Rigdon, the son of Sidney Rigdon, has -written a somewhat extended biography of his father which he has filed -in its manuscript form in the Church Historian's Office at Salt Lake -City. In this narrative he relates his own experience in connection -with Mormonism, and his attempt to learn the truth from his father -respecting the latter's early connection with the Book of Mormon. He -tells of his visit to Utah, in 1863, where he spent the winter among -the Mormon people. He was not favorably impressed with their religious -life, and came to the conclusion that the Book of Mormon itself was a -fraud. He determined in his own heart that if ever he returned home and -found his father alive, he would try and find out what he knew of the -origin of the Book of Mormon, "although," he adds, "he had never told -but one story about it, and that was that Parley P. Pratt and Oliver -Cowdery presented him with a bound volume of that book in the year -1830, while he [Sidney Rigdon] was preaching Campbellism at Mentor, -Ohio." What John W. Rigdon claims to have seen in Utah, however, -together with the fact that Sidney Rigdon had been charged with writing -the Book of Mormon, made him suspicious, and he remarks: -</p><blockquote> -<p> "I concluded I would make an investigation for my own satisfaction - and find out if I could if he had all these years been deceiving - his family and the world, by telling that which was not true, - and I was in earnest about it. If Sidney Rigdon, my father, had - thrown his life away by telling a falsehood and bringing sorrow and - disgrace upon his family, I wanted to know it and was determined - to find out the facts, no matter what the consequences might be. I - reached home in the fall of 1865, found my father in good health - and (he) was very much pleased to see me. As he had not heard - anything from me for some time, he was afraid that I had been - killed by the Indians. Shortly after I had arrived home, I went to - my father's room; he was there and alone, and now was the time for - me to commence my inquiries in regard to the origin of the Book - of Mormon, and as to the truth of the Mormon religion. I told him - what I had seen at Salt Lake City, and I said to him that what I - had seen at Salt Lake had not impressed me very favorably toward - the Mormon Church, and as to the origin of the Book of Mormon I - had some doubts. 'You have been charged with writing that book - and giving it to Joseph Smith to introduce to the world. You have - always told me one story; that you never saw this book until it was - presented to you by Parley P. Pratt and Oliver Cowdery; and all you - ever knew of the origin of that book was what they told you and - what Joseph Smith and the witnesses who claimed to have seen the - plates had told you. Is this true? If so, all right; if it is not, - you owe it to me and to your family to tell it. You are an old man - and will soon pass away, and I wish to know if Joseph Smith, in - your intimacy with him for fourteen years, has not said something - to you that led you to believe he obtained that book in some other - way than what he had told you. Give me all you know about it, that - I may know the truth.' My father, after I had finished saying what - I have repeated above, looked at me a moment, raised his hand - above his head and slowly said, with tears glistening in his eyes: - 'My son, I can swear before high heaven that what I have told you - about the origin of that book is true. Your mother and sister, - (Mrs. Athalia Robinson), were present when that book was handed to - me in Mentor, Ohio, and all I ever knew about the origin of that - book was what Parley P. Pratt, Oliver Cowdery, Joseph Smith and - the witnesses who claimed they saw the plates have told me, and in - all of my intimacy with Joseph Smith he never told me but the one - story, and that was that he found it engraved upon gold plates in a - hill near Palmyra, New York, and that an angel had appeared to him - and directed him where to find it; and I have never, to you or any - one else, told but the one story, and that I now repeat to you.' I - believed him, and now believe he told me the truth. He also said - to me after that that Mormonism was true; that Joseph Smith was a - Prophet, and this world would find it out some day."<sup>[156]</sup> -</p></blockquote> -<p>[Footnote 156: "Life of Sidney Rigdon," by his son, John W. Rigdon, -ms. pp. 188-195. The passages quoted in the text will be found in the -"History of the Church," Vol. I, pp. 112-3. Also "Y.M.M.I.A. Manual" -for 1905-6, pp. 485-6.] -</p> -<p>Not only does John W. Rigdon give this valuable statement as to his -father's position respecting the Book of Mormon, but he adds the -following from his mother: -</p><blockquote> -<p> "After my father's death, my mother, who survived him several - years, was in the enjoyment of good health up to the time of her - last sickness, she being eighty-six years old. A short time before - her death I had a conversation with her about the origin of the - Book of Mormon, and wanted to know what she remembered about its - being presented to my father. She said to me in that conversation - that what my father had told me about the book being presented to - him was true, for she was present at the time and knew that was - the first time he ever saw it, and that the stories told about my - father writing the Book of Mormon were not true. This she said to - me in her old age, and when the shadows of the grave were gathering - around her; and I believe her."<sup>[157]</sup> -</p></blockquote> -<p>[Footnote 157: "History of the Church," Vol. I, p. 123, note.] -</p> -<h4>THE REAL ORIGIN OF THE SPAULDING THEORY. -</h4> -<p>A word upon the real origin of the Spaulding theory. It did not -originate by a "woman preacher,"<sup>[158]</sup> reading extracts from the Book -of Mormon whereupon there was a "spontaneous" recognition of Solomon -Spaulding's story "Manuscript Found," and an outburst of popular -indignation against this deception, as is usually represented to -be the case by those who advocate the Spaulding theory, and by Mr. -Schroeder in particular.<sup>[159]</sup> Especially is Mr. Schroeder insistent -upon the "spontaneity" with which the Spaulding work was recognized -when the Book of Mormon was publicly read at Conneaut; though to get -this "spontaneity" Mr. Schroeder must needs rely upon the Davidson -statement which he acknowledges. Mrs. Davidson never wrote, and which -he says can have no "evidentiary weight except in those matters where -it is plain from the nature of things that she must have been speaking -from her own personal knowledge"<sup>[160]</sup> and in the matter here to be -mentioned Mrs. Davidson could have had no personal knowledge at all. So -that Mr. Schroeder throws aside his own limitations within which Mrs. -Davidson's statement is to be given evidentiary weight, in the interest -of his desire for the force of "spontaneity" in the recognition of -the Book of Mormon as Spaulding's work. According to the Davidson -statement, then, when the "woman preacher" in a public meeting read -extracts from the Book of Mormon, John Spaulding, residing at Conneaut -at the time, and present at the meeting— -</p> -<p>[Footnote 158: It is claimed that the words "woman preacher" found -in the Davidson statement was a typographical error, (see Clark's -"Gleanings by the Way,") and should read "Mormon preacher;" bu the -typographical error being claimed after it was learned that the mormon -Church at that time had no women preachers, gives it the color of one -of those "afterthoughts" which are so frequently seen in this Spaulding -theory, that one in spite of himself remains doubtful.] -</p> -<p>[Footnote 159: <em>American Historical Magazine,</em> Jan., 1907, p. 71. -<em>Ante</em> p. 67.] -</p> -<p>[Footnote 160: <em>American Historical Magazine,</em> Sept., 1906, p. 394. -<em>Ante</em> p. 29.] -</p><blockquote> -<p> "Recognized perfectly the work of his brother. He was amazed - and afflicted that it should have been perverted to so wicked a - purpose. His grief found vent in a flood of tears, and he rose on - the spot, and expressed to the meeting his sorrow and regret that - the writings of his deceased brother should be used for a purpose - so vile and shocking. The excitement in New Salem (Conneaut) - became so great that the inhabitants had a meeting and deputed Dr. - Philastus Hurlburt one of their number to repair to this place - (Monson) and to obtain from me (Mrs. [Spaulding] Davidson) the - original manuscript of Mr. Spaulding." -</p></blockquote> -<p>One marvels that all this was missed by the authors of "Mormonism -Unveiled." Dr. Hurlburt was present, too, in that meeting, and was the -chief agent and factor in compiling Howe's book. Yet in the statement -published in that book, and credited to John Spaulding, there is not -a word of this dramatic circumstance—this splendid "spontaneity," so -much the joy of Mr. Schroeder. There is no "agony of grief;" no "flood -of tears;" no "denunciation on the spot;" no reference to a purpose -"vile and shocking;" just a plain statement that he had "recently -read the Book of Mormon;" and the claim that he found nearly the same -historical matter in it as in his brother's writings; some names that -were alike; and that the "Manuscript Found" held to the theory that -the American Indians were descendants of the "lost tribes;" evidently -supposing that the Book of Mormon held the same theory. Had any such -circumstance as described in the Davidson statement occurred, it would -undoubtedly have appeared in John Spaulding's statement published by -Howe five years before this second version was put forth. -</p> -<p>But notwithstanding the bad odor of the whole Davidson statement, -and the violation of his own principle, under which only it is to be -considered possessed of evidentiary weight, Mr. Schroeder uses this -highly dramatic fiction to introduce his "clinching" evidence of the -plagiarism charged against those responsible for the publication of the -Book of Mormon. -</p> -<p>The true story of the origin of this Spaulding theory is as follows: -When Dr. Hurlburt was finally excommunicated from the Church he took -to lecturing against the Mormons, holding forth first at Springfield, -Erie County, Penn., some distance east of Conneaut. Finally visiting -the Jackson settlement (presumably in the same county) he learned, from -one of the Jacksons, of Solomon Spaulding, and that he had written -a story called "Manuscript Found." "Not that any of these persons," -says my authority, who was well acquainted in the Jackson Settlement, -also with Dr. Hurlburt, and attended his anti-Mormon meetings in the -neighborhood—"not that any of these persons had the most distant idea -that his [Spaulding's] novel had ever been converted into the Book of -Mormon; or that there was any connection between them."<sup>[161]</sup> -</p> -<p>[Footnote 161: "Origin of the Spaulding Story" (1840), B. Winchester, -p. 8.] -</p> -<p>It was the conception of Dr. Hurlburt that this Spaulding manuscript -could be used in concocting a counter theory for the origin of the Book -of Mormon—"a long felt want," by the way, among those who opposed -the book and the work growing out of it. With the information he had -obtained in the Jackson Settlement, Hurlburt repairs to Kirtland, holds -a public meeting, at which there is great joy, and enthusiasm among -the anti-Mormons in that vicinity, because of Hurlburt's theory of the -origin of the Book of Mormon. One Mr. Newel, a bitter anti-Mormon, -promised to advance $300 for prosecuting the work of identification, -and others contributed liberally for the same purpose. Out of this -meeting grew the public meeting held later at Conneaut;<sup>[162]</sup> and which -sent Hurlburt upon his journey to Monson, Mass., for Spaulding's -manuscript which ultimately he obtained of Mr. Jerome Clark at -Hartwicks, New York, on the order of Mrs. (Spaulding) Davidson. This -manuscript Hurlburt brought to E. D. Howe of Plainsville, Ohio, for the -forth-coming book, "Mormonism Unveiled." It was a disappointment to -these conspirators, as already detailed; and as explained by Hurlburt -in a letter to Mrs. Davidson, "It did not read as expected, and he -should not print it."<sup>[163]</sup> -</p> -<p>[Footnote 162: Ibid. pp. 6-14.] -</p> -<p>[Footnote 163: See Haven-Davidson Interview. <em>Ante</em> p. 147.] -</p> -<p>In passing, it should be said that Hurlburt never received but the one -manuscript. The theory put forth that he obtained two, one the true -"Manuscript Found," which it is alleged, he sold to the Mormons,—as -is the suspicion of the Spauldings—and a worthless one, the Roman -manuscript, now at Oberlin, which he gave to Howe, is one of the -many fictions that have grown out of the innumerable surmisings and -conjectures associated with the Spaulding theory. Hurlburt himself says -on this point, in a signed statement under date of August 19, 1879: -</p><blockquote> -<p> "I do not know whether or not the document I received from Mrs. - Davidson was Spaulding's Manuscript Found, as I never read - it entire, and it convinced me that it was not the Spaulding - Manuscript; but whatever it was, Mr. Howe received it under the - condition on which I took it from Mrs. Davidson—to compare it with - the Book of Mormon, and then return it to her. I never received - any other manuscript of Spaulding's from Mrs. Davidson, or any one - else. Of that manuscript I made no other use than to give it, with - all my other documents connected with Mormonism, to Mr. Howe. I did - not destroy the manuscript nor dispose or it to Joe Smith, or to - any other person."<sup>[164]</sup> -</p></blockquote> -<p>[Footnote 164: "New Light on Mormonism," appendix, p. 260, No. 17. -Letter from Hurlburt; also no. 8, another letter from Hurlburt, and No. -16 a letter from Howe.] -</p> -<p>This manuscript received by Hurlburt and given to Howe is the only -Spaulding manuscript written by Spaulding, making any reference to -the antiquities of America. It is the simon-pure and only "Manuscript -Found." Against this it is urged by Mr. Schroeder that "no such title -is discoverable anywhere upon or in the body of the manuscript in the -Oberlin library."<sup>[165]</sup> And yet with strange inconsistency he himself -a few pages further on admits—"It is even possible that this first -manuscript (meaning the one now at Oberlin), may at sometime have been -labeled "Manuscript Found."<sup>[166]</sup> But what is better than any "label" -on the manuscript inside or outside; better than any admission of Mr. -Schroeder's, is the fact that this manuscript is the one Mr. Spaulding -feigned to have found, and that he pretended to translate into English. -It is the "found" manuscript, and the only one that Spaulding pretended -or feigned to have found. It is the one that Mrs. McKinstry says she -had in her hands "many times" at Sabine's after 1816; and that "on the -outside of this manuscript were written the words, 'Manuscript Found.'" -</p> -<p>[Footnote 165: <em>American Historical Magazine</em>, Sept., 1906, p. 386. -<em>Ante</em> p. 20.] -</p> -<p>[Footnote 166: Ibid. p. 390.] -</p> -<p>Perhaps it was this positive statement that drove Mr. Schroeder to the -admission that it is possible that this manuscript at Oberlin may have -been so labeled. The descriptions of the Spaulding manuscript called -"Manuscript Found," by others, who had knowledge of it, agree very -nearly as to its size, and their descriptions fit the manuscript at -Oberlin and not at all such manuscript as would be required to make -the Book of Mormon. Thus, Mrs. McKinstry says that the manuscript she -had in her hands many times at Sabine's, and that was tied up with -some other stories, and had written on the outside of it, "Manuscript -Found," made the manuscript about "one inch thick." Mrs. (Spaulding) -Davidson in the Haven interview says her husband's manuscript was -"about one third as large as the Book of Mormon." (i.e., about one -third as much, Ms. as would be required to make the Book of Mormon). -The Davidson statement represents that John Spaulding was perfectly -familiar with the work of his brother, "Manuscript Found," <em>"and -repeatedly heard the whole of it read,"</em> which might be possible with -the Spaulding manuscript, which, now that it is printed, makes 112 -pages, but scarcely possible respecting a manuscript making a book of -about 600 such pages. -</p> -<p>This manuscript of Spaulding's has finally been really "found" and -published as already detailed; and its publication has resulted in the -overthrow of the Spaulding theory of the origin of the Book of Mormon; -and that quite in another way than from disclosing the fact that there -is no incident, or name, or set of ideas common to the two productions. -The publication of the "Manuscript Found" not only demonstrates -that this particular manuscript was not the foundation of the Book -of Mormon, but it demonstrates, also, that no other writings of -Solomon Spaulding's could possibly be the Book of Mormon. Spaulding's -manuscript, as published, makes a pamphlet of some 112 pages, of about -350 words to the page, enough matter to give a clear idea of his -literary style. I am sure that no person, having any literary judgment -will think it possible for the author of "Manuscript Found" to be the -author of the Book of Mormon. -</p> -<p>Composition in writers becomes individualized as distinctly as the -looks, or appearance, or character, of separate individuals; and -they no more write in several styles than individuals impersonate -different characters. True, by special efforts this latter may be done -to a limited extent by a change of tone, costume and the like, but -underneath these impersonations is to be seen the real individual; and -so with authors. One may sometimes affect a light, and sometimes a -serious vein, in prose and poetry. He may imitate a solemn scriptural -style even, or the diction of some Greek or Roman author, but -underneath it all will be seen the individuality of the writer from -which he cannot separate himself any more than he can separate himself -from his true form, features, or character. Since we have in this -"Manuscript Found" enough of Mr. Spaulding's style to determine its -nature, if this manuscript of his was used either as the foundation or -the complete work of the Book of Mormon, we would be able to detect -Spauldingisms in it; identity of style would be apparent; but these -things are entirely absent from every page of the Book of Mormon. Mr. -Rice, in whose possession the Spaulding manuscript was found in 1884, -does not over-state the matter when he says: "I should as soon think -that the Book of Revelation was written by the author of Don Quixote, -as that the writer of this manuscript was the author of the Book of -Mormon." And again, he is right when he says: "It is unlikely that any -one who wrote so elaborate a work as the Mormon Bible, would spend his -time in getting up so shallow a story as this"—i. e., the Spaulding -Story. -</p> -<h4>THE MOTIVE FOR PUBLISHING THE BOOK OF MORMON. -</h4> -<p>It must be said for Mr. Schroeder that his theory of the motive -prompting the publication of the Book of Mormon is quite in harmony -with his theory of its origin. For it is fitting that a thing founded -in fraud should—and it very likely would—have the "greed of gain" as -the "dynamics of the scheme;" and that "love of gold, not God," would -be the moving cause of action. The only point at which Mr. Schroeder -breaks down in his theory of the motive, is just where he breaks down -in his theory of origin—namely, in the proof. -</p> -<p>The excerpts from the revelations quoted by Mr. Schroeder fail -as proofs for his assumption. He ranges all through the numerous -revelations given to the Church from 1830 to 1841. Of the thirteen -excerpts quoted by him two only have any bearing upon the Book of -Mormon; and these two are from a revelation to Martin Harris, who had -covenanted with Joseph Smith and with the publisher of the book, Mr. -Grandin, that he would pay for printing it. Yet when the time came -to make good his plighted word, he hesitated; whereupon the word of -the Lord came, as quoted by Mr. Schroeder: "Impart a portion of thy -property; yea, even part of thy lands, and all save the support of thy -family." So far Mr. Schroeder quotes. The very next paragraph (35) of -the revelation goes on—"Pay the debt thou has contracted with the -printer. Release thyself from bondage"—(i. e. the bondage of debt). -Again Mr. Schroeder quotes (verse 26) "I command that thou shalt not -covet thine own property." The full paragraph is: "And again I command -thee, that thou shalt not covet thine own property, but impart it -freely to the printing of the Book of Mormon, which contains the truth -and the word of God."<sup>[167]</sup> Just where in these passages, which are the -only ones out of those quoted from the "Doctrine and Covenants" that -bear at all on the Book of Mormon—just wherein they bear witness to -the "greed of gain" being the motive that prompted the publication of -the book; or how they sustain the idea that "love of gold, not God" was -the "dynamics of the scheme," I fail to see. -</p> -<p>[Footnote 167: "Doctrine and Covenants," Sec. 19:34, 35, 36.] -</p> -<p>As for the rest of the passages quoted by Mr. Schroeder, they fall into -two classes: first, those that relate to the consecration of properties -to the Church; and second, those that command that provisions be made -for the sustenance of Joseph Smith and others who were devoting their -energies to the work of the Lord. In relation to the first class it -will make matters clear for the reader to know that the Saints were -called upon to recognize this principle: The earth is the Lord's. -He created it. It is his, by virtue of proprietorship; consequently -all that man holds, of the world's wealth is held as a stewardship -under God. To give visible recognition to this truth, the Saints were -commanded in Missouri to consecrate their property to the Lord through -his servants, and receive back a stewardship as from the Lord; and -this in order that the great truth of man's mere stewardship over that -which he is said to possess—coming now to be recognized by the best -Christian thought of the age as the proper attitude of mind for the -believer in God, in respect of his material possessions—might once -for all be established as a doctrine of the Church, emphasized by this -visible act of consecration. -</p> -<p>As to the second class of quotations directing that provisions shall -be made for the material needs of Joseph Smith and his family—is it -necessary to argue at this late day what Paul seems to have settled -long ago, viz: "They which minister about holy things, live of the -things of the temple. * * * * Even so hath the Lord ordained, that they -which preach the Gospel, should live of the Gospel."<sup>[168]</sup> Is not the -justice of this principle universally recognized? I say Mr. Schroeder -breaks down at the production of proof for his theory as to motive. And -his ringing the changes upon this subject has but the sound of brass -when applied to Joseph Smith personally or to all the leaders of the -Mormon Church from its inception. Never have a people been more blessed -with unselfish leaders than the Latter-day Saints. Men blessed with -divine insight and power have given their services, practically without -renumeration, for the welfare of their people. They have labored in -season and out of season for them. They have given not only a teaching -service, tending to make the truth clear, but they have given freely -of their business ability, executive and judicial abilities. Men of -statesman-like quality of mind have devoted their lives to their -people, and practically without earthly reward, and many of them, the -most of them, in fact, have died poor in this world's goods, but rich -in the consciousness of service for fellow-men well performed. -</p> -<p>[Footnote 168: I Corinthians 9:13, 14.] -</p> -<p>I write these words from the midst of a people, who, when they read -them, will think of hundreds of men who have lived and wrought out -life's service among them, in the very spirit here described. "Greed -of gain" furnish "the dynamics" of the Mormon scheme! "Love of gold, -not of God," the motive force in Mormonism! "A desire for money" "the -inspiring cause of every act of the Mormon Prophet, the very divinity -that moulded his thoughts and revelations, and brought into being -Mormon's books!"<sup>[169]</sup> Nonsense, Mr. Schroeder; you have studied human -nature as well as Mormonism to little purpose if you really think so. -Joseph Smith was loved by his people to the verge of idolization. -He won and kept that love of theirs to the day of his death. He had -the satisfaction of seeing one of his great prophecies fulfilled—a -prophecy given out from a prison cell, in 1839, and when his fortunes -were fallen to their lowest point—when his enemies seemed to triumph, -and traitors were arrayed against him-then came the assurance from -God—"Thy people shall never be turned against thee by the testimony of -traitors."<sup>[170]</sup> And they never were, either before his death or since. -"Greed of gold," selfishness; "Love of gold, not God," does not produce -these results. Selfishness never wins or holds hearts. Only a life that -pours out itself in floods of unselfish service for others wins and -holds affections. Such was the life of Joseph Smith, such the lives of -Mormon leaders. -</p> -<p>[Footnote 169: <em>American Historical Magazine,</em> May, 1907, p. 221. -<em>Ante</em> pp. 80-81.] -</p> -<p>[Footnote 170: "Doctrine and Covenants," Sec. 122.] -</p> -<h4>CONCLUDING REMARKS. -</h4> -<p>And now my task draws towards its close. My purpose in this paper, -in the main, has been merely to refute the theory, together with the -alleged evidences and arguments of Mr. Schroeder. My method has been -to refute him largely out of the material and authorities which he -himself has introduced. And of course this has kept the discussion -of the origin of the Book of Mormon within narrow limits. This paper -has been more in the nature of a rejoinder than anything else to Mr. -Schroeder's reply to the theory set forth by the Church of Jesus Christ -of Latter-day Saints for the origin of the Book of Mormon. -</p> -<p>By this undesigned order of the discussion and by its necessary -limitations, the reader is at the disadvantage of not having -immediately before him the theory of the divine origin of the Book of -Mormon, sustained by the strong array of evidences and arguments, that -may be marshalled in its support.<sup>[171]</sup> But it will help in forming -a right conclusion as to the merits of this discussion if what is -here suggested be held in mind, namely: The Church of Jesus Christ -of Latter-day Saints sets forth the claim of a divine origin for the -Book of Mormon, sustained by special witnesses, whom God raised up to -testify of that origin; sustained also, as that Church believes, by a -world of evidences, both external and internal. To this Mr. Schroeder -has offered a counter-theory of origin, the "Spaulding Theory," to -which I have made this rejoinder. My effort has had no higher aim -than this, believing that nothing more was required of me under the -circumstances. If my paper shall prove to be, as I think it must, a -successful rejoinder; if it exhibits how inherently weak, and foolish -this Spaulding theory is, even when most skillfully set forth; if it -exhibits the tissue of falsehood and of malice, of which that theory is -made up; and the bitterness and hatred in which it had its inception; -and exposes the dishonest sophistry by which that theory has been -supported,—I shall be content. -</p> -<p>B. H. ROBERTS. -</p> -<p>Salt Lake City, Jan., 1909. -</p> -<p>[Footnote 171: For an extended treatise on this subject see the -writer's "New Witness for God," published as Young Men's Manuals, Nos. -7, 8 and 9, 1903-1906. Now published in a series of three volumes under -the title "New Witnesses for God," Vol. I treats of Joseph Smith as a -New Witness; Vols. II and III is the treatise on the Book of Mormon as -A New Witness for God.] -</p> - - -<h2><a name="PARTII"></a>PART II. -</h2> -<p class="centered">RECENT DISCUSSION OF MORMON AFFAIRS. -</p> -<h3>FOREWORD. -</h3> -<p>The justification for publishing the three following papers consists in -the importance of the subjects which they treat. The first paper, "An -Address to the World," was presented to the General Conference of the -Church of Jesus Christ of Latter-day Saints, by the First Presidency of -the Church, and by that conference unanimously adopted on the 5th of -April, 1907, and sent forth to the world. It was conceived and written -in a conciliatory spirit, and was intended to form the basis of a right -understanding of the attitude of the Church of the Latter-day Saints -with reference to a number of subjects concerning which there had been -bitter controversy. The "Address" explained the past. It expressed the -intention of the Church to give strict adherence to its obligations -to discontinue plural marriages, and with that, in time, would pass -away polygamous living. It also declared the intention of the Church -to abstain from interference in politics. That this was the spirit and -intent of the "Address" cannot be questioned by those who read it. -It presented, as the writer then believed, and as he now believes, a -fair basis of understanding and settlement of our local difficulties. -The manner in which it was met by the Ministerial Association, with -distrust, misrepresentation, unfair criticism and sly innuendo of evil -intentions, went far towards defeating its purpose, and gave occasion -for the Answer to the Ministerial Association's Review of the Address -to the world. The papers themselves tell the rest. -</p> -<h2><a name="PARTIISECI"></a>I. -<br> -AN ADDRESS: -<br>THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS TO THE WORLD. -</h2> -<p class="centered">FIRST PRESIDENCY OF THE CHURCH. -</p> -<p class="centered">"Let facts be submitted to a candid world." -</p> -<h3>I. -</h3> -<p><em>The Church of Jesus Christ of Latter-day Saints to the World</em>. -</p> -<p>GREETING: In the hope of correcting misrepresentation, and of -establishing a more perfect understanding respecting ourselves and our -religion, we, the officers and members of the Church of Jesus Christ -of Latter-day Saints, in General Conference assembled, issue this -Declaration. -</p> -<p>Such an action seems imperative. Never were our principles or our -purposes more widely misrepresented, more seriously misunderstood. -Our doctrines are distorted, the sacred ordinances of our religion -ridiculed, our Christianity questioned, our history falsified, our -character traduced, and our course of conduct as a people reprobated -and condemned. -</p> -<p>In answer to the charges made against us, for ourselves and for those -who, under divine direction, founded our religion and our Church; for -our posterity, to whom we shall transmit the faith, and into whose -keeping we shall give the Church of Christ; and before mankind, whose -opinions we respect, we solemnly declare the truth to be: -</p> -<p>Our religion is founded on the revelations of God. The Gospel we -proclaim is the Gospel of Christ, restored to earth in this the -dispensation of the fulness of times. The high claim of the Church is -declared in its title—The Church of Jesus Christ of Latter-day Saints. -Established by divine direction, its name was prescribed by him whose -Church it is—Jesus the Christ. -</p> -<p>The religion of this people is pure Christianity. Its creed is -expressive of the duties of practical life. Its theology is based on -the doctrines of the Redeemer. -</p> -<p>If it be true Christianity to accept Jesus Christ in person and in -mission as divine; to revere him as the Son of God, the crucified and -risen Lord, through whom alone can mankind attain salvation; to accept -his teachings as a guide, to adopt as a standard and observe as a -law the ethical code he promulgated; to comply with the requirements -prescribed by him as essential to membership in his Church, namely, -faith, repentance, baptism by immersion for the remission of sins, and -the laying on of hands for the gift of the Holy Ghost,—if this be -Christianity, then are we Christians, and the Church of Jesus Christ of -Latter-day Saints is a Christian church. -</p> -<p>The theology of our Church is the theology taught by Jesus Christ -and his apostles, the theology of scripture and reason. It not only -acknowledges the sacredness of ancient scripture, and the binding -force of divinely-inspired acts and utterances in ages past; but also -declares that God now speaks to man in this final Gospel dispensation. -</p> -<p>We believe in the Godhead, comprising the three individual personages, -Father, Son, and Holy Ghost. -</p> -<p>We hold that man is verily the child of God, formed in his image, -endowed with divine attributes, and possessing power to rise from the -gross desires of earth to the ennobling aspirations of heaven. -</p> -<p>We believe in the pre-existence of man as a spirit, and in a future -state of individual existence, in which every soul shall find its -place, as determined by justice and mercy, with opportunities of -endless progression, in the varied conditions of eternity. -</p> -<p>We believe in the free agency of man, and therefore in his individual -responsibility. -</p> -<p>We believe that salvation is for no select few, but that all men may be -saved through obedience to the laws and ordinances of the Gospel. -</p> -<p>We affirm that to administer in the ordinances of the Gospel authority -must be given of God; and that this authority is the power of the Holy -Priesthood. -</p> -<p>We affirm that through the ministration of immortal personages; the -Holy Priesthood has been conferred upon men in the present age, -and that under this divine authority the Church of Christ has been -organized. -</p> -<p>We proclaim the objects of this organization to be, the preaching of -the Gospel in all the world, the gathering of scattered-Israel, and the -preparation of a people for the coming of the Lord. -</p> -<p>"Mormonism" seeks its converts among all classes and conditions of -society, and those who accept it are among the best men and women of -the nations from which they come—honest, industrious, virtuous, and -reverent. In their community life they are peaceable, law-abiding and -exemplary. Their instincts, traditions and training are opposed to -vice and crime. The religion they have embraced, the Church of which -they are members, condemns every form of evil, and their lives, with -few exceptions, are exponents of righteousness. Many of the early -proselytes to our faith were descendants of the Pilgrims and Puritans. -Joseph Smith, Brigham Young, and other leaders among the Latter-day -Saints, traced their lineage to the founders and first defenders of the -nation. Joseph Smith was a native of Vermont, and by vocation a farmer. -All trades and professions were drawn upon for the membership of the -Church. In England, its first foreign mission field, it was mainly the -middle and working classes that responded to the Gospel message. All -over the world it has been the same,—our converts have been men and -women of character, intelligence, and integrity. There is nothing in -"Mormonism" to attract the selfish or the vile. -</p> -<p>The effort to differentiate the "Mormon" priesthood and the -"Mormon" people, by allowing that the latter are a good, honest, -though misguided folk, while alleging that their leaders are the -personification of all that is bad, is a most futile one. The great -majority of the male members of the Church hold the priesthood, and -though constituting the official body of the Church, they are a portion -of the people. Priesthood and people are inseparable, and, vindicated -or condemned, stand together. -</p> -<p>The charge that the Church relies upon duplicity in the propagation -of her doctrines, and shuns enlightened investigation, is contrary to -reason and fact. Deceit and fraud in the perpetuation of any religion -must end in failure. A system of religion, ethics, or philosophy, to -attract and hold the attention of men, must be sincere in doctrine and -honest in propaganda. That the Church employs deceptive methods; that -she has one doctrine for the priesthood and another for the people; -that she teaches one set of principles to her members in Zion, and -another to the world, is not true. Enlightened investigation is the -very means through which the Church hopes to promote belief in her -principles, and extend the beneficent influence of her institutions. -From the beginning, enlightened investigation has been the one thing -she has sought. To secure this she has sent her missionaries into all -parts of the world, especially to the centres of civilization and -enlightenment, where her literature has been freely distributed; yet -too frequently her claims have been disallowed without investigation, -and judgment has been pronounced without a hearing. At the Columbian -Exposition, which celebrated the four hundredth anniversary of the -discovery of America, the religions of the world were represented in a -great parliament, for the purpose of showing "in the most impressive -way, what and how many important truths the various religions hold -and teach in common; * * * to set forth by those most competent to -speak, what are deemed the important distinctive truths held and -taught by each religion; * * * to inquire what light each religion has -afforded or may afford to the other religions of the world." To this -gathering the Church of Jesus Christ of Latter-day Saints, though the -most distinctively American church, was not invited; nevertheless she -sought opportunity to place side by side with the creeds of all the -great historic faiths, a presentation of her principles, and to voice -to mankind the truths she deemed most important and most helpful. This -opportunity was denied the Church, except upon such terms as were -humiliating and subversive of the end sought—a wider publication and -a more just consideration of her faith. After such an experience, -and others of like kind, though of varying degree, we submit that -it ill becomes our accusers to charge us with shunning enlightened -investigation. -</p> -<p>It has been charged that "Mormonism" is opposed to education. The -history of the Church and the precepts of its leaders are a sufficient -answer to that accusation. Joseph Smith, the first President of the -Church, founded schools, and attended them as a student, as did many -of his followers under his advice and influence. Brigham Young, who -succeeded Joseph Smith, emulated him as a founder and patron of -schools; and every subsequent President of the Church, his associates, -and the people generally, have been equally zealous in that cause. In -the course of their exodus from Illinois, our people built log school -houses while halting on the Missouri river, then the frontier of the -nation; and after they had traversed a thousand miles of wilderness, -and planted their infant colony in the valley of the Great Salt Lake, -school houses were among the first buildings they erected. Such has -been the course pursued in every "Mormon" colony. The State of Utah, -now dotted with free schools, academies, colleges, and universities, -institutions which have given her marked educational prominence, -furnishes indisputable evidence that her people—mostly "Mormons"—are -friends and promoters of education. To the Latter-day Saints, salvation -itself, under the atonement of Christ, is a process of education. -That knowledge is a means of eternal progress, was taught by Joseph -Smith—It is impossible for a man to be saved in ignorance.—A man -is saved no faster than he gets knowledge.—The Glory of God is -intelligence.—Whatever principles of intelligence we attain to in this -life, will rise with us in the resurrection.—He who gains in this life -more knowledge than another, will have so much the advantage in the -world to come. These were aphorisms with the Prophet Joseph Smith. -</p> -<p>Neither is it true, as alleged, that "Mormonism" is destructive of -the sanctity of the marriage relation; on the contrary it regards -the lawful union of man and woman as the means through which they -may realize their highest and holiest aspirations. To the Latter-day -Saints, marriage is not designed by our Heavenly Father to be merely an -earthly union, but one that shall survive the vicissitudes of time, and -endure for eternity, bestowing honor and joy in this world, glory and -eternal lives in the worlds to come. -</p> -<p>The typical "Mormon" home is the temple of the family, in which the -members of the household gather morning and evening, for prayer -and praise to God, offered in the name of Jesus Christ, and often -accompanied by the reading of scripture and the singing of spiritual -songs. Here are taught and gently enforced, the moral precepts and -religious truths, which, taken together, make up that righteousness -which exalteth a nation, and ward off that sin which is a reproach -to any people. If such conditions are not a sufficient answer to the -charge that our homes are un-Christian, subversive of moral influence, -and destructive of the state's stability, then we turn to the present -generations, "Mormon" American citizens products of our religion and -our homes, for our vindication:—Here are our sons and daughters, -submit them to any test of comparison you will; regard for truth, -veneration for age, reverence for God, love of man, loyalty to country, -respect for law, refinement of manners, and, lastly, in this issue -between us and our accusers the crowning test of all, purity of mind -and chastity of conduct. It is not inordinate self praise to say of the -generations of our people, born and reared in "Mormon" homes, that they -will compare favorably, in the Christian virtues, and in all that makes -for good citizenship, with any community in this or any other country. -</p> -<p>The charge that the Church is a commercial rather than a religious -institution; that its aims are temporal rather than spiritual; that -it dictates its members in their industrial activities and relations, -and aims at absolute domination in temporal affairs,—all this we -emphatically deny. That the Church claims the right to counsel and -advise her members in temporal as well as in spiritual affairs is -admitted. Leading Church officials, men of practical experience in -pioneer life, have aided the people in establishing settlements -throughout the inter-mountain west, and have given them, gratuitously, -the benefit of their broader knowledge of things, through counsel and -direction, which the people have followed to their advantage; and -both the wisdom of the leaders and the good sense of the people are -vindicated in the results achieved. All this has been done without -the exercise of arbitrary power. It has resulted from wise counsels, -persuasively given and willingly followed. -</p> -<p>It has also been the policy of the Church to foster home industries. -Where there has been a lack of confidence in some of these enterprises, -and private capital has been afraid to invest, the Church has furnished -funds that the practicability of the undertaking might be demonstrated; -and repeatedly the wisdom of this policy has been made manifest. -Thereby the resources of various localities have been developed, -community industries diversified, and the people, especially the poor, -given increased opportunity of employment and a better chance to become -self-sustaining. -</p> -<p>We deny the existence of arbitrary power in the Church; and this -because its government is moral government purely, and its forces are -applied through kindness, reason, and persuasion. Government by consent -of the governed is the rule of the Church. Following is a summary of -the word of the Lord, setting forth the principles on which the Church -government is to be administered: -</p> -<p>The rights of the priesthood are inseparably connected with the powers -of heaven, and the powers of heaven cannot be controlled nor handled -only upon the principles of righteousness. That they may be conferred -upon men, is true; but when they undertake to cover their sins, or -gratify their pride, their vain ambition, or exercise control, or -dominion, or compulsion, upon the souls of the children of men, in any -degree of unrighteousness, the Spirit of the Lord is grieved; and when -it is withdrawn, amen to the priesthood, or the authority of that man. -No power or influence can or ought to be maintained by virtue of the -priesthood, only by persuasion, by long suffering, by gentleness, and -meekness, and by love unfeigned; by kindness, and pure knowledge, which -shall greatly enlarge the soul without hypocrisy and without guile. -</p> -<p>Nominations to Chuch office may be made by revelation; and the right of -nomination is usually exercised by those holding high authority, but it -is a law that no person is to be ordained to any office in the Church, -where there is a regularly organized branch of the same, without the -vote of its members. This law is operative as to all the officers of -the Church, from the president down to the deacon. The ecclesiastical -government itself exists by the will of the people; elections are -frequent, and the members are at liberty to vote as they choose. True, -the elective principle here operates by popular acceptance, rather -than through popular selection, but it is none the less real. Where -the foregoing facts exist as to any system, it is not and cannot be -arbitrary. -</p> -<p>The Church officers, in the exercise of their functions, are answerable -to the Church. No officer, however exalted his position, is exempt from -this law. All decisions, rulings and conduct of officials are subject -to investigation, correction, revision and final rejection by the -general assembly of the priesthood of the Church, its final court of -appeal. Even the President, its highest officer, is subject to these -laws, and special provision is made for his trial, and, if necessary, -his deposition. Where these facts exist in any administration of -government, it cannot be justly classed as a tyranny, nor considered a -menace to free institutions. -</p> -<p>The tithing system of the Church, so often denounced as oppressive, and -as imposing an arbitrary ecclesiastical tax, is in reality a system of -free-will offerings. True, the members, by the law of the Church, are -under moral obligation to pay one-tenth of their interest annually. But -from the very nature of the principles on which churches exist, they -being voluntary associations for the fostering of spiritual life, and -the achievement of moral and charitable ends—in which associations -membership cannot be compelled—there is no compulsory means of -collecting this or any other church revenue. Tithing is a voluntary -offering for religious and charitable purposes, and not a scheme of -extortion for the enrichment of the higher officials. Service in the -interest of the Church is given, for the most part, without monetary -compensation; where compensation is allowed it is moderate; the high -Church officials are not rich, but in the majority of cases are men of -limited means, and where it is otherwise their wealth did not come from -the tithes of the people; these facts are a complete refutation of the -slander that our tithing is a system of extortion practiced upon the -people for the enrichment of the priesthood. Like the Church government -throughout, the tithing system operates upon the principle of free will -and the consent of those who hold the faith to be divine. -</p> -<p>Neither in mental attitude nor in conduct have we been disloyal to the -government under whose guarantee of religious freedom our Church was -founded. The Book of Mormon proclaims America to be the land of Zion; -a land dedicated to righteousness and liberty; a land of promise to -certain branches of the house of Israel, and also to the Gentiles. It -declares that God will fortify this land against all other nations; -and "he that fighteth against Zion shall perish." By revelation to -Joseph Smith the Prophet, the Lord declared that he had established -the Constitution of the United States through "wise men raised up unto -this very purpose." It is also our belief that God has blessed and -prospered this nation, and given unto it power to enforce the divine -decrees concerning the land of Zion, that free institutions might not -perish from the earth. Cherishing such convictions, we have no place in -our hearts for disloyal sentiments, nor is there likelihood of treason -in our conduct. Were we evil-disposed toward American institutions, or -disloyal to the United States, we would be recreant to those principles -to which by interest and education we are attached, and would repudiate -the revelations of God concerning this land. -</p> -<p>In reaffirming our belief in the high destiny of America, our -attachment to American institutions, and our loyalty to the United -States, we declare that these sentiments, this loyalty, have outlived -the memory of all the wrongs inflicted upon our fathers and ourselves. -</p> -<p>If patriotism and loyalty are qualities manifested in times of peace, -by just, temperate, benevolent, industrious, and virtuous living; in -times of trial, by patience, resistance only by lawful means to real or -fancied wrongs, and by final submission to the laws of the land, though -involving distress and sorrow; and in time of war, by willingness -to fight the battles of the nation,—then, unquestionably, are the -"Mormon" people patriotic and loyal. -</p> -<p>The only conduct seemingly inconsistent with our professions as loyal -citizens, is that involved in our attitude during the controversies -that have arisen respecting plural marriage. This principle was -introduced by the Prophet Joseph Smith, at Nauvoo, Illinois. The -practice was continued in Utah, and published to the world, as -a doctrine of the Church, in 1852. In the face of these facts, -Brigham Young, whose position in the matter was well known, was -twice appointed, with the consent of the Senate, first by president -Fillmore, and afterwards by President Pierce, to be the Governor of the -Territory. It was not until 1862 that Congress enacted a law forbidding -plural marriage. This law the Latter-day Saints conscientiously -disregarded, in their observance of a principle sanctioned by their -religion. Moreover they believed the enactment to be violative of -the Constitution, which provides that Congress shall make no law -prohibiting the free exercise of religion. Notwithstanding this -attitude and conduct on the part of our people, no decision of the -Supreme Court upon this question was secured until 1878, more than -thirty years after the settlement of Utah; nor were determined efforts -made to enforce the law until a further period of five or six years had -elapsed. Surely this toleration, under which the practice of plural -marriage became firmly established, binds the United States and its -people, if indeed they are not bound by considerations of mercy and -wisdom, to the exercise of patience and charity in dealing with this -question. -</p> -<p>If it be charged by those who find extenuation for offenses committed -prior to the decision of 1878, that our subsequent duty as good -citizens was clear and unmistakable, we reply that the situation, as -viewed by some of our members, developed a conflict between duty to God -and duty to the government. Moreover, it was thought possible that the -decision of the Supreme Court might be reversed, if what was regarded -as a constitutional right were not too easily surrendered. What our -people did in disregard of the law and of the decisions of the Supreme -Court affecting plural marriages, was in the spirit of maintaining -religious rights under constitutional guaranties, and not in any spirit -of defiance or disloyalty to the government. -</p> -<p>The "Mormon" people have bowed in respectful submission to the laws -enacted against plural marriage. While it is true that for many years -they contested the constitutionality of the law of Congress, and -during that time acted in harmony with their religious convictions -in upholding by practice, as well as by spoken and written word, a -principle committed to them from God, still, when every means of -constitutional defense had been exhausted, the Church abandoned the -controversy and announced its intention to be obedient to the laws of -the land. Subsequently, when statehood for Utah became a possibility, -on the condition that her constitution provide by ordinance, -irrevocable without the consent of the United States, that plural -marriages should be forever prohibited, the "Mormon" people accepted -the condition by voting for the adoption of the constitution. From -that time until now, the Church has been true to its pledge respecting -the abandonment of the practice of plural marriage. If it be urged -that there have been instances of the violation of the anti-polygamy -laws, and that some persons within the Church have sought to evade the -rule adopted by her, prohibiting plural marriages, the plain answer is -that in every state and nation there are individuals who violate law -in spite of all the vigilance that can be exercised; but it does not -follow that the integrity of a community or of a state is destroyed, -because of such individual transgressions. All we ask is that the same -common-sense judgment be exercised in relation to our community that is -accorded to other communities. When all the circumstances are weighed, -the wonder is, not that there have been sporadic cases of plural -marriage, but that such cases have been so few. It should be remembered -that a religious conviction existed among the people, holding this -order of marriage to be divinely sanctioned. Little wonder then that -there should appear, in a community as large as ours, and as sincere, a -few over-zealous individuals who refused to submit even to the action -of the Church in such a matter, or that these few should find others -who sympathized with their views; the number, however, is small. -</p> -<p>Those who refer to "Mormon polygamy" as a menace to the American -home, or as a serious factor in American problems, make themselves -ridiculous. So far as plural marriage is concerned, the question is -settled. The problem of polygamous living among our people is rapidly -solving itself. It is a matter of record that in 1890, when the -manifesto was issued, there were 2,451 plural families; in nine years -this number had been reduced to 1,543. Four years later the number was -897; and many of these have since passed away. -</p> -<p>In answer to the charge of disloyalty, founded upon alleged secret -obligations against our government, we declare to all men that there is -nothing treasonable or disloyal to any ordinance, ceremony, or ritual -of the Church. -</p> -<p>The overthrow of earthly governments; the union of church and state; -domination of the state by the church; ecclesiastical interference -with the political freedom and rights of the citizen,—all such things -are contrary to the principles and policy of the Church, and directly -at variance with the oft repeated declarations of its chief presiding -authorities and of the Church itself, speaking through its general -conferences. The doctrine of the Church on the subject of government, -stands as follows: -</p><blockquote> -<p> "We believe in being subject to kings, presidents, rulers and - magistrates, in obeying, honoring and sustaining the law." -</p></blockquote> -<p>Such is our acknowledgment of duty to civil governments. Again: -</p><blockquote> -<p> "We believe that all governments necessarily require civil officers - and magistrates to enforce the laws of the same, and that such as - will administer law in equity and justice should be sought for and - upheld by the voice of the people (if a republic), or the will of - the sovereign." -</p> -<p> "We do not believe it just to mingle religious influence with civil - government, whereby one religious society is fostered and another - proscribed in its spiritual privileges, and the individual rights - of its members, as citizens, denied." (Doc. & Cov. Sec. 134.) -</p></blockquote> -<p>With reference to the laws of the Church, it is expressly said: -</p><blockquote> -<p> "Be subject to the powers that be, until He reigns whose right it - is to reign, and subdues all enemies under his feet. -</p> -<p> "Behold, the laws which ye have received from my hand are the laws - of the Church, and in this light ye shall hold them forth." (Doc. & - Cov. Sec. 58.) -</p></blockquote> -<p>That is to say, no law or rule enacted, or revelation received by the -Church, has been promulgated for the State. Such laws and revelations -as have been given are solely for the government of the Church. -</p> -<p>The Church, of Jesus Christ of Latter-day Saints holds to the doctrine -of the separation of church and state; the non-interference of -church authority in political matters; and the absolute freedom and -independence of the individual in the performance of his political -duties. If, at any time, there has been conduct at variance with this -doctrine, it has been in violation of the well settled principles and -policy of the Church. -</p> -<p>We declare that from principle and policy, we favor: -</p> -<p>The absolute separation of church and state; -</p> -<p>No domination of the state by the church; -</p> -<p>No church interference with the functions of the State; -</p> -<p>No state interference with the functions of the church; or with the -free exercise of religion; -</p> -<p>The absolute freedom of the individual from the domination of -ecclesiastical authority in political affairs; -</p> -<p>The equality of all churches before the law. -</p> -<p>The reaffirmation of this doctrine and policy, however, is predicated -upon the express understanding that politics in the states where our -people reside, shall be conducted as in other parts of the Union; -that there shall be no interference by the State with the Church, nor -with the free exercise of religion. Should political parties make -war upon the Church, or menace the civil, political, or religious -rights of its members as such—against a policy of that kind by any -political party or set of men whatsoever, we assert the inherent right -of self-preservation for the Church and her right and duty to call -upon all her children, and upon all who love justice, and desire the -perpetuation of religious liberty, to come to her aid, to stand with -her until the danger shall have passed. And this, openly, submitting -the justice of our cause to the enlightened judgment of our fellow men, -should such an issue unhappily arise. We desire to live in peace and -confidence with our fellow citizens of all political parties and of all -religions. -</p> -<p>It is sometimes urged that the permanent realization of such a desire -is impossible, since the Latter-day Saints hold as a principle of their -faith that God now reveals himself to man, as in ancient times; that -the priesthood of the Church constitute a body of men who have, each -for himself, in the sphere in which he moves, special right to such -revelation; that the President of the Church is recognized as the only -person through whom divine communication will come as law and doctrine -to the religious body; that such revelation may come at any time, upon -any subject, spiritual or temporal, as God wills; and finally that, -in the mind of every faithful Latter-day Saint, such revelation, in -whatsoever it counsels, advises or commands, is paramount. Furthermore -it is sometimes pointed out that the members of the Church are looking -for the actual coming of a Kingdom of God on earth, that shall gather -all the kingdoms of the world into one visible, divine empire, over -which the risen Messiah shall reign. -</p> -<p>All this, it is held, renders it impossible for a "Mormon" to give true -allegiance to his country, or to any earthly government. -</p> -<p>We refuse to be bound by the interpretations which others place upon -our beliefs; or by what they allege must be the practical consequences -of our doctrines. Men have no right to impute to us what they think -may be the logical deduction from our beliefs, but which we ourselves -do not accept. We are to be judged by our own interpretations, and by -our actions, not by the logic of others, as to what is, or may be, -the result of our faith. We deny that either our belief in divine -revelation, or our anticipation of the coming kingdom of God, weakens -in any degree the genuineness of our allegiance to our country. When -the divine empire will be established, we may not know any more than -other Christians who pray, "Thy kingdom come, Thy will be done, in -earth as it is in heaven;" but we do know that our allegiance and -loyalty to country are strengthened by the fact that while awaiting the -advent of the Messiah's kingdom, we are under a commandment from God to -be subject to the powers that be, until He comes "whose right it is to -reign." -</p> -<p>"Mormonism" is in the world for the world's good. Teaching truth, -inculcating morality, guarding the purity of the home, honoring -authority and government, fostering education, and exalting man and -woman, our religion denounces crime, and is a foe to tyranny in every -form. "Mormonism" seeks to uplift, not to destroy society. She joins -hands with the civilization of the age. Proclaiming herself a special -harbinger of the Savior's second coming, she recognizes in all the -great epochs and movements of the past, steps in the march of progress -leading up to the looked for millennial reign. "Mormonism" lifts an -ensign of peace to all people. The predestined fruits of her proposed -system are the sanctification of the earth and the salvation of the -human family. -</p> -<p>And now, to all the world: Having been commanded of God, as much -as lieth in us, to live peaceably with all men—we, in order to be -obedient to the heavenly commandment, send forth this Declaration, -that our position upon the various questions agitating the public mind -concerning us may be known. We desire peace, and will do all in our -power on fair and honorable principles to promote it. Our religion -is interwoven with our lives, it has formed our character, and the -truth of its principles is impressed upon our souls. We submit to -you, our fellow-men, that there is nothing in those principles that -calls for execration, no matter how widely in some respects they may -differ from your conceptions of religious truth. Certainly there is -nothing in them that may not stand within the wide circle of modern -toleration of religious thought and practice. To us these principles -are crystallizations of truth. They are as dear to us as your religious -conceptions are to you. In their application to human conduct, we see -the world's hope of redemption from sin and strife, from ignorance -and unbelief. Our motives are not selfish; our purposes not petty and -earth-bound; we contemplate the human race, past, present and yet to -come, as immortal beings, for whose salvation it is our mission to -labor; and to this work, broad as eternity and deep as the love of God, -we devote ourselves, now, and forever. Amen. -</p> -<p>JOSEPH F. SMITH, -</p> -<p>JOHN R. WILDER, -</p> -<p>ANTHON H. LUND, -</p> -<p>In behalf of the Church of Jesus Christ of Latter-day Saints, March 26, -1907. -</p> -<p><em>Adopted by vote of the Church, in General Conference, April 5, 1907.</em> -</p> -<p>SALT LAKE CITY, UTAH. -</p> -<h2><a name="PARTIISECII"></a>II. -<br> -REVIEW OF ADDRESS TO THE WORLD. -</h2> -<p class="centered">MINISTERIAL ASSOCIATION, SALT LAKE CITY. -</p> -<h3>FOREWORD. -</h3> -<p>The following announcement accompanying the publication of the -Ministerial Association's Review of the Mormon Address to the World -appeared in the <em>Salt Lake Tribune,</em> impression of June 4, 1907: -</p> -<h4>REPLY TO MORMON ADDRESS TO THE WORLD IS ISSUED BY THE MINISTERIAL -ASSOCIATION OF SALT LAKE CITY.—PUBLICATION MISLEADING AND SUPPRESSION -OF FAITH.—MINISTERS OF THIS CITY ARE UNIT IN DECLARING AGAINST THE -ADDRESS. -</h4> -<p>The Ministerial association of Salt Lake City has issued a review, in -the nature of a reply, to the "Address to the World," put out by the -Mormon church at the recent conference held in this city, in defense -of Mormonism. The review represents the combined labor of nearly every -member of the Ministerial association of Salt Lake, of which there are -thirty-three members, and by which it was adopted as a unit. -</p> -<p>The review, which is presented elsewhere in this issue of <em>The -Tribune,</em> is lengthy, comprehensive and unanswerable, well worthy -any and every one's time in reading, studying and digesting. It was -unanimously adopted at a meeting of the Ministerial association in its -headquarters in the club room of the Y. M. C. A. Monday afternoon. -Almost the entire membership of the association was represented at the -final meeting and there was not a dissenting voice or vote against the -adopting of the review, or reply, as it may aptly be termed. -</p> -<p>Within a few days after the publishing of the Mormon Address to the -World a movement was started in the association looking to a reply to -the so-called Address. Among the ministers the document put forth by -the Mormon church was considered in the light of a suppression rather -than a confession of Mormon faith, and so most misleading. With the end -in view of a reply to the falsified, juggled and deceiving Address, -a number of papers were prepared and submitted to the association by -several different members. These papers were placed into the hands -of the committee, selected by the association for that purpose, -which threw them into the form of a report. The report was discussed -thoroughly at several different meetings of the association and every -member was given an opportunity of suggesting changes, presenting his -ideas on the subject for incorporation in the reply, or registering an -objection to it. As before stated, there was not a dissenting voice or -vote against the reply, the adoption being unanimous. -</p> -<h4>A STRIKING THING. -</h4> -<p>One of the striking things in the reply, which covers every point in -the Address with convincing thoroughness, is that it sets the teachings -of the Mormon leaders, as published in their own works and used in -their Improvement Associations, Sunday-schools and the like, alongside -of and in direct contrast to the diluted statement of doctrines found -in the "Address to the World." It is confidently asserted that there -has never been such a published statement by the Mormons, based upon -their own publications of the fact that they teach that there are many -gods and goddesses, that God, the Father, is married and that the gift -of eternal procreation is one of the felicities of paradise, promised, -however, only to those who are joined by the priesthood in marriage for -eternity. -</p> -<p>In the discussion of the several papers that were worked into the reply -to the "Address to the World" all the active members of the Ministerial -association have been present and have taken an active part in the -work that led to its promulgation. The reply represents the combined -labors of the members of the Ministerial association. In its drafting -the churches of the Presbyterian, Congregational, Methodist Episcopal, -Baptist, Lutheran, Christian and Episcopal denominations, through their -pastors, are represented. The officers of the Ministerial association -are: President, the Rev. S. A. Hayworth, pastor of the East Side -Baptist church; vice-president, the Rev. Benjamin Young, of the First -M. E. church; secretary and treasurer, the Rev. E. C. Parker, of the -Liberty Park M. E. church. The members and their denominations are: -</p> -<h4>MINISTERIAL DIRECTORY. -</h4> -<p>The Rev. J. C. Andrews, Baptist; the Rev. A. A. Anderson, Swedish -Evangelist; the Rev. J. H. Allen, Calvary Baptist; the Rev. J. -Armstrong, Baptist; the Rev. D. A. Brown, First Baptist; the Rev. -Benjamin Brewster, St. Mark's Episcopal; the Rev. F. W. Bussard, -English Lutheran; the Rev. J. C. Bell, A. M. E.; the Rev. J. G. -Cairns, Second M. E.; the Rev. J. F. Baker, Garfield, Baptist; the -Rev. D. M. Helmick, Iliff M. E.; the Rev. H. I. Hansen, Norwegian -and Danish M. E.; the Rev. H. E. Hays, Third Presbyterian; the Rev. -J. S. Hurlburt, Murray, M. E.; the Rev. Jesse Hyde, Murray, Baptist; -the Rev. Harold Jensen, Norwegian and Danish Evangelical Lutheran; -the Rev. Bruce Kinney, superintendent Baptist work; the Rev. R. -G. McNiece, Presbyterian; the Rev. Josiah McClain, superintendent -Presbyterian work; the Rev. J. K. McGillivray, Presbyterian: the Rev. -C. C. Mclntire, Westminster Presbyterian; the Rev. R. S. Nickerson, -Sandy, First Congregational; the Rev. W. M. Paden, First Presbyterian; -the Rev. E. C. Parker, Liberty Park M. E.; the Rev. Emanuel Rydberg, -Swedish Lutheran; the Rev. P. A. Simpkin, Phillips Congregational; -the Rev. R. M. Stevenson, Presbyterian; the Rev. D. B. Scott, M. E.; -the Rev. F. S. Spalding, Episcopal Bishop; the Rev. H. J. Talbott, -superintendent M. E. work; the Rev. Benjamin Young, First M. E.; the -Rev. J. H. Worrall, M. E. -</p> -<p>Not only was the <em>"Review"</em> thus heralded in the local columns of the -<em>Tribune,</em> but that paper also made the following editorial comment: -</p> -<h4>THE REVIEW BY THE MINISTERS. -</h4><blockquote> -<p> "We print in other columns this morning, in full, the review by the - Salt Lake Ministerial association of the declaration made by the - first presidency of the Mormon church and sustained by the general - conference in April last. This review is calm, deliberate, and - temperate in tone; but it is irresistible in force, in logic, and - in conclusion. It will, of course, be warmly welcomed and approved - by the loyal citizenship of Utah, while to the country at large it - will be a good deal in the nature of a revelation. -</p> -<p> "It is shown that the Mormon declaration is uncandid in that it - suppresses so much of the real beliefs and sentiments of the - church; and citations are given from authoritative writers of - the church, and from its standard works, showing how serious - these omissions are, and how completely their suppression gives a - false impression of the whole system. The evidence presented on - this point by the Christian ministers of this city is absolutely - irresistible. -</p> -<p> "The evasions, the duplicity, the hypocrisy, the dishonesty, of the - conference declaration are completely shown, in masterly style. - The repeated but half-hearted efforts of the church leaders to - make the world believe in their patriotism, their piety, their - unselfishness, their benevolence, their purity, when they do not - believe these things of themselves, knowing their own corruption, - treason, blasphemy and corroding selfishness, avarice, lusts of - power and of the flesh, are fitly dealt with in this admirable - review, which we cannot too highly commend for its spirit and its - substance. -</p> -<p> "It is shown in it that the hypocritical position of the conference - declaration is condemned by the Mormon church's own publications; - that the righteousness of polygamy is still upheld by the Mormon - leaders and speakers; and the hollowness of the entire pretense - through which it is sought to make it appear that the Mormon - leaders occupy a position which they do not occupy, is made clear. - Not any longer will the hierarchic pretense of being what it is - not, serve." -</p></blockquote> -<p>Thus heralded, the "Review" follows. -</p> -<h3>II. -<br> -REVIEW. -</h3> -<p>An "Address to the World" was issued by the president of the Mormon -Church and his counselors, and was adopted by the general conference -of that church April 5, 1907. This "Address," evidently prepared for -the residents of non-Mormon communities, is being widely circulated. -Ostensibly it makes a declaration of the doctrines, asserts the -principles and defends the practices of the Mormon Church. It claims -supremacy for that body as the only divinely authorized church of Jesus -Christ in the earth. It sets forth grievances. It appeals to the candid -judgment of mankind for toleration. -</p> -<p>For more than a half-century the Mormon Church has been teaching its -doctrines. Wherever it has had an organization its practices have -been more or less subject to observation. It would seem, therefore, -that there should be little doubt as to the nature of the one, or the -effect and tendency of the other. Nor would there be much question -as to either were the doctrines of that church as fully proclaimed -elsewhere as they are in Utah; and were its practices everywhere as -transparent as they are in its strongholds. The publication and wide -circulation of the aforementioned defense of the Mormon Church is the -ground of our communication, in which we join hands with the authors of -the defense in "establishing a more perfect understanding respecting" -themselves and their religion. We could wish that some of the points -touched upon in their paper might have had more ample elucidation, -both as ministering to a better understanding on the part of residents -of non-Mormon communities, and as forestalling the necessity for -this review upon our part. But, since this defense obscures so much -that it is necessary for people to know, who would desire to form an -intelligent judgment concerning the Mormon Church, we discuss those -things alluded to in the "address" that seem to us of the gravest -importance. -</p> -<p>It will be noted at the very outset that a supreme claim is made for -the Mormon Church. Adding no spiritual truth to the aggregate of things -already revealed, fostering no virtues not already taught by Christian -churches, and exemplified in Christian lives, showing no superiority -of Christian ideals or of Christian character, contributing nothing -original to civic righteousness, to commercial integrity, to domestic -virtue, to reverence for God or to justice and mercy toward men—this -sect, whose activities are chiefly confined to a few countries already -Christianized, claims to be the only divinely authorized church of -Jesus Christ on the earth; its very name, so it is affirmed, being -given by divine revelation. In harmony with this claim it sets up a -wholly unbiblical test of salvation. -</p><blockquote> -<p> "Joseph Smith is a new witness for God; a prophet divinely - authorized to teach the Gospel and re-establish the church of Jesus - Christ on earth."—"New Witness for God." by B. H. Roberts. -</p> -<p> "Every spirit that confesses that Joseph Smith is a prophet, - that he lived and died a prophet, and that the Book of Mormon - is true, is of God, and every spirit that does not is of - anti-Christ."—Brigham Young, Millennial Star, volume 5, page 118. -</p> -<p> "If plural marriage be unlawful, then is the whole plan of - salvation through the house of Israel a failure, and the entire - fabric of Christianity without foundation."—A compendium of the - doctrine of the Gospel published for missionaries. 1898. -</p> -<p> "Q. What doth the Lord require of the people of the United States? -</p> -<p> "A. He requires them to repent of all their sins and embrace the - message of salvation contained in the Book of Mormon, and be - baptized into this church, and prepare themselves for the coming of - the Lord. -</p> -<p> "Q. What will be the consequence if they do not embrace the Book of - Mormon as a divine revelation? -</p> -<p> "A. They will be destroyed from the land and sent down to - hell, like all other generations who have rejected a divine - message."—Orson Pratt in the Seer, page 215. -</p></blockquote> -<p>This claim naturally provokes a most searching investigation of the -grounds upon which it rests. When it appears that it involves the -eternal reprobation of those who finally reject it, there can be no -surprise that the claim is very sharply challenged. It is asserted that -"the high claim of the church—is declared in its title—the Church of -Jesus Christ of Latter-day Saints;" that "its name was prescribed by -Him whose church it is—Jesus, the Christ;" and that, "we affirm that, -through the ministration of immortal personages, the holy priesthood -has been conferred upon men in the present age, and that under this -divine authority the Church of Jesus Christ has been organized." It -will be seen that the claim to exclusiveness involves the invalidity of -all the church ordinances, and of all ministerial functions, including -the right to solemnize marriages, as administered by the Christian -church from the second to the nineteenth century. -</p><blockquote> -<p> "It (Mormonism) is entirely unlike all plans and systems ever - invented by human authority; it has no likeness, connection or - fellowship with any of them; it speaks with divine authority, and - all nations, without an exception, are required to obey. He that - receives the message and endures to the end will be saved; he that - rejects it will be damned."—Pratt's Works, paper 1. -</p> -<p> "These claims in behalf of Mormonism presuppose the destruction - of the primitive Christian church, a complete apostasy from the - Christian religion."—New Witness for God, preface, page 1. -</p> -<p> "The very religion of modern Christianity is now about as great - a curse as can be inflicted upon its successors without doing - violence to their power of free agency. * * *" -</p> -<p> "The modern Christians with the Bible in their hands are in as - gross darkness as the worshipers of Baal. The god they worship - is no more like the person of Christ or the person of man than - Baal was. Their order of church authorities and church gifts and - ordinances of healing and anointing are probably about as remote - from the apostolic pattern as the worship of Mohamet or Vishnu - is."—Spencer's letters, pages 119 and 120. -</p> -<p> "The power to officiate in the ordinances of God has not been upon - the earth since the great apostasy until the present century. - Something like seventeen centuries have passed away since the - authority was last on the eastern hemisphere to administer in any - of the ordinances of God. During that long period marriages have - been celebrated according to the customs of human government by - uninspired men, holding no authority from God, consequently all - their marriages, like their baptisms, are illegal before the Lord. - Point out to us a husband and wife that God has joined together - from the second century of the Christian era until the nineteenth, - if you can. Such a phenomenon cannot be found among Christians or - Jews, Mohammedans or Pagans."—Orson Pratt in the Star, page 48. -</p></blockquote> -<p>The further significance of this claim is seen when one considers -that it denies that the Christian church has represented Christ in -the last seventeen centuries. And this denial stands in face of the -testimony that Christian people have borne to Him, the martyrdoms they -have suffered to carry His message to benighted peoples, the charities -they have organized, the great reforms they have fostered, the general -progress of mankind which they, chiefly, have promoted, and the saintly -lives nurtured under the teaching of the Christian church. Surely -the claim to exclusive divine authorization must rest upon proofs so -clear and convincing that no sincere seeker after truth would question -their conclusiveness. But no such proofs are presented. Here is the -fundamental weakness of the whole system for which this astonishing -claim is made—it presents no credentials that would make good a claim -to even be numbered among the churches which represent Christ; much -less to the only church of Christ on the earth. -</p> -<p>It would naturally be expected that, in a communication intended to -really enlighten mankind concerning the Mormon faith as the only true -religion—the statement of doctrine would be both full and luminous. -But in the "Address" it is exceedingly brief—so brief, in fact, that -one is driven to the conclusion that, as a basis upon which a candid -judgment might be framed, it not only leaves much to be desired, but is -positively misleading. -</p> -<p>As to divine revelation, it declares "The theology of our church is -the theology taught by Jesus Christ and his apostles, the theology -of Scripture and reason. It not only acknowledges the sacredness of -ancient Scripture, and the binding force of divinely-inspired acts -and utterances in ages past, but also declares that God now speaks -to man in this final Gospel dispensation." Under this declaration -lies the claim of the Mormon Church—constantly insisted upon in its -congregations here and in surrounding regions—that the "Book of -Mormon," "The Doctrine and Covenants," the "Pearl of Great Price," -together with the "Living oracles,"—i.e., certain members of the -priesthood—are divinely inspired, and are, therefore, of equal -authority with the Bible. This claim, a knowledge of which is so -necessary to even a tolerable understanding of their system of belief, -is not plainly and explicitly set forth in the declaration of doctrine -contained in the "Address," but it has repeated and urgent emphasis in -their teachings in Mormon communities. -</p><blockquote> -<p> "The commissioned officers of the church form one part of its - motive force. The other is the continual revelation of the will of - God to his people. Without the first, disorder and confusion would - prevail; without the second, stagnation and death." -</p> -<p> "Written revelation is comprised in the four books of Scripture - accepted by the church in this dispensation—the Bible, the Book of - Mormon, the Doctrine and Covenants, and the Pearl of Great Price. * - * * As far as these revelations are adapted to present conditions, - they are binding on the church today."—Young Men's Improvement - Association Manual, 1901-2. -</p> -<p> "The Book of Mormon claims to be a divinely inspired record, - written by a succession of prophets who inhabited ancient America. - It professes to be revealed to the present generation for the - salvation of all who will receive it and for the overthrow - and damnation of all nations who reject it. * * The nature of - the message in the Book of Mormon is such that if true no one - can possibly be saved and reject it; if false, no one can be - saved and receive it. Therefore, every soul in all the world is - equally interested in ascertaining its truth or falsity."—Orson - Pratt—Divine Authenticity of the Book of Mormon, page 1. -</p> -<p> "Q. Has God given many revelations to men? -</p> -<p> "A. Yes, a great number. -</p> -<p> "Q. Where have we any account of his doing so? -</p> -<p> "A. In the Bible, the Book of Mormon, the Book of Doctrine and - Covenants and other publications of the Church of Jesus Christ of - Latter-Day Saints."—Children's Catechism, chapter 3. -</p> -<p> "Many hundreds of the servants of God among the Latter-Day Saints - keep journals of their travels, and of the miracles which pass - under their observation. Hence the Acts of the Apostles of the - nineteenth century are recorded as well as the Acts of those in the - first century; and the miracles recorded in the latter-day Acts are - just as worthy of being believed as the miracles recorded in the - former-day Acts."—Divine Authenticity of the Book of Mormon, page - 80. -</p> -<p> "The word 'oracle' is instructive. It is derived from the Latin - 'Ora,' meaning the mouth. It means, therefore, those whose - authoritative teachings are by spoken word as well as by pen and - their word takes precedence with their own generation over that - which has been written by any previous authority. * * * Their - authority also includes the right to interpret the Scriptural - writings of previous dispensations. For in case of doubt as to what - the law of God is, final appeal is made to the living oracles, - who interpret through the authority of the priesthood and the - inspiration of the Holy Ghost."—Manual, 1901-2, part I, page 81. -</p> -<p> "The standard works of the church form our written authority and - doctrine, but they are by no means our only sources of information - and instruction on the theology of the church. We believe that God - is as willing today as he ever has been to reveal his mind and will - to men, and that he does so though chosen and appointed channels. - We rely, therefore, on the teachings of the living oracles of God - as of equal validity with the doctrines of the living word, and - the men in chief authority being acknowledged and accepted by the - church as prophets and revelators, and as being in possession of - the power of the holy priesthood," etc.—The Articles of Faith, by - Talmage, page 5. -</p> -<p> "The living oracles that exist in the true church possess and - exercise the power of discrimination between obsolete and active - commandments. Whenever it is necessary that a decision be made as - to the present application of a commandment, or the interpretation - of Scripture, the matter is referred to the living oracles and - their decision is final. There is no dissipation of energy; no - doubt or indecision. * * * The living oracles are a motive force - to the church in the fact that they are, as the name implies, - mouthpieces of God to his people."—Manual, 1901-2, pages 64-65. -</p></blockquote> -<p>As to the doctrine of Deity, the "Address" declares: "We believe in -the God-head, comprising the three individual personages, Father, Son -and Holy Ghost." As this declaration stands here, it will not perhaps -suggest Tritheism or Materialism to Christians unfamiliar with Mormon -theological terms. But when the full doctrine of the Deity, as taught -in Mormon congregations, is known, it will at once be seen that no -Christian can accept it. In fact, the Mormon Church teaches that God -the Father has a material body of flesh and bones; that Adam is the -God of the human race; that this Adam-God was physically begotten by -another God; that the Gods were once as we are now; that there is a -great multiplicity of Gods; that Jesus Christ was physically begotten -by the Heavenly Father of Mary, His wife; that, as we have a Heavenly -Father, so also we have a Heavenly Mother; that Jesus Himself was -married, and was probably a polygamist—at least so it has been printed -in their publications and taught among their people; and that the Holy -Spirit is of material substance, capable of actual transmission from -one person to another. -</p><blockquote> -<p> "We know that both the Father and the Son are in form and stature - perfect men; each of them possesses a material body, infinitely - pure and perfect, and attended by a transcendant glory, yet a body - of flesh and bones."—Talmage, Articles of Faith, page 41. See also - Doctrine and Covenants, chapter cxxx, 22d verse. -</p> -<p> "Admitting the personality of God, we are compelled to accept the - fact of his materiality; indeed, an immaterial being, under which - meaningless name some have sought to designate the condition of - God, cannot exist, for the very expression is a contradiction of - terms."—Talmage, Articles of Faith, page 42. -</p> -<p> "Now hear it, O inhabitants of the earth, Jew and Gentile, saint - and sinner: When our Father Adam came into the garden he came into - it with a celestial body, and brought Eve, one of his wives, with - him. He helped to make and organize this world. He is Michael, the - Archangel, the Ancient of Days, about whom holy men have written - and spoken. He is our Father and our God, and the only God with - whom we have to do. Every man upon the earth, professing Christian - or non-professing Christian, must hear it, and will hear it, sooner - or later. * * * -</p> -<p> "When the Virgin Mary conceived the child Jesus, the Father had - begotten him in his own likeness; he was not begotten by the Holy - Ghost. And who is the Father? He is the first of the human family; - and when he took a tabernacle it was begotten by his father in - heaven after the same manner as the tabernacles of Cain, Abel and - the rest of the sons and daughters of Eve. I could tell you much - more about this; but were I to tell you the whole truth, blasphemy - would be nothing to it in the estimation of the superstitious and - over-righteous of mankind. Jesus, our elder brother, was begotten - by the same character that was in the Garden of Eden. And who is - our Father in Heaven."—Brigham Young, Journal of Discourses, - volume 1, pages 50-1. -</p> -<p> "Some of the sectarian ministers are saying that we Mormons are - ashamed of the doctrine announced by President Brigham Young, - to the effect that Adam will thus be the God of this world. No, - friends, it is not that we are ashamed of that doctrine. If you - see any change coming over our countenance when this doctrine is - named, it is surprise, astonishment, that any one at all capable of - grasping the largeness and extent of the universe, the grandeur of - existence and the possibilities in man for growth, for progress, - should be so lean of intellect, should have such a paucity of - understanding as to call it in question at all."—Roberts, The - Mormon Doctrine of Deity, pages 42-3. -</p> -<p> "Q. Are there more Gods than one? -</p> -<p> "A. Yes, many."—Catechism for Children, page 13. -</p> -<p> "We believe in the plurality of Gods."—Roberts, Mormon Doctrines - of Deity, page 11. -</p> -<p> "In the beginning the head of the Gods called a council of Gods, - and they came together to concoct a plan to create the world and - the people in it."—Joseph Smith, quoted by Roberts in Mormon - Doctrine of Deity, page 229. -</p> -<p> "Without going into the full investigation of the history and - excellency of God, the Father of our Lord Jesus Christ, in this - article, let us reflect that Jesus Christ as lord of lords and - king of kings must have a noble race in the heavens or upon the - earth, or else he can never be as great in power, dominion, might - and authority as the Scriptures declare. But hear: The mystery is - solved. John says: 'And I looked and lo, a lamb stood on Mount - Zion, and with him a hundred and forty-four thousand, having his - father's name written on their foreheads.' Their father's name; - bless me. That is God. Well done for Mormonism—144,000 Gods among - the tribes of Israel and two living Gods and the Holy Ghost for - this world. Such knowledge is too wonderful for men, unless they - possess the spirit of Gods."—President Taylor, quoted by Roberts - in The Mormon Doctrine of Deity, page 253. -</p> -<p> "If none but Gods will be permitted to multiply immortal children, - it follows that each God must have one or more wives. God, the - father of our spirits, became the father of our Lord Jesus Christ - according to the flesh. The fleshy body of Jesus required a mother - as well as a father. Therefore, the father and mother of Jesus - according to the flesh must have been associated together in the - capacity of husband and wife; hence the Virgin Mary must have been - for the time being, the lawful wife of God the Father. -</p> -<p> "As God the Father begat the fleshly body of Jesus, so he, before - the world began, begat his spirit; as the body required an earthly - mother, so his spirit required a heavenly mother. As God associated - in the capacity of a husband with the earthly mother, so likewise - he associated in the same capacity with the heavenly one; earthly - things being in the likeness of heavenly things, and that which is - temporal being the likeness of that which is eternal. Or, in other - words, the laws of generation upon the earth are after the order of - the laws of generation in heaven."—Orson Pratt in The Seer, page - 159. -</p></blockquote> -<p>Eliza R. Snow, the Mormon high priestess and poetess, gives voice to -these doctrines in her famous "Invocation; or, the Eternal Mother and -Father." -</p> -<p>Most of us have heard it in the Tabernacle; many, however, have not -understood its teachings. We quote two stanzas: -</p><blockquote> -<p class="poetry"> "In the Heavens are parents single?<br> - No; the thought makes reason stare;<br> - Truth is reason; truth eternal<br> - Tells me I've a mother there."<br> -</p> -<p class="poetry"> "When I leave this frail existence—<br> - When I lay this mortal by;<br> - Father, mother, may I meet you<br> - In your royal court on high."<br> -</p> -<p class="poetry"> —Latter-day Saints Hymnal.<br> -</p> -<p class="poetry"> "Obedience will the same bright garland weave<br> - As it has done for your great mother Eve,<br> - For all her daughters on the earth, who will<br> - All my requirements sacredly fulfill.<br> - And what to Eve, though in her mortal life<br> - She'd been the first, or tenth, or fifteenth wife?<br> - What did she care, when in her lowest state<br> - Whether by fools considered small, or great?<br> - 'Twas all the same to her—she proved her worth;<br> - She's now the Goddess and the Queen of the earth."<br> -</p> -<p class="poetry"> —Eliza R. Snow's Poems.<br> -</p></blockquote><blockquote> -<p> "If the men and women are the children of God, sons and daughters - of heavenly parents, fashioned in their image, endowed with their - attributes and destined to become like them in perfection, why - should it startle the world to be told that there is a mother as - well as a father in heaven. It is reasonable, philosophical and, - like all truth, invulnerable."—Address in Tabernacle, summer of - 1906, Apostle Whitney -</p> -<p> "The father of our spirits has only been doing that which his - progenitors did before him. Each succeeding generation of Gods - follow the example of the preceding one; each generation have their - wives, who raise up from the fruit of their loins immortal spirits; - when their families become numerous, they organize new worlds for - them, after the pattern set before them. They place their families - upon the same, who fall as the inhabitants of previous worlds have - fallen. They are re-redeemed. The inhabitants of each world have - their own personal father, whose attributes they worship, and in so - doing all the worlds worship the same God, dwelling in all of his - fullness in the personages who are the fathers of each." Seer, 135. -</p> -<p> "Did the Savior of the world consider it his duty to fulfill all - righteousness? And if the Savior of the world found it his duty to - fulfill all righteousness to obey a command of far less importance - than that of multiplying his race, would he not find it his duty - to join with the race of the faithful ones in replenishing the - earth?"—Orson Hyde, Journal of Discourses, volume II, page 79. -</p> -<p> "'He shall see his seed.' If he has no seed how could he see it? - 'And who shall declare his generation?' If he had no generation who - could declare it?"—Orson Hyde, Journal of Discourses, volume II, - page 80. -</p> -<p> "We say it was Jesus Christ who was married (at Cana) to the - Marys and Martha, whereby he could see his seed before he was - crucified."—Apostle Orson Hyde, Journal of Discourses, volume II. -</p> -<p> "Next let us inquire whether there are any intimations in the - Scriptures concerning the wives of Jesus. One thing is certain: - that there were several holy women who greatly loved Jesus, such - as Mary and Martha, her sister, and Mary Magdalene; Jesus greatly - loved them and associated with them much; and when he arose from - the dead, instead of first showing himself to his chosen witnesses, - the apostles, he appeared first to these women, or at least to - one of them, namely, Mary Magdalene. Now it would be very natural - for a husband in the resurrection to appear first to his own dear - wives, and afterwards show himself to his other friends. If all the - acts of Jesus were written, we no doubt should learn that these - beloved women were his wives. Indeed, the Psalmist David prophesies - in particular concerning the wives of the Son of God. 'Kings' - daughters were among thine honorable wives; upon thy right hand - did stand the Queen in a vesture of gold of Ophir."—Apostle Orson - Pratt in The Seer, page 159. -</p></blockquote> -<p>Concerning the doctrine of man it is declared: "We hold that man is -verily the child of God, formed in His image, endowed with divine -attributes. * * * We believe in the pre-existence of man as a spirit, -and in a future state of individual existence, in which every soul -shall find its place, as determined by justice and mercy, with -opportunities of endless progression in the varied conditions of -eternity." This statement cannot be said to fairly represent the -precepts of the Mormon Church at this point. For, in addition to the -above, they believe and teach in their own congregations: That, "As man -is, God once was: As God is, man may be;" that man's disobedience of -the first commandment given was commendable, and was the source out of -which his chief glory shall arise; that the image of God in which he -was made is the material one; that the brightest glory possible to him -can be reached only through polygamous living here or hereafter; and -that the eternally continued power of procreation forms the basis of -this glory. -</p><blockquote> -<p> "The belief of the Latter-day Saints regarding the personality of - God and our relationship to him has been crystallized by President - Lorenzo Snow into the aphorism, one of the most expressive in - the language: 'As man is, God once was; as God is, man may be.' - No statement could set forth more clearly the nature of God's - exaltation and man's destiny."—Manual, 1901-2, part I, page 17. -</p> -<p> "We shall now proceed to show from new revelations that the saints - are to have equal knowledge with the Father and the Son * * * The - fullness of all truth in us will make us Gods, equal in all things - with the personages of the Father and the Son; and we could not - be otherwise than equal, for he is the same God who dwells in us - that dwells in them. Instead of dwelling in two tabernacles under - the names of Father and Son, he will then dwell in the additional - tabernacles of the saints. And wherever he dwells in fulness, - there would necessarily be equality in wisdom, power, glory and - dominion."—Orson Pratt in The Seer, page 121. -</p> -<p> "Thus perfected, the whole family will possess the material - universe—that is, the earth and all the other planets and worlds, - as an inheritance incorruptible, undefiled, and that fadeth not - away. They will also continue to organize people and redeem and - perfect other systems which are now in the womb of chaos, and thus - go on increasing their several dominions, till the weakest child - of God which now exists upon earth will possess more dominions, - more property, more subjects and more power and glory than is - possessed by Jesus Christ or by his Father; while at the same time - Jesus Christ and his Father will have their dominions, kingdoms - and subjects increased in proportion."—Parley P. Pratt, quoted by - Roberts in The Mormon Doctrine of Deity, page 257. -</p> -<p> "They are capable of receiving intelligence and exaltation to such - a degree as to be raised from the dead with a body like that of - Jesus Christ, and to possess immortal flesh and bones, in which - they will still eat, drink, converse, reason, love, walk, sing, - play on musical instruments, go on missions from planet to planet, - or from system to system; being Gods or saints of God, endowed with - the same powers, attributes and capacities that their Heavenly - Father and Jesus Christ possess."—Parley P. Pratt, quoted by - Roberts in The Mormon Doctrine of Deity, page 257. -</p> -<p> "They who have obeyed the laws of the Gospel received the Holy - Ghost, obtained and honored the priesthood and lived lives of - righteousness, remaining faithful in spite of persecution and - earthly tribulation, shall be admitted to the celestial glory. Here - they will enjoy the personal presence and gory of the Father and - the Son; they will be kings and priests of the most high, those in - the highest degree of this glory shall have thrones, dominion and - endless increase; they shall be Gods creating and governing worlds - and peopling them with their offspring."—Manual, 1901-2, part I, - page 52. -</p> -<p> "God always attached a special and honorable distinction to males - and females engaged in the sacred system of plurality according - to the conditions he laid down for them to observe."—Spencer's - Letters, page 195. -</p> -<p> "Their great duty was to become the progenitors of the human - family—to prepare mortal tabernacles for God's immortal children. - It was Adam's privilege and duty to become the patriarch of this - earth—the parent of all its inhabitants. In this great labor and - destiny his wife, Eve, was to be associated with him. Before them - was a future of endless glory, happiness and power, to be gained - through the great principle of parentage. To attain this glory, - present sorrow, pain and difficulty would have to be experienced - and overcome. The other law was negative and prohibitive: 'Of the - tree of knowledge of good and evil thou shalt not eat.' If the - fall was essential and it was a part of God's design that a law be - broken in order that man might be subject to sin and death, this - latter law was well adapted for the purpose. For the consequences - of the breaking of this law were such as to fit in with the designs - of God, and the breach of the law would not apparently interfere - with the accomplishment of any high destiny. If either law was to - be broken, it was far better that this negative one be broken than - the other. -</p> -<p> "Eve was deceived and tempted. * * * She told Adam what she had - done and he fully realized the consequences of her act. It meant - that he and she could no longer remain together; that they must - move in different spheres—he in the higher, she in the lower—she - should be cast out of the garden and he should remain. * * * But - he remembered that Eve had been given him as an eternal companion. - He remembered the great commandment: Be fruitful and multiply and - replenish the earth. This he could not obey, for Eve, his wife, - was to be separated from him forever. He was therefore under the - necessity of deciding which was the greater and more important - commandment of the two—the negative one: Thou shalt not eat of - the tree; or the positive one: Thou shalt multiply and replenish - the earth. And he decided wisely—he would break the negative - commandment and keep the positive one."—Manual, 1901-2, Part 1, - pages 39-41. -</p> -<p> "Marriage thus becomes one of the chief means of man's exaltation - and glory in the world to come, whereby he may have endless - increase of eternal lives and attain at length to the power of - the God-head. It was this glorious doctrine in connection with - the baptism, redemption and sealing for the dead, that was the - uppermost theme of the Prophet Joseph during the last two years - or more of his life."—A Brief History of the Church of Jesus - Christ of Latter-day Saints, by Apostle George Q. Cannon, page 138, - published 1893. -</p> -<p> "I would here say that the promise made to Abraham and to all - who are heirs of the same promise through faith extends to all - generations in this life and to all generations to come forever - and ever. That is, Abraham and Sarah will continue to multiply not - only in this world, but in all the worlds to come. And the same is - true of all the sons and daughters that obtain the fulness of the - promise made to Abraham. * * * Will the resurrection return you a - mere female acquaintance that is not to be the wife of your bosom - in eternity? No; God forbid; but it will restore you the wife of - your bosom, immortalized, who shall bear children from your own - loins in all the worlds to come, and that without pain or sorrow - in travail. This, sir, was couched in the promise of Abraham; this - makes the promise great."—Spencer's Letters, pages 204-5. -</p> -<p> "Each pair the Eve and Adam of some world, - Perchance unborn, un orbited and unwhirled." - (Where they shall) "reign as queens and kings, - Where endless union endless increase brings." -</p> -<p> —Apostle Whitney, Elijah, pp. 103-4. -</p> -<p> "Except a man and his wife enter into an everlasting covenant and - be married for eternity while in this probation, by the power and - authority of the holy priesthood, they will cease to increase - when they die; that is, they will not have any children after the - resurrection. But those who are married by the power and authority - of the priesthood in this life, and continue without committing - the sin against the Holy Ghost, will continue to increase and have - children in the celestial glory. * * * In the celestial glory there - are three degrees or heavens, and in order to obtain the highest, - a man must enter into this order of the priesthood, and if he does - not, he cannot obtain it. He may enter into the other, but that is - the end of his kingdom; he cannot have an increase."—Quoted in - Young Men's Improvement Manual from Joseph Smith, Mill. Star, page - 108. -</p> -<p> "I wish to be perfectly understood here. Let it be remembered that - the Prophet Joseph Smith taught that man, that is his spirit, is - the offspring of Deity; not in any mythical sense, but actually. * - * * Instead of the God-given power of procreation being one of the - chief things that is to pass away, it is one of the chief means of - man's exaltation and glory in that great eternity which like an - endless vista stretches out before him. * * * Through that law, in - connection with an observance of all the other laws of the Gospel, - man will yet attain unto the power of the God-head, and like his - Father—God—his chief glory will be to bring to pass the eternal - life and happiness of his posterity."—Roberts, New Witness for - God, page 461. -</p> -<p> "The devil and his angels having forfeited in their first estate - all right to enter a second with bodies of flesh and bones, and - having lost the privilege of marrying and propagating their - species, feel maliciously wicked and envious against the sons of - men who kept their first estate and now are in the enjoyment of the - second, marrying and increasing their families or kingdoms."—Orson - Pratt in The Seer, page 79. -</p> -<p> "Parents for the want of that holy and pure affection which - exists in the bosom of the righteous, not only destroy their own - happiness, but impress their own degraded and unlawful passions - upon the constitution of their offspring. It is for this reason - that God will not permit the fallen angels to multiply. It is - for this reason that God has ordained marriage for the righteous - only. It is for this reason that God will put a final stop to - the multiplication of the wicked after this life. It is for this - reason that none but those who have kept the celestial law will be - permitted to multiply after the resurrection. It is for this reason - that God has so ordained that the righteous shall have a plurality - of wives; for they alone are prepared to beget and bring forth - offspring whose bodies and spirits, partaking of the nature of the - parents, are pure and lovely, and will manifest, as they increase - in years, those heaven-born excellencies so necessary to lead them - to happiness and eternal life."—Orson Pratt in The Seer, pages - 157-8. -</p></blockquote> -<p>The "Address" has somewhat to say regarding the holy priesthood, -but what is said affords one unacquainted with the church but -little idea of the relation which this order sustains to the whole -ecclesiastical system. In reality everything centers here. Admit the -church's contention for its priesthood and you have yielded the most -essential things which it claims. "We affirm that, to administer in the -ordinances of the Gospel, authority must be given of God; and that this -authority is the power of the holy priesthood. We affirm that, through -the ministration of immortal personages, the holy priesthood has been -conferred upon men in the present age, and that, under this divine -authority, the Church of Christ has been organized." So it is declared, -but the teaching of the church on this most important doctrine is not -herein candidly set forth. The appended extracts will show that the -basis for the exercise of arbitrary power of its membership lies in -the church's claim for the "holy priesthood," and that their power -extends not only to things spiritual, but to secular matters as well. -Furthermore, it will be seen that when once the church's claim for -its priesthood is allowed, the claim of jurisdiction in civil matters -logically follows. The members of the priesthood claim the special -power to interpret scriptures, and the president of the church, who is -also chief of the high priesthood, is the prophet, seer and revelator -of God to the church and to the world. -</p> -<p>If it was the purpose of the leaders to keep the mass of the membership -under such control as would effectually destroy all liberty of action, -and would curb that freedom of thought to which all responsible people -are entitled, then it is difficult to see how any better scheme for -achieving that purpose could have been devised than the Mormon doctrine -of the "holy priesthood." Given a people who endorse its high claims -and submit to them, and you have a community which is under the -tyranny of arbitrary rulership. That such power should be provided for -in any system, civil or ecclesiastical, and should not be used, is -incompatible with the known facts in human nature. That the full power -of the Mormon priesthood is exercised is not a matter of doubt among -well-informed people. -</p><blockquote> -<p> "I shall then define priesthood to be that order of authoritative - intelligences by which God regulates, controls, enlightens, - blesses or curses, saves or condemns all beings. To it under God - all things are subservient in righteousness, whether in heaven or - hell."—Spencer's Letters, page 94. -</p> -<p> "Men who hold the priesthood possess divine authority thus to act - for God; and by possessing part of God's power they are in reality - part of God. * * * Men who honor the priesthood in them, honor God, - and those who reject it, reject God."—New Witness for God, page - 187. -</p> -<p> "The priesthood is the authority delegated to men to act in the - name of God, and to have those acts approved of him. Whatever is - done by this authority is as if God himself had done it. The one - holding the priesthood becomes an agent of the Lord. * * * The - curse of God on Cain, the flood, the rejection and dispersion - of Israel, the destruction of Jerusalem—these are all typical - instances of the judgments of God following the lack of reverence - for his priesthood. * * * Faith in the priesthood in general must - be supplemented by a specific faith in those who hold the keys of - the priesthood and preside in its various organizations, Priesthood - without presidency would be unorganized and lacking in efficiency. - * * * We cannot honor the priesthood if we do not honor those who - hold its keys. They are indeed the living oracles of our time, - and the voice of inspiration from them is as the voice of God to - us."—Manual, 1901-2, part I, pages 81, 82. -</p> -<p> "There is also a tendency among the youth, and I am sorry to - say among some of the older ones, to show but little regard for - the sacredness of the holy priesthood. What I mean by the holy - priesthood is that authority which God has delegated to man by - which he may speak the will of God as though the angels were here - to speak it themselves; by which men are empowered to bind on - earth and it shall be bound in heaven, and to loose on earth and - it shall be loosed in heaven; by which the words of men spoken in - the exercise of that power become the word of the Lord, the law of - God, unto the people scripture and divine commands. It is therefore - not good that the Latter-day Saints and the children of Latter-day - Saints should treat lightly this sacred principle of authority - which has been revealed from the heavens in the dispensation in - which we live. It is the authority by which the Lord Almighty - governs his people, and by it in time to come he will govern the - nations of the world."—Report of seventy-second conference, page - 2, October 4-6, 1901. -</p></blockquote><blockquote> -<p class="poetry"> "Before all lands in east or west<br> - We love the land of Zion best;<br> - With God's choice gifts 'tis teeming.<br> - There, prophets, seers, as of old<br> - The mysteries of heaven unfold.<br> - Through holy priesthood streaming."<br> - —Sunday School Hymnal, No. 61.<br> -</p></blockquote> -<p>One other observation must be made before leave is taken of this -part of the defense before the world. It touches a matter which in -importance dwarfs everything mentioned in the "Address." Apparently -the foundation of the Mormon Church is in the "Book of Mormon," the -"Doctrine and Covenants," the "Pearl of Great Price," and the testimony -of the "Living Oracles," delivered from time to time. But whoever digs -down to the lowermost foundation will find that, at last, everything -rests upon the reported visions of Joseph Smith. When any matter of -vital importance is presented for the belief of mankind, if that -matter, either in its nature or the circumstances attending it, lies -very much outside the ordinary, a due regard for human intelligence -demands that whatever testimony is produced in support of it shall -be buttressed by corroborative evidence. But here we have a system -of religion which claims sole authority as being alone divinely -accredited. It asks for the acceptance of mankind on the ground of -being so accredited. It anathematizes all who finally reject it. Yet -this religion, making such an astonishing claim, is founded upon the -unsupported assertion of a young person whose probity was not yet so -well established that his naked word would be taken concerning any -matter transcending ordinary observation and experience; and that -assertion touches supernatural appearances, and messages which, if -true, are of the most profound importance to mankind, and yet that -assertion is wholly without corroborating evidence. We are asked to -believe that, after seventeen centuries of apostasy on the part of his -church, and 1700 years of silence on his own part, God broke this long -silence at last with a message to a hitherto unbelieving world, which -would determine the destiny of mankind, but that he so discredited -human intelligence as to send that all-important message by an -ambassador without credentials. -</p> -<p>In short, the Mormon Church has not yet given the world any -satisfactory evidence that the foundation upon which it rests its -enormous claim entitles that claim to any serious consideration. Here -is the fatal destitution of the whole system. And no defense that can -be set up for the doctrines or practices of the church, or for its -history, or for the character of its people, however strong or adroit -that defense may be, can veil their mortal weakness. -</p> -<p>Attention is called in the "Address" to plural marriages and polygamous -living. We have no means of knowing to what extent the practice of -plural marriage has been discontinued in the Mormon Church, since no -records of such marriages are kept by the church that are accessible -to the public. That there have been instances of such marriages, even -since the agreement of the church to discontinue them, we know; that -they cannot be celebrated without the sanction of the church, through -accredited officials, is unquestioned; that, so far as the public -knowledge goes, no officials who may have celebrated such marriages -have been disciplined therefor, is certain. The doctrine of plural -marriage yet appears in the accepted standards of the church unchanged, -in face of the promise made by the president of the church that the -Woodruff manifesto should be printed, in the later editions of such -standards. That the practice is not now as open or as common as in -the days of Brigham Young may be conceded. But that it is, at most, -suspended by church decree, and not abrogated, is well understood here. -</p> -<p>No denial was made of the practice of polygamous living. The "Address" -admits that authoritative figures officially collected show 897 such -male polygamists in the year 1902. The fact that later reports are not -quoted leads to the reasonable belief that since that date the number -of male polygamists has not diminished, but rather has increased. -But even if this conclusion is not valid, these figures given have a -very grave significance. We have this condition before us: In a sect, -numbering at the outside some 400,000 souls, many of whom—half or -more—are children or mere adherents, at the very least 2,691 persons -are living in polygamy. This would be true if each of the 897 male -polygamists had only two consorts; but, since in many cases there -are more than two, the whole number of persons living in polygamy is -considerably larger than the figures just named would indicate. It -seems quite probable that far more than 1,800 families in this sect -are polygamous families. All of these people are living in violation -of the law. Each one of them has a circle of relatives and friends, -most of whom will not only condone, but will sympathize with the -criminal. These people are rearing children, a majority of whom have -been born under ban of the law. Moreover, they are now maintaining -their relations against the decree of the church, as interpreted under -oath by the church leaders, and yet none of them have been subjected to -church discipline for polygamous living. What must reasonable people -think of it when such a condition is approved and sustained by a church -claiming to be the only church of Christ in the earth—a church strong -enough to control all conditions in the state, political, social and -civil? -</p> -<p>Toleration of these criminals, mercy and charity toward them, is -claimed on the ground: First, that toleration has been shown them in -the past. It is even said that the "toleration under which the practice -of plural marriage became firmly established binds the United States -and its people, if indeed they are not bound by considerations of -mercy and wisdom, to the exercise and patience and charity in dealing -with this question." Second, that wisdom in dealing with the matter -in the future prescribes it. But to this it must be replied that the -"toleration" of former years was not the toleration of choice, but the -endurance of a reprobated condition while there were no adequate means -at hand to correct it. And, in the next place, when the church insists -upon the doctrine of polygamy as divinely revealed and enjoined; when -the governing body of the church publicly honors those who practice it; -when its chief officials openly, and with mutual approbation therefor, -live in it; when the officials studiously refrain from any public -act in restraint of it—when all this is true, we must hold it to be -doubtful whether the practice of polygamous living ever will die out -under any system of toleration. And thoughtful people will conclude, -in the light of these facts, that the only mercy and charity which is -logical is that which will, with a strong hand, defend society at large -from the taint of such flagitious precepts, examples and practices. -Wisdom does not prescribe toleration toward other unlawful conduct; nor -does experience show that such a method of dealing with offenders is -so conspicuously successful in restraining crime as to encourage that -policy. In addition to this, when we consider the fact that men have -lived in polygamous relations here for years without the fact being -generally acknowledged, or even known; when the church teaches the -doctrine of polygamy as a divinely-revealed "principle," such precept -being supplemented by the powerful example of its highest officials; -and when the president of the church makes a virtue of his contumacy -in this regard, we must be pardoned if we declare that no sufficient -evidence that polygamous living is dying out, or is likely to die out, -has yet been produced. -</p><blockquote> -<p> "For if I will, saith the Lord of Hosts, raise up seed unto me. - I will command my people; otherwise they shall harken unto these - things"—(that is, revelations forbidding polygamy). "Thus we see - that a man among the Nephites, by the law of God had no right to - take more than one wife, unless the Lord should command, for the - purpose of raising up seed unto himself. Without such a command - they were strictly limited to the one-wife doctrine. * * * So it is - in this Church of Latter-day Saints; every man is strictly limited - to one wife, unless the Lord, through the president and prophet of - the church, gives a revelation permitting him to take more."—Orson - Pratt in The Seer, page 30. -</p> -<p> "For, behold, I reveal unto you a new and an everlasting covenant; - and if you abide not that covenant then are you damned; for no one - can reject this covenant and be permitted to enter into my glory. * - * * And again, as pertaining to the law of the priesthood, if any - man espouse a virgin and desire to espouse another, and the first - give her consent; and if he espouse the second and they are virgins - and have vowed to no other man, then is he justified; for he cannot - commit adultery with that that belongeth unto him and to none else; - and if he have ten virgins given unto him by this law, he cannot - commit adultery, for they belong unto him; and they are given unto - him—therefore, he is justified."—Doctrine and Covenants, chapter - 132. -</p> -<p> "From the foregoing revelation given through Joseph the Seer, it - will be seen that God has actually commanded some of his servants - to take more wives. * * Showing still further that, if they refuse - to obey this command after having the law revealed to them, they - should be damned. This revelation, then, makes it a matter of - conscience among all the Latter-day Saints; and they embrace it as - a part and portion of their religion, and verily believe that they - cannot be saved and reject it."—Orson Pratt in The Seer, January, - 1853, page 14. -</p> -<p> "Who would suppose that any man in this land of religious liberty - would presume to say to his fellowman that he had no right to take - such steps as he thought necessary to escape damnation. Or that - congress would enact a law that would present the alternative to - religious believers of being consigned to a penitentiary if they - should attempt to obey a law of God which would deliver them from - damnation."—Epistle of the first presidency, October 6, 1885. -</p></blockquote> -<p>In a signed article written by Brigham H. Roberts, one of the first -seven presidents of the seventies of the Mormon Church, for the -Improvement Era of May, 1898, are found the following statements as the -conclusion of an argument on the righteousness of polygamy: -</p><blockquote> -<p> "Therefore, I conclude that since God did approve of the plural - marriage custom of the ancient patriarchs, prophets and kings - of Israel, it is not at all to be wondered at that, in the - dispensation of the fulness of time, in which he has promised - restitution of all things, God should again establish that system - of marriage. And the fact of God's approval of plural marriage - in ancient times is a complete defense of the righteousness of - the marriage system introduced by revelation through the prophet, - Joseph Smith. -</p> -<p> "Polygamy is not adultery, for were it so considered, then Abraham, - Jacob, and the prophets who practiced it would not be allowed - an inheritance in the kingdom of heaven, and if polygamy is not - adultery, then it cannot be classed as a sin at all. -</p> -<p> "It appears to the writer that modern Christians must either - learn to tolerate polygamy or give up forever the glorious hope - of resting in Abraham's bosom. That which he approves, and so - strikingly approves, must be not only not bad, but positively good, - pure and holy."—Improvement Era, May, 1898, pages 472, 475, 478, - 482. -</p></blockquote> -<p>We quote from the poem written by Apostle Orson Whitney to the Women of -the Everlasting Covenant: -</p><blockquote> -<p class="poetry"> "Up with the guardian of social purity,<br> - The marriage system of futurity—<br> - Asylum of reform and penitence;—<br> - God-given home to homeless innocence;<br> - And down with wayward Rome's economy,<br> - Parent of nameless ills, monogamy;<br> - Concomitant of empire crushing vice,<br> - Immolating virtue at the shrine of price,<br> - Let innocence no more be child of shame;<br> - Let nature's needs the laws of nature frame;<br> - Let marriage vows be honorable in all,<br> - Untrammelled by a monogamic wall<br> - Of selfishness and rank hypocrisy,<br> - The gift of Pagan aristocracy."<br> - —Apostle Whitney's Poems.<br> -</p></blockquote> -<p>The declaration made by B. H. Roberts concerning his determination to -continue his polygamous living is of a piece with that made under oath -by President Joseph Smith and Apostle F. M. Lyman. Mr. Roberts said: -</p><blockquote> -<p> "These women have stood by me. They are good and true women. The - law has said that I shall part from them. * * * But the law cannot - free me from the obligations assumed before it spoke." (It spoke - before he was born.) "No power can do that; even were the church - that sanctioned these marriages and performed the ceremonies to - turn its back upon us and say that the marriage is not valid now - and that I must give these good and loyal women up—I will be - damned if I would."—Case of B. H. Roberts of Utah, page 13. -</p></blockquote> -<p>Considerable space has been devoted in the "Address" to a defense -of the loyalty of the Mormon Church to civil government. It is not -recalled that any Christian church in this country has found itself -under a like necessity, for the teachings and practices of the -Christian churches have never been such as to raise an issue between -church authority and allegiance to civil statutes. "Gentiles" will bear -willing testimony to the fact that the Mormon people, as a body, are by -no means naturally disposed to contest civil ordinances. -</p> -<p>But it must be clear to all that there is much in their surroundings -to contravene their obedience to civil government. We may pass by the -history of the church's conflict with the federal government, which is -yet well remembered, and may mention these facts as bearing upon the -point now under consideration: That the most honored leaders of the -church in the past have made an issue between the civil power on the -one hand the church authority on the other; that the president of the -church today, reverenced by his people as God's deputy on the earth, -is living in outlawry; that a number of his chosen associates in the -governing body of the church are lawbreakers; that many of the most -responsible officers of the church, next to those just referred to, are -proscribed by the law; that honors are conspicuously accorded by the -highest authority in the church to persons who have the taint of this -lawlessness upon them; that these offenders against civil government -are not called to account by any church authority for their offenses. -Such conduct on the part of the leaders cannot be said to stimulate -respect for civil authority, but it must be held to be a stronger -deterrent to obedience to the laws of society. So that whatever credit -the Mormon people may have as a law-abiding people can scarcely be -shared by the governing body of the church, since the weight of their -precepts and example is wholly against the validity of any claim to -such credit. -</p> -<p>This review is issued that the real doctrines, practices and general -spirit of the Mormon Church may be known. Whatever the intent of the -"Address" may have been, the effect of it will certainly be to deceive -all readers who are not intimately acquainted with the teachings and -practices of the Mormon Church. We are not unmindful of the fact that -we shall be charged with persecution and misrepresentation in issuing -this review. But the publication of the truth can hardly be called -persecution, and if there be any charge of misrepresentation it must -lie against the leaders of the Mormon Church, whose own utterances -we have quoted as sustaining what has herein been said about their -teachings. -</p> -<p>That there may be no misunderstanding of our contention in this paper, -we, in conclusion, very frankly declare that not only is the "Address -to the World" misleading to the general public, but also that the -teachings of the Mormon Church in Gentile communities and through its -missionaries are deceptive; that the policy of the Mormon leaders is -to keep the people in entire subjection to the priesthood, and that so -these leaders seek to control political, commercial and educational -conditions in Utah; that their moral influence where such control is -maintained is neither complimentary to or commensurate with their -power; that their influence is not only subversive of civil authority, -but also of reverence for God; that these leaders associate Joseph -Smith in dignity and honor with the most eminent of mortals, if not -indeed with Christ Himself; that they claim for Brigham Young and -Joseph Smith and other "living oracles" the same obedience that is -claimed for the very word of God; that whatever spirituality is found -in the lives of individual members of the Mormon Church exists in spite -of the examples and precepts of their leaders; that the difficulty in -the enforcement of the civil law, wherever it affects the practice of -polygamous living, is well nigh unsurmountable; that the practice of -polygamous living was never held in higher esteem by the governing body -of the church than now; that until the practices of the present leaders -of the Mormon Church are radically changed there can be no peace -between them and pure Christianity; and that until the doctrines of the -church are radically modified it can never establish a claim to be even -a part of the church of Jesus Christ. -</p> - - -<h2><a name="PARTIISECIII"></a>III. -<br>ANSWER TO MINISTERIAL ASSOCIATION'S REVIEW. -</h2> -<p class="centered">ELDER B.H. ROBERTS -</p> -<h3>FOREWORD. -</h3> -<p>The following Answer to the Ministerial Association's Review of -the Address of the Church of Jesus Christ of Latter-day Saints to -the World, was delivered in a speech at two meetings of the Mutual -Improvement Association conference, Sunday afternoon and evening, June -9, 1907, in the "Mormon Tabernacle," Salt Lake City, Utah, before an -audience of between four and five thousand people. The speaker expected -to close his remarks with the afternoon meeting, and therefore omitted -certain matters that were intended to be discussed at the time the -subject to which they were related was presented in the afternoon, but -which, for lack of time, as he then supposed, went over to the evening -session. He was urged by those in charge of the Conference to continue -his remarks in the evening session, which he did. In this printed copy -of the speech, some of the remarks in the evening are brought over -into their proper place, and connected with the subjects to which they -most properly belong, and that were treated in the afternoon. Also the -speaker has added some items that were outlined in his notes prepared -for the occasion, but not used either in the afternoon or evening. In -order that such new matter might be designated it is placed in brackets. -</p> -<h3>III. -</h3> -<p>Today, my brethren and sisters, we convert this pulpit into a forum, -from which we propose a defense both of our faith and the Church. Nor -do we violate any of the proprieties in this change, because when truth -is to be defended and injustice resented, then "all place a temple, and -all seasons summer." -</p> -<p>The occasion to which we address ourselves this afternoon arises out -of these circumstances: At the late general conference of the Church, -the First Presidency issued to the world an address. Submitting it to -the general conference, it was approved and endorsed by the Saints -assembled, so that it became an address of the Church of Christ to -the world. Of course, as we might have anticipated, this address met -with adverse criticism, and finally there was formulated against -it an alleged review by the Ministerial Association of evangelical -ministers in the state of Utah. Represented in that association are -the Presbyterian, Congregationalist, Methodist, Baptist, Lutheran, -Christian (Campbellite) and regular Episcopal churches—so that -practically the whole of Protestant Christendom is represented by these -ministers who challenge the correctness and the candor of the address -issued by the Church to the world. -</p> -<p>In our consideration of their review we will suppose the -representatives of these churches present, sitting right here -[indicating a place close by the stand] in a body. And I wish they were -so present, because there is nothing like talking it out face to face -with these gentlemen; and I doubt not but their presence in a body -would be quite an inspiration to one in discussing the document they -have submitted to us. Having, then, before us the circumstances out of -which this occasion arises, let us proceed to our task. -</p> -<p>The first charge or criticism of the address of the Church made by -these gentlemen is to the effect that the doctrines of the Church are -not as fully proclaimed elsewhere as in Utah; all through the review, -in fact, runs the innuendo that the Church deceitfully teaches one -doctrine at home and another abroad, and that the address obscures much -that is necessary to an intelligent judgment of "Mormonism." Hence -these gentlemen propose to help the world to a fuller presentation of -"Mormon" doctrine and practice, as set forth in their review of our -address. -</p> -<p>Right here, I wish to propose this question to these gentlemen: The -document they have issued quotes very copiously from our published -Church works. I want to ask them, on what books and utterances do they -rely for this larger, fuller proclamation of "Mormonism?" I find quoted -the <em>Millennial Star,</em> the <em>Journal of Discourses,</em> the <em>Seer</em> (by -Orson Pratt), the <em>Improvement Era,</em> the <em>Manuals</em> of the Young Men's -Mutual Improvement Associations, <em>Orson Spencer's Letters,</em> Epistles -of the First Presidency of the Church, Talmage's <em>Articles of Faith,</em> -and last, and of course least, some of my own works. Now where is the -<em>Millennial Star</em> published? In Liverpool, England. Where were the -<em>Journals of Discourses</em> published? In Liverpool, England. Where was -the <em>Seer</em> published? In Washington, D.C. Does it not occur to you, -gentlemen, since these are the works on which you chiefly rely for -your larger view of "Mormon" doctrine, that we have published them -elsewhere quite as fully as we have in Utah. The <em>Improvement Era,</em> -of course, is published in Salt Lake City; but two thousand copies of -it are sent free to our missionaries abroad to use as tracts and to -scatter everywhere in the world. So with <em>Orson Spencer's Letters:</em> -so with all our publications quoted by you, except the Seer, of which -more presently. They are all sent broadcast, and our elders use them -very freely, and you will find them in the hands of our friends abroad, -and from them they learn the doctrines of "Mormonism." So that your -practical charge that we preach one set of doctrines and principles in -Utah, and quite another in the world, and that we are trying to play -the double game of having one doctrine for home consumption and another -for proclamation abroad, is as shallow as it is untrue. -</p> -<p>One other thing. I find in this review ten lengthy quotations from -the <em>Seer</em> which was published by Orson Pratt, yet the Seer by formal -action of the First Presidency and Twelve Apostles of the Church was -repudiated, and Elder Orson Pratt himself sanctioned the repudiation. -There was a long article published in the <em>Deseret News</em> on the 23rd -of August, 1865, over the signatures of the First Presidency and -Twelve setting forth that this work—the <em>Seer</em>—together with some -other writings of Elder Pratt, were inaccurate. In the course of that -document, after praising, as well they might, the great bulk of the -work of this noted apostle, they say: -</p><blockquote> -<p> "But the <em>Seer,</em> the <em>Great First Cause,</em> the article in the - <em>Millennial Star,</em> of Oct. 15, and Nov. 1, 1850 * * * * contain - doctrine which we cannot sanction and which we have felt to disown, - so that the Saints who now live, and who may live hereafter, may - not be misled by our silence, or be left to misinterpret it. Where - these objectionable works or parts of works are bound in volumes, - or otherwise, they should be cut out and destroyed." -</p></blockquote> -<p>And yet these gentlemen, our reviewers, who, of course, we must -believe, since they are ministers of the gospel, and hence they are -ministers of the truth and believe in fair dealing, make ten long -quotations from a repudiated work, and one quotation only from a -work that is accepted as standard in the Church, viz., the Doctrine -and Covenants! For a long time the Church has announced over and -over again that her standard works in which the word of God is to be -found, and for which alone she stands, are the Bible, the Book of -Mormon, the Doctrine and Covenants, the Pearl of Great Price. All -else is commentary, and of a secondary character as to its authority, -containing much that is good, much that illustrates the doctrines of -the Church, and yet liable to have error in it for which the Church -does not stand. -</p> -<p>"Well," says one, "do you propose to repudiate the works of men holding -your priesthood, and who are supposed to speak and act under the -inspiration of the Holy Spirit? Do you not destroy the effectiveness -of your Church ministry when you take this attitude?" Not at all. We -merely make what is a proper distinction. It would be a glorious thing -for a man to so live that his life would touch the very life and Spirit -of God, so that his spirit would blend with God's Spirit, under which -circumstances there would be no error in his life or in his utterances -at all. That is a splendid thing to contemplate, but when you take into -account human weaknesses, imperfection, prejudice, passion, bias, it is -too much to hope for human nature that man will constantly thus walk -linked with God. And so we make this distinction between a man speaking -sometimes under the influence of prejudice and pre-conceived notions, -and the utterances of a man who, in behalf of the Church of God, and -having the requisite authority, and holding the requisite position, -may, upon occasion, lay aside all prejudice, all pre-conception, and -stand ready and anxious to receive the divine impression of God's -Spirit that shall plead, "Father, thy will and thy word be made known -now to thy people through the channel thou hast appointed." There is a -wide difference between men coming with the word of God thus obtained, -and their ordinary speech every day and on all kinds of occasions. -</p> -<p>In thus insisting that only the word of God, spoken by inspiration, -shall live and be binding upon the Church, we are but following the -illustrious example of the ancient Church of Christ. You do not have -today all the Christian documents of the first Christian centuries. -These books that you have bound up, and that you call the word of God, -Holy Bible, were sifted out by a consensus of opinion in the churches -running through several hundred years. They endured the test of time. -But the great bulk of that which was uttered and written, even by -apostles and prominent servants of God in the primitive Christian -Church, the Church rejected, and out of the mass of chaff preserved -these Scriptures—the New Testament. The Christian world up to this -time is not quite decided as to all that should be accepted and all -that should be rejected. You Protestant gentlemen repudiate several -books called Apocrypha which the Catholic church accepts as of equal -authority with the rest of the books of the Old and New Testament. -And so I say in this procedure of ours, in refusing to accept only -that which time and the inspiration of God shall demonstrate to be -absolutely true, we are but following the example of the ancient Church -of Christ. -</p> -<p>We move forward now in our investigation of this charge of yours. You -say of us, that "Adding no spiritual truth to the aggregate of things -already revealed * * * contributing nothing to reverence for God or -to justice and mercy towards men, 'Mormonism' claims to be the only -authorized church of Christ on earth, and sets up a wholly unbiblical -test of salvation." -</p> -<p>Gentlemen, you may not believe, of course, the claims of the "Mormon" -Church, but you cannot in truth say that we apply an "unbiblical test -of salvation." I pray you think of it for a moment. What is the claim -made for Joseph Smith? That he was a prophet sent of God with a divine -message, with a dispensation of the gospel of Jesus Christ. Now, -just for a moment, just for the sake of the argument, suppose that -claim to be true, is the test we apply, at all, much less "wholly," -unbiblical? May one reject God's message and stand uncondemned before -God? Assuredly not. What was the example Jesus set? This: "He that -believeth and is baptized shall be saved, and he that believeth not -shall be damned." He was but proclaiming the message that God had given -to him, and he laid down this principle as connected with the authority -and commission he had bestowed upon the apostles when sending them into -the world: "He that receiveth you receiveth me, and he that receiveth -me receiveth him that sent me." What do we do, when we proclaim the -divine message with which the Prophet Joseph Smith was commissioned to -the world but just apply this same principle? Nothing more than this, -and of course we could do nothing less. As I remarked a moment ago, you -may refuse, as you do, to believe this message and testimony, but you -cannot say in truth that there is anything unbiblical in the principles -on which we proceed to make this declaration to the world: and, by the -way, don't you claim the same thing for your message? If you don't, -what does your message amount to? Are you not ministers of Jesus -Christ? Have you not come with the gospel of Jesus Christ? Can men -reject you and your doctrine and your message and still be secure in -the favor of God? Gentlemen, if you take that position, I brand you as -false teachers, untrue servants—not representatives of the Master. You -are weaker than water spilled upon the ground which one may not gather -again, if you come with a message one may reject with impunity. You are -talking an infinite deal of nonsense when you undertake criticism of -this kind. -</p> -<p>Now we are told that because of the claims of "Mormonism" it provokes -searching investigation, for the reason that "it involves eternal -reprobation of those who finally reject it." Gentlemen, have you not -juggled here a little with words? And is it not just possible that -a wrong impression may go out from your view of our Address, rather -than from the Address itself? Is there such a thing in "Mormonism" -as eternal reprobation as generally understood in the theological -terminology of the world? With the single exception of those who come -to know the truth and then so far sin against it that they have no -power of repentance nor desire for forgiveness—the sons of perdition, -which all our works teach will be comparatively few in number—does not -"Mormonism," aside from these few, hold out a hope of salvation to all -the children of men? But of this we shall have more to say presently; -but the above in passing. Again, this searching investigation is -"provoked" because the claim of the "Mormon" Church to being the only -authorized Church of Christ, "involves the validity of all the Church -ordinances and of all ministerial functions, including the right to -solemnize marriages as administered by the Christian Church from the -second to the nineteenth century." Here we are approaching solid -ground of controversy. "Mormonism" does deny that divine authority -exists in the churches of the world, the churches of men, miscalled -Christian churches. We do not blanch from the position. We proclaim -it; although we do not wish to do so in any offensive way, but we have -to be witnesses for the truth. And God has revealed that to be the -truth. "Mormonism" is in the world because their was a real necessity -for its coming into the world. It did not come into existence through -theological disputations, because of differences of views about -baptism, or church government, or the nature of Deity, or any of these -things; but there had been, and mark it, gentlemen, a complete apostasy -from God's truth by the world. The Church of Christ as an organization, -and the gospel as a system of truth had been displaced by the -institutions and systems of men, consequently there was need of divine -authority being again conferred upon man and a new dispensation of the -gospel of Christ given to the world. It is our pride that "Mormonism" -is this restored gospel and Church of Christ. -</p> -<p>I notice among this body of men I am addressing, the members of this -Ministerial association, the representative of the Episcopal church, a -branch of the great English church. He ought not to complain of this -attitude of the "Mormon" Church, for the reason that in one of the -Homilies of his church; in the Homily on the <em>Perils of Idolatry,</em> it -is expressly stated that "Laity and clergy, learned and unlearned, -all ages and sects and degrees have been drowned in abominable -idolatry, most detested by God, and damnable to man, for 800 years and -more." (<em>Perils of Idolatry</em>, p. 3). Certainly "Mormonism" does not -proclaim the apostasy more harshly than that, nor do we declare its -universality more emphatically, but I presume we are offensive to the -representatives of this particular church, the Episcopal, because we -include him and his organization as among those who are in the apostasy -and who have not the gospel of Christ. Yet we are not harder on him -or his church than he is upon the Catholic and all the rest of the -Christian world previous to the establishment of the Church of England -under the patronage of King Henry VIII of England, of unsavory memory, -and we do have this advantage, <em>viz</em>.: -</p> -<p>That if we proclaim a universal apostasy, we also proclaim the -restoration of the gospel of Jesus Christ, and the renewal of divine -authority, the resumption of present-day and continuous revelation -from God. So we are in an infinitely better position, as to the -reasonableness of our attitude, than are those who proclaim this -apostasy and yet are without a renewal of a dispensation of the gospel -to the world. -</p> -<p>There is one thing particularly offensive, in this ministerial review, -a misrepresentation put in the most offensive form. Not only do the -reviewers set forth that we deny the existence of divine authority -in their churches, and the nonexistence of the church of Christ for -centuries in the earth, but they say that our attitude involves the -validity of all ministerial functions, including the right to solemnize -marriages. They are not, I take it, responsible for the headlines of -their review as they appeared in the public press, but in order to make -the attitude of the "Mormon" Church as offensive as it could be made, -the headline said, "Gentile Marriage Ordinances Illegal Before God." -Now in justice to us I think this matter should have been put fairly, -and the exact status of the matter given. It should have appeared that -we regard marriage as a civil as well as a religious contract, and -our attitude with reference to divine things nowhere involves us in a -contradiction as to the validity of marriage as a civil contract, nor -as a relationship wholly sanctioned and approved by the divine favor -and blessing of God in this world. The extent to which we, in any way, -in thought or word, invalidate marriage ordinances is in saying that -marriage contracts formed in this world, either by civil authority or -by the authority of sectarian churches, do not extend the marriage -covenant beyond the period of this life. These gentlemen ought to have -been a little more careful, if not a little more honest in stating our -position upon this question. Allow me to do it for them. -</p> -<p>Turning to the revelation on the subject of marriage, this is to be -found: -</p><blockquote> -<p> "Verily I say unto you that the conditions of this law are these: - All covenants, contracts, bonds, obligations, oaths, vows, - performances, connections, associations, or expectations, that - are not made and entered into, and sealed, by the holy spirit of - promise of him who is anointed, both as well for time and for all - eternity, and that too most holy, by revelation and commandment - through the medium of mine anointed, whom I have appointed on - the earth to hold this power * * * are of no efficacy, virtue, - or force, in and after the resurrection from the dead; for all - contracts that are not made unto this end, have an end when men are - dead." -</p></blockquote> -<p>Again, -</p><blockquote> -<p> "And every thing that is in the world, whether it be ordained of - men, by thrones, or principalities, or powers, or things of name, - whatsoever they may be, that are not by me, or by my word, saith - the Lord, shall be thrown down, and shall not remain after men are - dead, neither in nor after the resurrection, saith the Lord your - God. -</p> -<p> "For whatsoever things remain, are by me; and whatsoever things - are not by me, shall be shaken and destroyed. Therefore, if a man - marry him a wife in the world, and he marry her not by me, nor by - my word; and he covenant with her so long as he is in the world, - and she with him, their covenant and marriage are not of force when - they are dead, and when they are out of the world; therefore, they - are not bound by any law when they are out of the world." -</p></blockquote> -<p>So far as any denial of the validity of marriages is concerned, it -relates only to denying their validity after the resurrection—not this -side of it; and, gentlemen, you ought not to complain of this, because -you yourselves, in performing the marriage ceremony, say, "I pronounce -you man and wife until death does you part." I think you ought not -to take offense at what we say on this subject—we say your marriage -ceremonies are of no binding effect in and after the resurrection, you -make no pretensions of marrying for eternity. The fact is, you scorn -and ridicule it. Before leaving this group of propositions with which -I am dealing, I desire to say respecting this question of universal -apostasy from the Christian faith—we can sustain the truth of that -declaration from Scripture, from history, from the condition of the -religious world at the opening of the nineteenth century. We have no -anxiety about it, but we have not time on this occasion to enter into -an argument on the justification of our attitude. -</p> -<p>But, gentlemen, Christian gentlemen, what in reality is the difference -between your attitude and ours in respect of the world at large, and -the existence of the gospel in the earth, and consequences growing out -of those respective attitudes? You proclaim, do you not, that there -is no other name given under heaven whereby men can be saved except -the name of Jesus Christ? You insist, do you not, that there must be -acceptance of the gospel of Jesus Christ, and do you not hold that -those who do not accept this gospel cannot receive the benefits of its -salvation? Now then, after two thousand years of proselyting in the -world, under the most favorable circumstances, what is the sum total of -your achievements? Why, less than one-third of the inhabitants of the -earth are even nominally Christians! and what is your attitude toward -God's children whom you have not converted. Why, that they are lost. -That is the inevitable result of your attitude and doctrine. Or else -you must say that men can be saved without the gospel of Christ. Now -the difference between your position and ours is simply this: -</p> -<p>The proposition that you present to the world at large, we present -to you as well as to the rest of mankind—and you don't like your -own medicine—with this exception, and it is a grand exception, one -that goes far towards establishing the divine origin of this great -latter-day work; the exception is this: that whereas, your attitude and -principles condemn the great bulk of the human family to everlasting -perdition—and I am going to talk to you about perdition in a little -while, and point out what you mean by it—while you consign to eternal -perdition, I say, the great bulk of our Father's children, we proclaim -an "everlasting gospel," one that shall not only walk beside men -through this life but through all the ages that are to come. You say -in your review that we "contribute nothing to reverence for God, or -to justice or mercy toward men." Well, here is one little item that -"Mormonism" adds to the idea of justice and mercy, that is, we hold -that in any age, now or a thousand years hence, or five thousand or ten -thousand years hence, or ten million years hence—we hold that when an -intelligence, a man, shall learn that it profiteth nothing to violate -the law of God, but that it profiteth everything to yield obedience -to that law, and repentance takes hold of him, and he stretches out -his hands toward God—through the gospel of Jesus Christ, the hand of -God will find the man's hand and bring him unto salvation. That is the -difference between us, and I leave you to judge which smacks most of -the inspiration and truth of heaven. -</p> -<p>We take up now another group of propositions: It is complained by -you, gentlemen, that the "Mormon" Church denies that the Christian -churches have been representing Christ for 1,700 years, notwithstanding -Christian martyrdoms, organized charities, the reforms the churches -have fostered, the progress of mankind which Christians have chiefly -promoted. I wish to explain briefly the attitude of the Church, with -reference to this interregnum between the apostasy and the restoration -of that gospel in the nineteenth century, through our prophet. -</p> -<p>Our position is this: While there was this universal apostasy, while -the Church of Christ as an organization was destroyed, and replaced -by the churches of men, yet just as when the sun goes down, there -still remains light in the sky—so, too, notwithstanding this apostasy -from the Church, there still were left fragments of truth among the -children of men, and some measure of truth thank God, through his -mercy, has always remained with man, not only with Christians but with -all God's children. He has not left himself in any of the ages of the -world without his witnesses, and he has sanctified all generations -of men with some measure of the truth; therefore, when we proclaim -this apostasy from the Christian religion and the destruction of the -Church of Christ, it does not follow that we hold that all truth, that -all virtue, had departed from the world, or that God had absolutely -withdrawn from his creation. Not so. The light of truth burned in the -bosom of good men; but it does not follow that because these fragments -of truth remained there was necessarily the organized Church of Christ -and divine authority in the world. These fragments of the truth could -remain in the so-called Christian parts of the world, as we now know -them to exist in what is called the heathen world. Relative to the -reforms you claim that your churches have fostered and the progress -of mankind which Christians have chiefly promoted, you are aware, -gentlemen, that there is a certain class of thinkers among you—I mean -in the Christian world, not among "Mormons"—you are aware that there -is a school of thinkers among men who will tell you to your teeth, and -they will come very nearly proving the truth of it, that such progress -in civilization, in science, in arts, as the world has made in past -ages, has not been made <em>because</em> of your churches, but <em>in spite</em> of -them. They hold that your organizations have been found quite as often -against the progress of truth as standing in support of it. Taking the -whole time range into account, from the close of the second to the -opening of the nineteenth century, it would puzzle you to meet their -evidence and argument. -</p> -<p>It is claimed that the brevity of our Address not only leaves much to -be desired, but that it is "positively misleading." -</p> -<p>First, our reviewers claim that the address is misleading on the -subject of revelation. Still these reviewers are able to quote from -the Address as follows: "The theology of our Church is the theology -taught by Jesus Christ and his apostles, the theology of Scripture and -reason. It not only acknowledges the sacredness of ancient Scripture, -and the binding force of divinely inspired acts and utterances in ages -past; but also declares that God now speaks to man in this final gospel -dispensation." That seems quite explicit to me. But, commenting upon -the passage, the reviewers say: -</p><blockquote> -<p> "Under this declaration lies the claim of the 'Mormon' - Church—constantly insisted upon in its congregation here and in - surrounding regions—that the Book of Mormon, the Doctrine and - Covenants, the Pearl of Great Price, together with the living - oracles—<em>i.e.</em>, certain members of the priesthood—are divinely - inspired and are, therefore, of equal authority with the Bible. - This claim, a knowledge of which is so necessary to even a - tolerable understanding of their system of belief, is not plainly - and explicitly set forth in the declaration of doctrine contained - in the Address, but it has repeated and urgent emphasis in their - teachings in 'Mormon' communities." -</p></blockquote> -<p>Now, be honest, gentlemen, is it not repeated everywhere with just as -much emphasis as in "Mormon" communities in Utah? Isn't it a universal -proclamation that we make to the world? You know it is, and you prove -that it is from the very works you quote to establish the fact that we -believe in that doctrine, and which are of world-wide circulation. It -was a vile effort at misrepresentation on your part to make it appear -otherwise. But on the subject of revelation, let us go to the Address -itself. What is said upon the subject of revelation is found on pages -three and four, and fourteen and fifteen: "Our religion is founded -on the revelations of God," * * * "It," [the Church of Christ] "not -only acknowledges the sacredness of ancient Scripture, and the binding -force of divinely-inspired acts and utterances in ages past; but also -declares that God now speaks to man in this final gospel dispensation." -At page 14 of the Address this is said: -</p><blockquote> -<p> <em>"</em>It is sometimes urged that the permanent realization of such - a desire [i.e., to live in peace with our fellow citizens] is - impossible, since the Latter-day Saints hold as a principle of - their faith that God now reveals himself to man, as in ancient - times; that the priesthood of the Church constitute a body of - men who have each for himself, in the sphere in which he moves, - special right to such revelation; that the president of the Church - is recognized as the only person through whom divine communication - will come as law and doctrine to the religious body; that such - revelation may come at any time, upon any subject, spiritual or - temporal, as God wills; and finally that, in the mind of every - faithful Latter-day Saint, such revelation, in whatsoever it - counsels, advises, or commands, is paramount." -</p></blockquote> -<p>Now, gentlemen, will you tell me how we could be more frank or explicit -on the subject of revelation? And when you charge that in this document -we have not dealt candidly with the subject of revelation, why did you -not quote this passage I have just read, with the other passages that -you have quoted? Were you not trying to do a little misleading on your -own account? Did you deal quite fairly with the Address when you failed -to quote this very explicit passage just read? -</p> -<p>Complaint is made about our belief in "Living Oracles" in the Church, -<em>i.e.</em>, certain members of the priesthood who are divinely inspired, -and who may interpret the revelations and the laws of the Church. -</p> -<p>Well, gentlemen, why do you complain of that? Books do not make -churches. How came we by the ancient scriptures? The Old and the -New Testament, I mean. We are instructed in the Scriptures that no -scripture is of private interpretation, but that "holy men of God spake -as they were moved upon by the Holy Ghost," hence your Old Testament -and your New Testament. They came into existence exactly in the same -way that our scripture is coming into existence. The living oracles -make scripture; scriptures do not make living oracles. And that is what -is the matter with you, gentlemen; you have been relying upon books -instead of relying upon the fountain source of all wisdom, truth and -knowledge, the inspiration and revelation of God to the human soul. -You are book-made teachers, rather than God-made teachers. That is -the difference between the living oracles in the Church of Christ and -those who speak as the Scribes and Pharisees were wont to speak. The -people in ancient times were able to discern the difference; for they -said of Jesus that he spoke as one having authority, and not as the -Scribes and the Pharisees. We are in harmony with the whole course of -God's dealings with his children in this matter of developing his word -in his Church. Yes, we have living oracles in the Church, thank God; -and when they speak as moved upon by the Holy Ghost their utterances -are the very word of God; and when the teachings and discourses of the -elders of the Church shall have been sifted and tried in the fire of -time, much that they have said will prove to be scripture, and thus the -Church of Christ of this dispensation shall make scriptures, just as -the Church of Christ of former dispensations has done. -</p> -<p>Now I read to you another passage from this review. Complaint is made -against our address upon the ground that it treats very briefly—all -too briefly, the doctrines of the Church. I do not know but what it -is open to just criticism on that ground; for our doctrines are but -stated, as you may say, in headlines. I presume the Presidency of the -Church did not think the occasion called for an elaborate exposition of -the principles of our faith, with chapter and verse given for warrant -of the authority on which they rested. But the Church had been under -the fire of severe criticism for a period of four years or more. Its -doctrines had been assailed, the practices of its people had been -misrepresented, their character traduced, and their "whole course of -conduct reprobated and condemned." Taking these circumstances under -advisement, the Presidency of the Church thought, I presume, the time -propitious for an utterance which would in outline tell the world what -we believed, and correct the misunderstanding that obtained respecting -our past history and present position. The address was not designed, -as I understand it, to be a complete exposition of our faith, but a -declaration of our present attitude. -</p> -<p>On the doctrine of the Godhead these Christian gentlemen, our -reviewers, think that the statement of the Address to the effect -that we believe in the Godhead, comprising the three individual -personages—Father, Son and Holy Ghost—is a declaration that will not -perhaps suggest Tritheism or materialism to Christians unfamiliar with -"Mormon" "theological terms." "But," they continue, "when the full -doctrine of the Deity, as taught in 'Mormon' congregations, is known, -it will at once be seen that no Christian can accept it. In fact," they -say, "the 'Mormon' Church teaches that God the Father has a material -body of flesh and bone; that Adam is the God of the human race; that -this Adam-God was physically begotten by another God; that the Gods -were once as we are now; that there is a great multiplicity of Gods; -that Jesus Christ was physically begotten by the heavenly Father of -Mary, his wife; that as we have a heavenly Father, so also we have a -heavenly mother; that Jesus himself was married, and was probably a -polygamist." -</p> -<p>Let me say, in treating this group of statements, that these gentlemen -nowhere support these allegations by citations from our authoritative -works that the Church accepts as binding in doctrine; but they do -quote the commentaries of men, which often express only individual -opinions. I might dismiss this group of charges against the "Mormon" -Church, therefore, by this statement of the case: the Church is not -bound to defend any doctrine that is not explicitly found in the works -of the Church setting forth authoritatively her doctrines. But I do -not propose to dismiss the charges in any such fashion. I propose to -grapple with them, and meet them, I trust to your satisfaction and to -the satisfaction of these gentlemen. -</p> -<p>First, as to God having a body of flesh and bone—being a material -personage. I want to find out what there is wrong, unscriptural, -unphilosophical or immoral about that doctrine. And for the purpose -of this discussion, I am going to put in contrast to our belief, that -God is a spirit inhabiting a body of flesh and bone—an exalted, a -perfected man, if you will—the statement of the belief of these -reviewers as to the nature of God. And, by the way, they are so nearly -at one upon this doctrine, that the Church of England's creed, the -statement of the Episcopal church on the doctrine, will be acceptable, -I doubt not, to them all. On this subject these gentlemen hold: "There -is but one living and true God, everlasting, without body"—and that -term "body," by the way, does not mean to deny that God has a body in -fashion like man's; but it means that he is not matter, not material. -Continuing then—"without body, parts or passions; of infinite power, -wisdom and goodness, the Maker and Preserver of all things, both -visible and invisible. And in unity of this Godhead there be three -Persons of one substance, power and eternity: the Father, the Son, and -the Holy Ghost." -</p> -<p>Of Jesus the creed says: -</p><blockquote> -<p> "The Son, which is the Word of the Father, begotten from - everlasting of the Father, the very and eternal God, and of one - substance with the Father, took man's nature in the womb of the - blessed virgin, of her substance: so that two whole and perfect - natures, that is to say, the Godhead and Manhood, were joined - together in one Person, never to be divided, whereof is one Christ - very God and very Man." -</p></blockquote> -<p>Again: -</p><blockquote> -<p> "Christ did truly rise again from death, and took again his body, - with flesh, bones, and all things appertaining to the perfection of - man's nature; wherewith he ascended into heaven, and there sitteth, - until he return to judge all men at the last day." -</p></blockquote> -<p>Mark what is said here of Jesus. You say that "the Godhead and manhood" -in Jesus "were joined together in one person," that is, his spirit and -his body are united, never to be severed or disunited. Now I put to you -this question: Is the Lord Jesus Christ God? Yes, you must answer. Then -is not God an exalted man according to your creed? Listen—and this is -your belief as expressed in your creed—"Christ did truly rise again -from death, and took again his body, with flesh, bones, and all things -appertaining to the perfection of man's nature; wherewith he ascended -into heaven, and there sitteth, until he return to judge all men at the -last day." -</p> -<p>According to this statement of the matter, Jesus has not been dissolved -into some spiritual, immaterial essence, and widely diffused throughout -the universe as some spiritual presence. No; he is a substantial, -resurrected personage, a united spirit and body; and "The Godhead, -and Manhood" that are united in the Christ—the humanity and the -divinity—are "never to be divided." He is recognized and worshiped by -you, gentlemen, as "very God and very man." This, of course, scarcely -meets the description of the first paragraph of the creed used here, -where God is declared to be not matter, that is "without body, parts or -passions." But then that contradiction is your affair, your trouble, -not ours. It is enough that I call your attention to the fact that the -second part of your creed leads you closely to the "Mormon" doctrine -that God is an exalted, perfected man, since Jesus, according to your -creed, is God, and yet a resurrected man sitting in heaven until his -return to judge all men at the last day. -</p> -<p>And now as to there being more Gods than one. We believe the Scripture -which says that Jesus was the brightness of God's glory, "and the -express image of his person" (Heb. 1:3). And as we know what kind of -a person the Christ is, who "possessed all the fulness of the Godhead -bodily;" and who, when he declared that all power in heaven and in -earth had been given unto him, and he was in the act of sending his -disciples into all the world to teach and baptize in the authority of -the Father, Son, and Holy Spirit—was a resurrected, immortal man, of -spirit, flesh and bone. And since, I say, the scripture teaches that -the Son was the express image of the Father's person, we conclude that -the Father must be a personage of spirit, flesh and bone, just as the -Son, Jesus, is. Indeed your Athanasian creed says that "such as the -Father is, such is the Son;" and of course, it follows that, such as -the Son is, such is the Father; that is, the Father is a personage of -spirit, flesh and bone, united in one person, "very God and very man," -just as Jesus is. And there are two separate personages, each distinct -from the other in person, two individuals, but both of the same divine -nature; and if two separate personages, individuals, may participate in -the one divine nature, it logically follows that a larger number than -two or three may participate in that nature. And hence the Scriptures -represent in many places the existence of a plurality of divine -personages, how many we do not know, and it does not matter. But we -hear of God saying, "Let us make man in our image; the man has become -as one of us, knowing good and evil;" "God standeth in the congregation -of the Mighty, he judgeth among the Gods. * * * I have said Ye are -Gods, and all of you are children of the most High." The last a passage -of the Psalms, quoted and defended by the Savior as a justification of -his own claim to sonship with God. And now, if the great archangel, -Michael, or Adam, is among that number of exalted, divine souls, what -more fitting than that the father of the human race shall become the -great, presiding patriarch of our earth and its redeemed inhabitants; -and the one with whom our race would most immediately have to do? What -sacrilege is there in this thought? Is it not reasonable that it should -be so? -</p> -<p>Of your nonsense of one being three, and three being but one, we will -say nothing, except to remark that you must reform your arithmetic, if -you expect sensible people to pay attention to your doctrines. -</p> -<p>One other item in which we offend these reverend gentlemen is that -we believe Jesus had a Father as well as a mother. Now, gentlemen, -honestly, is it any worse for him to have had a Father than it is for -him to have had a mother? You concede that he had a mother; that his -body grew as yours did, in the womb of his mother; that he came forth -of the womb by birth pains; that he suckled at the breast of woman; -that through the months and years of infant weakness he was watched and -guided by the hand of a loving mother. Tell me, is it true, that in -your philosophy of things it is all right for Jesus to have a mother, -but a terrible sin and blasphemy to think of him as having a father? -Is not fatherhood as sacred and holy as motherhood? Listen, people, -there is something else. Having objected to our idea of Jesus having -a father, these peculiarly pious gentlemen turn now and object to our -faith because we believe that we have for our spirits a heavenly mother -as well as a heavenly father! They quote, in part, that splendid hymn -of ours on heavenly motherhood, the great throbbing hunger of woman's -soul, and which was given to this world through the inspired mind of -Eliza R. Snow; the hymn is known to us as "O My Father." -</p> -<p>In the Scripture we read: "We have had fathers of the flesh, and we -did give them reverence, shall we not much rather be subject to the -Father of spirits and live?" So that we know we have had a father to -our spirits; but because we hold that the spirits of men have also a -mother in heaven, as well as a father, behold these reviewers complain -against us. Now, observe the peculiar position of these critics: It is -all right for Jesus to have a mother; but it is all wrong for him to -have a father. On the other hand, it is all right for men's spirits to -have a Father in heaven, but our reviewers object to our doctrine of -their also having a mother there. I sometimes wonder what in the world -is the matter with you, gentlemen. I am puzzled to classify your views, -or the kind of beings with which you people heaven. One of your own -number, however, has thrown some light upon that subject, and has so -classified you—saving me the trouble—as to enable us to understand to -some extent your peculiar views. I have a book here that I am going to -use in this controversy. It is a new one. I got it three days ago, and -have read it nearly through in order to be prepared for this occasion. -It is the work of Rev. R. J. Campbell, of City Temple, London, and it -is a treatise on the <em>New Theology,</em> just now much talked of in Europe. -He describes ministers of the gospel and gives them the classification -referred to a moment since, and which I think must needs be all right, -since it comes from a minister. He takes the average business man of -England, naming him "John Smith," for convenience, and he says this -about John: -</p><blockquote> -<p> "John Smith, with whom we used to go to school, and who has since - developed into a stolid British man of business, with few ideas - and a tendency toward conservatism—John is a stalwart, honest, - commonplace kind of person, of whom brilliant things were never - prophesied and who has never been guilty of any. His wife and - children go to church on Sundays. John seldom goes himself, because - it bores him, but he likes to know that religion is being attended - to, and he does not want to hear that his clergyman is attempting - any daring flights. He has a good-natured contempt for clergymen - in general, because he feels somewhat that, like women, they have - to be treated with half-fictitious reverence, but that they do not - count for much in the ordinary affairs of life, they are a sort of - a third sex." -</p></blockquote> -<p>Now, ladies, I ask you to remember, in passing, that I am reading -the words of somebody else; their are not my words. The phrase -"half-fictitious reverence" is not mine. I think we ought to have real -reverence for women; no fictitious reverence at all. -</p> -<p>The ministers are here in this passage described as "a sort of third -sex," and I am inclined to think that is right; for when a man in one -case objects to a person having a father, and in another case considers -it altogether unholy for persons to have a mother, I do not know how -else to classify him but as "a sort of third sex"-kind of a man. -</p> -<p>There seems to be objection in the review to the idea of the marriage -relation existing in heaven and subsisting between divine beings. -Loud complaint is made, if you hold that the intelligences of heaven -obey the law of marriage. Let me ask you, Christian gentlemen, Who -instituted marriage? You will answer, God. Is it holy or unholy? Did -God institute an unholy thing and command men to engage in it? You will -have to say that marriage is holy, since God instituted it. Very good. -Then if it is holy, how do you make it out that it will be unholy for -divine personages to practice it? Is it not just as good for divine -personages as for you imperfect men? Can it be that your ideas of the -relationship of the sexes are so impure that you must needs regard that -association as so unholy as to be unworthy of divine beings? Let me -read to you what a great English author—Jeremy Taylor—says on this -subject of, marriage: -</p><blockquote> -<p> "Marriage is the mother of the world and preserves kingdoms, and - fills cities and churches, and heaven itself. Like the useful - bee, it builds a house and gathers sweetness from every flower, - and labors and unites into societies and republics, and sends out - colonies, and feeds the world with delicacies, and obeys and keeps - order, and exercises many virtues and promotes the interest of - mankind, and is that state of good to which God hath designed the - present constitution of the world." -</p></blockquote> -<p>Now, you prate to us about our belief, or the belief of some of us at -least, that divine personages are in this holy relationship. But tell -me what it is that has been the great civilizing force of this and all -other ages? What is it that best tempers man, and fits him for the -society of his fellows and for holy communion with God? There is no -force within the experience of man, that is so beneficial or ennobling -to him as the love and devotion of a pure, good woman; and for woman -there is nothing that is so sanctifying as the love of an upright, -honorable man, whose arm protects her and whose love shields her from -the evils of the world. These relations, blessed with the pledges of -their affection in off-spring, complete the circle of man's happiness, -and greatness, and exaltation of spirit in this world. It is the -civilizing force that stands pre-eminent above all others. And that -which sanctifies man here in this world may be trusted not to degrade -him in the eternities that are to come, but, on the contrary, will -contribute to his exaltation and his eternal glory. That is our faith, -at least, and we would not change it for all the sexless, hermaphrodite -existences that your warped minds paint in such glowing colors. -</p> -<p>We offend again in our doctrine that men are of the same race with the -divine personages we call Gods. Great stress is laid upon the idea that -we believe that "as man is, God once was, and as God now is, man may -become." The world usually shouts "blasphemy" and "sacrilege" at one -when he talks of such a possibility. But the world moves, I am happy to -say. Just now, in England, especially, there is a thought-revolution -under way. Some have declared that in importance and extent it is as -great as was the revolution of the sixteenth century, led by Martin -Luther. The present recognized leader of this movement is the Rev. -R. J. Campbell, of the City Temple, London, whose book I referred -to a moment ago. This "New Theology," so-called, has the outspoken -support of the <em>Christian Commonwealth,</em> of London, a publication -of wide influence. A "Society for the Encouragement of Progressive -Religious Thought" has been organized to champion the ideas of the -"New Theology." Mr. Campbell numbers among his champions Dr. John -Clifford, the leading figure in the English Baptist church, also Dr. -R. F. Horton, chairman of the London Congregational Union. In America, -his sympathizers and opponents seem to be equally numerous. Mr. W. T. -Stead, of the <em>Review of Reviews,</em> compares the present theological -ardor in London with that which marked Alexandria in the days of -Athanasius, "when fishmongers at their stalls discussed the doctrine of -the trinity." The strife of tongues has reached even to Germany, where -Prof. Harnack, the eminent theologian, interprets it as a proof that -the "formal theology of the creeds [your creeds, gentlemen,] is being -gradually displaced by the vital theology of experience." -</p> -<p>I want to read to you some key-words of this new theology which is -making its way among all churches. It is' not an organized movement. -No one appears to know whence it springs. Indeed, it is spoken of as -being one of those pulsations of the "cosmic mind" which moves over the -people at intervals and proclaims some great truth. Now, you will be -astonished at the fundamental truth of this new movement, and the great -number of people who are accepting it as the "theology of experience." -Its fundamental principle is the recognition of the identity between -human nature and the divine nature. -</p> -<p>In proof of it, I submit the following passages: -</p><blockquote> -<p> "Whence springs the deep-seated hostility of so man, of the - representatives of labor to the churches? It can only be from the - fact that organized religion has, in the immediate past, lost - sight of its own fundamental, the divineness of man." (Rev. R. J. - Campbell, in <em>Hibbert Journal,</em> April, 1907, p. 487.) -</p> -<p> "When the man with a burdened conscience comes to us for relief, - let us tell him that we all bear the burden together, and that - until he becomes a Christ all the love in the universe will come to - his help and share his struggle. His burden is ours, the burden of - the Christ incarnate for the redemption of the world." (<em>Ibid,</em> p. - 493.) -</p> -<p> "The starting point in the New Theology is belief in the immanence - of God, and the essential oneness of God and man. * * * We believe - man to be a revelation of God, and the universe one means to the - self-manifestation of God. * * * * We believe that there is no real - distinction between humanity and the Deity. -</p> -<p> "Our being is the same as God's, although our consciousness of it - is limited. * * * The new theology holds that human nature should - be interpreted in terms of its own highest nature, therefore it - reverences Jesus Christ. Jesus Christ was divine, 'but so are we.' - * * * Every man is a potential Christ, or rather a manifestation of - the eternal Christ. * * * The new theology * * * is the gospel of - the humanity of God and the divinity of man." (Campbell, <em>London - Daily Mail,</em> quoted in <em>Current Literature,</em> April, 1907.) -</p> -<p> "I shall continue to feel compelled to believe that the power - which produced Jesus must be at least equal to Jesus, so Jesus - becomes my gateway to the innermost of God. When I look at him I - say to myself, God is that, and if I can only get down to the truth - about myself I shall find that I am too. * * * In him (Jesus) the - humanity was divinity and divinity humanity. * * * But you make - him only a man! No, reader, I do not. I make him the only man, and - there is a difference. We have only seen perfect manhood once, - and that was the manhood of Jesus. The rest of us have got to get - there. * * * We have to get rid of the dualism which will insist on - putting humanity and Deity into two separate categories. -</p> -<p> "Unitarians used to declare that Jesus was man, not God." - Trinitarianism maintained that he was God and man; the older - Christian thought as well as the youngest regards him as God in - man—God manifest in the flesh. But here emerges a great point of - difference between the new theology on the one hand and traditional - orthodoxy on the other. The latter would restrict the description - 'God manifest in the flesh' to Jesus alone; the new theology would - extend it in a lesser degree to all humanity, and would maintain - that in the end it will be as true of every individual soul as it - ever was of Jesus. Indeed, it is this belief that gives value and - significance to the earthly mission of Jesus—he came to show us - what we potentially are." (<em>The New</em> <em>Theology,</em> Campbell, pp. 82, - 83.) -</p></blockquote> -<p>There is much more to the same effect, which I now pass. -</p> -<p>I am now going to read to you from a higher authority than Mr. -Campbell—from a man of science, a man whose intellectual powers -sway the religious thought of many thousands in Great Britain, the -thoughts of many more people than Mr. Campbell sways. I refer to Sir -Oliver Lodge, who says in the <em>Hibbert Journal,</em> one of the foremost -publications in the world on the subject of theology and philosophy, -with reference to the divinity of Jesus, and the identity of the divine -and human nature: -</p><blockquote> -<p> "The conception of the Godhead formed by some divine philosophers - and mystics has quite rightly been so immeasurably vast, though - still assuredly utterly inadequate and necessarily beneath - reality, that the notion of a God revealed in human form—born, - suffering, tormented, killed—has been utterly incredible. 'A - crucified prophet, yes; but a crucified God! I shudder at the - blasphemy,' is a known quotation which I cannot now verify; yet - that apparent blasphemy is the soul of Christianity. It calls - upon us to recognize and worship a crucified, an executed God. - * * * The world is full of men. What the world wants is a God. - Behold the God! (referring of course, to Jesus,) 'The divinity of - Jesus' is the truth which now requires to be re-perceived, to be - illuminated afresh by new knowledge, to be cleansed and revivified - by the wholesome flood of skepticism which has poured over it; it - can be freed now from all trace of groveling superstition, and - can be recognized freely and enthusiastically; the divinity of - Jesus, (Mark you—'the divinity of Jesus') and of all other noble - and saintly souls, in so far as they too have been inflamed by - a spark of Divinity—in so far as they too can be recognized as - manifestations of the Divine." (<em>Hibbert Journal</em> for April, 1906, - pp. 654-5.) -</p></blockquote> -<p>That is the doctrine, gentlemen, that is sweeping the earth, "the -divinity of Jesus," and the divinity of "all other noble and saintly -souls"—the kinship of men and God. That is "Mormonism," and it was -proclaimed by the great prophet of the nineteenth century, half a -century before these modern minds were awakened to its grandeur and -to its uplifting power. I rejoice to see it running in the earth to -be glorified, for in it I recognize the very root principle of all -religion and out of it grow all the relations that link us with all -that is pure, uplifting and divine. -</p> -<p>Now, do not misunderstand me. There is much nonsense in this "New -Theology;" but this root principle of it is true, and it is in accord -with the principles that Joseph Smith proclaimed years ago. The -doctrine of the immanence of God in the world, by which we mean the -universe and the divinity of man, instead of its having its origin -some fifteen or twenty years ago, and now finding expression in the -beautiful diction of Mr. Campbell and Sir Oliver Lodge and others, it -was taught by the Prophet Joseph Smith, at least over seventy years -ago. Concerning the immanence of God, he taught the following in 1832: -He first represents that the spirit of Christ is "in all and through -all things, the light of truth; which truth shineth." Then he adds: -</p><blockquote> -<p> "This is the light of Christ. As also he is in the sun, and the - light of the sun, and the power thereof by which it was made. As - also he is in the moon, and is the light of the moon, and the power - thereof by which it was made. As also the light of the stars, and - the power thereof by which they were made. And the earth also, and - the power thereof, even the earth upon which you stand. And the - light which now shineth, which giveth you light, is through him who - enlighteneth your eyes, which is the same light that quickeneth - your understandings; which light proceedeth forth from the presence - of God to fill the immensity of space. The light which is in all - things; which giveth life to all things; which is the law by which - all things are governed; even the power of God who sitteth upon his - throne, who is in the bosom of eternity, who is in the midst of all - things." -</p></blockquote> -<p>The prophet further declared, in 1833, that "the elements are eternal, -and spirit and element inseparably connected receive a fullness of joy. -The elements are the tabernacle of God; yea, man is the tabernacle of -God, even temples." -</p> -<p>Again, I say, there is much in the so-called "New Theology" which we -cannot accept, such as the denial of the atonement, its treatment -of the Scriptures and the like, but in so far as these fundamental -principles of it are concerned—the immanence of God in the world, -and the identity of the race of man and divine beings—there can be -no question as to their accuracy. And those Christian people who are -not accepting these ideas are not moving forward with the far-flung -thought-line of God's revelations on these matters. -</p> -<p>We next come to the subject of priesthood. It is declared by the -reviewers that the teaching of the Church upon this important doctrine -is not candidly set forth in our Address. Then they give us a long -line of quotations, most of them from the <em>Seer,</em> upon the subject of -priesthood; and insist that the priesthood involves the possession and -exercise of arbitrary power in all things, in things both spiritual -and temporal. I read to you a passage or two from the Address on the -subject of priesthood that you may see the injustice of this charge: -</p><blockquote> -<p> "We affirm that to administer in the ordinances of the gospel, the - authority must be given of God; and that this authority is the - power of the holy priesthood. -</p> -<p> "We affirm that through the ministration of immortal personages, - the holy priesthood has been conferred upon men in the present age, - and that under this divine authority the Church of Christ has been - organized." -</p></blockquote> -<p>The reviewers quote this far, and then stop to remark—but without -returning to quote again from the Address—"so it is declared; but -the teaching of the Church on this important doctrine is not herein -candidly set forth." Then why did not you reviewers go to another part -of the document where the matter is more explicitly set forth and quote -that? Following the fragment you do quote occurs this passage which -declares the express purposes for which the priesthood was given: -</p><blockquote> -<p> "We proclaim the objects of this organization to be, the preaching - of the gospel in all the world, the gathering of scattered Israel, - and the preparation of a people for the coming of the Lord." -</p></blockquote> -<p>But you reviewers say this "power extends not only to things spiritual, -but to secular matters as well." Within certain limitations, granted; -and the acknowledgment of the fact is found in the Address itself which -you charge with being uncandid. Here is the passage: -</p><blockquote> -<p> "That the Church claims the right to counsel and advise her members - in temporal as well as in spiritual affairs is admitted. Leading - Church officials, men of practical experience in pioneer life, - have aided the people in establishing settlements throughout - the inter-mountain west, and have given them, gratuitously, the - benefit of their broader knowledge of things, through counsel and - direction, which the people have followed to their advantage; and - both the wisdom of the leaders and the good sense of the people - are vindicated in the results achieved. All this has been done - without the exercise of arbitrary power. It has resulted from wise - counsels, persuasively given and willingly followed." -</p></blockquote> -<p>But you insist that there is "tyranny and arbitrary ruler-ship" over -a community which indorses the priesthood's high claims. I deny the -existence of such tyranny as a fact among the "Mormon" people who -indorse the priesthood's high claims; and I deny the existence of -arbitrary power as a doctrine of the Church, and so does the Address -which you pretend to review. Here is the passage: -</p><blockquote> -<p> "We deny the existence of arbitrary power in the Church" [why - didn't you gentlemen quote that]; "and this because its government - is moral government purely, and its forces are applied through - kindness, reason, and persuasion. Government by consent of the - governed is the rule of the Church." -</p></blockquote> -<p>Following is a summary of the word of the Lord, setting forth the -principles on which the Church government is to be administered: -</p><blockquote> -<p> "The rights of the priesthood are inseparably connected with the - powers of heaven, and the powers of heaven cannot be controlled - nor handled only upon the principles of righteousness. That they - may be conferred upon men, it is true; but when they undertake to - cover their sins, or gratify their pride, their vain ambition, or - exercise control, or dominion, or compulsion, upon the souls of - the children of men, in any degree of unrighteousness, the Spirit - of the Lord is grieved; and when it is withdrawn, amen to the - priesthood or the authority of that man. No power or influence - can or ought to be maintained by virtue of the priesthood, only - by persuasion, by longsuffering, by gentleness, and meekness, and - by love unfeigned; by kindness, and pure knowledge, which shall - greatly enlarge the soul without hypocrisy and without guile." -</p></blockquote> -<p>Gentlemen, those are our principles. Why didn't you quote them fairly -and fully, instead of charging arbitrary power, when it is expressly -denied by what we regard as the very word of God? Honestly, now, did -you deal fairly with us when you came to this part of your review? But, -you say, "given the power of the 'Mormon' priesthood, that it should -not be used is incompatible with the known facts of human nature." -Well, if it does attempt arbitrary power, it will be in violation of -our principles, and not in harmony with them; and that fact furnishes -a basis for the correction of any abuses that may arise. And while it -is true that here and there, throughout a long experience, there may -have been individual instances of the exercise of arbitrary rule in the -Church, yet speaking for the priesthood of the Church of Jesus Christ -of Latter-day Saints, as a whole, I challenge you to duplicate the same -honorable conduct anywhere within the experience of men, where those -entrusted with power have so uniformly abstained from abusing it while -exercising the functions of government. The Latter-day Saints love -their leaders, living and dead, and not without cause, I assure you; -for these men have labored in season and out of season, persuading, -counseling, advising, and guarding the interests of their people with -an unselfishness that tells us something of the love of God, and that -without effort at personal aggrandizement or enrichment. The lives and -labors of the priesthood are a vindication of its divine origin and -spirit. -</p> -<p>The review further says that when once "the Church's claim for its -priesthood is allowed, the claim of jurisdiction in civil matters -logically follows." But, gentlemen, why did you not point out the fact, -or at least admit it in some form, that the address you were reviewing -<em>emphatically excepted out of its jurisdiction the sphere of civil -government?</em> You could have edified those whom you are so anxious to -enlighten with such passages as these: -</p><blockquote> -<p> "The laws which ye have received from my hand are the laws of the - Church, and in this light ye shall hold them forth." -</p></blockquote> -<p>That is to say, no law or rule enacted, or revelation received by the -Church, has been promulgated for the state. Such laws and revelations -as have been given are solely for the government of the Church. On the -subject of the relations of the Church and the State the Address says: -</p><blockquote> -<p> "The Church of Jesus Christ of Latter-day Saints holds to - the doctrine of the separation of church and state; the - non-interference of church authority in political matters; and - the absolute freedom and independence of the individual in the - performance of his political duties. If, at any time, there has - been conduct at variance with this doctrine, it has been in - violation of the well-settled principles and policy of the Church. -</p> -<p> "We declare that from principle and policy, we favor: -</p> -<p> "The absolute separation of church and state; -</p> -<p> "No domination of the state by the Church; -</p> -<p> "No church interference with the functions of the state; -</p> -<p> "No state interference with the functions of the church, or with - the free exercise of religion; -</p> -<p> "The absolute freedom of the individual from the domination of - ecclesiastical authority in political affairs; -</p> -<p> "The equality of all churches before the law." -</p></blockquote> -<p>Again I read from the review, and this time I deal with a passage -which the reviewers themselves say "dwarfs everything mentioned in the -Address." We shall see what comes of it: -</p><blockquote> -<p> "Apparently the foundation of the 'Mormon' Church is in the Book - of Mormon, the Doctrine and Covenants, the Pearl of Great Price, - and the testimony of the living oracles delivered from time to - time. But whoever digs down to the lowermost foundation will find - that, at last, everything rests upon the reported visions of - Joseph Smith. When any matter of vital importance is presented - for the belief of mankind, if that matter, either in its nature - or the circumstances attending it, lies very much outside the - ordinary, a due regard for human intelligence demands that, - whatever testimony is produced in support of it shall be buttressed - by corroborative evidence. But here we have a system of religion - which claims sole authority as being alone divinely accredited. - It asks for the acceptance of mankind on the ground of being so - accredited. It anathematizes all who finally reject it. Yet this - religion, making such an astonishing claim, is founded upon the - unsupported assertion of a young person whose probity was never so - well established that his naked word would be taken concerning any - matter transcending ordinary observation and experience; and that - assertion touches supernatural appearances, and messages which, if - true, are of the most profound importance to mankind; and yet that - assertion is wholly without corroborative evidence." -</p></blockquote> -<p>Gentlemen—Christian gentlemen—you who are such sticklers for -candor—have you spoken truly here, and in a matter which you say -dwarfs everything else mentioned in the Address? What of the testimony -of three certain witnesses, who claim that they stood with Joseph -Smith wrapt in open vision, in the light of day; who give their most -solemn asseveration that a holy angel came into their presence on -that occasion, laid before them certain ancient documents, turned -over the leaves, conversed with them, and at the same time they heard -the voice of God saying that the translation of the Book of Mormon by -Joseph Smith was true, and commanded them to bear witness of it to -all the world—which they did, over their own signatures, and that -testimony is printed in every edition of the Book of Mormon? What of -the testimony of eight other witnesses, to whom Joseph Smith handed -the book of plates, and they handled and hefted them, and passed them -one to the other, and examined the engravings thereon; and they gave -their testimony to the world to this effect, which testimony has been -published with every edition of the Book of Mormon given to the world. -Did you overlook this corroborative testimony? Is it true that you -gave so slight attention to the subject you were reviewing that you -could make a misstatement of the kind just mentioned? Were you so -unacquainted with it? Must we think you so dull? If we acquit you of -stupidity, what then? Must we not think of you as uttering falsehood? -What of the testimony of Oliver Cowdery, who stood wrapt in vision in -the Kirtland temple with Joseph Smith? And of Sidney Rigdon, wrapt in -vision with Joseph Smith, from which resulted their conjoint testimony -concerning that grandest of revelations ever given to man on the -doctrine of the future degrees of glory in which men will live in the -eternities? I do not desire to use harsh language; I will not say that -you wilfully, maliciously, ponderously and atrociously lied; because -while all that might be true, one would be accused of harshness if he -said it; but I will say that you have economized the truth, and you may -settle it with your own consciences. -</p> -<p>Our subject increases in interest as you get into it, and perhaps it is -well it is so, else your interest might falter. We come now to a very -interesting topic—that of polygamy. This is the darling theme of the -reviewers, and so we will not slight it by saying nothing about it. I -had best read what they say on this point: -</p><blockquote> -<p> "We have no means of knowing to what extent the practice of plural - marriage has been discontinued in the 'Mormon' Church, since - no records of such marriages are kept by the Church that are - accessible to the public. That there have been instances of such - marriages ever since the agreement of the Church to discontinue - them, we know; that they cannot be celebrated without the sanction - of the Church accredited officials, is unquestioned; that, so far - as the public knowledge goes, no officials who may have celebrated - such marriages have been disciplined therefor is certain." -</p></blockquote> -<p>Throughout one cannot help believing that these gentlemen are not -quite candid with reference to this subject. I do not believe that -in the State of Utah there is any one, in the Church or out of it, -who does not believe that the Church of Jesus Christ of Latter-day -Saints has stopped the practice of, or sanctioning and performing -plural marriages. I am of the opinion that everybody is settled in his -conviction in relation to that matter. -</p> -<p>It requires time for the settlement of such questions as those involved -in the system of plural marriage, as once practiced in the Church. -No proclamation is at first understood. Differences of opinion and -variety of interpretation are bound to exist concerning matters of this -description. And when the announcement was made in President Woodruff's -manifesto of the discontinuance of plural marriage, and the advice was -given that our people should contract no marriages contrary to the -law, the question arose in the minds of some whether that prohibition -was not limited to marriages within the United States, and whether by -refraining from contracting such marriages within the United States -would not fulfill the covenant and agreement implied in the manifesto. -The matter was discussed pro and con. Ultimately, however, the -conclusion was inevitable that the manifesto forbade plural marriages -in all the world; because the Church is not a local Church: it is -not the Church of Jesus Christ of Latter-day Saints for the United -States alone; but it is a world-wide Church; and when its general -conference speaks, it speaks for the entire Church in all the world. -Hence, I say, the conclusion was inevitable that plural marriages were -everywhere forbidden; and when some men held tenaciously to the view -that that was not the case, but that the Church fulfilled her agreement -to discontinue plural marriage by abstaining from performing plural -marriages within the United States—when that view was persisted in, I -say, there was but one thing left, and that was to conclude that such -persons were out of harmony with the Church. Two of the twelve apostles -held that view; they were declared by their associates to be out of -harmony with their brethren in these matters, they tendered their -resignations which were accepted; and since that time there has been -no question in the Church, or out of it, as to where the Church stands -on the subject of discontinuing plural marriages, and I do not believe -that there is any doubt on that subject existing in the minds of the -gentlemen who formulated this review. -</p> -<p>In confirmation of this I submit the letter of resignation of John W. -Taylor: -</p><blockquote> -<p> "SALT LAKE CITY, OCTOBER 28, 1905. -</p> -<p> "<em>To the Council of the Twelve Apostles</em>: -</p> -<p> "DEAR BRETHREN:—I hereby tender to you my resignation as a member - of the council of the twelve apostles, as it is clear to me that I - have been out of harmony with you on some very important matters - which have apparently brought reproach upon the Church of Jesus - Christ of Latter-day Saints. -</p> -<p> "I wish to state in the first place that I have not violated the - laws of the United States, nor of the State of Utah, in relation - to polygamous or plural marriages; also that the authorities of - the Church have not directed or authorized me to do so, or to do - anything contrary to the rules of the Church as adopted by that - body. -</p> -<p> "But I find that I have been out of harmony with the said - authorities as to the scope and meaning of the manifesto issued - by President Woodruff and adopted by the general conference, on - October 6, 1890, and also as to the meaning of the last clause - of the petition for amnesty to President Benjamin Harrison in - December, 1891. I have always believed that the government of the - United States had jurisdiction only with its own boundaries, and - that the term 'laws of the land' in the manifesto meant merely - the laws of the United States. I find now that this opinion is - different to that expressed by the Church authorities, who have - declared that the prohibition against plural marriages extended to - every place and to every part of the Church. It is doubtless true - that this view of the matter has been given by President Woodruff - and others, but I have never taken that as binding upon me or the - Church, because it [such interpretation] was never presented for - adoption by 'common consent,' as was the manifesto itself, and I - have disputed its authority as a law or a rule of the Church. -</p> -<p> "I acknowledge that I received a request from President Joseph F. - Smith, by letter, to appear as a witness in the Reed Smoot case - before the Senate committee on Privileges and Elections, but I - declined to do so because, while I recognized his right to direct - me in Church affairs, I did not think his authority extended to - civil affairs to the extent that I should expose my family concerns - and be questioned and be held up to public ignominy as some of my - brethren were before that body, and I still hold the same views - upon that matter. -</p> -<p> "Inasmuch as I have not been in harmony with my brethren on these - subjects, and I have been called in question concerning them, I - now submit to their discipline, and, to save further controversy, - tender this my resignation, and hope for such clemency in my case - as they may deem right and just and merciful. -</p> -<p> "Your brother, -</p> -<p> (Signed) "JOHN W. TAYLOR." -</p></blockquote> -<p>The explanation accompanying the resignation of Elder Cowley was of -similar import. -</p> -<p>Another complaint of our reviewers is that polygamy is only abrogated -as to practice, and that belief in the divinity of the principle is -still held by the Latter-day Saints. -</p> -<p>Well, gentlemen, what of it? Whose business is it? Do you hold that you -may enter the sacred precincts of the mind and uproot our opinions? -Your law gives you the right to punish overt acts; but you have no -law and no right to enter the domain of conscience and interfere with -what is held there as the truth. Hands off here! Our belief is our -own. We have a right to our opinions. If you don't believe them, that -is nothing to us, we do. And if you have not succeeded in converting -us, we can't help that. You have got all you deserve out of this -controversy on our marriage system. Properly this was a question which -belonged to the dominion of reason, scripture and polemics. You should -have convinced us, as ministers of Christ, from the word of God and -from the nature of the things involved, that the principle itself was -untrue. But you were not content to leave it to the arbitrament of -discussion and reason; you must needs play upon the prejudices of the -masses and induce them to belabor Congress with their petitions until -your inimical legislation was put upon the statute books; and the -crusade against the practice of our marriage system was declared, and -those who practiced it were raided with unabated vigor for years. We -yielded at last to superior force, not to your arguments, because we -successfully met them. You remember the occasion, do you not, of the -chaplain of the Senate of the United States coming to this very forum, -and here discussing the question, "Does the Bible Sanction Polygamy?" -That your champion was vanquished in the contest is evidenced from -the fact that we publish as a campaign document both sides of -the Pratt-Newman discussion. If you have not convinced us of the -incorrectness of our principles, it must be because of the lameness of -your reasoning, the weakness of your argument, and you must be content -with the result so long as we do not carry into practice that principle -which we believe. We have a right to our belief in that or any other -doctrine as abstract principles, whether our belief suits you or not, -and we have the right to freely express that belief, and if you don't -like it, you may go hang. -</p> -<p>Again the review says: "No denial is made of the practice of polygamous -living. The 'Address' admits that authoritative figures officially -collected show 897 male polygamists in the year 1902. The fact that -later reports are not quoted leads to the reasonable belief that since -that date the number of male polygamists has not diminished but rather -increased." -</p> -<p>It is true the address brings down the figures no further than 897 in -1902; but the address does say "and many of these have since passed -away." Besides, there was a statement made upon the floor of the Senate -of the United States, based upon official figures, to the effect that -the number had been reduced to at least 500. Here is the passage: -</p><blockquote> -<p> "Careful statistics have been taken and preserved, and will be - found in the testimony, which show that this number has gradually - decreased until there was at the time the testimony closed [before - the Senate committee on Privileges and Elections having in charge - the Smoot case] not to exceed five hundred such households in - existence."—(<em>Congressional Record,</em> p. 3269.) -</p></blockquote> -<p>Now, gentlemen, here was an opportunity for you to exercise a little -generosity instead of juggling with alleged conditions in Utah, so -as to express your belief that these cases of polygamous living have -increased rather than diminished, you could have called attention to -what were the facts in the case—that it was said upon the floor of the -Senate of the United States that the reduction had been to 500, and -that time would soon obliterate this question from among our problems. -</p> -<p>Let us discuss for a moment this subject of polygamous living. It is -doubtless a difficult problem. It has been difficult for some few men -to discern the line of duty in the matter; but, thank God, the most of -our brethren have not found it difficult to determine what their duty -was in the premises. Notwithstanding that through interpretations the -meaning of the Manifesto has been made to cover polygamous living as -well as new marriages; and logically, however much it may have been -misunderstood, that conclusion was inevitable; and it is conceded that -the law of the land forbids the continuance of these relations—yet, -in the face of these conditions, men have concluded that their moral -obligations to; their families demanded that they should be true to -the relationships into which they had entered in good faith, and under -what they regarded as the sanctions of the law of God. You, gentlemen -of the Ministerial Association do me the honor to quote some words of -mine uttered seven years ago, while in attendance upon Congress, and -trying to maintain the seat that had been given me by the suffrages -of the people of my state. I wish now to repeat what I said then, -though in better form, because the words I uttered at that time were -somewhat garbled, by the report made of them—not intentionally -garbled, by Mr. Arthur McEwen, who reported them. I will say that for -him, because I believe it, and he is since and recently dead. But so -far as I am concerned, I stand exactly where I did seven years ago, -namely, that though the Church proclaimed against the continuance of -that relationship contracted under her sanctions, though the state by -statute proclaimed against it, neither Church nor state can dissolve -the moral obligations I feel I am under to discharge what I regard as -a moral duty. I ask you, gentlemen, to consider this proposition. What -prompts this adherence to these relationships by myself and other men -in our Church? You must concede that the most of those involved in -these relations have passed middle life. They have entered upon the -period of the "sere and yellow leaf." You cannot say their conduct is -prompted by passion or lust; "for the heyday in the blood is cooled -and waits upon the judgment." What is it then that prompts so many men -and women in the "Mormon" Church to remain true to those relations -entered upon in plural marriage? They look into each other's faces—the -bloom of youth has passed, the brightness of the eye is somewhat -dimmed, the suppleness of the form has passed away. But these men and -women have lived their lives under circumstances that tend to endear -men and women to each other. The trials of life, even under ordinary -circumstances, result in that; but when what they regard as oppression -and danger surround them, it is calculated all the more to draw them -more closely to each other in their affections. These men and women -have endured all sorts of trials for each other in addition to the -ordinary trials of life. They, as well as monogamists, have stood -hands clasped by open graves, and have known the purifying effects of -great sorrows. In addition to such experiences, many of the men have -endured exile and imprisonment, and wives have been exiled from their -homes, their kindred and their friends, and have cast their lot among -strangers, rather than to sever the ties by which they were bound to -their husbands; and back of it all stood the conviction that they were -doing God's service—upholding a principle that he had revealed, and -entrusted to them for vindication and making it honorable among men. -These are facts well known in this community. These men and women were -not of the criminal element: their conduct was not prompted by a desire -to defy law; they were acting and are acting now from the highest and -noblest motives—religious conviction of duty. And so I say, for one -of this number—for myself—I stand exactly as I have always stood -upon this question of fulfilling the obligation these relationships -have imposed; and I shall, so far as possible, still respond to the -dictates of honor. I shall read my duty by the light of that conscience -God gives me—I shall respond to the voice of love and honor, and you -reviewers may make the most of it. -</p> -<p>[You will say, such an attitude is inconsistent with the utterances -of the Church leaders before the courts, and especially before the -Senate Committee on Privileges and Elections. So be it then. It is -an inconsistency that has the promptings of honor back of it, and -under such circumstances, for one, I shall trust God to forgive such -inconsistency.] -</p> -<p>It is said by you gentlemen that no apology can white-wash the outlawry -of Joseph F. Smith. Gentlemen, his conduct needs no apology, his honor -needs no vindication, his position needs no defense; it needs only to -be stated. And as you have not stated it, I will; or, what is better, -I will let him state it for himself. On a recent occasion, before the -court in this city, President Smith said these noble words: -</p><blockquote> -<p> "In the tacit, general understanding that was had in 1890, and the - years subsequent thereto, regarding what were classed as the old - cases of cohabitation, I have appreciated the magnanimity of the - American people in not enforcing a policy that in their minds was - unnecessarily harsh, but which assigned the settlement of this - difficult problem to the onward progress of time. -</p> -<p> "Since the years 1890 a large percentage of the polygamous families - have ceased to exist, until now the number within the jurisdiction - of this court is small, and marriages in violation of the law have - been and now are prohibited. In view of this situation, which has - fixed with certainty a result that can easily be measured up, the - family relations in the old cases of that time have been generally - left undisturbed. -</p> -<p> "So far as my own case is concerned, I, like others who had entered - into solemn religious obligations, sought to the best of my ability - to comply with all requirements pertaining to the trying position - in which we were placed. I have felt secure in the protection of - that magnanimous sentiment which was extended as an olive branch - in 1890 and subsequent years to those old cases of plural family - relationships which came within its purview, as did mine. -</p> -<p> "When I accepted the manifesto issued by President Woodruff I did - not understand that I would be expected to abandon and discard my - wives. Knowing the sacred covenants and obligations which I had - assumed by reason of these marriages, I have conscientiously tried - to discharge the responsibilities attending them without being - offensive to anyone. I have never flaunted my family relations - before the public, nor have I felt a spirit of defiance against - the law; but, on the contrary, I have always desired to be a - law-abiding citizen. -</p> -<p> "In considering the trying position in which I have been placed, I - trust that your honor will exercise such leniency in your sentence - as law and justice will permit." -</p></blockquote> -<p>I say that Joseph F. Smith's position needs only to be stated to -the world, and the manhood of America will applaud his attitude, -long-haired ministerial associations and short-haired women's -organizations to the contrary notwithstanding. -</p> -<p>But what is the use of talking in this strain to you gentlemen? This -is a question for statesmen, and you cannot be accused of possessing -any of those qualities. That, however, is perhaps your misfortune, not -your fault. When I take into account the intellectual and physical -capital with which you start in life, I sometimes marvel that you have -done so well. Your vocation is not always left to your own choice. -The position is frequently chosen for you by your parents, having -in view your physical and intellectual endowments. The ministry is -generally recognized as a genteel sort of profession. It promises a -certain social standing. It secures you from the dust and sweat and -physical toil of a mechanic's life, and from the brain-sweat of secular -professional life and struggle. It takes you out of the turmoil of -trade and commerce, and out of the fierce contests of political life, -and from the dangers of a career in army and in navy. Then, you know, -as a class you were not physically strong; a larger proportion of your -number are consumptives, neurotics, anemics, paranoiacs, and the like, -than in any other of the professions; and so this genteel profession is -quite frequently selected for you by your parents, and for the reasons -here set forth. There are individual exceptions, of course, but I am -dealing with you as a class. After your calling is selected for you, -you pass into the schools, colleges and universities, and there you -follow a rather kid-glove course of study. You will not need much of -mathematics, so you pay little attention to that subject; you will need -more of <em>belles lettres,</em> of moral and metaphysical philosophy, of -languages and rhetoric, and eloquence. So your studies run along those -lines, and after completing this course you step from your colleges -into pulpits to instruct the world, at the same time knowing less about -that world than any other class of men whatsoever. Then, going into -that world, you are soon sequestrated into a very narrow portion of -it. As a rule, you have to deal most with christenings, with weddings, -with funerals; but you shine most at social functions, more especially -at pink teas. So that, all things considered, neither by your original -endowments nor by your environments nor by your training are you -prepared to meet the broad questions that concern humanity. -</p> -<p>As was stated in the passage I read from Mr. Campbell's book a while -ago, your class "do not count for much in the ordinary affairs of -life." On practical questions you are relegated to the rear, and your -influence in community life grows less and ever less with the passing -years. Do you think I overstate the case? Then let me quote to you -what one of your own number says of you—again Mr. Campbell in his -up-to-date book before quoted. Before giving the quotation, however, -let me disclaim the existence of any personal animosity towards you. -All that I say is meant in the very best of feeling. I speak not from -malice concerning you, but from experience. I have been meeting your -class, gentlemen, for now thirty years; and have had controversies of -various kinds with it during that time, and I know you as a class quite -thoroughly. I speak from experience, not malice, and comparing you as a -class with other classes of men whom I have known, it is just a plain, -solemn truth that you are, as a class, narrow, bigoted, intolerant, -petty; and I say that in the very best of feeling. And now the -passage of Mr. Campbell's book. Speaking of the decline of organized -Christianity and its ministry, he says: -</p><blockquote> -<p> "For a generation or more in every part of Christendom there has - been a steady drift away from organized religion as represented - by the churches, and the question is being seriously asked - whether Christianity can much longer hold its own. Protestant - controversialists frequently draw attention to the decline of - church-going in Latin countries as evidence of the decay of - sacerdotalism, particularly in the church of Rome. But outside - Latin countries it is not one whit more noticeable in the church - of Rome than in any other church. The masses of the people on - the one hand and the cultured classes on the other are becoming - increasingly alienated from the religion of the churches. A London - daily paper made a religious census some years ago and demonstrated - that about one-fifth of the population of the metropolis attended - public worship, and this was a generous estimate. Women, who are - more emotional, more reverent, and more amenable to external - authority than men, usually form the majority of the worshipers - at an ordinary service. Mr. Charles Booth in his great work on - the <em>Life and Labor of the People in London</em> asserts that the - churches are practically without influence of any kind on the - communal life. This I believe to be an exaggeration, but it - will hardly be denied that the average working, business, or - professional man looks upon the churches almost with indifference. - In many cases this indifference passes into hostility or contempt. - Intelligent men take little notice of preacher and sermons, and the - theologically-minded layman is such a rarity as to be note-worthy. - Most significant of all, perhaps, is the fact that much of the - moral earnestness of the nation and of social redemptive effort - exists outside the churches altogether. * * * The plain, bald fact - remains that the churches as such are counting for less and less - in civilization in general and our own nation in particular. One - of the ablest of our rising young members of parliament, a man - of strong religious convictions and social sympathies, recently - declared that we were witnessing the melancholy spectacle of a - whole civilization breaking away from the faith out of which it - grew." -</p></blockquote> -<p>As I remarked, I desired to read that passage to you, that you may know -that my charge that the people are slipping away from the influences -of the churches and the ministry was not inconsiderately made. Of -course, the decline in the influence of the churches marks also the -decline in the influence of the ministry, hence the pertinency of -this quotation. What is said by this authority concerning conditions -in England is equally and more emphatically true of our own country -than it is of England. That is, the decline of the influence of the -ministry and churches in the United States is more marked than in -England. Ministers, then, don't count for much when it comes to dealing -with practical questions. And the conditions that have and do exist -in Utah, and that come down to us out of a remarkable past connected -with our former plural marriages are practical questions. Questions -for statesmen, not for sectarian priests and their trundle-bed notion -of things. It is a question for men of blood and brains, and when it -was referred to such a body of men not long since—the Senate of the -United States—they at least refused to take the radical steps you -suggested. Through four long years you raked the country as with a -fine-toothed comb to gather up your evidence and to convince the United -States Senate that they ought to follow your dictation, to assail the -Latter-day Saints, and to break up and terrify, as a few years ago -our community was broken up and terrified by a severe, rigid and, I -may say, cruel administration of this law against polygamous living; -and after you have done your best, submitted your evidence—employed -the best counsel you could find, and after you have awakened all the -prejudices to which you could appeal, the court has turned you down, -gentlemen! You could not move that body to adopt your view of the case. -</p> -<p>I made some remarks this afternoon upon the subject of the toleration -for those conditions respecting polygamous living that have come to us -out of the past. I do not desire to be understood as standing in any -defiant attitude against the public sentiment of our state or of our -nation. The fact of the matter is, these ministerial friends of ours -are disposed to make mountains out of mole-hills, and are representing -to the world as conditions existing here things that do not exist. -The Latter-day Saints are not a law-defying body of people, but on -the contrary they have manifested an obedience and respect for law, -and you shall find no better order or a more universal acquiescence -in and obedience to law than you find here in the settlements of the -Latter-day Saints. We believe in law and in order and in being subject -to kings and presidents, in honoring and magnifying the law; but the -conditions here in Utah are unusual in respect of this one matter of -polygamous living. The conditions, however, are well understood by our -non-"Mormon" friends; and but for the agitation of these ministerial -meddlers and a few disreputable and disgruntled politicians, the -peculiar conditions which confront the community, and in which some -of the best men of the community are involved, would go to their -settlement along the lines in which they are being settled, namely: -by the termination of these relations in death as, one by one, the -parties pass out of existence to the grave. Now, in order to convince -you that I am right in this view of the case I shall read an extract -from the testimony of a prominent citizen of our state, a non-"Mormon," -who I believe, better than anyone else, in the testimony he gave -before the committee on Privileges and Elections of the Senate, in the -Smoot case, described conditions in Utah as they are. He analyzed the -situation here and told the truth in respect of it. I shall read his -testimony—never mind who he is just for the present, but let me read -to you what he said before the committee. Keep in mind that he is a -non-"Mormon" and one not at all prejudiced in favor of the Latter-day -Saints: -</p><blockquote> -<p> <em>"The Chairman</em> said: Will you state why it is that those who live - in polygamous cohabitation today are not prosecuted? -</p> -<p> <em>"The witness:</em> I will do so as well as I can, and I simply state - here the views, as I know them, of what are termed the 'old guard' - of the Liberal party, Republicans and Democrats, who fought the - Church party in the days when it was a power. Those men have felt, - and still feel, that if the Church will only stop new plural - marriages and will allow this matter to die out and pass away, they - will not interfere with them. First of all, of course we want peace - in Utah. We would like to be like the rest of the country. We want - to make of it a state like the states of the rest of the Union. - We want the 'Mormon' people to be like the rest of the American - people; but we realize that there is a condition there which the - people of the east do not—and, I presume, cannot—understand. - You cannot make people who have been brought up under our system - of government and our system of marriage believe that folks can - sincerely and honestly believe that it is right to have more than - one wife, and yet those people believe it. They are a God-fearing - people, and it has been a part of their faith and their life. -</p> -<p> "Now, to the eastern people their manner of living is looked upon - as immoral. Of course it is, viewed from their standpoint. Viewed - from the standpoint of a 'Mormon' it is not. The 'Mormon' wives - are as sincere in polygamy as the 'Mormon' men, and they have no - more hesitation in declaring that they are one of several wives of - a man than a good woman in the east has in declaring that she is - the single wife of a man. There is that condition. There are those - people— -</p> -<p> <em>"Senator Hopkins</em> interrupted to say: Do you mean to say that a - 'Mormon' woman will as readily become a plural wife as she would a - first wife? -</p> -<p> <em>"The witness:</em> Those who are sincere in the 'Mormon' faith—who - are good "Mormons," so called—I think would just as readily become - plural wives (that has been my experience) as they would become - the first wife. That condition exists. There is a question for - statesmen to solve." -</p></blockquote> -<p>You will remember that is what I said to these ministerial gentlemen -this afternoon. The witness continued: -</p><blockquote> -<p> "We have not known what was best to do. It has been discussed, and - people would say that such and such a man ought to be prosecuted. - Then they would consider whether anything would be gained; whether - we would not delay instead of hastening the time that we hope to - live to see; whether the institution would not flourish by reason - of what they would term persecution. And so, notwithstanding a - protest has been sent down here to you, I will say to you the - people have acquiesced in the condition that exists. -</p> -<p> <em>"Mr. Van Colt,</em> an Attorney: You mean the Gentiles? -</p> -<p> <em>"The witness:</em> Yes, the Gentiles." -</p></blockquote> -<p>The witness who gave that testimony was Judge O. W. Powers, and you -know, and all Utah knows, that he spoke the truth. -</p> -<p>Mr. J. Martin Miller writing to the <em>Newark</em> (New Jersey) <em>News,</em> -represents Rabbi Louis G. Reynolds as holding the views expressed in -the accompanying quotation on conditions in Utah: -</p><blockquote> -<p> "I found a very prominent former Newarker, in the person of Rabbi - Louis G. Reynolds, of the Synagogue B'nai Israel here. He was rabbi - of the Oheb Shalem Synagogue, Newark, from 1892 to '96. -</p> -<p> "There is a Jewish population of about 500 in Salt Lake City, said - Rabbi Reynolds. Aside from that particular feature of their creed, - polygamy, I think the 'Mormons' are a very good people. Everything - indicates that polygamy is dying out and that the Church means to - obey the law. Aside from polygamy, I am of the opinion that in - morals the 'Mormons' will average higher than the Gentiles who live - here. The records show that the 'Mormons' furnish a very small - quota of the vice of the city. As a rule, they are a temperate - people. If Senator Smoot is unseated, would the influence of the - 'Mormons' in the state and nation be diminished? I inquired. Not - in the least; it would make them feel their persecution more than - now and cause them to have less faith in the fairness of the - government. They know the government cannot be fooled to any great - extent, and that polygamy must go. Now that the tendency on the - part of the 'Mormons' is to abandon polygamy, the purposes of the - government in making better Americans of the 'Mormon' people than - they are now will be better subserved by allowing the influential - men among the 'Mormons' to help the government bring about the - desired end. I say this with Senator Smoot in mind, and in view - of the believed fact among every class in Utah that he is not a - polygamist. He is one of the most level-headed businessmen in Utah, - and is exceedingly popular with all classes. Polygamy was deeply - rooted. The people for the most part were born in it. Why humiliate - these innocent victims by persecuting them unnecessarily when - they show an inclination to rid themselves and the country of the - blot? The United States is a conciliatory and humane government. I - was born in Russia and can appreciate this government. It is the - kind of a government that begets loyalty in its subjects. Will - these erring children of Utah, who in all probability are not - now contracting any new polygamous marriages, be better citizens - if they are hounded and misrepresented by agitators, or if they - are fairly but firmly dealt with by the government and given a - reasonable chance to prove their good intentions and their good - citizenship? There is a very strong element throughout the country - that takes absolutely no stock in this ecclesiastical warfare that - is being made from Salt Lake City against the 'Mormons.' It has - been plainly demonstrated very recently in the case of one minister - here who carried on a bitter crusade, that was worse than a waste - of energy, that such methods are reactive in the extreme." -</p></blockquote> -<p>These statements are thoughtful and fair; and no one acquainted with -existing conditions can doubt their truthfulness. -</p> -<p>And why have they, and why do they, the non-"Mormons," acquiesce in -these conditions, and tacitly consent that this question should be -settled by the grave. First, because they recognize the honesty and -the purity of the lives of the people who are involved in the "Mormon" -system of marriage; and they know that it was the promptings of a -religious duty that involved them in that system, and not criminal -instincts nor worldly or ungodly lust. -</p> -<p>That is what they know to begin with—and that the people in these -mountains were contending for the persistence—and they hoped the -triumph—of what to them was a religious principle. That is why -honorable non-"Mormons" respect honorable and upright "Mormons" who -are doing their duty as God gives them the light to see that duty. -And, moreover, their minds doubtless go back to the settlement of this -question by the Constitutional convention of this state of which, -perhaps some of you will remember, I was a member. The people of the -United States, speaking through the Congress of the United States, -demanded of the people of Utah, as a condition precedent to statehood, -that their Constitution should provide "That polygamous or plural -marriages are forever prohibited." When the Constitutional convention -met that proposition—desiring to meet it in good faith, they not -only made the constitutional declaration that polygamous or plural -marriages should forever be prohibited, but they also in order to make -that effective, took the territorial law—which was but a copy of the -Congressional law, which defined "polygamous or plural marriages" and -prescribed for that offense the penalties, the fines and imprisonments, -and which also defined polygamous living and prescribed its penalties. -</p> -<p>The constitutional convention, I say, took that enactment and cut it -square in two, adopting the part that defined the offense of polygamous -or plural marriages, and prescribed its punishments, and made it, -with its penalties, part of the Constitution; but the part of the law -relating to polygamous living or unlawful cohabitation, they left out -entirely. The question was brought up on the floor of the convention, -and debated in open session. The leader of this movement, who advocated -the adoption of this part of the law for the Constitution—for it -was rather an unusual proceeding in constitution making, intended, -however, in good part, to meet a very unusual condition; the question -was put to him in substance: If you thus cut the law in two, and -prohibit polygamous or plural marriages but say nothing about unlawful -cohabitation or polygamous living, will not the inference be—will -not the conclusion be, that you do not intend to include unlawful -cohabitation in the offenses defined and made punishable under this -constitutional provision? The answer was that such would be the -implication—that the intent was to leave the offense out. That was -not only the inference, but it was the understanding—say what men -will—in that convention. The record bears out the statement I make of -it, because it was not done in a corner, or in the dark, it was out -in the open, and some of those who now join you reverend gentlemen in -this agitation against men who are seeking, under hard conditions, to -respond to the promptings of duty and conscience—some of those who now -join you in your clamor, were parties to and sanctioned that settlement -in the constitutional convention.<sup>[1]</sup> -</p> -<p>[Footnote 1: This subject is discussed circumstantially and at length -in my reply to Senator Kearns' U.S. senate speech,—"Defense of the -Faith and the Saints," Vol. I, pp. 209-218.] -</p> -<p>The subject of "Mormon" loyalty is briefly discussed in this review, -and apparently the only way you reviewers could meet the treatment -of the subject was by a sneer. You say, "It is not recalled that -any Christian Church in this country has found itself under a like -necessity." That is, to avow and defend its loyalty to the government. -Very true, gentlemen, but do you recall that any other church that has -been assailed with misrepresentation and charges of disloyalty as the -Church of Jesus Christ of Latter-day Saints has been? And so, being -assailed, we necessarily make defense. I pass the rest that could -be said on that subject, excepting this, that when you refer to the -conflict we had with the general government during territorial days, -I take you to witness that the controversy was not of our making, but -it was the result in part of your sectarian agitation, your arousing -a popular sentiment, exercising church influence upon Congress which -led that body to enact laws against a principle of our religion. We -contested those laws for every inch of the ground, until the court -of final appeal pronounced judgment on the controversy. Was not that -our right? And does it necessarily involve us in or leave us open to -the charge of disloyalty, because we thus contended for religious -freedom—the right to practice what to us was part of our religion? Let -us remind you, gentlemen, that had the people of the first Christian -age, and the people of the sixteenth century followed your idea of -immediately surrendering when religious principle was attacked, there -would have been no Christian religion at all, there would have been no -such thing as Protestant sects. We contested the grounds legally, and -fought as hard as we could for a religious principle; that is the head -and front of our offending. -</p> -<p>These gentlemen Reviewers express two fears. One is that they will -be charged, because of issuing this review, with misrepresentation. -Well, I don't wonder at that, and I think we have proven that you -have misrepresented. But they also fear that we will charge them with -persecution. Gentlemen, we acquit you of the intention of persecution. -When the Revs. Phineas Ewing, Dixon, Cavanaugh, Hunter, Bogart, Isaac -McCoy, Riley, Pixley, Woods and others carried on an agitation in -Missouri against "Mormonism" and the "Mormons" that resulted in burning -hundreds of our homes and driving our people—including women and -children, remember—to bivouac out in the wilderness at an inclement -season of the year; when the mob incited by these reverends, your -prototypes, gentlemen, laid waste our fields and gardens, stripped -our people of their earthly possessions, keeping up that agitation -until twelve thousand or fifteen thousand people were driven from the -state of Missouri, dispossessed of several hundred thousand acres of -land—two hundred and fifty thousand acres, to be exact—which they -had entered, and rendered them homeless—we might call, we do call, -that persecution. When the Rev. Mr. Levi Williams led the mob that -shot to death Joseph Smith and his brother Hyrum Smith in Carthage -prison, and when the Rev. Mr. Thomas S. Brockman led the forces against -Nauvoo, after the great body of the people had withdrawn from that -city, and expelled the aged, the widow and the fatherless, and laid -waste the property of the people—we think we are justified in calling -that persecution, of which right reverend gentlemen were the chief -instigators. And when in this territory some years ago one wave of -agitation followed another, of which your class, and some of you, were -chief movers, until a reign of terror was produced, and a regime was -established under which men guilty at most of a misdemeanor, could -nevertheless be imprisoned for a term of years covering a lifetime, -and fined to the exhaustion of all they possessed, under the beautiful -scheme of segregating the offense into numerous counts in each -indictment; and when in that reign of terror women were compelled to -clasp their little ones to their breasts and go out among strangers, -exiled from their homes—we might be inclined to call that persecution. -But our experience has been such that we scorn to call such attacks as -this review of yours persecution. It does not rise, gentlemen, I assure -you, to that bad eminence. So we acquit you of any intent in your -review to persecute us. You need not fear that such a charge will be -made, we are not so thin-skinned as all that. Besides, gentlemen, your -power is no longer equal to your malice, and so we do not believe you -will ever be able to persecute us again. -</p> -<p>And now I want to turn "reviewer" myself a while. I want to review some -things which the ministers of the association before us stand for, at -least some of them stand for what I shall refer to; and I only regret -that we can't take up each one in turn and examine his doctrines. But -we all proceed, as far as we can, on this occasion. I turn "reviewer" -because I want to show our young people who are represented here, that -these gentlemen, standing for such principles as their church creeds -represent are scarcely in a position to make an assault upon our -doctrines on any score of inconsistency or repulsiveness; and second, -by placing our doctrine in contrast with theirs, I desire to show the -youth of Israel, whose representatives are here, the greatness and -grandeur and the divinity of those principles for which their fathers -have stood, and for which we stand, for the ensign given into the hands -of our fathers we will sustain and carry to still greater heights of -success. -</p> -<p>Of the doctrine of the Godhead, taught and advocated by the sectarian -world, I have already said something and pointed out the inconsistency -of these ministers, holding Jesus to be divine—nay more, to be Deity, -and yet proclaiming against our views of God being a personage of -tabernacle, a personage of flesh and bone as well as of spirit—in a -word, an exalted, a perfected man—Christ Jesus resurrected from the -dead and possessing all power in heaven and in earth. I shall leave -them, of course, to patch up the contradictions of their creeds on that -subject, I am not concerned about them. -</p> -<p>And now, to turn to another portion of the creed, held at least by the -Presbyterian ministers before us, and by some other members of the -Ministerial Association—our reviewers. I read from the Westminster -Confession of Faith, chapter iii, section 3. -</p><blockquote> -<p> "By the decree of God, for the manifestation of his glory, some - men and angels are predestinated unto everlasting life, and others - foreordained to everlasting death. -</p> -<p> "Sec. 4.—These angels and men, thus predestinated and - foreordained, are particularly and unchangeably designed, and - their number is so certain and definite, that it cannot be either - increased or diminished. -</p> -<p> "Sec. 5.—Those of mankind that are predestinated unto life, God, - before the foundation of the world was laid, according to his - eternal and immutable purpose and the secret counsel and good - pleasure of his will, hath chosen in Christ unto everlasting - glory, out of his mere free grace and love, without any foresight - of faith or good works, or perseverance in either of them, or any - other thing in the creature as conditions, or causes moving him - thereunto; and all to the praise of his glorious grace." -</p></blockquote> -<p>Now listen to this: -</p><blockquote> -<p> "Sec. 7.—The rest of mankind, God was pleased according to the - unsearchable counsel of his own will, whereby he extendeth or - withholdeth mercy as he pleaseth, for the glory of his sovereign - power over his creatures, to pass by, and to ordain them to - dishonor and wrath for their sin, to the praise of his glorious - justice." -</p></blockquote> -<p>That is to say, that though all mankind be sinners, and it must be -conceded that all men sin, yet out of this mass of sinners some are -rescued from the consequences of that sin by the pure grace of God, -and without any co-operating act of theirs, they are rescued from -the consequence of that sin by the decree of God. Whereas, others of -that mass of sinners, by the decree of God, are relegated eternally -to condemnation, to reprobation, and what that means we shall see -presently—but in the face of this doctrine, where appears the justice -of God, or mercy of God either? But the end is not yet. -</p><blockquote> -<p> "Sec. 4 (chapter x.) Others not elected, although they may be - called by the ministry of the Word, and may have some common - operations of the Spirit, yet they never truly come unto Christ, - and therefore cannot be saved; much less can men not professing the - Christian religion be saved in any other way whatsoever, be they - ever so diligent to frame their lives according to the light of - nature and the law of that religion they do profess; and to assert - and maintain that they may, is very pernicious, and to be detested." -</p></blockquote> -<p>Now, on these sections from the Presbyterian creed, I read to you the -comment of a very high authority in that church who deals with this -creed, the Rev. A. A. Hodge. This work is designed for the schools -and colleges of the Presbyterian church. This is his comment on the -articles of the creed: -</p><blockquote> -<p> "This section * * * teaches the following propositions: That the - non-elect will certainly fail of salvation. * * * That the diligent - profession and honest practice of neither natural religion, nor - of any other religion than pure Christianity, can in the least - avail or promote the salvation of the soul, is evident from the - essential principles of the gospel. * * * That in the case of sane - adult persons a knowledge of Christ and a voluntary acceptance of - him is essential in order to a personal interest in his salvation. - * * * * God has certainly revealed no purpose to save any except - those who hearing the gospel, obey. * * * Whatever lies beyond this - circle of sanctified means is unrevealed, unpromised, uncovenanted. - The heathen in mass, with no single definite and unquestionable - exception on record, are evidently strangers to God, and going down - to death in an unsaved condition. The presumed possibility of being - saved without a knowledge of Christ remains, after 1,800 years, a - possibility illustrated by no example." -</p></blockquote> -<p>That means, then, that the great bulk of God's children have been -created only that they may be food for the flames of the sectarian -hell, because orthodox Christian sects allow of no means of salvation -beyond the proclamation and acceptance of the gospel in this world. -But we shall not arrive at an understanding and the enormity of these -creeds—we shall have no conception of their abomination until we learn -something about the sectarian idea of hell and the continuation of the -punishment of those who do not accept Christ. Those who have not heard -of Christ are, by these creeds, placed in the same category as those -who have heard of him, who have heard his gospel and rejected it; for -they neither are nor can be, according to the teachings of orthodox -Christianity, subjects of salvation. -</p> -<p>But before taking that matter up, let me read to you another section -from the creed: -</p><blockquote> -<p> Sec. 111, (chapter 10.) "Elect infants, dying in infancy, are - regenerated and saved by Christ through the Spirit, who worketh - when, and where, and how he pleaseth. So also are all other elect - persons, who are incapable of being outwardly called by the - ministry of the Word." -</p></blockquote> -<p>This has been a very troublesome part of the creed to our Presbyterian -friends. It has been understood to at least imply the possibility -of some infants not being among the elect and therefore subject to -damnation, just like the non-elect who grow up to maturity, a view most -shocking to most people including—to their honor be it said—most -Presbyterians. The interpretation of this section of the creed by the -Presbyterian church is, that "all infants are among the elect!" If this -was the thought in the minds who wrote the creed, what a pity they -did not say, "All infants dying in infancy are regenerated and saved -by Christ," instead of saying "elect infants," etc. What a world of -controversy it would have saved! -</p> -<p>However, gentlemen, your interpretation is that all infants are of -the elect, and therefore saved, and I will accept your interpretation -because I believe you have a right to your own interpretation. But -say, by the way of whisper, and in confidence, I can make it extremely -interesting, if not difficult for you to make good your interpretation -both by reason of the implication that must fairly be conceded exists -in the language of the section against your contention, as also from -very respectable authorities I can quote, on the history of the -controversy. But we let that pass, and will concede your right to say -what your creed means. Especially so since, the abomination of your -creed may be established without pressing this point. Why should you -Presbyterians be so particular to declare against the damnation of -infants, when the promulgation of the doctrine of the damnation of a -good man, because he is not of the elect, is just as outrageous as the -damnation of an innocent babe? -</p> -<p>In some respects of the case it is even worse. Here we will say, is a -man who throughout his life has made every effort to realize in his -living the lofty ideal of possessing "clean hands and a pure heart;" -who entertains only aspirations that are noble, and performs deeds only -that are honorable; who in the relationships of life, as son, brother, -husband, father and citizen, discharges with reasonable fidelity, -all his duties in these relations, and, as nearly as a man can while -under the effects of the fall, and pestered with human inclinations to -perversity, leads what is recognized as a virtuous life. Yet, if not -of the elect, this man is doomed eternally, and his struggling for the -attainment of his lofty ideals and his noble life, avail him nothing in -the way of warding off damnation; because, forsooth, he is not of the -elect, and hence must perish everlastingly. -</p> -<p>The questions here being considered were once presented to Dr. -Francis L. Patten, president of Princeton university, and a stalwart -Presbyterian defender of the creed, in a rather unique, not to say -personal manner, by a correspondent of one of our great eastern -journals, and as it helps one to get a view of the doctrines here -considered from close range, I quote it: -</p><blockquote> -<p> Interviewer: "But if it would be unjust to take an infant from - the world and resign it to everlasting torture, is it not equally - unjust that those of us who have lived and suffered and struggled - with life's battles should be eternally doomed because we happen - not to be among the elect? Is it fair or just, or consistent, with - the workings of a religion built upon a foundation of eternal love, - that some of us shall be born into the world under a spiritual ban, - compelled to go through the battle, with the certainty of no reward - for honors or efforts, predestined for hell, as the elect, for no - effort or worth of their own, are predestined for heaven? That is - the doctrine of election, is it not?" -</p> -<p> "That is the doctrine of election," repeated Dr. Patten. "And you - believe it?" -</p> -<p> "I do," was the prompt response, "wholly and unreservedly." -</p> -<p> "And you think it just?" -</p> -<p> "I think it is not for me to pass judgment upon the working of God." -</p></blockquote> -<p>Is that a fair answer, or artful dodging? -</p> -<p>Again the interviewer asked: -</p><blockquote> -<p> "Do you believe there may be near and dear ones of yours, reaching - out, perhaps, for all that is noblest and best in life, struggling - each day to gain the mastery over self, striving to attain purity - of purpose to conquer weakness and inferior motives, who, when it - is all over and the battle has been won, and won hard, will be cast - into everlasting torment because they weren't lucky enough to be - elected before they were born?" -</p> -<p> "I have never had the question brought before me in that way," Dr. - Patten replied evasively. "But it is before you now," I persisted. - "Well," replied the doctor, slowly, "I should say that any one who - could strive so hard after the good must be one of the elect." "The - extracts from the Confession of Faith dispose of that theory," I - said. 'Good works do not avail unless one has been chosen.'" -</p></blockquote> -<p>That sounds very like the reasoning of Jonathan Edwards on the subject -of infant damnation and baptism, when he said that an infant, if one of -the elect, would have the opportunity for baptism; and that while all -infants who were baptized would not be saved, all who were not baptized -were damned, as they could not have been of the elect! -</p> -<p>But, as I remarked awhile ago, no one can begin to appreciate the -abomination of these creeds, these doctrines, until he has some -conception of what is meant by orthodox damnation. Now here is a -picture of God's wrath and vengeance upon men. It is a passage,—a -noted one—taken from the works of the Rev. Dr. Jonathan Edwards, and -he is addressing himself to sinners. Now, I cannot help but believe -that though men are sinners—notwithstanding that fact—I cannot help -but believe that God still has some compassion in his heart for his -children, sinners though they be. Indeed, if that be not true, then it -seems to me despair must settle down like a black pall upon humanity; -for if God loves only those who have remained without sin, how very -few of his children he loves! While God cannot look upon <em>sin</em> with -the least degree of allowance, I believe that he can have and does -have infinite compassion for the sinner. He will never call your sin -"righteousness." He will never compound a sin and say that it is less -than it is. Always and everywhere God's law will stand pronounced -against sin; but while he stands thus committed irrevocably against -sin in all its forms, I believe that his heart goes out in compassion -to men who sin, and he will save them from their sins as soon as -they repent. When they repent he will forgive, and you will find, -my friends, that the forgiveness of God is effective; it is worth -something. It will blot out the sin, and cause it to be no more held -against one who has repented. But now to this description of damnation -by Edwards, who as I think gives quite a contrary view of God from that -I have been presenting: -</p><blockquote> -<p> "The God that holds you over the pit of hell, much as one holds - a spider or some loathsome insect over the fire, abhors you, and - is dreadfully provoked. * * * You are ten thousand times more - abominable in his eyes than the most hateful, venomous serpent is - in ours. * * * You hang by a slender thread, with the flames of - divine wrath flashing about it. * * * If you cry to God to pity - you, he will be so far from pitying you in your doleful case that - he will only tread you under foot. * * * He will crush out your - blood and make it fly, and it shall be sprinkled on his garments so - as to stain all his raiment." -</p></blockquote> -<p>What think you of this picture of God, who is supposed to be a God of -infinite compassion, youth of Israel? Was it not about time, since -these conceptions here set forth by Edwards sprang from the creeds -of men—was it not about time when such beliefs prevailed, that some -messenger should come from heaven declaring that such creeds are an -abomination in the sight of God? -</p> -<p>Let us go on: -</p><blockquote> -<p> "Unconverted men walk over the pit of hell on a rotten covering, - and there are innumerable places in this covering so weak that they - will not bear their weight, and these places are not seen!" -</p></blockquote> -<p>I believe that is cruel. I think they ought to show us such places at -least; so that if we had the disposition we could possibly avoid them. -Of all the mean things on earth, that can be done, it seems to me, -would be to lead one along the path where the pitfalls are covered. I -would not like to believe that such a thing as that could exist in the -moral economy of God. -</p> -<p>Again: -</p><blockquote> -<p> "Your wickedness makes you as it were heavy as lead and to tend - downward with great weight and pressure toward hell; and, if God - should let you go, you would immediately sink, and swiftly descend - and plunge into the bottomless gulf, and your healthy constitution, - and your own care and prudence, and best contrivance, and all - your righteousness, would have no more influence to uphold you, - and keep you out of hell than a spider's web would have to stop - a falling rock. * * * The wrath of God is like great waters that - are dammed for the present; they increase more and more, and rise - higher and higher, till an outlet is given; and the longer the - stream is stopped the more rapid and mighty is its course when - once it is let loose. Thus it will be with you that are in an - unconverted state, if you continue in it; the infinite might and - majesty and terribleness of the omnipotent God shall be magnified - upon you in the ineffable strength of your torments; you shall be - tormented in the presence of the holy angels and in the presence of - the Lamb; and, when you shall be in this state of suffering, the - glorious inhabitants of heaven shall go forth and look on the awful - spectacle that they may see what the wrath and fierceness of the - Almighty is; and when they have seen it, they will fall down and - adore that great power and majesty." -</p> -<p> Elsewhere it is said in effect that the saintly souls in heaven - will not be troubled over the misfortunes and sufferings of the - damned, but their very sufferings will increase the happiness of - the glorified saints. The Lord deliver us from all such conceptions - of either God or the saints. -</p></blockquote> -<p>Again I quote: -</p><blockquote> -<p> "It is everlasting wrath. It would be dreadful to suffer this - fierceness and wrath of Almighty God one moment; but you must - suffer it to all eternity; there will be no end to this exquisite, - horrible misery; when you look forward you shall see a long - forever, a boundless duration before you, which will swallow up - your thoughts and amaze your soul!" -</p></blockquote> -<p>Well, we stand amazed now, that anyone could have such conceptions of -God and such treatment of his children as this. But to continue the -quotation: -</p><blockquote> -<p> "You will absolutely despair of ever having any deliverance, and - end, any mitigation, any rest at all; you will know certainly that - you must wear out long ages, millions of millions of ages, in - wrestling and conflicting with this Almighty, merciless vengeance; - and then, when you have so done, when so many ages have actually - been spent by you in this manner, you will know that all is but - a point to what remains. So that your punishment will indeed be - infinite." -</p></blockquote> -<p>That is what awaits those who are not of the elect; that is the fate -that awaits the heathen, and without hope of redemption. Again I say, -young people, youth of Israel, if God should ever speak to man at a -time when such ideas obtained, when such creeds and teachings were in -existence, would not the first word uttered be one repudiating these -creeds and the institutions, the organizations, built upon these -foundations, these creeds of men? Would not God's first word denounce -these creeds as an abomination? Of course, it would. Humanity in its -sober senses would be disappointed else. Joseph Smith was entirely -right—or rather God was. The first thing needful was to brush aside -the rubbish of the creeds that traduce the character of God and banish -all the qualities of mercy and justice from the attributes of God, -and his moral government of the world. Hence this message called -"Mormonism"—this message from God—began with a denunciation of these -creeds. God said they were an abomination in his sight, and I do not -doubt it one moment. How could they be otherwise? -</p> -<p>One of the best things that can be said about our "reviewers" here -before us, is that they are better than their creeds. They do not -say much about them. They know the people don't believe them; and a -preacher's influence among men is in exact proportion to the distance -he leaves these creeds behind him—to the depth of oblivion in which -he buries them. I am tempted to believe some times that our reviewers, -bad as they are—I mean that as a pleasantry—they are still too good -to believe these creeds. What if they do, at their ordination, have to -declare that they adopt the creed as their faith! I still believe that -down in their hearts they do not believe them! "Well," one may say, -"this may be a tribute to their goodness of heart, but what of their -sincerity, what of their honesty?" I hope the inquirer will not press -that point, I refer it to the gentlemen most immediately concerned—to -our reviewers. The fact is, speaking of these matters in a general -way—light, thank God! has come into the world and dispelled the gloomy -prospects of the future as pictured by these creeds of men. It is a -great relief to the world, brought about, to a large extent, by the -revelations of God to Joseph Smith. -</p> -<p>Part of the complaint of our Reviewers is to the effect that -"Mormonism" adds no "spiritual truth to the aggregate of things already -revealed;" that "Mormonism" contributes nothing "to reverence for God, -or to justice and mercy toward men." The complete answer to all this -is the fact that "Mormonism" enthrones again in the conceptions of men -the true doctrine in respect of God. It enthrones in the conceptions of -men the God of the Bible. It proclaims once more the high station of -man; in that it recognizes and proclaims him the brother of the Lord -Jesus Christ; as being of the same nature as Jesus and his Father; it -opens up the pathway of progress, and points to the possibility of man -rising to the same exaltation, and participating in the same glory -as Jesus Christ and the Father. It banishes the injustice which the -creeds of men would fix in the moral and spiritual economy of God, and -unfolds anew to the conceptions of men the fact that, while God stands -forever committed against sin, his love and compassion for his children -endure forever, that his gospel is an everlasting gospel. "Mormonism" -teaches to the world a larger hope than it before knew. It proclaims -the possibility of salvation for all the children of men, and that so -long as time endures the gospel will endure; that so long as men can be -brought to repentance, the means of their salvation shall be at hand in -the gospel of Jesus Christ. These are some things that "Mormonism" does -for the world. These are some of the doctrines which it has proclaimed -and emphasized, and which are finding their way among and are being -accepted by the children of men. Moreover, the elements are so forming -that it will yet be possible for a nation to be born to the knowledge -of the gospel in a day. "Mormonism" is not going to fail. This work has -taken such root and hold in the world that it cannot be moved. We have -passed the day when we stand in any danger from persecution by violent -means. We stand today largely secure from the natural effects of the -misrepresentations that you gentlemen of the Ministerial association -fulminate against us. This Church of Christ is beginning to come unto -its own. I hear in fancy the tramping of thousands upon thousands of -the servants of God among the nations of the earth, making proclamation -of these grand truths of the gospel. I hear men casting up accounts, -and searching out the "where" and the "whence" of the truths they have -learned in this generation; and as they go on with the reckoning, -they will find that these truths were revealed from God, of which his -Church, and also we ourselves have the high honor of being witnesses. -</p> -<p>Youth of Israel, be proud of the station which God has given you. -Be fervent in faith; be high-minded in your aspirations, for there -remaineth for Zion a glory, a development, a recognition in this -world that shall more than repay our fathers for all the scenes of -turmoil, strife and labor through which they passed in establishing and -maintaining this great work. They shall have joy in their posterity, -too; for we, their sons, will carry the burdens laid upon them; and -Zion shall triumph; and the gospel shall be proclaimed and accepted; -and the children of men shall be saved; and God shall be glorified. -</p> -<p>[And now a parting word respecting our conference "Address" and this -ministerial review of it. The "Address" was conservative in tone, -truthful in statement, conciliatory in spirit, and intended to form -a basis of a right understanding of the attitude of the Church. It -explained the past; it expressed the intention of strict adherence -to its obligation to discontinue plural marriages—and with that, in -time, would pass away polygamous living—and declared its intention -to abstain from interference in politics. That this was the spirit -and intent of the "Address" cannot be questioned by those who have -read it. It was a fair basis of understanding and settlement of our -local difficulties. And in what spirit was it met, at least by this -Ministerial association? By pretended distrust of its most solemn -asseverations; by misrepresentation and unfair criticism; by sly -innuendo of evil intentions on our part; by a hunting for a basis, not -of justice, reconciliation and friendship, but the hunting of a basis -for future agitation, turmoil and strife; and for what? Sectarian and -political advantage, is the only answer; unless you add sectarian hate -of a rival institution. What can "Mormons" do in the presence of such -conditions? I can tell you what one "Mormon" will do. He will teach -these reviewing gentlemen that the reviews will not be all on one side. -That he himself will turn reviewer. And so far as the theological part -of the controversy is concerned, these gentlemen shall have war if -they want it—war to the knife, and the knife to the hilt, and that on -every platform in the state. "Mormonism" here can hold its own. It does -not have to apologize for its doctrines nor repudiate its principles. -Its representatives stand ready, willing and able to vindicate its -doctrines; and they have some knowledge of the nonsense and weakness of -the reviewers' creeds. Pardon our seeming boastings, gentlemen, but in -the language of Paul, "ye have compelled us." -</p> -<p>Turning from you reviewers to all the people of the state of Utah, -I can say to them irrespective of their creeds or political faith, -that I have the utmost confidence in their fairness, in their native -sense of justice, and love of square dealing; in their manhood and -love of honor. And I know that they know that this local agitation by -the Ministerial association, and disgruntled politicians, who cannot -ride into seats of political preferment by virtue of the exercise of -Church influence in politics, which they feign to denounce, but which -they would gladly use to their own advantage, could they but fawn or -frighten it into supporting them—I say I know that the people of Utah -know that this agitation is unjust; conceived in spite and vengeance; -brought forth of malice; and nurtured by hate. No conditions existing -in Utah justify it. The spectres that are conjured up from the vasty -deep to give warrant to this unseeming agitation are but foul creations -of diseased animals, phantoms of disordered imaginations. -</p> -<p>Fellow citizens of Utah, in my humble judgment, if we have regard -to those things which concern our welfare, our well-being at home, -our standing abroad, our interests in all that concerns us, we will -discourage these agitators, and say, as we can say, to the troubled -waves of our social and civil strife, "peace, be still."] -</p> - - -<h2><a name="PARTIII"></a>PART III. -</h2> -<p class="centered">Joseph Smith's Doctrines Vindicated. -</p> -<h3>FOREWORD. -</h3> -<p>The discourses which make up Part III, deal with some of the doctrines -advanced in the revelations received by Joseph Smith, and in his -discourses, which at the time they were brought forth subjected him -to the cry of "false prophet," and even of "fallen prophet" on the -part of some of his former disciples, "pagan" and "blasphemy." Slowly, -however, with the passing of successive decades, and building up a new -and a less offensive terminology than the Prophet knew, a change has -come over the religious and philosophical thought of the world, until -today many of those doctrines advanced by Joseph Smith, the "Mormon" -Prophet—without any intention of doing so, and indeed without any -knowledge that they were doing so—are now being taught by leading -minds and in some of our very highest institutions of learning. It is -to point out this startling fact that the following three discourses -are presented. -</p> -<h2><a name="PARTIIISECI"></a>I. -<br>THE FIRST MESSAGE OF MORMONISM VINDICATED. -</h2> -<p>A discourse in the Tabernacle, Salt Lake City, Sunday afternoon, August -8, 1909. Reported by F. W. Otterstrom. The National Annual Encampment -Of the Grand Army of the Republic was held in Salt Lake City in August, -1909, and many of the veterans of that organization were present at the -Tabernacle services on the occasion of this discourse being delivered -and hence the reference to them in the closing paragraphs. -</p> -<h3>I. -</h3> -<p>I presume, my brethren and sisters, that a very large portion of this -magnificent audience is made up of those who are strangers within the -gates of our city; and I doubt not but what, prompted by curiosity and -interest, our friends are here in the hope of learning something about -the faith of the Latter-day Saints whom, perhaps, many of them regard -as a strange people. For my own part, if I could, I would like to -respond to this curiosity or interest of our friends, by setting forth -what message Mormonism has for them and for the world. I would like to -speak, if I could, the choicest word that we have for them and mankind; -but I stand appalled at the task that such a proposition presents to -me, and I frankly confess my own inability to meet such an issue unless -there shall be divine assistance rendered and God shall help by the -inspiration of his Spirit. If he help, then of course we shall not -fail; and if we do not fail, then to him let us accord praise and honor -and glory, since success will be through his help. -</p> -<p>In order to get this message of ours before you, my friends, it is -necessary to refer to a little history connected with this movement -called Mormonism. Perhaps many of you are aware of the fact—since -many of you are well advanced in years—many of you are acquainted -with the fact that in the early decades of the nineteenth century -there was great agitation in respect of religion throughout the United -States and parts of Europe; but more especially in that part of our own -country known as the Western Reserve—northern Ohio; also in western -New York; and the states of Kentucky and Tennessee. In these sections -of our country there seemed to be a great spiritual awakening—or, -at least, so it was regarded at that time—and religious excitement -existed everywhere. It existed to such an extent in some localities -that even the ordinary pursuits of industry were interrupted while -people assembled in great camp meetings to hear noted ministers exhort -and expound in respect of religion. This great religious revival -extended into western New York where the family of Joseph Smith lived, -near Palmyra, in that state. His family had been religiously inclined -for generations before his birth; and when this religious agitation -of which I am speaking reached Palmyra, the family of Joseph Smith -was affected by it. This young man, then about fifteen years of age, -was also influenced by it; but his mind was sore troubled because of -the divisions and contentions existing among the various sects of -religion. There were cries of "Lo here" and "Lo there," as to Christ -and religion; and even when union revival meetings were held, and the -time came for the converts made by united effort to divide off into the -various sects, then much of the good feeling that had prevailed seemed -to be dissipated, and contentions and jealousies predominated. This -young man, Joseph Smith, observed these divisions, and it seems as if -the question of Paul to the schismatically inclined Corinthians reached -him, asking this stern question: "Is Christ divided?" Will God teach -one group of men one set of principles and order of church government -and ordinances, and then teach another principles diametrically -opposed? Is God the author of confusion?" And there was borne in upon -his soul the thought that all was not well with the religions world. In -the midst of these reflections he came upon the Scripture which after -a fashion may be regarded as one of the historical corner stones of -Mormonism, namely: "If any of you lack wisdom, let him ask of God who -giveth liberally to all men and upbraideth not, and it shall be given -him." -</p> -<h4>JOSEPH SMITH'S FIRST VISION. -</h4> -<p>Joseph Smith informs us that this Scripture became, to his soul, the -very voice of God. In the light of it he reviewed the situation, and -finally came to this conclusion, that if ever man was perplexed he -was; if ever man lacked wisdom, he lacked it; if any man knew not what -to do, he was that person. He had confidence in the Scriptures. The -teachings of a sainted mother and of a Christian father had instilled -that faith into his heart; and hence he decided, in child-like -confidence, to go to God with this query: "Which out of all these sects -is right? Which the true Church of Christ? Which shall I join?" Having -concluded to put these questions to the Infinite Mind—to God—he -retired to a grove not far removed from his father's house—still -standing, by the way, unmarred by the hand of man. On attempting to -engage in prayer, however, he found himself overcome by a spirit of -darkness, and his tongue bound that he could not utter his thought. -As he was about to abandon himself to seeming destruction, he beheld -descending towards him a great, white pillar of light, and as it rested -upon him the darkness was dispelled, and lo! in the midst of the light, -which exceeded the brightness of the sun at noon-day, he beheld two -personages, resembling each other; and one calling him by name, and -pointing to the other, said: -</p> -<p>"<em>Joseph, this is my beloved Son; hear Him</em>." -</p> -<p>It speaks well for the intellectual texture of this boy's mind, that -in the midst of these unusual circumstances he could still hold to the -great thought that had brought him to this issue; and to the presence -in which he stood. To the person to whom he was directed Joseph Smith -put the question: "Which of these sects is thy church, and which shall -I join?" -</p> -<p>Now, my friends, bear, I pray you, for a moment, with the seeming -harshness of the reply that was made to that great inquiry. The -personage whom he addressed said to him in reply, that all the churches -were wrong; that he must join none of them; that their creeds were an -abomination in His sight; that those professors were all corrupt; that -they drew near to him with their lips but their hearts were far from -him; that they taught for doctrine the commandments of men, "having -a form of Godliness but denying the power thereof." He was again -expressly commanded to go not after them, at the same time receiving a -promise that the fulness of the gospel should at some future time be -made known unto him. -</p> -<p>That was a tremendous message to deliver to a world that supposed -itself to be living in the full blaze of Christian glory! It was enough -to appall the stoutest heart to be called upon to deliver it! But, my -friends, Mormonism would have no right to existence unless such was -the condition of the world. Of churches and creeds there were already -enough; and unless there was some great, fundamental reason why a new -message should be sent to the world, then Mormonism has no right to -exist at all. -</p> -<p>The vision closed, and the boy went with it to his friends, and out of -it has grown what the world calls Mormonism. Now, let us talk about the -substance of this vision a little while and see if we can not soften -the seeming harshness with which this message of Mormonism begins: "The -churches are wrong." But, my friends, the people then living were not -responsible for those conditions. They had inherited them. Generations -ago men had transgressed the laws, changed the ordinances, broken -the everlasting covenant of the gospel, and formulated creeds which -failed to grasp or record truly the central truths of the gospel of -Jesus Christ, the nature of God, the relationship of man to Deity, or -the purpose of man's earth existence. The false notions and doctrines -that obtained respecting these matters our generation inherited from -preceding generations. It was a case of the fathers "eating sour -grapes, and the children's teeth being set on edge." -</p> -<h4>"CREEDS ARE AN ABOMINATION." -</h4> -<p>"The creeds are an abomination, and the professors are all corrupt!" -That is a severe arraignment of Christendom. Do we mean by it that -the whole of Christendom is corrupt? That virtue was fled? Of course, -in a certain sense, all men have sinned, and come short of the glory -of God. There is none that doeth wholly good, no, not one. All flesh -is corrupt before God, in that it has in it an inclination to evil—a -concupiscence to sinful ways. But that is not the matter in question -here. No, my friends, we do not mean to say that all Christendom is -corrupt, or that virtue has fled from the earth. I pray you regard the -language more closely: "The creeds are an abomination;" the "professors -are corrupt;" they "teach for doctrine the commandments of men." It -is the professors that are alluded to here as being "corrupt," not -necessarily the <em>confessors,</em> of the creeds; the "professors" the -"teachers" of the creeds are corrupt. What, then, do you arraign the -whole Christian ministry as being corrupt? By no means. We are ready -to believe that many of them like their followers are men who strive -earnestly for the truth, and desire the uplifting of humanity; but -those who, in the ages gone by, could formulate such creeds as exist -in Christendom, expressing such beliefs about God and about man, and -the relationship of God to man; those who could formulate creeds that -would eternally damn innocent infants; or that could forever close the -doors of mercy against the vast majority of the children of God—as -well those who have died in ignorance of revealed truth, as those -who died in the knowledge of it but rejected it—in the awful dogmas -of eternal punishment—men who could formulate such creeds as these -certainly had minds that had gone awry, that were "corrupted," so they -would not or could not see the truth. So you see the harshness of this -message of ours narrows down considerably when you get to analyzing it. -These creed-formulators were teaching for doctrine the commandments of -men; they drew near to the Lord with their lips, but their hearts were -far removed from him, they had reduced religion to forms of godliness -merely. The ground had to be cleared of the theological rubbish that -had accumulated through the ages, that the living rocks might appear, -on which God should found his Church in very deed; and thus our message -had to begin with this declaration concerning the status of Christendom. -</p> -<h4>GOD'S FIRST MESSAGE CONFIRMED. -</h4> -<p>Now something singular has happened in our time, in our day, within -the past few years, and more especially within the past year. Ninety -years have passed away since this first message of God though Joseph -Smith was given to the world declaring the churches wrong; but, mark -you, we did not sit in judgment upon the world's creeds and religions -and religious teachers. We have not assumed to do that. Neither did -Joseph Smith, he confessed his own inability to judge the matter, hence -he went to God for wisdom. We think it would have been beyond the -capacity of human wisdom to determine which of the sects or churches -were acceptable to God; Or say which was his Church; but God was -competent to sit in judgment, and he sat in judgment, and announced -the conclusion, and made Joseph Smith and the Church of Christ, that -grew out of his message—God made them the heralds of this judgment -of his to the inhabitants of the earth. But, to return to what I was -about to remark,—after ninety years have elapsed, something remarkable -occurs, and that is a wonderful confirmation of this seemingly harsh -message with which our prophet began his life's work. There is at -present going on in the great Catholic church—that church which holds -within her communion more than one half of all the Christians of the -world—within her great organization is going on what is called the -"Modernist" movement. That movement, briefly told is this: a demand -is made on the part of many of her scholars and theologians for wider -intellectual liberty, and that the church shall come out of the -darkness of the creeds and symbols of the dark ages and live in harmony -with the new truths that have been developed through the inspiration -of God operating upon the minds of modern men, of our present-day -scientists and philosophers. In order to be exact in the statement of -the matter, permit me to read to you something of the program that -is suggested by this modernist movement within the Catholic church; -and let no one esteem it as a light thing, as a mere "crackling of -thorns beneath the pot." Rome does not so regard it, I can tell you. -We are assured by a writer in the <em>North American Review</em> for June of -this year that this revolution within the Church of Rome is one of -the mightiest revolutions since that one led by Martin Luther in the -sixteenth century. The Catholic church has already noted the importance -that she attaches to it by issuing what is known as the "Encyclical -Letter on Modernism" by the present pope of the Roman church, a -document filling about one hundred printed pages, in which the errors, -or supposed errors, of the modernists are detailed and reviewed from -the standpoint of the orthodox within the Catholic church. In each -diocese a "committee of vigilance" is appointed to keep watch that -whether in pamphlet, or book, or speech, any prelate or curate of the -church should presume to be in sympathy with this movement, he might -be instantly reported and silenced. Some of the most gifted men within -the church have been driven into retirement from official life; others -have been silenced; some have been dismissed from chairs of instruction -in Catholic institutions of learning; and everywhere the bishops -are called upon to exercise the utmost vigilance to keep down the -throbbing, intellectual life of this movement. -</p> -<p>Newman Smyth in <em>Scribners</em> for February of the present year gives the -following account of the vatican's efforts at suppression of modernism: -</p><blockquote> -<p> "The vatican has succeeded in putting out a few scholarly - periodicals; in their places others more popular have appeared. - It has persuaded some enlightened teachers to relapse into the - obedience of silence for a season, yet without actual recantation - of their opinions; others it has forced to stand by their own - conscientious intelligence before the whole world. It has - prohibited the publication of some Italian magazines, only to - increase their circulation. It forbade the faithful to read the - 'Program of the Modernists,' and a new and enlarged edition was - called for by the public. It enjoined the Bavarian bishops to see - to it that the people read the 'catechism and good books,' and it - obtained from the civil authority of Innsbruck the confiscation of - a lecture by a modernist professor of canonical law, only to cause - forty-three editions of it to be issued within a short time, and to - lead many thousand liberal German students to organize a strike in - behalf of the freedom of academic teaching. The index of prohibited - writings increases; but it cannot keep up with the modernist press. - In short, the Encyclical Pascendi, which aimed to destroy by a blow - a heresy of the schools, has succeeded in creating a literature - of it for the people. It commands the utmost vigilance in every - diocese in searching out modernist ideas; and in Rome itself, under - the very shadow of the vatican, a scientific-religious publishing - society has been established, and its issues, increasing in power - as well as in number, are now to be found scattered through many - lands. -</p> -<p> "Besides all this, account should be taken of the number of secular - journals which are in sympathy, more or less avowed, with the - modernists. An ecclesiastical authority which in former times - could bind peoples and humble kings, has yet to show whether it is - mightier than the power of a free press in a free state." -</p></blockquote> -<p>To the Encyclical letter that was issued by Pope Pius, the modernists -themselves have made a most bold and fearless answer, and have -published it, in connection with the Pope's Encyclical to the world. -(See "Program of Modernism," Putman's Sons, 1908.) This movement, -by the way, is described as "a clear call for the rejuvenation of -Roman Catholicism." The modernists believe that the church, the Roman -Catholic church, can harmonize its teachings with the thought of this -present age, that the most ancient church can survive by becoming the -most modern. The ambitious designs of the modernists may further be -learned by the following questions they propound, and answers they make -to them: -</p><blockquote> -<p> "At this moment (1908) pregnant with all sorts of moral revolution, - when the intellectual world, still alienated from Christ and his - Church, progresses in a hundred ways towards some undefinable - renewal of spirit, we ask ourselves frankly, Is there in the - Catholic church, in that great organism in which the religious - spirit of the gospel has come to embody itself—is there a power - of conquest or simply a conservative instinct? Does she still - hide in the secret complexities of her wonderful organization, - capacities for winning adherents, or is her vitality threatened - by the germs of a speedy decay? Is her mission henceforth to be - limited to a suspicious vigilance over the rude and simple faith of - her rapidly-dwindling followers, or will she rouse herself to the - reacquisition of that social influence which she has lost through - long years of listless self-isolation? For ourselves we have long - since answered this critical question. We have ever watched the - aspirations of the contemporary mind with sympathetic interest; our - hearts have beaten in unison with its glowing enthusiasm for the - new ideals of universal brotherhood; and we have seen in all its - movements the symptoms of a glorious revival of religion. * * * - Speaking the language of our age and thinking its thought we have - tried to bring it into touch with the teachings of Catholicism, - that through such contact their profound mutual affinities might - be made evident. We cannot believe that the church will ultimately - reject our program as mischievous." -</p></blockquote> -<p>I only want to present these statements to you and ask this question: -Why is this rejuvenation of the Catholic church demanded? Why this -demand to forsake symbol and creed of the middle ages in order to -come into harmony with modern truth as it has been developed by -modern thought and science? Do not the questions pre-suppose that the -church complained against is wrong in creed and doctrine and attitude -towards progress? I may not go further into a discussion of this -Catholic situation, because I want to call your attention to still more -startling things in the Protestant world, especially in our own country. -</p> -<h4>REFORM IN PROTESTANTISM. -</h4> -<p>There has been running through the current numbers of the -<em>Cosmopolitan</em> magazine a series of articles by Harold Bolce on the -trend of university teaching in America. Some two years ago, Mr. Bolce -blocked out an itinerary for himself, having no less an object than -a visit to leading universities throughout the United States, with a -view to becoming acquainted with the trend of university teaching, -and more especially with reference to economic, social, philosophical -and religious subjects. As a result of that investigation he reports -his visit through four articles of this magazine. I shall call your -attention to what is said simply upon the trend of religious teaching -within the universities. I read the following extracts from the August -number of the <em>Cosmopolitan.</em> The article is prefaced with a note from -the editor in which he says: -</p><blockquote> -<p> "It has been shown in the series of articles beginning with - 'Blasting at the Rock of Ages' that our great universities - repudiate the dogma and orthodox of the established church and - proclaim a new religion divested of Biblical and church creed. - Why do the most profound scholars in our institutions of learning - undertake this revolutionary work? What do they hope to accomplish? - * * * The answer is here. The schoolmen have placed Christianity - in a scholars' crucible. They are determined upon reducing sacred - institutions to scientific tests. The college men approach the - subject with the greatest reverence. It is false to characterize - them as atheists or iconoclasts. They assert that what we need is - not less of God but more of God. They prophesy the introduction - into the world of a system of belief superior to the Christianity - of the ages." -</p></blockquote> -<p>Such is the editorial conception of the trend of teaching in our -universities, on this subject, with Mr. Bolce's articles before them. -And now from the article itself. I read the following: -</p><blockquote> -<p> "Instead of living in harmony with God, the church, the colleges - say, has set up a celestial czar, a conception which has been - an injury to man, because it has given him a sense of weakness, - inferiority and fear." -</p></blockquote> -<p>That is the arraignment of the colleges against the teachings of the -churches as to their conceptions of God. Now mark you, "The colleges -say that the church, through its fear of new truth, has at all times -been an obstacle to progress." Is not that a remarkable thing to say -of the church of Jesus Christ that in reality ought to be in the very -vanguard in the pursuit of truth and in the conservation of it? -</p><blockquote> -<p> "Dr. Andrew D. White, formerly President of Cornell university, - says that the church in its apprehension of the progress of - learning persecuted Roger Bacon, and by so doing did more harm to - Christianity and the world than has been done as a result of all - the efforts of all the atheists who have ever lived." -</p> -<p> "Professor Borden P. Bowne, of Boston university, Professor Frank - Sargent Hoffman of Union College, and scores of others, say that - the church is the last to come into the possession of truth; - that it often lags behind, even in the matter of the progressive - conscience of the time; that it has had to recede from its position - in every field of science; and that it is still receding and - must continue to make way for the progress of truth in spiritual - matters. For many professors assert that the church, as revealed by - the outcry over the disclosures of what the universities teach, is - still engaged in the effort to strangle thought. -</p> -<p> "And as the opposition to truth, as it is claimed, is still the - role of religious bodies, the inescapable duty of unfettered - institutions of learning is to give the world a new revelation." -</p></blockquote> -<p>Joseph Smith proclaimed that need ninety years before these professors -awoke to the realization of the need of a new revelation. -</p> -<p>But to continue: -</p><blockquote> -<p> "The professors believe that civilization is under the domination - of many false doctrines, and that the fact that these are held - sacred is no reason why they should be preserved." -</p></blockquote> -<p>Not only do these professors—scores of them, remember—hold that the -church is wrong now, but they hold that it has been wrong for ages. -Listen to this: -</p><blockquote> -<p> "The present crusade of the colleges is surcharged with the - conviction that the churches and church thought are not only behind - the times but that they have, throughout the centuries, been an - obstacle to human advance, and are even now the last barrier - keeping man out of his true spiritual kingdom. They say that man - has earned the right to know the truth, the truth that it will - make him free; and that man's ignorance of his power in a world - of spirit, where he could, if he would, be master, with all the - harmony, health, happiness and abundance that that mastery implies, - is the secret of the centuries of travail, hatred, wars and crimes - that have cursed the world." -</p></blockquote> -<p>I shall trouble you to read but one more extract: -</p><blockquote> -<p> "This, then, is the announced justification of the college - arraignment of many cherished institutions. The old indictment - drawn up by irreverent critics against the church, is repeated - with a new force and a new meaning. It is pointed out that it - was religious Jerusalem, not pagan Rome, that clamored for the - crucifixion. Motley and Draper and other historians have been cited - in support of the teaching that the church in many ages murdered - more people than it saved: And these victims were burned alive, - strangled or beheaded, not for crimes committed, but in some cases - for reading the Scriptures, or looking askance at a graven image, - or smiling at an idolatrous procession as it passed. * * * -</p> -<p> "But the college men are not blind to what the church has - accomplished. In this phase of the subject they are peculiarly - catholic. But it is taught now in practically all the departments - of philosophy in the great universities that a new revelation is - quickening this age, and that it is not only the right but the - duty of the colleges to stand, if they can, as interpreters of the - acceptable year of the Lord. Prof. R. M. Wenley of the University - of Michigan teaches that we have every reason to anticipate great - changes in Christianity. The world of thought is in progress of - such profound alteration that orthodox belief can scarcely escape - the transforming effects of the new idea of God. Hundreds of - thousands of young men and young women in America are coming under - the influence of the new university philosophy, and instead of - being apologetic for the teaching that the God of the colleges is - greater than the God of the church, the university philosophers - look forward with composure and even elation to the ultimate - surrender of what they regard as discredited beliefs." -</p></blockquote> -<p>In relation to the methods adopted by the churches for imparting -religious truths, and enforcing religious living—the revival method -more especially; and be it remembered that of late years many of the -extravagances of this method have been eliminated since the boyhood -days of Joseph Smith. Of this method of the churches, Mr. Bolce -represents the universities as holding the following view: -</p><blockquote> -<p> "Professor Boris Sidis of the Pathological Institute of New York, - who recently concluded a series of psychological experiments - at Harvard, is ruthlessly arrayed against popular religion as - expressed in revivals, and his findings have been endorsed by - Prof. William James in an introduction to the former's published - report. If there is in American university teaching a more - fearless doctrine than the following as put forth by Prof. Sidis - and countenanced by Harvard's leading philosopher, I have not yet - encountered it: 'Well may President Jordan of Stanford university - exclaim: 'Whisky, cocaine and alcohol bring temporary insanity, and - so does a revival of religion—one of those religious revivals in - which men lose their reason and self-control. This is simply a form - of drunkenness no more worthy Of respect than the drunkenness that - lies in the gutter!'" -</p></blockquote> -<p>"Professor Jordan," comments the Harvard psychologist as a result -of his investigations, "was too mild in his expression. Religious -revivalism is a social blame; it is more dangerous to the life of -society than drunkenness. As a sot, man falls below the brute; as a -revivalist he sinks lower than the sot."—(<em>Cosmopolitan</em> for July, -1909.) -</p> -<p>Now, my friends, after that, do not complain of harshness in the -message that Joseph Smith was commissioned to give to the world ninety -years ago? He never said anything nearly so harsh as the American -universities are now saying about the churches. It seems to me as if -God had called from the high seats of learning throughout our land -the most intellectual class in the world to confirm the truth of the -message of His prophet. -</p> -<p>The world despised the word of an unlearned youth upon this subject, -albeit coming with a message from God—from the Highest Intelligence. -What will they say now to the testimony of the learned—which confirms -the message of Joseph Smith? -</p> -<h4>WHAT MORMONISM AFFIRMS. -</h4> -<p>I do not want to take all the time, however, in discussing this -negative part of our message. I desire to say something affirmatively, -something that will dispel the gloom that this first part of our -message is likely to impress upon the minds of those who contemplate -it. In the affirmative part of our message we come to you with these -glad tidings: God has again spoken. He has renewed, so to speak, -official relationships with the world. At that time when men supposed -that God had spoken His last word in revelation; at that time, when it -was supposed angels would no more visit the earth; at that time when -men concluded that the volume of revelation was completed and forever -closed—in the very darkest hour of these great errors, lo, the heavens -open! angels visit the earth; the American volume of Scripture, the -Book of Mormon, the Scripture, of the old inhabitants of America, -before they fell into anarchy and barbarism, when they were learned and -enlightened, when they had communion with God and Christ, and received -the gospel—their record is brought forth to be a witness for God; a -witness to His justice, to His mercy; it came as a protest against -the dark and awful thought that God could possibly leave a hemisphere -to perish in ignorance of his mind and of his will, and of the gospel -of Jesus Christ! In the moment when these thoughts had crystallized -into dogma, God brushed them aside, renewed revelation, gave a new -dispensation of the gospel to the children of men, restored divine -authority, re-established the Church of Christ, deposited with her his -revealed truth, and gave her commission to make proclamation of it to -all the inhabitants of the earth—"to every nation, and kindred, and -tongue and people;" giving warning that the kingdom of God was at hand. -Our message comes then with the announcement of these great truths; and -Mormonism is this restored gospel of the Christ, this re-established -Church of Christ, or nothing. It is not a new gospel, my friends, not -a new religion. But the old gospel, the old religion and the Church of -Christ coming forth under a new dispensation. We, equally with you of -other Christian persuasions, believe there is no other name given under -heaven whereby men may be saved except the name of Jesus of Nazareth, -Jesus the Christ. Therefore to us there can be but the one true gospel -and one true Church. Not only this, but our message goes further. It -comes to you with the glad tidings that God is still in the world, not -apart from it, not standing aloof in unsympathetic observation of the -creation of his hands—but he is in it. What men name divine immanence. -His spirit permeates all the elements. "He is in the sun, the light -of the sun, and the power thereof by which it was created. He is in -the moon, and the light of the moon, and the power thereof by which -it was made." Also he is in the many blazing suns that we call fixed -stars, and the power by which they were created. He is "the light which -is in all things, which giveth life to all things;" which is the law -by which all things are governed—even the power of God." That is, -to say, God through and by his Spirit is immanent in the world—in -his world—the universe. The elements—the stuffs we call matter are -eternal: and element united with spirit may attain to a fulness of -joy; when separated they can not attain to a fulness of glory, nor -answer the end of their existence. In this view "the elements are the -very tabernacle of God;" or, as some of your scientists put it, "the -material universe is but the garment of God." Under that garment is the -living, throbbing, sympathetic God, in whom we live, and move, and have -our being. -</p> -<p>God is in his world reconciling it unto himself, and working out his -sovereign will. But chiefly God by his Spirit may be in man, if man -will but have it so. Yea, man may be, and often is "the tabernacle of -God, even temples." There may be such an indwelling of God in man that -God is very near to him and not afar off. Your life, my friends, and -mine, may touch the life of God; his rich spiritual grace and life may -pour into our poor lives, making them rich in deed—who, then, shall -talk of failure! But let us see clearly here. -</p> -<p>While our message proclaims God to be immanent in the world by his -Spirit, and pre-eminently so in man—yet also does our message proclaim -God to be a person. God, my friends, with the Latter-day Saints, is not -a mere abstraction, an empty word without objective reality; a merely -spiritual essence or influence; but, on the contrary, God is a person -in the sense that he is an individual. He is revealed to us through -Jesus Christ. We believe in that revelation of God that is to be read -in the life and character of the Nazarene—the Lord Jesus Christ. To us -he is the very image and likeness of God; nay, as the Christ was and -now is, so God is! The Christ you remember stood in his resurrected -immortal body before his disciples, out on the Mount in Galilee, where -he had appointed a meeting with them. As he stood there, in all the -glory of a resurrected, immortal personage, no more subject to death, -he said to them: "All power is given unto me, in earth and in heaven. -Go, therefore, and teach all nations, baptizing them in the name of the -Father and of the Son and of the Holy Ghost, teaching them to observe -all things whatsoever I have commanded you, and lo! I am with you -always to the end of the world." As the Christ thus stood before his -disciples he was God manifested in the flesh. And as the Son is, so we -are assured, is the Father—a glorious mighty intelligence of tangible -reality, as much so as the Christ was there on the mount in all his -resurrected glory—a being whose heart throbs in sympathy with his -children. For his children! Yes, friends; this Mormon message bids us -proclaim that the children of men are also the children of God, essence -of his essence, and nature of his nature. Our message proclaims man -divine, as also it proclaims God human—God and man of one and the same -race! But God relatively to man, perfect; man, fallen and imperfect -in his present estate, yet an heir of salvation and a child of God -destined to become like his Father and Elder Brother, the Christ. You -see I was right in saying that God is no mere abstraction with us, but -a real personal being with whom we sustain very definite relations—the -relation of child to father, with all the sympathies that grow out of -the conception of that relationship. -</p> -<h4>IMMORTALITY OF MAN. -</h4> -<p>One other thing that our message is burdened with is the immortality -of man—a proper immortality, not merely and alone a continuation of -conscious being after death, not merely a prolongation of life, but a -pre-existence of life and intelligence before we tabernacled in the -flesh. Our habitation was with God before we came to this earth. In our -first, primeval childhood we lived in his presence, and have come forth -from his presence merely to gain an experience in the midst of the -conditions that prevail in this world of ours. We believe in and teach -the immortality of man; an immortality that stretches backward before -birth as well as forward after death. -</p> -<p>Our message also proclaims the persistence of the individual. There -is something in you, my friends, according to this Mormon message to -the world—there is something in all of us, that was not created: and -that will not die. Something that is indestructible and uncreatable; a -something that must live, because it can not be destroyed—the soul, -the intelligence of man. That entity, that intelligence—<em>you</em>—will -not be absorbed, and lose its identity. <em>You,</em> friend, as an -intelligence, and as a man shall live through all eternities. <em>You,</em> -friend, shall accumulate experiences and grow in grace and knowledge, -and power, and might and dominion, until <em>you</em> attain unto something -that is worthy to be called divine—a son of God indeed! -</p> -<p>On the day that you, our visitors, members of the Grand Army of the -Republic—on the day that you parade the streets of our city, our Zion, -and we shall note you as you go by—perhaps, with feeble footsteps and -bowed forms, not with the elastic step of youth as when you responded -to your country's call when the great Republic was in danger!—We -shall look upon you on that day and note, perhaps, in our thought, the -contrast. We shall think of you, my friends, in sympathetic mood; and -we shall contemplate the time when these aged forms of yours shall -put on immortality—when even these bodies shall give forth in the -resurrection the vital elements essential to the manifestation of -your spirits, in all the eternities to come. Our message, friends, -reaffirms the reality of the resurrection from the dead. We are -commissioned to say that though a man die, yet shall he live, and that -eternally. Christ is our warrant for the reality of the resurrection -of all men. You, then shall live again—aye and in immortal youth, -and possessed of all the high powers of a glorious manhood. You will -meet again the comrades and the old commanders beyond the heights, to -hold your camp-fires and recount the glories of your victories for the -preservation of our great nation. We shall think of you in this spirit -as you march by, and our sympathies will go out to you, but we shall -regard you as the children of God—immortal men! not only in history, -but in reality. And what may not be accomplished in eternity, friends, -under these circumstances? What may we not all accomplish in such a -state as our gospel gives hope to believe in, through Jesus Christ our -Lord? Think of eternity in which to live, with God for your friend, -with good men for your associates, and eternity in which to work out -the problems of existence—eternity!—its shining plane stretching -out illimitably before you—I say, what may you not hope to achieve? -At least development, intellectual, spiritual; at least growth, moral -growth—soul growth, until at last, citizenship in the kingdom of God, -sonship to God, and brotherhood with all divine Intelligences. -</p> -<p>You see, then, my friends, this message of Mormonism, beginning so -harshly, to what music it leads us! to what harmonies! We stand here, -with you, panoplied in this faith, in these hopes, in this spirit -of charity for the world. Our message is optimistic; we have glad -tidings for the world, not a message of dole and damnation, but of -assurance, of hope, and encouragement, an uplifting message. Mormonism -proclaims the coming of a brighter day for the world—the long-promised -millennium with the reign of the Christ— -</p><blockquote> -<p class="poetry"> "The morning breaks, the shadows flee!<br> - Lo, Zion's standard is unfurled!<br> - The dawning of a brighter day<br> - Majestic rises on the world.<br> -</p> -<p class="poetry"> "The clouds of error disappear<br> - Before the rays of truth divine;<br> - The glory, bursting from afar,<br> - Wide o'er the nations soon will shine."<br> -</p></blockquote> -<p>God grant it, for Christ's sake. Amen. -</p> - - -<h2><a name="PARTIIISECII"></a>II. -<br>OTHER DOCTRINES OF JOSEPH SMITH VINDICATED BY COLLEGES. -</h2> -<h3>I. -<br> -Men the Avatars of God.<sup>[1]</sup> -</h3> -<p>[Footnote 1: The word avatar comes from the Sanskrit word <em>avatara,</em> -and in Hindu mythology meant an incarnation; a manifestation of Deity. -This discourse was delivered in the Salt Lake Tabernacle, Nov. 21, -1909.] -</p> -<p>Early in the month of August, of the year 1909, I had the pleasure -of addressing a congregation from this stand; and when the remarks I -made on that occasion were published, those who had the publication -in charge entitled them, "The Message of 'Mormonism.'" In part the -remarks covered a review of a series of articles published in the -<em>Cosmopolitan Magazine</em> during the early summer months, in which Mr. -Harold Bolce gave the result of a two years' itinerary through the -universities of the United States, pointing out the trend of religious -and philosophical thought among the professors of these universities. -On that occasion I called attention to the fact that the first great -message that Joseph Smith delivered to the world: namely, that all the -churches were wrong, and their creeds an abomination unto the Lord, -received wonderful confirmation from the utterances of these professors -quoted in the articles I name. That occasion in August did not warrant -a complete or exhaustive review of these articles, nor did it afford -the opportunity, for sheer lack of time, to indicate all or even the -chief points at which modern educated thought sustained utterances of -the great modern prophet. It is this theme which I desire to renew and -discuss on the present occasion. -</p> -<p>The question which I now propose to take up will prove to you, I think, -that it is useless for the world to decry some of the fundamental -doctrines announced by the Prophet Joseph Smith, on the ground that -they were the utterances of an uneducated, obscure and ignorant -youth—since, I believe, I shall be able to show you that from some -of the highest seats of learning in the land there comes pronounced -confirmation of many things our prophet taught; and hence that his -utterances on the doctrine to be considered were not born of ignorance, -but of inspiration from God. -</p> -<p>In the <em>Cosmopolitan</em> for July, 1909, in the editorial review of Mr. -Bolce's article, is this utterance: -</p><blockquote> -<p> "Many university teachers, while subscribing to doctrines akin to - those of Christian Science, New Thought, and the Emanuel movement, - are in favor of studying the forces of the spiritual world in a - cold, scientific manner. Orthodox Christian dogma is regarded as - at variance with its own principles and is interpreted in a new - and revolutionary light. The professors' philosophy is purged of - mysticism and blind faith. By moving their young students, they - believe they will move the world, and so they are directing their - energies to the scientific interpretation of those forces which are - marvelously transforming our contemporary age." -</p></blockquote> -<p>Mr. Bolce himself, in further explanation of the attitude of many -of the educators in the universities, represents Professor James -C. Monaghan, recently of Notre Dame University, and formerly of -the University of Wisconsin, as telling his classes, in regard to -the adage "there is room at the top," that there is no top, "that -progress—particularly spiritual progress—is eternal." The Latter-day -Saints will readily recognize that statement as in harmony with -"Mormon" doctrine. Continuing, Mr. Bolce says: -</p><blockquote> -<p> "Friends of the college philosophers insist that if there is a gulf - between them and the people, it is because the masses have not yet - crossed over into the life of progress and spiritual liberty. It is - simply that the professors from the standpoint of their followers, - are inviting mankind again into the fields to which the prophets - beckoned the world centuries ago. The choice, it is declared, is - either backward to the brute, or forward to the superman." -</p></blockquote> -<p>I think that the Latter-day Saints will also recognize in that a note -of "Mormonism"—because they believe that whatever man may be today, -whatever his excellence may be—even the excellence of the most highly -developed men—we believe that there are heights beyond those which he -has now attained, to which it is possible for him to mount. -</p> -<p>I merely wanted to read those two paragraphs for the purpose of -presenting the attitude of the professors, in a general way, in regard -to the creeds of men and the existing Christian Churches. I now call -your attention to some few doctrines that our prophet taught in respect -of man. Of course, you who are familiar with Christian teaching of -three-quarters of a century ago, will recall the fact that it was quite -customary to represent man as a quite inferior, insignificant, poor -worm of the dust; and the phraseology applied to him was that he was a -creature "conceived in sin and shapen in iniquity." Referring to these -ideas as something engrafted upon Christianity, yet foreign to its -genius, Professor G. H. Howison of the University of California, in his -contribution to the book <em>Conceptions of God</em> (1902) and speaking of -those who hold and taught such views, says: -</p><blockquote> -<p> "Their monotonous theme was the inevitable greatness of the Supreme - Being and the utter littleness of man. Their tradition lay like a - pall upon the human spirit—nay, it lies upon it to this day, and - it smothers now, as it smothered then, the voice that answers there - to the call of Jesus." (p. 96.) -</p></blockquote> -<p>When the prophet proceeded with the deliverance of his message to the -world, he departed from this view as to the essential baseness of the -nature of man, and proceeded to proclaim him to be a son of God, not -only through some means of adoption, but by the very nature of him. -He proclaimed him to be an eternal intelligence as to his spirit, and -that after the experience of the resurrection from the dead, he would -be an immortal personage, a prince of heaven, an heir to all that God -possesses, and a joint heir with Jesus Christ, capable of infinite -progress and of amazing possibilities. On one occasion—to be more -specific, in 1844—while discoursing upon the subject of man and his -spirit, he propounded this question: -</p><blockquote> -<p> "The mind of man, the immortal spirit—where did it come from? - All learned men and doctors of divinity say that God created it - in the beginning, but it is not so. The very idea lessens man in - my estimation. I do not believe the doctrine; I know better. Hear - it, all ye ends of the world! for God has told me so. If you don't - believe me, it will not make the truth without effect. * * * We - say that God himself is a self-existent being. Who told you so? - It is correct enough, but who told you that man did not exist in - like manner, upon the same principle? God made a tabernacle and - put man's spirit in it, and it became a living soul. * * * * It - does not say in the Hebrew that God created the spirit of man; it - says God made man out of the earth and put in him Adam's spirit, - and so became a living soul. The mind or the intelligence which - man possesses is co-eternal with God himself. * * * God himself - does not create himself. Intelligence is eternal, and exists upon a - self-existent principle; it is a spirit from age to age, and there - is no creation about it. The spirit of man is not a created being, - it existed from eternity, and will exist to eternity." -</p></blockquote> -<p>Such was the prophet's teaching upon this subject. I might, however, -supplement the above statement by quoting one of the revelations that -also bears upon this theme. The Christian world are ready to accord -to the Christ, the Son of God, an existence co-eternal with God; and -indeed would consider it unorthodox to hold any other view than the -co-eternity of the Son with the Father; and they quote in support of -this view the very beautiful preface to John's gospel; namely, "In the -beginning was the Word, and the Word was with God. The same was in the -beginning with God. * * * * In him was life, and the life was the light -of men." And then later it is explained that this "Word" "became flesh -and dwelt among us, and we beheld his glory; the glory as of the Only -Begotten of the Father, full of grace and of truth." -</p> -<p>All orthodox Christians believe that this passage establishes the -co-eternity of the Christ with the Father. Now, that is a very great -doctrine; but I desire to show you that, excellent as it is, the Lord -in our dispensation has added another truth to that one by what is said -in the revelation from which I now read. Jesus Christ is represented as -speaking: -</p><blockquote> -<p> "Verily, I say unto you, I was in the beginning with the Father, - and am the first-born. [Now, mark you—addressing the several - brethren who were present when this revelation was received]—Ye - were also in the beginning with the Father; that which is spirit, - even the spirit of truth." -</p></blockquote> -<p>Meaning that part of man that is spirit, that intelligence, that -thing within man that is conscious of its own existence, and of other -existences; that has power to will and to direct and to do things; that -thing within man that reasons and reflects and has memory; that being -who, most emphatically, is you, yourself, and not the house, merely, -in which you live; that, too, was in the beginning with the Father. -And now the revelation broadens the truth beyond those to whom the -Christ directly spoke at the time the revelation was given; for in a -subsequent verse it says: "Man," undoubtedly meaning the race— -</p><blockquote> -<p> "Man was also in the beginning with God. Intelligence, or the light - of truth, was not created or made, neither indeed can be. -</p> -<p> "All truth is independent in that sphere in which God has placed - it, to act for itself, as all intelligence also, otherwise there is - no existence. -</p> -<p> "Behold, here is the agency of man, and here is the condemnation of - man, because that which was from the beginning is plainly manifest - unto them, and they receive not the light. -</p> -<p> "And every man whose spirit receiveth not the light is under - condemnation, -</p> -<p> "For man is spirit. The elements are eternal, and spirit and - element, inseparably connected, receiveth a fulness of joy; -</p> -<p> "And when separated, man cannot receive a fulness of joy. -</p> -<p> "The elements are the tabernacle of God; yea, man is the tabernacle - of God, even temples." -</p></blockquote> -<p>That is bold doctrine. When our prophet came with this splendid message -to the world, he was met with the cry of "Blasphemy, blasphemy!" -Three-quarters of a century have now passed away since these utterances -were first given to the world; and I want to show you what men in the -highest seats of learning have to say with respect to principles that -are either identical with these, or closely analogous to them, though, -of course, the learned men whom I quote may not be aware even of the -existence of these revealed truths given to the world by Joseph Smith. -They are not, of course, consciously bearing any testimony to the -doctrines announced by our prophet; but they are bearing unconscious -testimony to the truth; and I am glad to see the truth grow, whether -by direct or indirect means. Sometimes I think that the indirect means -that God is using for disseminating his truths are more potent and -far-reaching, perhaps, than the direct means which we are seeking to -use, and that God is using through his Church. But now to this record -and what our learned men are saying on principles identical with or -analogous to these. Professor Howison, whom I before quoted, says: -</p><blockquote> -<p> "Son of man, thou art the son of God. Rouse heart! put on the - garments of thy majesty, and realize thy equal, thy free, thy - immortal membership in the Eternal Order!" (Conceptions of God, p. - 96.) -</p></blockquote> -<p>Professor Robert Kennedy Duncan, in the concluding pages of his <em>The -New Knowledge,</em> (1905) says: -</p><blockquote> -<p> "Still another conception of the new knowledge is that of the - vast stores of inter-elemental energy of which we live but on the - fringe—a store of energy so great that every breath we draw has - within it sufficient power to drive the workshops of the world. - Man will tap this energy some day, somehow. * * * But now that - we know, or think we know, of this infinite treasure-house of - inter-elemental energy lying latent for the hand of the future - man to use, it is neither difficult nor fanatical to believe that - beings who are now latent in our thoughts and hidden in our loins - shall stand upon this earth as one stands upon a footstool, and - shall laugh and reach out their hands amidst the stars. * * * 'In - the beginning God created,' and in the midst of his creation he set - down man with a little spark of the Godhead in him to make him to - strive to know—and in the striving to grow and to progress to some - great, worthy, unknown end in this world. He gave him hands to do, - a will to drive, and senses to apprehend—just a working equipment: - and so he has won his way, so far, out of the horrible conditions - of pre-history." -</p></blockquote> -<p>I have been presenting to you in my discourse the words of our prophet. -Mr. Bolce represents the professors of our American universities as -saying: -</p><blockquote> -<p> "The professors see in man, and in man alone, the consciousness - and power destined to sway the affairs of the world. Professor - Munsterberg insists that the world we will is the reality, and - that the least creature of all mortals 'has more dignity and value - than even an Almighty God,' as that being is popularly conceived. - * * * It is declared by the professors that if divine energy is - divisible and man's spirit inferior to God's, the eternal future of - the soul is unalluring. Christianity so teaches, they say, and is - of all philosophies the most pessimistic. Forever in its scheme man - is to be an underling. Not only that, but uncountable billions of - souls—worms of the dust—are created doomed to perpetual despair; - while a fortunate remnant's highest felicity is to gather around - the throne of a superior and august God and chant his praises." -</p></blockquote> -<p>Then follows this contrast with the above view: -</p><blockquote> -<p> "Opposed to this conception is the new psychology that teaches - that the spirit of man is the highest conscious expression - of the infinite, and that by invoking the powers—the divine - forces—resident in the human, all that humanity desires may be - accomplished." -</p></blockquote> -<p>Thus complete does the divinity of man's spirit appear to these -philosophers. Continuing, these views are expressed: -</p><blockquote> -<p> "The colleges in teaching this faith take ground with those who - believe that in the emancipation and fruition of modern thought - greater works than Christ did will be performed. It is, therefore, - to rid the modern mind of this deadening effect of what they deem - to be paralyzing superstitions that the professors attack orthodox - dogmas." -</p> -<p> "Far from deriding the forces of the spirit, the colleges proclaim - that the laws of divine energy are the most important study - confronting modern man. The professors take their stand with - Professor Slater of Chicago University whom I heard emphasize with - marked sincerity that the 'name of Jesus is not written but plowed - into the history of the world.' Yet in their determination to - approach the God-idea as scientists, they consider themselves more - reverent than the great body of church people who, they believe, - are indulging in idolatrous prostration and ritual." -</p></blockquote> -<p>In still stronger confirmation of Joseph Smith's doctrine, in language -more direct, is the following utterance from Professor Herrick, of -Dennison University, who says: -</p><blockquote> -<p> "Focused in the mind of man, therefore, are the dynamic forces of - the universe. Beyond and above our most daring calculation is the - potency of thought! And in the following allegorical words, the - Scientist explained how the mind of man, assuming and asserting - its power may absorb the fire of creative energy. 'The wood - disappears in the grate, but the genial warmth pervades the room, - invades our blood, quickens our pulse, wakens vital action, and - finally is wrought into the history of our life.' If we keep in - mind this picture of an element becoming transfused by natural - processes into human life and happiness, it is not difficult to - understand the scientific interpretation of prayer, of New Thought, - of Christian Science, of the Emmanuel Movement, and similar forces - marvelously transforming our contemporary age. As scientists, not - as communicants at old altars, many scholars have allied themselves - with the forces of spiritual health and healing." -</p></blockquote> -<p>And yet when the Prophet Joseph and the first elders of the Church -taught that the world today was entitled to the enjoyment of the same -"spiritual gifts," of forces that characterized the Church of Christ in -the early Christian centuries, by which the sick were healed, the lame -made to walk, and the power of prophecy and revelation enjoyed,—they -were classed as presumptuous persons, and generally discredited; indeed -one of the complaints against the Saints when settling in Jackson -county, Missouri—1831-1833—was that -</p><blockquote> -<p> "These pretended to communications and revelations direct from - heaven, to heal the sick by the laying on of hands, and, in short, - to perform all the wonder-working miracles wrought by the inspired - apostles and prophets of old. * * * They openly blaspheme the most - high God, and cast contempt on his holy religion by pretending to - receive revelations direct from heaven, by pretending to speak in - unknown tongues, by direct inspiration, and by diverse pretenses - derogatory of God and religion, and to the utter subversion of - human reason." -</p></blockquote> -<p>This is from a document put into circulation by the Jackson county -anti-"Mormon" mob, in the summer of 1833 (<em>Evening and Morning Star</em> -for December, 1833). But now we find, according to Mr. Bolce's -representation, professors in universities asserting their faith in -the possibility of this spiritual force operating at present among the -children of men, and incidentally, our author remarks, "These men are -not dreamers; they are of solid mental mould." -</p> -<p>As a result of man awakening to the consciousness of these indwelling -forces, our author says: -</p><blockquote> -<p> "'Human society, for the first time in history, is coming to - itself,' says Professor Edmund J. James, 'and is becoming conscious - of definite ends and purposes toward which it is striving; of the - possibility of setting up certain ideals toward which it can ever - struggle.' And now that man has discovered that there resides in - his nature a spirit of energy that is divine, the colleges say, - and that he can summon it to work his will, the potency and future - operation of this psychic force no man can compute. Science having - found a way through psychology to God, the opportunities for the - race, through invoking in the human consciousness the brooding - spirit that fills all space, are absolutely infinite. Science, - therefore, is demonstrating along new lines, or at least is - claiming to demonstrate, <em>that man is God made manifest!</em>" -</p></blockquote> -<p>More than seventy-five years before this utterance of the scientist, -however, there went ringing down the corridors of time these words of -our prophet: -</p><blockquote> -<p> "The elements are the tabernacle of God; yea, man is the tabernacle - of God, even temples!" -</p></blockquote> -<p>Continuing, Mr. Bolce concludes his article on this theme in the -following terms: -</p><blockquote> -<p> "And modern philosophy, as set forth in American universities, - holds this incarnation not as a fanciful and merely beautiful - ideal, but as a working and understandable principle in the soul - of humanity. The professors, therefore, who are digging what they - believe to be graves for dead dogmas, stand as exponents of the - teaching that man is the embodiment and conscious expression of the - force that guides all life and holds all matter in its course. Man - has begun the cycle of that triumphal daring prophesied by ancient - seers, and which appealed so potently to the imagination of Poe. - Not merely in religious rhetoric but in reality the schoolmen say, - is man the avatar of God." -</p></blockquote> -<p>That is to say, man is the incarnation of God, the incarnation of a -divine spirit; his spirit is one with the Infinite Spirit, even the -spirit and essence of God. Let no one hereafter say, when viewing the -teachings of Joseph Smith in reference to the divinity of man's spirit, -that his doctrines are merely the utterance of an ignorant, unlettered -man, since the doctrines he taught three-quarters of a century ago, -now receive this splendid, though unconscious vindication, through the -utterances of the most learned men of our country and age. -</p> -<h3>II. -<br>The Existence of a Plurality of Divine Intelligences—Gods. -</h3> -<p>The trend of teaching by professors in universities of America is -supporting the ideas expressed by Joseph Smith in relation to Deity; -not by direct affirmation, of course, but by natural implication, they -sustain his doctrines in relation to Deity. Let me call your attention -to what the prophet taught on the subject of Deity, by quoting one -paragraph from a discourse delivered by him in 1844. I think this one -paragraph presents in one view the essential things the prophet had to -say about God: -</p><blockquote> -<p> "What sort of a being was God in the beginning? Open your ears - and hear, all ye ends of the earth. * * * God himself was once as - we are now, and is an exalted man, and sits enthroned in yonder - heavens. That is the great secret. If the veil was rent today, and - the great God who upholds this world in its orbit, and who upholds - all worlds and things by his power, was to make himself visible—I - say if we were to see him today, you would see him like a man in - form, like yourself in all the present image and very form as a - man: for Adam was created in the very fashion, image, and likeness - of God, and received instructions from and walked and talked and - conversed with him, as one man talks and communes with another." -</p></blockquote> -<p>This doctrine met with the cry of "Blasphemy!" even more pronouncedly -than the Prophet's doctrine respecting the divinity of man. The general -conception of orthodox Christendom in relation to God was that he was -an incorporeal being, that he was without body; by which they meant -that he was not matter; that he was immaterial and without form. -They adopted the old pagan idea that God was without parts, without -passions; that he was without quality, as a matter of fact, if these -other descriptions of him were true. -</p> -<p>What is the inevitable outgrowth of the doctrines of these professors -in our universities, from what was said in part II, of this treatise? -It is that there is in man a divine spirit: that man is "God manifested -in the flesh." From this, the question very naturally arises: Do men -as such become immortal? Are there any means by which men may become -eternal entities—as spirits and bodies inseparably connected—immortal -individuals? If so, would they be any less incarnations of a divine -spirit in their immortal state than they are now as mortals? The answer -is obvious; and if only it be admitted that man, as man, may become -immortal, then the doctrine of Joseph Smith respecting God receives -strong support by necessary implication from the aforesaid teachers of -the universities; for if it be true, as we now are assured it is by -these teachers, that "man is God made manifest;" that "focused in the -mind of man are all the dynamic forces of the universe"—then truly it -is that such doctrines cannot be far removed from the bold announcement -of Joseph Smith, that "God himself was once as we are now, and is an -exalted man, and sits enthroned in yonder heavens." To make complete -the support of Joseph Smith's doctrines from the teachings of the -universities, it only becomes necessary to say that the individual man -persists; that he becomes as man, body and spirit, immortal. Let these -declarations be made: The spirit in man is divine—he is an incarnation -of God; man will become immortal. Say this and then the whole doctrine -of Joseph Smith, both as to man and as to God, receives perfect support -from the trend of university teachings, as represented by Mr. Bolce's -papers here being discussed; and there is no escaping that conclusion. -Hold to the first proposition, namely, that the spirit of man is -divine, then the question resolves itself merely into this: Is there -such a thing as resurrection from the dead for man? The Christ answers, -Yes; and proclaims himself to be the "resurrection and the life;" and -the "first fruits of the resurrection." -</p> -<p>Paul most eloquently argues for the reality of the resurrection from -the dead; indeed, his whole ministry had this as its foundation. -You will remember how he argues the question in the 15th chapter of -First Corinthians; wherein he masses the Christian testimony for the -resurrection of the Christ; and after massing it he then declares that -if Christ was not raised from the dead then the faith of the Saints -was vain, and men were still in their sins, and were without hope in -the world; for it is 'only through Christ that men might hope for the -resurrection from the dead. Not only does the Christ and Paul argue for -this great fact yet to be realized in man's experience, but you will -find very many Christian philosophers who are contending today for the -same truth. Among these is one who is among the first scientists of the -English speaking people of today, Sir Oliver Lodge who, in speaking -upon the subject of the resurrection, in his recent work, <em>Science and -Immortality,</em> says: -</p><blockquote> -<p> "It is clear that Christianity, both by its doctrines and its - ceremonies, rightly emphasizes the material aspect of existence. - For it is founded upon the idea of incarnation; and its belief in - some sort of bodily resurrection is based on the idea that every - real personal existence must have a double aspect, not spiritual - alone, nor physical alone, but in some way both. Such an opinion, - in a refined form, is common to many systems of philosophy, <em>and is - by no means out of harmony with science</em>." -</p></blockquote> -<p>That is the declaration of one of the foremost scientists of our day. -Continuing he says: -</p><blockquote> -<p> "Christianity, therefore, reasonably supplements the mere survival - of a discarnate spirit, a homeless wanderer or melancholy - ghost, with the warm and comfortable clothing of something that - may legitimately be spoken of as a "body;" that is to say, it - postulates a supersensually appreciable vehicle or mode of - manifestation, fitted to subserve the needs of terrestrial life; - an ethereal or other entity constituting the persistent 'other - aspect,' and fulfilling some of the functions which the atoms of - terrestrial matter are constrained to fulfill now. And we may - assume, as consonant with or even as part of Christianity, the - doctrine of the dignity and sacramental character of some physical - or quasi-material counterpart of every spiritual essence." -</p></blockquote> -<p>In other words, Sir Oliver evidently believes in something equivalent -to the resurrection of man; that there will be some sort of -quasi-material substance that shall form the future clothing of man's -spirit, suitable to the future states of its existence and experiences. -</p> -<p>Now, my friends, the point is this: If our professors, as we see they -do, insist that there is incarnate in man a divine spirit, and we get -men through the veil of death, and they become immortal men, possessing -immortal tabernacles, what have you here but the "superman" of the -professors, or the "exalted man" of Joseph Smith's doctrine? And if we -postulate for these immortals, as both Joseph Smith and the professors -do, a limitless opportunity for progress and development, then indeed -it is not impossible that man may approach, somewhat even to the -excellence of his Father, and of his elder brother, Jesus Christ. -</p> -<p>This brings me to the consideration of another thought in connection -with Joseph Smith's doctrine, namely, the doctrine that there is a -plurality of divine intelligences in the universe—"Lords many and Gods -many," as Paul would say. -</p> -<p>It was supposed that Joseph Smith was guilty of great blasphemy when -he announced to the world that in the great vision of God, given to -him, he beheld two personages, each resembling the other, and that they -spake to him; and one said to the other, calling the prophet by name, -"This is my beloved Son; hear him." Since Joseph represented that there -were two divine personages—Father and Son—separate and distinct, one -from the other, he was charged with having uttered a great blasphemy. -Such a statement was at variance with the orthodox conception of -Deity. It had been held in the creeds of men—notwithstanding they -professed belief in God the Father, and God the Son, and God the Holy -Spirit—that somehow or other the three persons of the Godhead were but -one essence or substance; were but one entity, and not three separate -and distinct personages or individuals. But if the doctrine considered -in part II of this treatise be true as to the spirit in man being -divine; and if that spirit goes through the resurrection and becomes -an immortal personage—still divine—what is the result? The result -must be that there are a multitude of divine intelligences; which is -only another way of saying with Paul, and Joseph Smith, that there -are "Lords many and Gods many." And so the inevitable result of the -teachings in our universities leads to the support of this doctrine -that was announced to the world by the Prophet Joseph Smith, that there -are a multitude of divine intelligences in the heavens—spirits and -angels and arch-angels; and Gods who meet in solemn councils—David's -"congregation of the mighty," where God "judgeth among the Gods" to -generate the wisdom that is present through the universe that has -been brought from chaos into cosmos by the wisdom and power of these -divine intelligences. But as "pertaining to us," there is one Godhead -appointed to preside from among these intelligences—the Father, the -Son and the Holy Spirit. And this Godhead, or grand presidency, does -preside over our world and the spheres that are associated with it: -with our earth and its heavens. -</p> -<p>This doctrine of the existence of a plurality of divine intelligences -has further support by a very eminent professor—no less a personage -than Professor James, late of Harvard university. Within the year, his -lectures before Oxford university, England, have been published, and -this work bears the title <em>A Pluralistic Universe.</em> The outcome of -Professor James' learned discussion of all the questions involved in -this subject is to the effect that instead of the universe being, as he -satirically speaks of it, when referring to the monistic view of it—"a -solid block," it is a pluralistic universe. One of his passages runs as -follows: -</p><blockquote> -<p> "I propose to you that we should discuss the question of God, - without entangling ourselves in advance in the monistic assumption. - Is it probable that there is a superhuman consciousness at all, in - the first place? When that is settled, the further question whether - its form be monistic or pluralistic is in order." (page 295). -</p></blockquote> -<p>This question as to their being a "superhuman consciousness" the -professor decides in the affirmative as at least probable; and then he -announces that the only way to escape from the inconsistencies of other -theories "is to be frankly pluralistic and assume that the superhuman -consciousness, however vast it may be, has itself an external -envelopment, and consequently is finite" (page 311 ). -</p> -<p>"The line of least resistance, then, as it seems to me," he adds, "both -in theology and philosophy, is to accept, along with the superhuman -consciousness, the notion that it is not all-embracing, the notion, -in other words, that there is a God, but that he is finite, either in -power or in knowledge, or in both at once. These, I need hardly tell -you, are the terms in which common men have usually carried on their -active commerce with God; and the monistic perfections that make the -notion of him so paradoxical practically and morally are the colder -addition of remote professorial minds, operating <em>in distans</em> upon -conceptual substitutes for him alone" (page 311). Professor James also -explains that present day Monism carefully repudiates complicity with -Spinozistic Monism, "in that, it explains, the many get dissolved -in the one and lost, whereas in the improved, idealistic form they -get preserved in all their manyness as the one's eternal object. -The absolute itself is thus represented by absolutists as having a -pluralistic object. But if even the absolute has to have a pluralistic -vision, why should we ourselves hesitate to be pluralists on our own -sole account? Why should we envolve our 'many' with the 'one' that -brings so much poison in its train?" (Page 311.) -</p> -<p>Addressing himself directly to Oxford men on the movement of late -towards pluralistic conceptions of the universe, professor James -says: "If Oxford men could be ignorant of anything, it might almost -seem that they had remained ignorant of the great empirical movement -towards a pluralistic panpsychic view of the universe, into which our -own generation has been drawn, and which threatens to short-circuit -their methods entirely and become their religious rival unless they are -willing to make themselves its' allies" (page 313). -</p> -<p>The professor also insists that by taking the system of the world -pluralistically we banish what he calls our "foreignness"—by which I -understand him to mean our apartness from the world (<em>i.e.</em>, universe). -</p><blockquote> -<p> "We are indeed internal parts of God, and not external creations, - on any possible reading of the panpsychic system. Yet because - God is not the absolute, but is himself a part when the system - is conceived pluralistically, his functions can be taken as not - wholly dissimilar to those of the other smaller parts,—as similar - to our functions, consequently. 'Having an environment, being in - time, and working out a history just like ourselves, he escapes - from the foreignness from all that is human, of the static, - timeless, perfect absolute. * * * * No matter what the content of - the universe may be, if you only allow that it is many everywhere - and always, that nothing real escapes from having an environment, - so far from defeating its rationality, as the absolutists so - unanimously pretend, you leave it in possession of the maximum - amount of rationality practically obtainable by our minds. Your - relations with it, intellectual, emotional and active, remain - fluent and congruous with your own nature's chief demands." (pages - 318, 319.) -</p></blockquote> -<p>We may not here and now, of course, enter into all the explanations and -arguments that Professor James enters upon in treating this subject, -but the purpose of his whole work is to establish the idea that the -unity one discovers in the laws and forces of our universe, grows -out of a "free harmony of individual entities;" that the absolute -reality is a system of self-active beings forming a unity; and hence, -he concludes the world to be "a pluralistic universe." With this view -Professor Howison, of the University of California, if I understand him -aright, in his contribution to a volume on the <em>Conception of God,</em> -largely agrees. -</p> -<p>To this may be added also the views of Arthur Kenyon Rogers Ph.D., -Professor of Philosophy in Buttler College recently expressed in a -book entitled "The Religious Conception of the World," "An Essay in -Constructive Philosophy," 1907. On the particular point in question, -"the nature of the unity of God and of lesser conscious beings," he -says: -</p><blockquote> -<p> "The modern world is coming more and more to feel that if there is - to be any real body and permanent satisfaction to the spiritual - life, it will have to be carried back in large part to the sort of - experience that we get concretely and verifiably in our every-day - human and social relationships. * * * * Now here also in the social - realm there is a verifiable and significant sense in which we may - talk of identifying ourselves with others. But it distinctly is not - to merge our conscious lives into a single and inseparable whole of - conscious content. Rather it is to work for common interests and - care for the same things, to feel a concern each for the other's - welfare, a respect for his character, a regard for the essential - individuality of the other. Two things in this situation—and these - two the most fundamental—are wholly foreign to an absolute merging - and absorption. Love, as human love, presupposes necessarily the - self-identical and independent consciousness of the one toward whom - it is directed. And the moral life, about which some of the deepest - values cling, in its turn involves alike a personal autonomy which - absorption would destroy, and an extra-personal, an outgoing and - unselfish concern for others, for which no converging of all - reality to a single self-conscious centre could find a place. * * * * -</p> -<p> "We have only, then, to extend this conception a step farther, in - order to pass from what is merely an account of the social order to - a philosophy of the universe. The ultimate way for understanding - the universe <em>is not self-consciousness, but a society of selves.</em> - But in this community there is one member who occupies a quite - exceptional position. For God, as the inner reality of what we call - the world of nature, stands clearly somehow in a special way at the - centre of things, as human selves do not. In him there are summed - up the conditions which are needed to account fully for the lesser - world of our own more immediate social experience, since the lives - of men confessedly have their roots in nature. In him therefore - we may suppose the unity of the whole is directly reflected, and - there are gathered the broken threads of the universal purpose as - it appears in our partial and limited human experiences. But none - the less, if we are to follow the conception, is he still only one - member of the community, and not the whole sum of existing things. - He exists as one whose nature needs the positing of other lives - which do not come within the same immediate conscious unity as his - own. He also is a social being as men are, and finds his life in - social co-operation, though the complete conditions of his life - may be eternally present to his consciousness as they are not to - ours. But while his knowledge thus may cover all existence, the - inclusion will be one of knowledge simply. My conscious life will - still be mine alone, which no one else in the universe can directly - share, not even God himself. No one else feels my feelings or has - my sensations. * * * * -</p> -<p> "And this is the position which has already been argued for in - a preceding chapter. In other words, God does not create us by - an arbitrary choice of his, so that our nature as human selves - is merely secondary and derivative. <em>This nature of ours is - an ultimate fact of reality.</em> It is implicated in the deepest - constitution of the universe, in the nature of God himself. - <em>Reality is a confederacy of free beings;</em> and no one of these - is ultimately responsible for the others, since each alike is - essential to the whole with which reality is identified." -</p></blockquote> -<p>From all this, then, it appears that the doctrine of a plurality -of divine intelligences existing in the universe, as taught by our -prophet, is receiving confirmation by the works and the philosophizing -of some of the foremost learned men of our country, and, for that -matter, of the world. -</p> -<p>Perhaps you will be putting to me the question: What of all this? Why -discuss questions of this character? What spiritual or moral force may -one gather from a contemplation of such themes? Well, in the first -place, to Latter-day Saints, those who have faith in the dispensation -of the fulness of times and in the Prophet Joseph Smith—does it mean -nothing to you to find the inspirations of God in this man confirmed -by the conclusions of plodding philosophers who come trailing in -seventy-five years after the words of the prophet have gone forth to -the world? After he has been denounced as charlatan, as false prophet -and deceiver, for advancing the truths we have been considering—does -it mean nothing to you to find that the truths which he stood for are -permeating the philosophies of men and are receiving the sanction and -approval of the learned? It means much to me; it gives confirmation to -my faith; and I rejoice in the triumph that the truth is achieving. -Then to all, whether Latter-day Saints or not, it seems to me that -to have fixed in the mind, in the consciousness, the thought of the -reality of things—the reality of God, the reality of the divine in -man, the consciousness that this spirit within us is of a divine -nature, and that it is capable of attaining to something really good -and great—to something really worth while—to goodness, power and -glory, to have that thought present to consciousness, as we go about -the duties of life—to feel that "for a wise and glorious purpose God -has placed us here on earth," and has merely "withheld the recollection -of our former friends and birth"—to be conscious of all this, I say, -is to gather strength for the battle of life. To feel that we, in the -essence of us, are one with God, and that he envelopes us closely -about by spiritual influences that we can call to our assistances—to -be conscious of the fact that our life is part of God's life—to be -conscious of this is to banish from us the thought of failing in -life. We gather spiritual strength, and force and power to meet the -responsibilities and duties of life, by contemplation of these high -themes. This is the practical effect of these doctrines—we know that -our life touches the life of God; that our life is one with God's life, -and this inspires to noble efforts, out of which may grow the highest -and most glorious results possible in human existence. -</p> - - -<h2><a name="PARTIV"></a>Part IV. -</h2> -<p class="centered">Miscellaneous Discourses. -</p> -<h2><a name="PARTIVSECI"></a>I. -<br>THE SPIRIT OF MORMONISM; A SLANDER REFUTED. -</h2> -<p class="centered">A discourse in the Salt Lake Mormon Tabernacle, January 16, 1910. -(Reported by F. W. Otterstrom.) -</p> -<h3>I. -</h3><blockquote> -<p> "Doth a fountain send forth at the same place sweet water and - bitter? -</p> -<p> "Can the fig tree, my brethren, bear olive berries, either a vine, - figs? So can no fountain both yield salt water and fresh." -</p></blockquote> -<p>Such is the language of James, whose epistle appears in the New -Testament Scripture; and the passage condensed simply means, of course, -that an impure fountain sends forth not pure streams, neither does a -good fountain send forth impure streams; such as the fountain is, such -also is the stream. -</p> -<p>I have been somewhat surprised, if not amazed of late at the bitterness -that has been manifested in the discussion in our local prints, of -some doctrines and some of the history of this great movement known as -Mormonism. There has been lately a raking up of old past controversies, -until one would think that we would be under the necessity of fighting -again the old battles of 60 and 70 years ago; for this raking up of -old controversies extends that far back with reference to this great -latter-day movement. I have it in mind to make a little contribution -to this discussion, from the standpoint of this text. Of course, it -is said that the tree must be judged by its fruit; and that must be -admitted to be a righteous judgment, because in all moral machinery, -the effectiveness of it must finally be judged by moral results, and we -could not, if we would, escape the judgment of the world, which will -be pronounced upon the results of our religious and ethical system. -But, while that is a most excellent method of estimating the value of -any religious or philosophical or ethical system, it does not exclude -the justice and righteousness of judging it from this standpoint of -James, namely: Is the fountain, whence it springs, pure? If so, it were -an anomaly, indeed, if the streams flowing out of it were not like -the fountain—pure. So, for a little while, I am going to invite your -attention to the spirit in which this thing the world calls Mormonism -had its inception. This gives us the opportunity of briefly reviewing -some things that are very commonplace with you, but important, -nevertheless; and we may begin with that very wonderful incident of -the Prophet Joseph Smith's boyhood when but fourteen years of age. He -went as you know to the Lord in prayer, in response to the Scripture -which said: "If any of you lack wisdom let him ask of God who giveth -to all men liberally and upbraideth not." He became familiar with that -Scripture, for it constituted, at least on one occasion, a text to a -discourse to which he listened, and it became the voice of God to his -soul. At last he put this Scripture to the test and inquired of God, -with the result familiar to you all that he received a splendid vision -of God the Father and of the Son, and received knowledge of the purpose -of the Father to give a new dispensation of the gospel to the world -through him, provided he should be faithful. Three years passed, and -when reviewing the experiences of those three years, and calling to -mind, as any lad could, the follies of youth, the light-mindedness and -the foolishness of boyhood, a sorrow took hold of him as he made this -review; and he wondered to what extent he had given offense to God. He -besought the Lord in prayer again, in order to know his standing, with -the result that a holy messenger from the presence of God visited him -and made known his acceptance to the Lord, notwithstanding his boyhood -follies, and assured him that he was still the chosen instrument in -the hands of God for the accomplishment of his purposes, and revealed -to him the existence of a whole volume of Scripture, being the word -of the Lord as delivered unto the prophets living upon these western -American continents in ancient times. Of course, I am not relating -these familiar incidents in the history of the Prophet, with a view of -imparting information as to these facts to you, but I simply want to -call your attention to the course pursued by the Prophet, to ask you if -this course is not altogether commendable in him; and so far as we have -pursued the course followed, is it not altogether praiseworthy—this -seeking the Lord and finding him? This guidance by the spirit of -prayer? This was the spirit in which Mormonism, so-called, had its -inception, so far as the Prophet was concerned; and now I want to -follow its development a little further. -</p> -<p>By and by, others began to participate in the development of this work. -Among those who sought to be useful in bringing it into existence was -the Prophet's own father. He desired that his son inquire of the Lord -to learn what course he should take, and what was to be his lot and -part in this work. The Prophet inquired of the Lord and received the -following message, contained in your Doctrine and Covenants: -</p><blockquote> -<p> "Behold, a marvelous work is about to come forth among the children - of men; -</p> -<p> "Therefore, O ye that embark in the service of God, see that ye - serve him with all your heart, might, mind and strength, that ye - may stand blameless before God at the last day; -</p> -<p> "Therefore, if ye have desires to serve God, ye are called to the - work. -</p> -<p> "For behold the field is white already to harvest, and lo, he that - thrusteth in his sickle with his might, the same layeth up in store - that he perish not, but bringeth salvation to his soul; -</p> -<p> "And faith, hope, charity and love, with an eye single to the glory - of God, qualify him for the work. -</p> -<p> "Remember faith, virtue, knowledge, temperance, patience, brotherly - kindness, godliness, charity, humility, diligence. -</p> -<p> "Ask and ye shall receive, knock and it shall be opened unto you." -</p></blockquote> -<p>What virtue exists outside of those here enumerated and enjoined? What -say you of this fountain—good, or corrupt? -</p> -<p>By and by, but a few months after this, in fact, Oliver Cowdery came to -the Prophet, he who was to be the Second Elder in the Church of Christ -about to be established—a young man, a schoolteacher, a blacksmith, -formerly a store-keeper—a variety of occupations of course impossible -outside of frontier life in America, in the early decades of the -nineteenth century. He had heard of God's dealings with this prophet -who was being qualified for his great mission; and so came to him. He, -too, like the Prophet's father, was willing to throw his lot in with -the Prophet and the work that was developing. He, too, would know the -will of the Lord concerning him, in his relationship to this work; -and, now, what said the Lord to him? It is told in section six of your -Doctrine and Covenants. It was given April, 1829, a year before the -Church was organized; to Oliver the Lord said: -</p><blockquote> -<p> "A great and marvelous work is about to come forth among the - children of men." -</p></blockquote> -<p>Observe how that prediction is constantly repeated in these -revelations. One need only call your attention to the great latter-day -work and its wonderful history, to prove the prophetic character of -this repeated utterance in these early revelations. Continuing: -</p><blockquote> -<p> "Behold, I am God, and give heed unto my word, which is quick and - powerful, sharper than a two-edged sword, to the dividing asunder - of both joints and marrow; therefore give heed unto my words. -</p> -<p> "Behold the field is white already to harvest, therefore whoso - desireth to reap, let him thrust in his sickle with his might, and - reap while the day lasts, that he may treasure up for his soul - everlasting salvation in the kingdom of God: -</p> -<p> "Yea, whosoever will thrust in his sickle and reap, the same is - called of God; -</p> -<p> "Therefore, if you will ask of me you shall receive; if you will - knock it shall be opened unto you. -</p> -<p> "Now, as you have asked, behold, I say unto you, keep my - commandments, and seek to bring forth and establish the cause of - Zion." -</p> -<p> "Seek not for riches, but for wisdom, and behold, the mysteries of - God shall be unfolded unto you, and then shall you be made rich. - Behold, he that hath eternal life is rich. -</p> -<p> "Verily, verily, I say unto you, even as you desire of me, so it - shall be unto you; and if you desire, you shall be the means of - doing much good in this generation. -</p> -<p> "Say nothing but repentance unto this generation: keep my - commandments, and assist to bring forth my work, according to my - commandments and you shall be blessed. -</p> -<p> "Therefore be diligent, stand by my servant Joseph, faithfully, in - whatsoever difficult circumstances he may be [in] for the word's - sake." -</p></blockquote> -<p>Let us pause here and a little contemplate the striking sentences of -this revelation: "Seek not for riches"—Why, we were told here but a -few days ago, in our local prints, as about a year ago in one of the -great magazines of our country, we were told that "lust of gold, not -love of God," was the motive power of Mormonism. -</p> -<p>"Admonish him [the Prophet] in his faults."—What! a prophet with -faults? O yes; and to be admonished by his brethren? Yes. What -humility is here required of the prophet; what frankness, what godlike -quality!—"Admonish him in his faults, and also receive admonition of -him. Be patient; be sober; be temperate; have patience, faith, hope and -charity." -</p> -<p>We are told, and it is charged in the old anti-Mormon books of fifty, -sixty and seventy years ago, that these men were liars, intemperate, -idlers, money diggers; that they were utterly untrustworthy; and, yet, -get behind the scenes where the word of God comes to them, and, lo! -the purity of the fountain whence Mormonism comes! And this was no -playing to the galleries of the world, either. These revelations were -not published to the world at that time, indeed there was no idea that -they would ever be published. As the secret thoughts of a man is to his -actions, so were these revelations to the Church. -</p> -<h3>II. -<br>PEOPLE JUDGED BY THEIR LAWS. -</h3> -<p>With historians it is common to regard the laws that are enacted as -being among the truest means of insight to conditions prevailing among -a people; because the things that the laws forbid, or the things that -the law commands are truly a revelation of the inclinations of the -people. And so, too, the legislation of a people will reveal their -aspirations, their strivings after justice and righteousness; and -likewise the revelations which God gave through Joseph Smith, out of -which the Church of Latter-day Saints has been developed, reveal the -spirit of this great Latter-day Work, the aims and aspirations of the -Church. -</p> -<p>Again, the Prophet's brother, Hyrum, his lifelong companion, and fellow -martyr at the last, in the spring of 1829 came from Manchester down -to Harmony, upwards of a hundred miles, to inquire of the Lord. His -brother Samuel had recently been in touch with Joseph and Oliver, and -had received the testimony of the Lord that the work these young men -were engaged in was true; and he had received baptism at their hands. -It was he who carried the word up to the Prophet's father's home, that -the brethren had received the ministration of John the Baptist, and -had received divine authority to teach the gospel of repentance—the -preparatory gospel—and to baptize for the remission of sins. And this -occasioned Hyrum to immediately repair to Harmony to find out if there -was a word from the Lord for him; and this word came: -</p><blockquote> -<p> "A great and marvelous work is about to come forth among the - children of men." -</p> -<p> "Behold, I am God, and give heed to my word, which is quick and - powerful, sharper than a two-edged sword, to the dividing asunder - of both joints and marrow; therefore give heed unto my word. -</p> -<p> "Behold, the field is white already to harvest, therefore: whoso - desireth to reap, let him thrust in his sickle with his might, and - reap while the day lasts, that he may treasure up for his soul - everlasting salvation in the kingdom of God. -</p> -<p> "Yea, whosoever will thrust in his sickle and reap, the same is - called of God; -</p> -<p> "Therefore, if you will ask of me, you shall receive, if you will - knock, it shall be opened unto you. -</p> -<p> "Now, as you have asked, behold, I say unto you, keep my - commandments, and seek to bring forth and establish the cause of - Zion. -</p> -<p> "Seek not for riches but for wisdom, and, behold, the mysteries of - God, shall be unfolded unto you, and then you shall be made rich, - behold, he that hath eternal life is rich." -</p> -<p> "Verily, verily, I say unto you, even as you desire of me, so it - shall be done unto you: and if you desire you shall be the means of - doing much good in this generation. -</p> -<p> "Say nothing but repentance unto this generation. Keep my - commandments, and assist to bring forth my work, according to my - commandments, and you shall be blessed." -</p></blockquote> -<p>The spirit of this is splendid, it is good, not evil. Contemplate these -words to Hyrum Smith and you get better than any where else, perhaps, -the spirit of Mormonism—"Verily, verily, I say unto you, even as you -desire of me, so it shall be done unto you: and, if you desire, you -shall be the means"—of doing what? Revelling in luxury, living without -the labor of his hands—be deprived of the blessing of earning his -bread in the sweat of his brow—and participate in the pride and glory -and honor and applause of the world? No; not so; but: "<em>you shall be -the means of doing much good in this generation</em>." -</p> -<h4>THE CALLING OF SIDNEY RIGDON. -</h4> -<p>The same holds good as to other characters who came dropping into the -work. When Sidney Rigdon came with Edward Partridge—the latter the -Prophet described as a pattern of piety and one of the Lord's great -men, and of whom the Lord spoke afterwards as being like unto Nathaniel -of old, because there was no guile in his heart. When Sidney Rigdon, -in December, 1830, came to the Prophet to inquire of him, the Lord -commended him for his past work in the Disciple's ministry, where he -had been teaching repentance and faith and baptism in water for the -remission of sins; and, now, the burden of the Lord's word in this -man, Sidney Rigdon, was simply that hereafter his mission should be -enlarged, and he should not only baptize with water but he should -baptize now, also, with water and with fire and with the Holy Ghost. No -promise of wealth and position; no worldly exaltation was promised to -him, but warnings of toil and labor in the ministry and the opposition -of the world. And, by the way, there is something a little interesting -in this incident of Sidney Rigdon coming into the work. It is generally -held forth, in the anti-Mormon publications, that Joseph Smith neither -in his general information, nor in trained faculties, was equal to the -task of bringing forth the Book of Mormon. They assumed that some more -skilful man, some man better versed in the Scriptures and in history, -and having more literary ability withal, was somewhere behind the -scenes manipulating affairs to bring forth the Book of Mormon and the -Mormon Church. But Sidney Rigdon did not come to the Prophet until -December, 1830. When he came—in addition to what I have reported -of what was promised to him—he was appointed to be scribe to the -Prophet; and afterwards in all their labors and associations he held -a subordinate position to the Prophet. At this time Sidney Rigdon was -a man thirty-seven years of age; the Prophet but about twenty-five. -We might ask our anti-Mormon friends how it came about that if Sidney -Rigdon was the master spirit in bringing forth the Book of Mormon and -the Mormon Church—"the real Mephistopheles of the blasphemous drama -that was being enacted"—how comes it that after playing this part -for a number of years, in secret when he comes out into the public -light, with all his advantage of age, of education and experience and -power as a public speaker, he consents to take second place in the -great drama to be enacted—no, not even second place for that had been -conferred upon Oliver Cowdery who had been ordained and sustained by -the Church as the Second Elder of the Church, while Sidney Rigdon at -his advent must be content with being the Prophet's scribe! Is there -any consistency in claims of this anti-Mormon sort? -</p> -<p>I come now to another matter. You have seen how our Prophet began his -work—in prayerfully seeking unto the Lord for his own guidance, and -ever, as men who became leaders in the movement, one after another, -come dropping into the work, from his father and brother, and Oliver -Cowdery to Sidney Rigdon, Edward Partridge, and afterwards the same as -to Brigham Young, Heber C. Kimball and all the rest—ever as they came -into the work, it was always the same thing; he inquired of the Lord -for these men, and received answers; he was prayerful throughout—this -Prophet. In 1833 the Prophet himself went on a mission to Canada to -visit some branches of the Church that had been raised up by the labors -of Parley P. Pratt; and among the treasures of our Historian's office -is the daily journal of the Prophet while on that mission—a little -book—not so large, in thickness, at least, but a little larger in -length and breadth than this small hymn book that I now hold in my -hand; a journal kept in his own hand writing, that recorded the events -of each day, the thoughts that were in his heart, and his method of -procedure. I want to read a few entries from that journal to you; -because our Church history, that is, as originally published in the -<em>Times and Seasons,</em> and as published in <em>The Millennial Star,</em> does -not contain all the entries of the Prophet in that journal; but in the -recently published history of the Church, in the first volume of the -six now published, these entries are to be found in the Footnotes. I -want to have you follow the Prophet for a few days in his ministry, -that you may know the spirit of this man. -</p><blockquote> -<h4> A FEW DAYS WITH THE PROPHET. -</h4> -<p> "Oct. 5—I started on a journey to the east, and to Canada in - company with Elders Rigdon and Freeman Nickerson. We arrived in - Springfield whilst the brethren were in meeting, and Elder Rigdon - spoke to the congregation. A large and attentive congregation - assembled at Brother Rudd's in the evening, to whom we bore our - testimony. Had a great congregation—paid good attention. <em>O God, - seal our testimony to their hearts."</em> That is from page 6 of the - manuscript book I speak of. -</p> -<p> "Oct. 11—We left Westfield, and continuing our journey, stayed - that night with a man named Nash, an infidel, with whom we - reasoned, but to no purpose. I feel very well in my mind. <em>The Lord - is with us, but have much anxiety about my family."</em> (Page 7.) -</p> -<p> "Thursday, 24th—At the house of Mr. Beman, in Colburn, whence we - left for Waterford, where we spoke to a small congregation; thence - to Mount Pleasant, and preached to a large congregation the same - evening, when Freeman A. Nickerson and his wife declared their - belief in the work, and offered themselves for baptism. Great - excitement prevailed in every place we visited. <em>The result is in - the hands of God</em>." -</p> -<p> "Friday, 25th—This afternoon, at a Mr. Patrick's; expect to hold a - meeting this evening. People very superstitious. O God, establish - thy word among this people. Held a meeting this evening; had an - attentive congregation; <em>the Spirit gave utterance</em>." -</p> -<p> "28th—In the evening we broke bread and laid on hands for the gift - of the Holy Ghost, and for confirmation, having baptized two more. - The Spirit was given in great power to some, and peace to others. - <em>May God carry on his work in this place till all shall know him. - Amen."</em> (Page 16.) -</p> -<p> "Tuesday, 29th—After preaching at 10 o'clock a. m. I baptized two, - and confirmed them at the water's side. Last evening we ordained - F. A. Nickerson an elder; and one of the sisters received the girt - of tongues, which made the saints rejoice exceedingly. <em>May God - increase the gifts among them for his Son's sake</em>." -</p> -<p> On the 29th the Prophet's party started for home. <em>"May the Lord - prosper our journey. Amen."</em> (Page 17.) -</p> -<p> "Friday, Nov. 1—I left Buffalo. New York, at 8 o'clock a. m. and - arrived at my house in Kirtland on Monday, the 4th, 10 a. m., and - found my family well, according to the promise of the Lord in the - revelation of October 12, <em>for which I felt to thank my heavenly - Father</em>." -</p></blockquote> -<p>Now, my friends, this is but a few days with the Prophet. You may -follow him throughout his career—in freedom and in bonds, in the -midst of his joys and in the darkness of his sorrows; you shall find -this same prayerful attitude towards God—always thanksgiving for -blessings, cries for help in his hour of need, and always prayers for -divine guidance when unfolding the great organization of the Church -of Christ. Tell me—is the spirit in which this man labored, evil or -good? Is this the course of a libertine and a liar? Or, is it the -course of a righteous man? To me there draw tremendous consequences in -connection with this course of our Prophet; and the importance of these -consequences will appeal to you, I think, when I call your attention -to them. When you see this man so constantly seeking communion with -God, seeking for guidance and help—if God came not to his help, and -did not guide him, then what hope may men entertain that God will hear -prayer at all? Or give divine guidance to those who seek it? If I could -be persuaded that God did not hear and answer the prayers of this -man—beginning in his innocent boyhood, and continuing to his martyr, -cry <em>"O Lord, my God</em>!"—if God, I say, did not hear him, and did not -walk beside him and guide his footsteps, I would say to all the world: -Your prayers are but mockeries; your heaven above you is brass; the -earth under your feet is iron. Cease from prayer; become self reliant, -and do the best you can by your own inherent strength; develop such -human wisdom as you may, and walk in its light, for it is all there -is—your cries for help and guidance cannot penetrate the heavens, and -there is no God to hear or help you! -</p> -<p>But, of course, believing, as I do, that God responded to the -heart-cries of the Prophet, to his prayers, I say to all men—Behold -the result of Joseph Smith's praying in the achievements of his life's -work! In this circumstance we may find encouragement to believe that -God will both hear and answer prayers, and help all to know the truth -and walk in its light, who seek for it. -</p> -<p>But notwithstanding the fact that this great latter-day work called -Mormonism had its inception in this prayerful spirit—this manifest -hungering and thirsting after righteousness; notwithstanding all who -sought to be helpful in it, and to be identified with its development -were sternly bidden to keep the commandments of God; that faith, hope, -charity, temperance, chastity and patience were required qualities; -that they must seek for wisdom, not for riches—"the laborers in Zion -shall labor for Zion; for if they labor for money they shall perish" -(II Nephi 26:51); notwithstanding the stream called Mormonism arises -from so noble and pure a fountain, how greatly has it been defamed -either through misconception of it, or through malice, and the motives -of its founders misrepresented! -</p> -<p>Only a short time ago, no later in fact than last Thanksgiving day, a -minister in preaching what I think, in the main, must have been a very -excellent discourse, took occasion to glance in our direction, and -say what I think was one of the unkindest things that could be said -of the Latter-day Saints. I will read to you what the press reported -the gentleman as saying. You know the local press of our city, now -and then, becomes wonderfully agitated about our paying tithes and -offerings to the Church; and, really, if you read those reports and did -not know better you would think the Latter-day Saints were a community -that were impoverishing themselves by carrying on the work of the Lord. -This minister referred to that, and what he says on that particular -point is rather refreshing, and I commend it to the attention of the -local paper in question: -</p><blockquote> -<p> "One of our local papers has assigned, as one of the reasons of the - so-called poverty and handicap of the Mormon people, the collection - of tithes. We think the paper in error in this, for we ourselves - are in favor of the tithes and have practiced it for the past - twenty years. The children of Israel were never so prosperous as - when they brought the tithes and offerings to the treasury of the - Lord;"—and everybody that is acquainted with the history of Israel - knows that to be true. "The true cause of this so-called poverty - and handicap, of course, is not in reference to the tithes, <em>but - the low ideals in the homes and the lack of respect for woman. As - the earthly, home is lifted it becomes nearest like the home beyond - the skies, the final home of the soul.</em>" -</p></blockquote> -<h3>III. -<br>WOMAN'S PLACE IN MORMONISM. -</h3> -<p>I say that the charge made as to "low ideals in the homes, and the -lack of respect for woman," is the unkindest thing that could be said -of the Latter-day Saints, or, really, of any people. It would be the -saddest commentary that could be made on any system if it were true; -but I resent it as a charge against my people, and say that it is -untrue; and on the contrary affirm that the gospel of Jesus Christ, the -new dispensation of it committed to this world through the ministry -of the Prophet Joseph Smith, teaches the highest respect for woman -that may be described by human speech or wrought into practice. There -is no people in the world that so religiously and absolutely believe -that doctrine of Paul's that in God's economy of things "the man is -not without the woman, neither the woman without the man in the Lord." -Some, through misrepresentation, have charged that we believe this -doctrine so absolutely as to hold that there is no salvation for man or -woman outside of the marriage relation. Of course, that is an extreme -to which we do not go. We believe—at least, permit me to say that I -believe, and I think I have warrant for such belief in the principles -of our faith, that it is possible for either man or woman to be saved -without marriage at all. It is possible for a man to be saved with one -wife, and, if you will just be patient enough to let me say it, if we -may here regard the teachings of the Hebrew Scriptures, which speak of -Abraham as having a place in the kingdom of God—nay, his very bosom -is the goal to which all Christian eyes turn, where they hope to find -peace and heavenly rest—and if we believe this of Abraham, we may be -justified in believing it possible for a man to be saved though he -should happen to have more than one wife. But instructed by our faith, -we so honor woman that we hold that man cannot attain to the heights of -exaltation and glory possible to the intelligences we call men only as -he shall be holily joined with woman in divinely appointed wedlock, for -in that state, and that state only, is the power of eternal lives, and -increasing glory, and dominion, and exaltation. No man may attain unto -these high things only as he is united with woman in holy marriage. -</p> -<p>I accept all that the reverend gentleman says of the beauty and -blessedness of the home. It is indeed, from the Mormon viewpoint, the -principal factor of civilization; the spring and source of national -life and greatness and stability. And, as our reverend friend remarks, -"as the earthly home is lifted it becomes nearest like the home beyond -the skies, the final home of the soul." A very pretty sentiment, -truly, and Mormons believe in it so absolutely that they look forward -to the actual existence of the family "beyond the skies," or at -least in heaven—through all eternity—that they even now make their -marriage vows and covenants with reference to that status—the eternal -perpetuation of the family. They are not content to have the marriage -ceremony end with that doleful note from the tombs—"until death does -you part!" but rejoice rather in the blessed words of their God-given -ceremony—the inspiring words of life and joy and hope—<em>"I pronounce -you man and wife through time and all eternity!"</em> To those who express -the fear that all this is too concrete, to matter-of-fact, too sensual, -we answer that such has been the refining influence of woman upon man, -developing the purest and best part of his nature; such has been the -influence of the home upon civilization in this world, that we cannot -believe but what the joys of heaven will be heightened and rendered -purer by it, and even conception of its community life must be made -grander by thinking of it as made up of indestructible families. Hence -our hopes and holiest aspirations are associated with the family—in -which woman is necessarily a chief and honored factor in this world and -in that which is to come. And not only is this our hope for the future, -but we believe it is a condition prevailing in all past eternities, as -note one of our hymns: -</p><blockquote> -<p class="poetry"> "In the heavens are parents single?<br> - No, the thought makes reason stare;<br> - Truth is reason, truth eternal<br> - Tells me I've a mother there.<br> -</p> -<p class="poetry"> "When I leave this frail existence,<br> - When I lay this mortal by,<br> - Father, Mother, may I meet you<br> - In your royal courts on high?<br> -</p> -<p class="poetry"> "Then at length when I've completed<br> - All you sent me forth to do,<br> - With your mutual approbation,<br> - Let me come and dwell with you?"<br> -</p></blockquote> -<p>I challenge the Christian world to equal—to say nothing of -surpassing—this conception of the nobility of woman and of -motherhood and of wifehood—placing her side by side with the Divine -Father—consort and Mother of divine intelligences—the spirits of -men. Some object to that conception, and undertake to detract from -its beauty and glory by saying that it presents to the thought a -pluralistic Deity, consisting of divine Father and divine Mother. That, -however, is a consequence they attach to our faith, not a principle -that we accept; because the Godhead, for us, as all those who are -acquainted with our doctrines know, consists of the Father, the Son -and the Holy Ghost, the grand creating and presiding, divine Council -that upholds and sustains and guides the destiny of our earth and its -associated spheres. These gentlemen who are so fearful of a pluralistic -deity and universe being thought of, would do well to stand out a -little upon the frontier of the highest Christian thought of our age, -and they will discover that many of our first and greatest philosophers -are beginning to teach the doctrine that so far as the infinite or the -absolute exists, it exists in a plurality of divine intelligences; -and that the oneness of God is but the free harmony of divine -intelligences. And, then, for matter of that, so long as the Christian -world teaches that in the Godhead are three personalities—the Father, -the Son, and Holy Spirit—they will try in vain to get away from the -conception of a pluralistic deity. -</p> -<p>And now, I am about to violate what some regard as the canons of -good taste in public speaking, by making reference to a matter quite -personal. But what I am about to present meets this charge of "low -ideals in the home—and the lack of respect for woman"—I say the thing -I have in mind so completely meets this issue that I am even going to -venture upon something some what personal. -</p> -<p>It has been my custom, now, for quite a number of years, on the -anniversary of my mother's birth, and on the anniversary of my own -birth, to either visit her in person and chat with her, or else, if -away from her home, to write her a communication. Four years ago, not -being able to reach her, on the anniversary of my own birth, I sent her -the following communication, written in honor of women—in honor of -her—my mother. I now read it to you. I gave it a title, calling it -</p><blockquote> -<h4> GOD'S HERALD OF THE RESURRECTION AND HUMAN BROTHERHOOD—WOMAN. -</h4> -<p> "Next to her holy office of wifehood and motherhood, the most - exalted honor Deity ever conferred on woman was that of making her - his first messenger of the resurrection; and, in its most emphatic - form at least, the messenger also of the beautiful doctrine of - the Fatherhood of God, and the brotherhood of man. The manner - of conferring this high and sacred commission upon woman was as - follows—the account is John's: -</p> -<p> "The Christ had been crucified and laid in the new sepulcher - provided by Joseph of Arimathea. Then early in the morning of - the third day after the crucifixion, came Mary of Magdala to the - sepulcher and found it empty; whereupon she ran and, informed Peter - and John that the body of Jesus had been taken away. There was a - hasty and excited visit to the sepulcher, and, on the part of Peter - and John, a hasty departure. But Mary lingered near the vacant - tomb. This was where she had last seen him whom she loved—here she - must begin her search for him—and she will search for him, for it - is woman's nature to hope—O glorious inconsistency!—against hope - itself. And she was rewarded for her love that made her linger, - though it was by an empty sepulcher; for soon angels said to her, - 'Why weepest thou?' and Mary said, 'Because they have taken away - my Lord, and I know not where they have laid him.' And then one - greater than the angels stood by her, and said, 'Why weepest thou? - Whom seekest thou?' Then she: -</p> -<p> "'Sir, if thou have born him hence, tell me where thou hast laid - him, and I will take him away.' -</p> -<p> "'Mary!' -</p> -<p> "'Rabboni,' with arms extended— -</p> -<p> "'Touch me not,' gently, lovingly, not harshly said—'Touch me not; - for I have not yet ascended to my Father; but go to my brethren, - and say unto them, I ascended unto my Father, and your Father; and - to my God, and to your God.' -</p> -<p> "Commissioned so, Mary told the disciples that she had seen the - Lord, 'and that he had spoken these things unto her.' -</p> -<p> "And thus to a woman was it first given to carry the glad message - fashioned first by angel's tongues—'He is risen!' As also the - message that the Christ's Father is man's Father; that the Christ's - God is man's God; and that in consequence of this, all men are - brethren.' -</p> -<p> "Many eulogies have been written in thy praise, O woman! Much - honor accorded thee in God's economy of the world. But here thy - glory—under the limits of our opening sentence—attained its flood - tide. Never wast thou so honored before; never, so far as human - ken may see, wilt thou be more honored. Indeed, how couldst thou - be? What concerns the world more to know than what is comprised in - thy message—Christ is risen; his Father is man's Father; his God, - man's God—all men are brethren! This the sum of the law and the - gospel—all else commentary. And thou, O woman! the messenger of - these glad tidings! How honored wast thou! Even the glory of being - 'last at the cross, and earliest at the tomb,' is eclipsed by the - honor of being herald of this. Cherish thou this honor. Claim it - in all its Christ-given splendor; for it is fitting that thou unto - whom it is first given to know human earth-life perennial, should - be made herald of life immortal, and declare also its great source, - and its relations. And thus wast thou honored of Deity, O Mother - of human life—herald of life immortal! and of common fatherhood - and brotherhood for human race. I am taught by these high things to - honor thee, and here uncovered and holily I reverence pay thee." -</p></blockquote> -<p>That was sent, on the 13th of March, 1906, to my mother. It was not -written with any intent, the remotest, for publication; and while it -may lack very much of excellence and come far short in worthiness of -the high theme with which it deals; yet whatever its defects may be, -it is not lacking in appreciation and honor of woman. It is the result -of much thought and reflection, of one born and reared in the Mormon -system; such sentiment of respect and honor as it breathes for woman in -her high offices is taught to me by my Mormon faith, letter and spirit. -If anyone shall say in controversion of this that my brief treatise -deals with New Testament facts, such an objector must be reminded -that my Mormon faith teaches me the acceptance of both Old and New -Testaments as "the word of God," a fact too frequently overlooked by -our critics; and from them, as other books containing revelations from -God, I learn my Mormonism. -</p> -<p>A few days ago, she to whom the above words were written, breathed -out her life in my arms; and yesterday we stood by the open grave -while friends and kindred laid this honored woman to rest. I am still -in the atmosphere of these things; and from the midst of these holy -associations, I denounce as false—I hope it was not maliciously -made—the charge that the Mormon faith gives out "low ideals in the -home and lacks in its respect and honor for woman." The charge is not -true. -</p> -<h4>UNJUST CRITICISM ANSWERED. -</h4> -<p>A word, in conclusion, on the proper limits of religious controversy. -In 1824 Robert Southey, Esquire, poet laureate of England at the time, -wrote a book under the title "The Book of the Church." It was a defense -of the Protestant position with reference to the holy Scriptures, and a -comparison of the respective attitudes of Catholics and Protestants in -relation to them. The book was replied to by Charles Butler, Esquire, a -Roman Catholic; and in the preface of his book, which he dedicated to -Charles Blundell, Esq., he says: -</p><blockquote> -<p> "I willingly admit that to produce against our creed or conduct - all that research and fair argument can supply, is legitimate - controversy; but surely to conceal our merits or to represent - them very briefly and imperfectly, and to display our defects at - length and with the highest coloring; to impute to our general body - what in justice is only chargeable on individuals; or to estimate - the writings or actions of our ancestors in the dark ages by the - notions and manners of the present age, is a crying injustice." -</p></blockquote> -<p>That states a true principle, and registers a just complaint. It voices -a protest that precisely fits our case. In the controversy waged -against us our merits, both as to doctrine and as to practice, are -either concealed or represented very briefly and imperfectly, while -our defects are displayed at length and with the highest coloring; to -the general body of the Church is imputed what, in justice, is only -chargeable on individuals; and I may add to this enumeration that we -are judged as to our settled convictions and established sentiments -respecting our relation to our fellow citizens, not of our religious -faith, and our attitude as citizens of the great republic, our country, -by the ill-advised and sometimes harsh expressions of some leading men -when in a state of irritation and disturbance; thus contravening the -principle long since laid down by Edmund Burke and quite generally -accepted that— -</p><blockquote> -<p> "It is not fair to judge of the temper or the disposition of - any man or set of men when they are composed and at rest from - their conduct and expressions in a state of disturbance and of - irritation." -</p></blockquote> -<h4>BY THEIR WORKS THEY SHALL BE JUDGED. -</h4> -<p>Now, of course, as I stated in the commencement of my remarks, the -moral machinery of any system will be judged by the moral results -of it. We recognize the fact that a beautiful and perfect life is -unanswerable in support of a system that produces it; and yet while -exalting this species of evidence in vindication of a system, human -nature ought to be taken into account, for a perfect and beautiful -life in any system is rather a rarity, even among the early Christians -who were called saints it was so. They were not called saints because, -good souls, they were such; that is, in the sense of being perfect; but -they were called saints because they aspired to be such; because of -their struggles after righteousness. A close inquiry into their lives, -however, will demonstrate the fact that they were made of much the same -stuff that enters into our composition—that they were men of like -passions and weaknesses with ourselves, and fell far below the great -ideals set up by the gospel of Jesus Christ. -</p> -<p>I am not putting this forth as a plea of justification for any failures -on our part. I am willing that this tree of Mormonism should be judged -by its fruits absolutely, and let it stand or fall by that test. But, -what I do object to is the course so often pursued by our critics. -That course is as if one should go into an orchard of twenty or fifty -acres of fruit-bearing trees, and should seek out and find here and -there—as one may, even in the best of orchards—the wind-beaten, -blasted, mildewed, dwarfed, or shrunken fruit, and carefully raking -this together, represent that as the fruit of the orchard! Whereas the -facts are that there are scores of tons of beautiful, ripe and perfect -fruit that is a credit to the orchard and to the husbandman of it. Yet -all that is passed by, and you are asked to judge the orchard by the -blasted specimens that have been raked together. -</p> -<p>So in this work called Mormonism. Let our critics take into account the -rich harvest of righteous souls that this system has produced; and the -present upright and honorable men and women of our system, and judge -not the people by those who have failed to reach the high ideals that -Mormonism holds up as the goal of moral and spiritual achievement, and -who fail because they depart from our principles and the practices they -enjoin. -</p> -<p>My brethren and sisters, I believe the gospel of Jesus Christ. So far -as it is possible for the soul of man to be conscious of the truth, I -am conscious of the truth of this great latter-day system. I love it -with all my heart. There is no heart-throb of mine, no matter how far -short I may come in meeting the high requirements of the gospel—there -is no heart throb of mine that does not pulsate with love for this -work. I believe it true—nay, I know it to be of God. The fountain -whence it springs is pure. The water flowing from that fountain, the -streams, are also pure, in the name of God, Amen. -</p> -<h2><a name="PARTIVSECII"></a>II. -<br>ERRONEOUS IMPRESSIONS ABOUT THE LATTER-DAY SAINTS—WHAT THEY DO NOT -BELIEVE. -</h2> -<p>An address delivered at Salt Lake Tabernacle, Sunday, March 19, 1911, -following a discourse delivered by Elder Charles W. Penrose, of the -Council of the Twelve. (Reported by F. W. Otterstrom.) -</p> -<h3>II. -</h3> -<p>My brethren and sisters, I greatly rejoice in these sublime principles -expounded by our beloved brother and, now these many years, prominent -elder in the Church, Charles W. Penrose. While listening to him on this -occasion, I thought of the very many times I have had the opportunity -of so listening to him and being instructed in these principles which -concern the salvation of men. I remarked to Elder George Albert Smith, -by whom I sat during the discourse, how much the youth of Israel, how -much the present living membership of the Church of Latter-day Saints, -and the many thousands that have passed away—how much we all owe to -the faithful service of this witness for God! I felt that I wanted to -acknowledge my own indebtedness to him for the service that he has -rendered to the Church and to the world. I feel in my heart to thank -God for his ministry, for the gifts of his mind. I thank the Lord that -the Spirit of God has touched his understanding with inspiration to our -edification for, lo, these many years. Those are my sentiments towards -Brother Charles W. Penrose. The Lord bless him. -</p> -<p>While contemplating the duty of speaking to this congregation, a duty -that arises out of the appointment I received to be in attendance upon -this conference, and while listening to the discourse just closed, I -came to the conclusion that it is almost as important to tell the world -what we do <em>not</em> believe as it is to tell them what we <em>do</em> believe. -Really, there is great strength at times in a negative statement, a -disclaiming of certain doctrines which we are slanderously reported to -believe, but in which we do not believe. The force of this negative -statement has been recognized by all the great councils of the Catholic -church at least, from the first unto the last. Upon every formal -announcement of dogma, by the councils of that church, there has been -attached an anathematizing clause. For illustration, in the great -council of Nicea, held early in the fourth century of the Christian -era, after defining the doctrine concerning the nature of God and the -relationship of the persons of the holy trinity, the Catholic church -added this clause: -</p><blockquote> -<p> "But those who say that there was a time when he [the Son] was not, - and that he was not before he was begotten, and that he was made of - nothing, or affirm that he is of any other substance or essence, - or that the Son of God is created and mutable or changeable, <em>the - Catholic church doth pronounce accursed</em>." -</p></blockquote> -<h4>CATHOLIC BELIEF. -</h4> -<p>And again, in the council of Trent, held in the sixteenth century, in -defining the doctrine of justification, which was then in debate, and -was one of the points of difference between the Protestants and the -Catholic church, after defining the doctrine of justification, the -Church said: -</p><blockquote> -<p> "If any one shall say that the sinner is justified by faith alone - in the sense that nothing else is required, which may cooperate - towards the attainment of the grace of justification, and that the - sinner does not need to be prepared and disposed by the motion of - his own will, <em>let him be accursed</em>." -</p></blockquote> -<p>And so the last council held by that church, known as the Vatican -council, held in the closing months of 1869, and in the first months of -1870, defining the infallibility of the bishop of Rome, the pope of the -Catholic world, the anathematizing clause stands as follows: -</p><blockquote> -<p> "But if any one, which may God avert, presume to contradict this - our definition, <em>let him be anathema</em>." -</p></blockquote> -<h4>FAITH IN THE GODHEAD. -</h4> -<p>I read these statements to show you that the negative statement is -recognized as possessing great force; for these anathematizing clauses -in the announcement of the councils are inserted to guard the Roman -Catholic faith from error. I am of the opinion, let me repeat, that -a negative statement by us, concerning some things that we do not -believe, would have a certain force, and I am going to try to make an -application of this principle just a little this afternoon, though in a -somewhat informal way. -</p> -<p>To begin with, take this doctrine so ably expounded by Elder Penrose -in relation to our belief in God and in Jesus Christ and in the Holy -Ghost, the trinity of the Holy Scriptures and of our faith. We profess -faith in that Godhead, and to that Godhead alone do we pay divine -honors in holy worship; but it is extremely difficult to get the -people of the world to believe that we are thus far Christians. We -are accused, in some cases, of man-worship; we are sometimes accused -of worshiping Joseph Smith. Because we proclaim his mission and the -divinity of it, and say that through him there has been restored to the -earth divine authority to speak and act in the name of this Godhead -whom we worship—because we have emphasized his mission and have -insisted upon its divinity—because we speak much about it and write -much about it—the world has accused us of worshiping Joseph Smith; but -that is not true. We worship this Godhead of the Christian scriptures -alone; and if we may not say because of Christian charity, let him who -accuses us of worshiping other God than this be anathema, let us at -least say to those who assert that we worship other Godhead than the -Godhead of Holy Scripture, that they misrepresent and slander their -"Mormon" brethren. -</p> -<p>So also in relation to our belief in the Savior of men. It has been -explained here by Elder Penrose that we believe and accept Jesus of -Nazareth as the Savior of men; that he was and is the Son of God, whom -God gave to the world, that through faith in him, and obedience to his -gospel, the world might be saved; and let those who say that we look to -other source and have other expectations of salvation, than through him -and his power, let them also know that they, at least, misrepresent the -Latter-day Saints. -</p> -<h4>ERRONEOUS REPORTS. -</h4> -<p>Another matter, in connection with this, might be dwelt upon at greater -length, and that is an accusation to the effect that we believe in -what is called "blood atonement." So, indeed, we do; and so also do -the Christian world. Is it not the belief of the Christian world that -they will be saved through the atoning blood of Jesus Christ, the Son -of God? Most assuredly; and so, too, do we believe in the atonement of -the Christ—aye, and in the manner of the atonement of the Christ—that -the very form of it was necessary to the salvation of men. We believe -that there is no other means that could be devised to make adequate -satisfaction to justice and preserve in its integrity the moral law of -the universe. Just what was done in the atonement of the Lord Jesus -Christ, his death, and the manner of his death, the shedding of his -blood was necessary to the salvation of the world, for in the gospel, -as in the law, "without the shedding of blood is no remission of -sins." (Heb. ix:21). Yet it would appear that there are some things -for which not even this atonement can bring forgiveness. For example, -it is said by the Master himself, that "every sin and blasphemy shall -be forgiven unto men, but the blasphemy of the Holy Ghost shall not be -forgiven unto men. If men speak a word against the Son of Man it shall -be forgiven them, but if they speak a word against the Holy Ghost it -shall not be forgiven them, neither in this world, neither in the world -to come." (Matt. xii:31-32); and that notwithstanding the atonement -of the Christ. Again it is written, "The murderer hath not eternal -life abiding in him." (I John iii:15). Again it is written, "He that -sheddeth man's blood, by man shall his blood be shed." (Gen. ix:6). -Blood for blood was the doctrine of that Scripture. Now we believe in -that doctrine; that is, we believe that those who so far transgress -that they imbrue their hands in the blood of their fellow men, that -their lives are necessary to the complete atonement; and that their -execution should be such that it admits of the shedding of their blood. -And it is because of this belief that the laws of Utah permit such -method of execution for capital offenses as sheds the blood of the -murderer. But the reputation has gone out, the slander has passed from -lip to lip, it has been printed from one book into another, until the -report has gone out into all the world, that the Church of Jesus Christ -of Latter-day Saints, the "Mormon" Church, arrogates to itself the -right to take human life for apostasy from the Church, and for certain -other sins. That is a slander; it is not true. We do not believe the -doctrine; we do not claim for the Church that it has the right of -capital punishment, or the right of executing vengeance. We do not -teach nor claim that the Church has the right to assassinate men for -apostasy, even though they be murderers. However much we might believe -them worthy of death, the Church claims no right to execute them. The -doctrine of the Church in relation to that matter is found here in -the Doctrine and Covenants. It is in a revelation given before the -Church was a year old, and is found in section 42 of the Doctrine and -Covenants. -</p><blockquote> -<h4>REVELATION QUOTED. -</h4> -<p> "And now, behold, I speak unto the Church, Thou shalt not kill, and - he that kills shall not have forgiveness in this world, nor in the - world to come; -</p> -<p> "And again, I say, thou shalt not kill, but he that killeth shall - die." -</p></blockquote> -<p>Yes, but how? By whose hand? Read it in a subsequent verse, in the same -revelation: -</p><blockquote> -<p> "And it shall come to pass that if any persons among you shall - kill, <em>they shall be delivered up and dealt with according to the - laws of the land;</em> for remember that he hath no forgiveness, and it - shall be proven according to the laws of the land." -</p></blockquote> -<p>And of course those who administer the laws of the land must become the -executors of that law; the Church claims no right of executing such a -law. That is our belief in relation to this subject. "Yes, but," some -one will be ready to say, "is it not matter of record that some very -emphatic and even vehement declarations have been made in relation to -this matter by very prominent men in the Mormon Church, in years that -are gone?" Yes, some very extravagant utterances, some very ill-advised -expressions were used; but those exaggerated, those embittered and -over-zealous words on the part of very well-meaning men, doubtless, -did not announce in those instances the doctrine of the Church of -Jesus Christ of Latter-day Saints. The question will be asked, How -are you going to account for these expressions which you declare are -unwarranted by the law of the Church? How are you going to justify -them? Well, I am not going to justify them at all, but I can account -for them. -</p> -<p>It cannot be that the world is so ignorant in this enlightened age -as not to know that churches cannot be held responsible for every -utterance that is made in their name and from their pulpits. Listen to -this passage from the writings of the learned Edersheim, in his History -of the Life and Times of the Christ; he says: -</p><blockquote> -<p> "No one would measure the belief of Christians by certain - statements in the Fathers; nor judge the moral principles of - Roman Catholics, by prurient quotations from the casuists; nor - yet estimate Lutherans by the utterances and deeds of the early - successors of Luther; nor Calvinists by the burning of Servitus. In - all such cases the general standpoint of the times has to be first - taken into account." -</p></blockquote> -<p>So it is in our history, not every word that has been spoken, even by -men high in authority in the Church, has always been the exact and -perfect word of God. -</p> -<h4>BELIEF IN REVELATION. -</h4> -<p>That thought brings me to another subject; our belief in continuous -revelation, and an inspired priesthood in the Church. We have heard, -by our brother who preceded me, that we believe in the revelations of -God. One of our articles of faith puts it in this form: "We believe -all that God has revealed, all that he does now reveal, and we believe -that he will yet reveal many great and important things pertaining to -the kingdom of God." We believe that the Church of Christ is within -the hearing of God, that is, not only that he hears the prayers of -his Saints, but also that he answers those prayers. We feel that this -Church of Christ—this Church of ours—is in touch with the Infinite -and in tune with the Infinite, that the intelligence and power of God -are among its resources; that where human wisdom comes short, God may -be reached through the channels appointed and God's intelligence, and -wisdom, and power brought into the service of the Church of Christ. It -is possible for his prophet to divest himself of personal desires and -interests; to put away from himself preconceived thought and notion, -and seek to know the mind and will of God; by going into the holy of -holies, thus prepared, it is possible, if God will, for him to return -with the law of God unto his people, unto his Church, thus making the -wisdom and strength of God the wisdom and strength of his Church. We -believe that; but there is for the Church but one man in the Church -at a time who has the right to thus come with the law of God unto his -people. Though every individual, in his individual capacity, and for -guidance in the position he occupies in the Church—it is possible for -each person to have access, through the inspirations of the Spirit of -God, to the same source of knowledge and strength and power. We believe -in an inspired priesthood for the Church; we believe in inspired -teachers; but that does not require us to believe that every word that -is spoken from the pulpit is the very word of God. Perhaps some of you -will think that there is a passage in one of our revelations somewhat -against this conception of things, as for instance here in section 68 -of the Doctrine and Covenants, is a revelation that was given to Elder -Orson Hyde and the Church. It is written here that Elder Hyde was -called upon to go from land to land as a teacher of the gospel— -</p><blockquote> -<p> "And behold, and lo, this is an ensample unto all those who were - ordained unto this priesthood, whose mission is appointed unto them - to go forth; -</p> -<p> "And this is the ensample unto them, that they shall speak as they - are moved upon by the Holy Ghost. -</p> -<p> "And whatsoever they shall speak <em>when</em> moved upon by the Holy - Ghost, shall be scripture, shall be the will of the Lord, shall be - the mind of the Lord, shall be the word of the Lord, shall be the - voice of the Lord, and the power of God unto salvation." -</p></blockquote> -<h4>INSPIRED UTTERANCES. -</h4> -<p>But mark you this, the fact that shall give unto their utterances the -value of Scripture, making their words as the word of God, and the -power of God unto salvation—the condition precedent to this is that -they "speak as moved upon by the Holy Ghost." "Whatsoever they shall -speak <em>when</em> moved upon by the Holy Ghost shall be scripture," etc. But -it is not given to mortal man always to walk upon that plane where the -sunlight of God's inspiration is playing upon him. Men may, by care and -devotion and spiritual strength, rise sometimes to that high plane; may -stand at times as on mountain tops, uncovered, in the presence of God, -their spirit united with his Spirit, until the mind of God shall flow -through them to bless those who hearken to their words: and there is no -need that one shall rise up and say, "This man was inspired of God," -for all the people who receive of his ministrations know that by the -effect of his spirit upon their spirits. But, sometimes, the servants -of God stand on planes infinitely lower than the one here described. -Sometimes they speak merely from their human knowledge, influenced -by passions; influenced by the interests of men, and by anger, and -vexation, and all those things that surge in upon the minds of even -servants of God. When they so speak, then that is not Scripture, that -is not the word of God, nor the power of God unto salvation; but when -they speak as moved upon by the Holy Ghost, their voice then becomes -the voice of God. So that men, even some of high station in the Church, -sometimes speak from merely human wisdom; or from prejudice or passion; -and when they do so, that is not likely to be the word of God. I do -not think the world should require such perfection of us as to insist -that our religious teachers always deliver the inerrant word of God! In -any event it must be allowed by us that many unwise things were said -in times past, even by prominent elders of the Church; things that -were not in harmony with the doctrines of the Church; and that did not -possess the value of Scripture, or anything like it; and it was not -revelation. Moreover, no revelation even becomes the doctrine of the -Church of Jesus Christ of Latter-day Saints until it is accepted by -that Church by formal action; it must be accepted by official vote of -the Church before it becomes the law of the Church. -</p> -<h4>REVEALED WORD. -</h4> -<p>There is one thing which always gives me great and abounding joy, and -that is this: Here in the Doctrine and Covenants we have a volume of -revelation that has been given to the Church as the word of God, and -accepted as such by the Church. We accept four great books as the -authoritative Scriptures of the Church, wherein the doctrines of the -Church are couched, viz. the Bible, the Book of Mormon, the Doctrine -and Covenants, and the collection of writings called the Pearl of Great -Price, containing the Book of Moses, the Book of Abraham, and some of -the writings of the Prophet Joseph. I have been engaged for some years -in advocacy of our faith, and in defending it, and in these Scriptures -that have been given under the inspiration of God, and accepted by the -Church of Christ as containing the doctrine of the Church, I find no -doctrine, that may not be successfully defended before any body of men -in the world, I care not how learned or intelligent they may be—nay, -the more learned and intelligent the easier is the defense. The books I -have named constitute our Scripture, not the haphazard sayings of men -from the pulpit; and as in the future we receive line upon line, and -precept upon precept—as the volume of written revelation shall grow, -it will possess the same characteristics of truth that our present -volumes of Scripture possess. -</p> -<p>There is one other item I would like to speak upon, viz., that article -of our faith which declares that "We believe in being honest, true, -chaste, benevolent, virtuous, and in doing good to all men." Now, -of course, that article covers the whole moral law of the gospel -as pertaining to personal conduct, and as pertaining to conduct in -relationship to others. It introduces a theme altogether too large -for exposition here; and I shall confine my remarks just to the two -first things—which, really are but one thing, namely, that we believe -in being "honest, true." If you were to judge of the character of -the Latter-day Saints by what is being said of them in the current -magazines and the daily press, one would really think that they -possessed no quality of honesty or of truthfulness; but that in both -civic and religious life their whole course of conduct was based upon -chicanery, and fraud, and untruth. Yet, here is our article of faith, -that we believe in being honest, in being true. That means that we -believe in speaking the truth and acting the truth; it goes both to -belief and to action; to mental attitude and actual practice: -</p> -<h4>GOD'S WORD IS TRUTH. -</h4> -<p>Let me call attention to another fact—and Brother Penrose -mentioned it, also—namely, that we believe in certain attributes -that God possesses. Among these attributes, as well as eternity, -and omnipotence, and omnipresence, and omniscience, and holiness, -and wisdom, and knowledge, and power, and love, and justice, and -mercy—there is also the attribute of truth; and this attribute of -truth is absolute in God. The scriptures say, with verity, that he is -"a God of truth, without iniquity; just and right is he." "Mercy and -truth," said another prophet, "go before thy face." Another one has -said, "God is not a man that he should lie, nor the son of man that he -should repent." Along this line we ourselves have a very grand saying, -given to the Prophet Joseph before the organization of the Church, -but it will endure through all time, and in all ages, and in all -experiences, namely: -</p><blockquote> -<p> "God doth not walk in crooked paths; neither doth he turn to the - right hand, nor to the left; neither doth he vary from that which - he has said; therefore, his paths are straight, and his course is - one eternal round." (Doc.& Cov., sec. 3:2). -</p></blockquote> -<p>Because of this attribute of truth in God, he must be thought of as -imparting to the institutions which he founds his own nature; they must -be in harmony with his attributes. Consequently, when he establishes -his Church, it will be a church of truth; it will stand for the truth -like its founder; it will speak the truth without variation, without -turning to the right hand, or turning to the left hand. God must be -true—an untruthful God? The very thought, but that I am refuting it, -would be blasphemy. It would wreck the moral universe for God to speak -untruth. It is unthinkable; it cannot be entertained. That also which -God founds, an institution such as his Church, must also, I repeat, -stand for the truth. But those, I say, who judge our reputation from -what is said of us in the current magazines—a person forming his -judgment upon those slanders, would believe there was no truth in -us, nor in the Church. But we, nevertheless, believe in truth; we -believe in being honest, true, virtuous; and let those who charge -us with believing otherwise than this; or who say that we trust in -falsehood; and believe in practicing it, wherein they do not speak -ignorantly—"<em>let them be anathema</em>!" And those among us—those of our -faith—and I fear that there may be one in ten thousand, I do not know, -but I have found some who will advance the idea that even the kingdom -of God has to resort to deception and untruth, at times, in order to -meet some emergency or other—to all such without qualification, I say -<em>anathema!</em> Be ye accursed! They do the Church to which they belong a -great injustice. The Church cannot stand on untruth. The truth, the -whole of it, and constantly the truth, must be the creed of the Church -of Jesus Christ of Latter-day Saints, or else it proves itself not -the product of the God of truth, for he is true. To doubt it would -be disloyalty, to think of it, otherwise than to refute it, would be -blasphemy. -</p> -<h4>TESTIMONY BORNE. -</h4> -<p>There is much more that might be dealt with negatively, and -anathematized, perhaps, but this satisfies me upon this occasion, -and the time for closing this meeting has arrived. I join here, this -afternoon, with my brother, Elder Penrose, in bearing witness to the -truth of the gospel of Jesus Christ; to the existence of God the -Father, God the Son, and God the Holy Ghost. With him, I bear witness -to you of the virtue and power and saving grace in the atonement of -the Lord Jesus Christ; and bear witness to you that there is no other -name given among men whereby we may be saved, only the name of Jesus of -Nazareth. With him, I bear witness to you, out of my experience, that -men may have communion with God, that his Spirit does give inspiration -to the spirit of man, and through that means there may be both union -and communion now between men and God, through obedience to the gospel. -I know and I bear witness, with Elder Penrose, that this is the Church -of Jesus Christ, founded in these latter-days; that there was virtue -and power, and divinity in the mission of Joseph Smith, the instrument -in God's hands of bringing in this new dispensation of the gospel of -Jesus Christ. I testify that those who believe the gospel and obey it; -that those who with real, earnest effort—even though stumblingly—seek -to obey it, to them will be extended the divine grace and power of God, -and helpfulness; that out of the abundance of his mercy and grace will -God help those who are weak, if only they keep their faces constantly -directed towards him, and back of all their mistakes and failures they -maintain an earnest determination to overcome the things of this world -and the weaknesses of human nature. God will remember that they are but -men in the making, and he will be merciful and ultimately will give -them the victory, if only they will strive and pray and not faint. That -I know, for God has taught me that in my own experiences, and I bear -witness of it to you, in the name of Jesus Christ. Amen. -</p> - - -<h2><a name="PARTIVSECIII"></a>III. -<br> -THE THINGS OF GOD GREATER THAN MAN'S CONCEPTION OF THEM. -</h2> -<p>Discourse in the Salt Lake Tabernacle, Sunday, September 12, 1909. -(Reported by F. W. Otterstrom.) -</p> -<h3>I. -</h3> -<p>I never face this tabernacle congregation without a very great amount -of misgiving on my part, which amounts to an inward fear and trembling. -I presume it arises from the fact that such a position brings home to -one the weight of responsibility that rests upon him who undertakes -to be a public teacher; and, sometimes, I have felt for my own part, -that I would be happier if these occasional duties did not devolve upon -me. However, we can't help but remember that in discharging this duty -the Lord has sometimes been good to us and blest us with a measure of -success, and some truth, or portion of truth, has been presented in a -manner to be understood by the saints. This gives one encouragement -and faith to try again, and perhaps, my friends, on this occasion, if -we can acceptably approach the Lord, our meeting together may result -in blessing. I most fervently pray that such may be the outcome of our -meeting this afternoon. -</p> -<p>I have not been able to fix upon any text which would foreshadow the -truth that I would like to present on this occasion. I have no text, -but I have a theme in mind, that has taken more or less of definite -form—a theme which may be illustrated by many texts; and certainly by -many historical experiences of the people of God in various ages of the -world. My thought may be stated in these terms: No matter what your -conception of divine things may be—however wide or high—the divine -things themselves, be assured, are much greater than your conceptions -of them. I pray you, think about that a while, and get it well in mind: -No matter how great or comprehensive your conceptions may be of divine -things, the divine things themselves are always greater than your -conceptions of them. It must have been some such thought as this which -led our Prophet Joseph Smith to make the following remark: "The things -of God are of deep import, and time and experience, and careful and -ponderous and solemn thoughts can only find them out. Thy mind, O man, -if thou wilt lead a soul unto salvation, must stretch as high as the -utmost heavens, and search into and contemplate the darkest abyss and -the broad expanse of eternity—Thou must commune with God!" -</p> -<h4>DIVINE THINGS MISJUDGED. -</h4> -<p>Associated with this theme that we have here announced is another, -namely, that in consequence of man's failure to comprehend fully the -things of God, there is great danger that he may misapprehend divine -things—God's messages and God's purposes. The experience of God's -people abundantly demonstrate this second truth. For example: suppose -you think upon the misapprehension that the Jews had concerning the -promised Messiah. Their prophets and even their patriarchs, in their -writings and prophecies, had foreshadowed the coming of the Messiah -the Redeemer not only of Israel but of the world. Yet, when he came, -the Jews altogether misapprehended him, and so far misunderstood him -and his mission that they rejected him. Israel's national existence -had been a very precarious and trying one. They had been subdued again -and again by nations surrounding them. For many generations their -petty kingdom had been but a shuttle-cock between the battle-doors of -Assyrian and Persian, of Persian and Egyptian; and at the time of the -advent of the Messiah, Palestine had been reduced to the condition of -a Roman province, and was under the iron hand of Roman rule. The Jews -looked back, frequently, to the glorious days of David and Solomon, -when Israel could well be proud of her national existence. They longed, -again, for a king, and national independence; and hence they regarded -the promise of the Messiah as the coming of a king to bring redemption -to Israel and to establish them as a nation in the earth. But instead -of a king, there came a peasant; instead of a conqueror, there came a -teacher; and they did not recognize, in his character, and mission the -elements that would exalt him far above all earthly kings and give to -him an empire over the children of men that should far exceed in glory -anything that could come to earthly potentate or monarch. They wholly -misapprehended the mission of the Messiah; and yet, when you take into -account the position of the Christ today in the world, although we have -had but a partial development of his truths, although the glory of his -kingdom has been somewhat arrested by reason of the departure of men -from that divine system of truth which he established, notwithstanding -we have had but a lame and halting Christianity—yet, to what heights -has it lifted the Messiah of the Jews in mighty influence among the -nations of the earth! We get the principle with which we started our -discourse illustrated most beautifully in these circumstances: First -the misapprehension of men of the things of God; and yet the truth -that however great the conceptions of men may be of divine things, -the divine things themselves far outrun in glory, and largeness, and -power, men's conceptions of them; for the Jews never attributed even -to the Messiah of their prophecies the glory that has already come to -the Christ. He reigns, with more or less supremacy in the hearts of -at least more than one-third of the inhabitants of the earth, and is -accepted as prophet, as priest, and, in some sense or other, as the -Redeemer of all men. And that, I believe, far outstrips the conceptions -that the Jews had of the glory of their Messiah. -</p> -<p>Take another illustration of our theme. The early Christians, as well -as the Jews, failed to apprehend the mission of the Christ. There was -fixed in the minds of those early converts to the Christian faith the -thought that salvation was of the Jews; (John 4:22); and it seems to me -they added to the words of Christ the idea that not only was salvation -of Israel, but salvation, in their minds, was merely for Israel. Those -early Christian converts had no idea that their Messiah was to become -the Messiah and Savior of all men; and it required special revelation -to the chief apostle, Peter, to get even him to understand that the -message of the Christ was for the gentile as well as for the Jew. You -will remember, when the Lord had inspired a certain gentile, of the -name of Cornelius, to inquire of the Lord what he ought to do in order -to be accepted of God, how by special revelation unto Peter, as the -messengers from this devout gentile approached his dwelling place, he -was given a vision, the import of which was that whosoever God should -recognize as clean, Peter must not call filthy or unclean. Three times -was this lesson taught to the chief apostle, when, lo, the messengers -from Cornelius were knocking at his doors. He met the messengers from -Cornelius, who brought word that God had visited this devout gentile, -and bid him send for the chief apostle of the Christ. Peter went down -to the house of Cornelius and taught him the truths of the gospel; -and as he spake the Holy Ghost rested upon the gentiles present as -it had upon the Jews on the day of Pentecost. Then Peter saw the -interpretation of his vision; and he said: "Can any man forbid water, -that these should not be baptized, which have received the Holy Ghost -as well as we." -</p> -<p>By this means the Lord led this man, Peter, to have a wider view of -the mission of the Christ, but it was extremely difficult to get the -rest of the Christians, in that day to accept this thought. Hence when -Paul came forward, being raised up of the Lord to carry his message -to the gentiles, it was his chief offense, so thought the Christian -Jews, that he taught this broader application of the Gospel of the -Christ to the children of God; and those early, fanatical Christians -stoutly accused him of blasphemy and of bringing those who were unclean -into the temple of God. It required all the revelations that God gave -to Peter; it required all the inspiration that God gave to Paul—all -his energy, all his learning, all his inspired eloquence—to make it -known to the world that salvation was not only for the Jew but for the -gentile also; and the first congregations of the Christians in Judea -seem, in sullen mood, to have rejected the greater revelations accepted -by the apostles, and the great tide of the gospel swept by them and -left them in their obscurity; while Paul and his associates ran to -and fro, through the mighty Roman empire, and planted the standard of -the gospel in many gentile cities, and made the world ring with the -message of the Messiah. These people, the first Christians, many of -them good and pure minded people, no doubt, failed to rightly apprehend -the great mission of the Messiah, and so that mission swept on by them -and left them in their obscurity. We may say in closing this branch of -our reflections that the prophecy of the Messiah respecting the Jews -who rejected him; and in a manner also the Jews who accepted him, but -failed to apprehend the largeness of his mission, the universality of -the salvation he brought into the world—the prophecy of the Messiah, I -say, was fulfilled—"The Kingdom of God shall be taken from among you, -and given to a nation bringing forth the fruits thereof." And Paul: "It -was necessary that the word of God should first have been spoken to -you: but seeing ye put it from you, and judge yourselves unworthy of -everlasting life, lo! we turn to the gentiles." -</p> -<p>Now I am wondering if you will bear with me while I point out the fact -that we too, in this dispensation of the fulness of times, are in the -same danger of failing to apprehend the greatness of the things of God -restored to us. We, too, are human; we, too, fail to grasp the full -import of the truth which is the center around which our thoughts are -moving. We fail to realize that great as our conceptions may be of -divine things, yet, those divine things are infinitely greater than our -conceptions of them. -</p> -<h3>II. -<br>MARVELOUS WORK AND A WONDER. -</h3> -<p>Take here this book of Doctrine and Covenants. In some half score of -the early revelations, you find this statement made, "A great and -marvelous work is about to come forth unto the children of men." How -many of the early converts of the Church appreciated the meaning of -that solemn announcement? They stood in the presence of certain facts -then developing, that were truly marvelous and great in their eyes. -In an age when the orthodox churches were teaching that God would no -more speak from heaven to give further revelation; in an age when all -Christendom taught that the visitation of angels had ceased; in an age -when it was orthodox to regard the volume of Scripture as completed -and forever closed—these early converts had heard the wonderful -announcement of God's witness, that the heavens had been reopened; -that God had once more revealed himself to man upon the earth; that -angels had come with messages from God; that there had been brought -forth a whole volume of Scripture that was a witness for God, the -Book of Mormon, that spoke of the ancient inhabitants of this western -world, giving an account of the migration of their fathers to this -land from the old world; that gave an account of the rise and fall of -nations and empires in this western hemisphere; that testified of the -goodness of God to them, and revealing himself to them, and sending the -risen Messiah to them to make known the gospel of the Son of God, and -proclaim the means of their salvation. The early converts to the Church -had witnessed that volume of Scripture brought forth. They had seen a -church organized under the direction and inspiration of God. They had -seen a renewal of those spiritual powers and graces that characterized -the primitive church of the Christ. Contrary to the expectations and -teaching of modern Christendom, the sick were healed; the lame were -made to walk; in some cases the eyes of the blind were opened. Men felt -once more that they stood in the immediate presence of the living, -throbbing power of God in the world, and especially in the Church of -Christ. These things were indeed "great and marvelous" to them; but -how very far short of the full glory of the latter-day work do these -few first steps now seem to us! The saints in those early days did -not dream that there was to be an unfolding of doctrine and Church -organization such as we now behold. They did not understand in those -early days that there would again be a quorum of apostles, endowed -with the same powers and gifts and authority that characterized the -first apostolate of the Church of Christ. They did not know then that -there were to be called into existence thousands and tens of thousands -of assistant apostles, the seventies, who would be commissioned to go -into all the world under the direction of the twelve, to preach the -gospel to all nations and gather Israel. They had no idea that scores -and even hundreds of bishops would be called into official existence -to preside in the midst of the people of God. They did not understand -that the keys for the redemption of the dead would be restored, so that -the gospel could be proclaimed in the spirit World and men brought -to a knowledge of the truth, that they might "live according to God -in the spirit," and, ultimately, be judged as men are judged in the -flesh. They did not know that temples were to be erected, in which this -work for both living and dead could be performed. They could not then -understand that in this dispensation of the fulness of times all the -ends of the earth were to meet; and "all things in Christ be gathered -together in one, even in him," until all the families of the earth that -would receive the truth might in every way be bound in chains of love -at the feet of the living Christ. The early converts to the Church had -no such vision of the work of God, as this. It is not a reproach to -them that they did not fully comprehend these things, or anticipate the -marvelous history that the people of God would make. They were just -like the children of men in all generations, and like ourselves. No -matter how wonderful to them divine things were, no matter how great -their conceptions of them, the divine things themselves were infinitely -greater than they conceived them to be. -</p> -<h3>III. -<br>THE NEW JERUSALEM. -</h3> -<p>Take another illustration of my theme. In the Book of Mormon this -truth was revealed, that in this western world a holy city would -finally be builded by the people of God. A city called "Zion," the -"New Jerusalem." When the saints saw that fact revealed in the Book -of Mormon, they, very naturally, desired to know the place where the -city would stand; and the Lord finally revealed the place where the -City of Zion will be located. The place of that city is in the central -portion of the land of Zion. Independence, Jackson county, Missouri, -was designated as the place where the holy city is to be founded. No -sooner was this known than straightway the gathering of the people -to that point commenced. Some few hundreds of the saints gathered to -that land and essayed to lay the foundations of the city, the glory of -which was described in the Nephite Scriptures. In the course of time, -however, the saints were expelled from Jackson county by the cruelty -of their neighbors, who rejected their religion and rose up against -the people of God. When the saints were compelled to leave Jackson -county, they looked upon themselves as exiles from Zion, and it was -rather with heavy hearts and with sinking hopes that they went to -building other cities elsewhere in Missouri. Finally the entire state -of Missouri rose against the people of God—and unjustly and by the -violation of every principle of constitutional government, expelled -some twelve thousand of the saints from that state. As you know, the -saints located themselves on the Illinois side of the Mississippi river -and founded the city of Nauvoo. They still counted themselves as exiles -from Zion, and they thought that the cause of God—that is, many of -them—thought that the cause of God was losing, that his purposes were -being thwarted; they were exiles from the land of promise; the City of -Zion was as a dream that was fast fading from their consciousness. Then -the Prophet began to instruct them more fully concerning this matter of -Zion. He called their attention to the fact that the whole of America, -both north continent and south continent—was the land of Zion; that -the promise of God concerning Zion related to this western hemisphere; -that these great continents were consecrated chiefly unto the seed of -Joseph, the patriarch in Israel, son of Jacob, and that this whole land -was given to him as his inheritance. That is how it is that both Moses -and also Jacob, in their blessings upon the head of Joseph declare that -his blessings had prevailed above the blessings of his progenitors; -and that his lands extended to the "utmost bounds of the everlasting -hills." He was given the birthright in Israel, to stand at the head of -Israel. (I Chron. 5:1-2.) Reuben "was the first born; but, forasmuch -as he defiled his father's bed, his birthright was given unto the sons -of Joseph, the son of Israel; and the genealogy is not to be reckoned -after the birthright"—i.e., of Reuben. "For Judah prevailed above -his brethren and of him came the chief ruler; but the birthright was -Joseph's;" and hence the Scriptures frequently declare that God is a -Father unto Israel, and Ephraim is his first born. (Jeremiah 31:9). -This was a larger view of the subject of Zion than the saints had -entertained. Can you see in this illustration, confirmation of our -theme, viz., that no matter how great your conceptions may be of divine -things, the divine things themselves are infinitely greater than you -conceive them to be? -</p> -<h3>IV. -<br>RESTORATION OF ISRAEL. -</h3> -<p>Still another illustration. It is a prominent principle of the faith -of the Latter-day Saints that the great promises which God has made -unto Israel, to the effect that they shall be gathered in from their -dispersion, shall be fulfilled in this dispensation of the fulness of -times. Of course you know, being familiar with the history of Israel, -that they have been scattered among all the nations of the earth. This -is true with reference to all the tribes of Israel. "I will sift the -house of Israel among all nations" is what Amos represents the Lord -as saying (Amos 9:8, 9). Of course you are aware of the fact that -after the reign of Solomon, Israel divided into two kingdoms—the -northern kingdom composed of the ten tribes, the southern kingdom, -Judah, composed of the tribes of Judah and Benjamin. After a national -existence of some two hundred years, the Assyrians overcame the -northern kingdom and took the people captive into Assyria; but while -in captivity there, we are informed by tradition, that the people -resolved to leave the heathen nation by whom they had been led into -captivity, and go into a land never before inhabited by man, and there -they resolved that they would keep the statutes and the judgments -of God even better than they had done in the land of their fathers. -The historian who tells us of these circumstances (Esdras) also says -that they performed something like a year and a half's journey to the -northward, up through the narrow pass of the Euphrates and Tigris -rivers, and thence northward, and inhabited the land; and since those -days they have been known as "the lost tribes of Israel." The kingdom -of Judah maintained but a precarious existence; it was first subject -to one nation and then to another, until finally, toward the close -of the first century of the Christian era, the nation was completely -subjugated by the Roman power; her people were taken captive and sold -into slavery, or scattered as exiles among the nations of the gentiles. -Ever since then, until now, Judah has been a hiss and byword, a broken, -scattered people. But over and above all these historical events rings -out clear and strong the promise of God, as spoken by the mouth of -Jeremiah, Saying: -</p><blockquote> -<p> "Hear the word of the Lord, O ye nations, and declare it in the - isles afar off and say, he that scattered Israel will gather him - and keep him as a shepherd doth his flock. For the Lord hath - redeemed Jacob, and ransomed him from the hand of him that was - stronger than he (ch. xxxi:10, 11). Behold I will bring them [the - children of Israel] from the north country, and gather them from - the coasts of the earth, and with them the blind and the lame, the - woman with child and her that travaileth with child together; a - great company shall return thither. They shall come with weeping - and with supplications will I lead them: I will cause them to walk - by the rivers of waters in a straight way, wherein they shall not - stumble: for I am a father to Israel, and Ephraim is my first - born." (Ch. xxxi: verses, 8, 9). -</p></blockquote> -<p>The Jewish Scriptures are full of this promise. It is iterated and -reiterated; and it is well known that the tradition lives in Israel, -that though now scattered abroad, yet will they at some time be called -to resume the thread of their national existence, and Israel shall yet -be known among the nations of the earth. As broad as the scattering has -been, so broad also shall be the gathering. This message of ours, the -gospel of Jesus Christ, has always been accompanied by proclamation -of this doctrine of the gathering of Israel. The prophet Amos tells -us that God had "sifted" Israel among the nations, and now unto the -servants of God in this dispensation is given the commission to cry -aloud unto Israel, "Come out of her, my people: that ye partake not of -her sins, and receive not of her plagues," speaking of Babylon. God, I -say, has repeatedly promised that there shall be a gathering together -of Israel, and those who were led away into the "north countries," we -are told shall be brought again to the land of their fathers; their -prophets shall hear the voice of God, and shall not stay themselves, -but they shall come forth in the power of God and bring their people -unto Zion, where they shall receive blessings at the hands of the -children of Ephraim, the first born, who holds the patriarchal right -to bless and seal in the house of Israel. This is the faith of the -Latter-day Saints respecting Israel. -</p> -<h3>V. -<br>LOST TRIBES IN THE NORTH. -</h3> -<p>Permit me to make a little divergence at this point. I have observed -some criticisms in our local press in relation to the views entertained -by the Latter-day Saints about the return of the lost tribes of -Israel from the land of the north. We have recently had the north -pole discovered—well, discovered twice, if reports be true.<sup>[1]</sup> And -it is claimed by the aforesaid local press that the Church entertains -the view that somewhere, in this frozen region of the pole these lost -tribes have lived, and that it has been the hope of the Latter-day -Saints that from the north pole regions these lost tribes would return -to supplement them in numbers and power and influence here in this -land of our Zion. There is more or less of merriment indulged in -because, now that the north pole has been discovered, lo, there is no -people there and no place for a people. Ice fields, ice mountains, ice -floes, with accompanying desolation—an absolute loneliness out there -at the poles! Well, I think men for some time have been sufficiently -close to the pole to lead any thoughtful person to the conclusion -that such conditions of lonely desolation must have existed there, -rather than any continent of salubrious climate and fertile soils, -where a great people could be located. Let me offer this suggestion: -If those of us who believe in the messages from God given in these -last days are likely, because of inability to asses these messages -at their full value—if we are likely to have misapprehensions of -the messages and the purposes of God, certainly those who have no -sympathy with them, and who do not believe in them are apt to have -still wider misapprehensions of the messages and purposes of God. -That being true, it is possible also that our local newspaper critics -have formed misconceptions concerning an alleged belief of ours about -the existence of the ten tribes somewhere in polar regions. I do not -know how many Latter-day Saints may have entertained the view that -about the polar regions were located the lost tribes of Israel. I do -not know how many even of our students—the students of the gospel -of this dispensation of the fulness of times—may have entertained -the same view. There is the statement of Esdras that there was a -year and a half's journey northward from Assyria, by the ten tribes; -and there is the promise repeated frequently in Jewish Scriptures, -that the Lord would lead back from the north the tribes of Israel. -From these statements, some of our people may have concluded that -necessarily these lost tribes must be established in the extreme -northern portions of the earth, hence the region of the north pole. -There may be something in our literature to that effect—I cannot -say positively, because I have not had the opportunity, recently, to -examine our literature with reference to that particular view. But of -this I am positive; that in none of the revelations of God is there -any expression that would lead one to believe that God had located -the ten tribes about the north pole. The revelations of the Lord do -not necessarily lead us to any such conclusion. When the Savior was -in the western hemisphere, ministering among the Nephites, he called -their attention to the announcement that he had made to his disciples -in Judea, when he said, "Other sheep have I which are not of this -fold; them also I must bring and they shall hear my voice, and there -shall be one fold and one shepherd." (John 10:16.) When ministering -to the Nephites, I say, the Messiah explained to them that they -were the "other sheep" he had in mind in this passage. Some of the -disciples, he explained, believed that he had in mind the gentiles, -not appreciating the fact that his manifestation of himself and of -his truth to the gentiles should be through the manifestations of the -Holy Ghost, rather than by ministration of himself personally to them. -The disciples in Judea then had a misapprehension of this matter, -though Jesus himself had said that he was not sent (personally) but -to the lost sheep of the house of Israel. (Matt. 15:24.) Here, then, -in this western world, were the "other sheep," that the Christ had in -mind in this remarkable statement that he made to his disciples in -Judea. The Messiah also informed the Nephites that he had not only -fulfilled this Scripture but now there was still another mission that -had been given him, namely to visit the lost tribes of the house of -Israel, and manifest himself to them, for though these tribes were -lost unto the children of men they were not lost unto the Father. He -knew their location, and had given commission to his Son to minister -unto them. (See III Nephi, chaps. 15, 16, 17.) But there is nothing in -the statement of the Messiah to the Nephites that would compel us to -believe that these lost tribes were located about the north pole; but -merely expressions in the Scriptures that would lead one to conclude -that they were located in northern lands. Then again, in the matter -of this return of the "lost tribes of Israel," there are those I -believe, who, seeing that there was small hope of a location for them -about the north pole, have held that perhaps the said lost tribes were -located upon some detached portion of the earth. As to that, I have no -opinion to express; but this I believe, for myself, that within the -known regions of the earth, where the children of men are located, it -is quite possible for God to fulfill all his predictions in relation -to the return of Israel. It would have been quite possible for God to -scatter, or to use the language of the prophet Amos—"Sift the house -of Israel among all nations, like as corn is sifted in a sieve," and -"yet not the least grain fall upon the earth"—i.e., be lost to the -knowledge of God, though now lost to men. And as it was possible to -lose these tribes of Israel among the nations of the earth, so is it -possible for God to recover them from their scattered condition from -among these nations, with a display of the divine power. And with -reference to this display of divine power, let me say that something -must always be allowed to the character of prophetic language. You must -remember that seers and prophets do not speak the cold, calculating -language of philosophy, where every word is weighed in the exact scales -of thought. Prophets do not follow the precision in their language that -is required of the scientists. These men, prophets and seers, commune -with God. Their finite life touches, for a moment, the infinite life -of God. Their limited wisdom touches for a moment the supreme wisdom -of the infinite. For an instant they see things large; and infused and -inspired with the fire they have received from this contact with the -divine, lo! they come with their message and speak it in the words of -spiritual passion. Of course, to them, in this mood, the mountains -will sink; the valleys will rise. Of course, the prophets, if in the -north, will hear the voice of God, and the mountains of ice will flow -down at their presence; the hills will rejoice and the mountains shout -for joy! When men come with this inspiration upon them they see and -feel things large, and they speak of them in that spirit; and when -we come to reduce what they thus bring to us, from the heart of God, -to our petty conceptions, we of course must be prepared to take into -account the figurative language they speak. It is possible that if we -fail to do this, we shall misapprehend, in part, some material fact of -their message. Especially should one be on his guard in such highly -picturesque matters as the return of the lost tribes from their long -dispersion—from the lands of the north. In such an event not only will -"mountains of ice flow down" at the presence of their prophets, but -highways will be cast up in the midst of the great deep—their enemies -will become a prey unto them—in barren deserts shall come forth pools -of living water—the parched ground shall no longer be a thirsty -land—the "boundaries of the everlasting hills shall tremble at their -presence!" (Doc. and Cov., sec. 133.) -</p> -<p>[Footnote 1: Having reference to Cook's claims of "discovering the -pole" as well as Peary's discovery.] -</p> -<p>We must make some allowance, I repeat, for the hyperbole of that -language in which the message of these prophets is delivered—remember, -it is vibrant with the great things of God; and it makes some effort to -encompass these great things. -</p> -<h4>ISRAEL NOW GATHERING. -</h4> -<p>But, coming to a closer consideration of this "gathering of -Israel"—Israel is gathering all right; perhaps not after our -conception of it, not after our ideas as to how Israel should or would -be gathered. Nevertheless, Israel, I say, is gathering to the land of -Zion. You Latter-day Saints—whence came you? From the British isles, -from Germany, from the Scandinavian countries, from the islands of -the sea. Who are you? Israelites, gathered by the gospel message, -which includes the word of God to you to gather together on this land -of Zion. You are chiefly of the tribe of Ephraim, according to the -inspired utterances of the patriarchs who pronounce blessings upon -your heads. Well, if you—gathered from a multitude of nations—are of -Israel, may not Israel, by hundreds of thousands and millions, be in -the lands whence you came, which was chiefly from the northern lands of -Europe? for our mission has had little success among the Latin races -of southern Europe. You have been gathered by the proclamation of the -gospel and are of Israel; and not only are you who have received the -gospel gathered, but your kindred Germans, your kindred Scandinavians, -your kindred Britishers, have also been coming to the land of Zion. -Indeed, it seems that America is an asylum for all people; and even -races that we fain would close our gates against, in spite of all the -wisdom and caution and legislation of our national legislators and the -administrative officers of our government, they, too, come to the land -of Zion; and who shall say that these races have not inheritance in -Zion? This western hemisphere is not only granted to the descendants -of Joseph in Israel, not only to it will come those of the lost tribes -of Israel, but the gentile races also have promise of an inheritance -in this land; and here shall they receive the blessings of the gospel -of Jesus Christ; receiving it at the hands of the children of Ephraim, -upon whom commission has been bestowed and divine authority given to -preach the gospel and administer in its ordinances. So Israel is being -gathered in these last days to the land of Zion, and here gentile races -are also assembling. Here in the United States alone we can reach more -Germans than we can preach to in Germany, because of the limitations of -religious liberty in Germany. Here we may preach to more English people -than in England. Here we may preach to more Scandinavians than we can -preach to in Scandinavia. Here we have opportunity to teach the truth -unto gathered Israel in this blest land of Zion, and here and among -the other known nations of the earth is full scope and opportunity for -the accomplishment of all those things that have been predicted by the -servants of God in all ages of the world respecting Israel, without -assuming that it is necessary to go into the north polar regions or to -detached portions of the earth somewhere in illimitable space. -</p> -<h3>VI. -<br>PURPOSES OF GOD WILL NOT FAIL. -</h3> -<p>The purposes of God are not failing. God is imminent in this world, and -is fashioning it according to his own divine purposes. There will be no -failure in Jehovah's plans. The only thing is, Can we so enlarge our -thought, can we lift ourselves from the narrow limits of our thinking -in which we are so contented to walk—can we take broader views in -relation to God's purposes and messages to the children of men? That is -the only question. The Lord Almighty, I repeat, is accomplishing his -designs in relation to the land of Zion; in relation to the gathering -of Israel and the return of the ten tribes; just as he will accomplish -his purposes with reference to the re-establishment of Judah upon the -promised land of Canaan, and the redemption of Jerusalem. All this will -come about in its times and seasons. The word of the Lord will go forth -from Jerusalem, and the law will go forth from Zion—nay, in my view, -it is now going forth in large measure from Zion—in a manner to reach -the inhabitants of the earth, and bring to them the blessings that God -has decreed for the children of men. -</p> -<p>My brethren and sisters, I rejoice in the largeness of this work of -God—this dispensation of the fulness of times. I love it, in part, -because of its greatness—in its very bigness there is inspiration. -I love to contemplate the purposes of God in their far-reaching -possibilities. I rejoice to feel that today the children of men are -moving up to a higher and truer conception of the things of God. We -talk about, and we sometimes even dare to hope for, the coming of the -millennium! I wonder what our sensations will be if some morning we -wake up to a realization that the millennium is already on its way, -and has been on its way for some time? When I think of the mighty -progress that has been made in these modern days, and especially since -God opened the heavens and revealed himself unto his servant Joseph -Smith; when I take that circumstance as a starting point and contrast -conditions as they are today with conditions as they were when that -first revelation was given to the Prophet Joseph Smith, it seems to -me that the prediction that old things shall pass away and all things -shall become new is on the way to a very rapid fulfillment. At that -time—early in the third decade of the nineteenth century—not a single -foot of railroad existed anywhere in the world; today, all civilized -nations are a network of railroads and railroad systems. We have moved -all the way from the ox-cart and stage-coach to the mighty express -train that thunders with lightning speed throughout the land. Distance -is discounted—well nigh annihilated, in comparison with former times. -In ocean navigation we have come from the rude vessel that could only -be driven by the wind, to the mighty ocean greyhounds that speed across -the oceans like express trains; and the oceans, once a dreaded mystery, -are now but the convenient highways between the continents, the -highways of commerce! Man, within the period we are considering, has -not only mastered transportation upon the earth and upon the ocean; but -we have recent demonstrations that man has mastered also the element -of air; and may navigate the air with as great speed and ease as the -land or the water. Within the period named—1820-1909—we have come all -the way from the tallow dip to the electric light. In communication -we have come from the pony express to the telegraph, and to the -wireless telegraph, and the telephone; so that now we are in instant -communication with all portions of the earth. No event of any moment -may happen tonight that will not be spread upon the pages of tomorrow -morning's press, which will await us upon our breakfast tables! Then -in the way of advancements that give promise of peace—so mighty have -become the engines of destruction; so revolutionary the promises of -this recent mastery of the air, that it would seem that war must be an -impossibility in the near future; and it becomes imperative that men -devise—statesmen must devise, philanthropists must devise, patriots -must devise—some means by which the international questions that -arise may be settled without allowing nations to go to the dreadful -arbitrament of war for a settlement. The time when swords shall be -beaten into plow-shares, and spears into pruning hooks seems not far -distant, even the time when nations shall learn war no more—the vision -of the prophets! These are the conditions in the midst of which we -live: A time when property is more secure than it ever was before in -the world; a time when personal liberty is more secure than ever it was -before in the world; a time when the comforts of life among the masses -of mankind well nigh equal conditions that only kings could enjoy in -ages that are past! When I see all these blessings, and realize that -year by year they are increasing with accelerated speed—when I see -the sentiment of universal brotherhood enlarging—when I see great -and mighty intellects pushing far out upon the frontier of Christian -thought, grasping the truths of God and weaving them into systems of -practical philosophy, tending to make ready the inhabitants of the -earth for that fulness of truth that God, through his prophets, has -decreed should be poured out upon the nations of the earth in the last -days,—when I see these evidences of man's progress within the last -three-quarters of a century, since God spoke from heaven to Joseph -Smith, I can not help but believe that there is some connection between -the re-opening of the heavens to restore the gospel, and this wider -diffusion of knowledge by which the comfort and enlightenment of men -as to material things has been brought to pass—the golden age that -prophets dreamed of, that prophets sang about—the golden age—the -millennium—has at last dawned upon the earth! And right here, in the -midst of it, God has established his Church. He has given to it the -knowledge of the means of salvation. He has given to the Church divine -authority to administer in the ordinances of the gospel, and the coming -forth of this work is the herald of the modern world's awakening! For -when the Book of Mormon came forth, by that token Israel might know, -and the world might know, that God had set his hand to fulfil and -accomplish the things that he had decreed concerning the gathering -of Israel, and concerning all the inhabitants of the earth—their -happiness and peace and glory and security. (II Nephi 30, and III -Nephi 21.) This is our part of the work; to make proclamation of these -things; to exemplify the law of God and the excellence of the Gospel -of Jesus Christ; to proclaim to the children of men that God is not a -God afar off—One who transcends the world; but God imminent in the -world, and that men may connect their lives with the life of God; and -feel the inspiration of his life vibrating in their lives, uplifting, -purifying, exalting—until man, the individual, and communities of men, -nations—may walk with God in this great age now dawning on the world! -And yet, great as our conceptions may be of the things of God—divine -things—be assured that the divine things themselves are infinitely -greater than our conceptions of them can be—then how great indeed they -must be! The prophet spoke truly when he said of God: "His thoughts are -not as your thoughts; his ways are not as your ways; for as the heavens -are higher than the earth, so are his thoughts above your thoughts, -and his ways above your ways." But while we are under the necessity -of conceding the truth of that, may we not share in and enjoy in some -measure a knowledge of divine things and therein rejoice, as I feel we -do this day by this brief glimpse of some of the things of God? -</p> - - -<h2><a name="PARTIVSECIV"></a>IV. -<br>MORMONISM AS A BODY OF DOCTRINE. -</h2> -<p class="centered">A discourse at the Salt Lake Tabernacle, Sunday, March 13, 1910. -(Reported by F. W. Otterstrom.) -</p> -<h3>I. -<br>INTRODUCTORY. -</h3> -<p>Some time ago, within a year at least, a gentleman of some prominence -in the public life of our state felt that he had occasion in a public -address to allude to our religious faith as a "body of doctrine," and -in doing so I think he exhausted his skill in framing an expression of -contempt for it. He said: -</p><blockquote> -<p> <em>"I will venture it as my individual opinion, that considered as - a body of doctrine, no well instructed person would give this - priesthood creed, the cold respect of a passing glance</em>." -</p></blockquote> -<p>It is not worth while getting vexed over such expressions as that. -They do no harm to our faith, nor to our society—the Church. Such a -remark may lead one to wonder if the gentleman, who has some reputation -for intelligence, and especially for his ability in following to -logical conclusions any investigation he may undertake—I say such a -remark may lead one to wonder if the gentleman himself has paid our -faith the "cold respect of the passing glance" to which he refers; -or has he presumed to pass judgment upon it without even such "a -passing glance"—since he assumes with such air-sniffing loftiness and -pride of intellect that "no well instructed person"—of which he is -one, of course—would give it? For my own part, the only effect that -this remark had upon me was to send me back in a half amused frame -of mind to see if things pertaining to our creed were really as bad -as that; and once more, I examined the foundations of our faith. I -returned from that examination with my convictions deepened, with my -respect and admiration very much increased for this body of doctrine -so contemptuously characterized by this gentleman, and my faith in it -strengthened. When called upon, this afternoon, to address you, it -seemed to me that I could do you no better service than to give you the -benefit of an examination of our faith as a body of doctrine—so far as -possible in one sitting; and this holds good whether you be strangers -within our gates, or members of the Church. -</p> -<p>It is a good thing, occasionally, to recur to first principles, as -a means of keeping in view the whole system for which we stand. -Every religion must have some sort of philosophy; it must give some -accounting for things; some explanation of life and its meaning; some -explanation of the universe and whither things trend. Religion must -address itself to the understanding as well as to the heart; to the -reason as well as to the emotions. Religion has been described by one -as "morality touched with emotion" and, in some of its aspects, I think -that is a very happy description of religion. But we are living in an -age that asks adult questions, and religion must give adult replies. -I think our faith is capable of doing that. I love it because it -appeals to my understanding as well as to the emotions of my heart; -and consequently, when I heard this contemptuous reference to it, I -resolved to do what I could by exposition of that faith, to show this -gentleman, and those who think with him, how mistaken they were. So now -to our task: -</p> -<h3>II. -<br>Mormon View of the Universe. -</h3> -<p>First, concerning the world itself—I mean by that expression the sum -total of things, the universe. In 1832 the Prophet Joseph Smith came -with this message, in one of the revelations contained in the Book of -Covenants: -</p><blockquote> -<p> "All kingdoms have a law given: and there are many kingdoms; for - there is no space in the which there is no kingdom; and there is no - kingdom in which there is no space, either a greater or a lesser - kingdom." -</p></blockquote> -<p>By this term "kingdom" our Prophet does not have in contemplation a -number of people ruled by a king; the context reveals the fact that the -prophet had in mind those great planetary systems which make up the -universe. These are the "kingdoms" he had in mind; and he announces -here a very wonderful doctrine, when he declares that there is no space -but what has in it some one or other of these kingdoms—worlds and -world-systems; and that there is no kingdom in the which there is not -also extension, or space. A great scientist and scholar expresses the -same truth in the following language: -</p><blockquote> -<p> "Through all eternity the infinite universe has been, and is, - subject to the law of substance: The extent of the universe is - infinite and unbounded. It is empty in no part, but everywhere - filled with substance. The duration of the world is equally - infinite and unbounded. It has no end; it is eternity." -</p></blockquote> -<p>Such is the summing up of what he calls the "law of substance," by one -of the profoundest minds of Germany, Ernest Haeckel. Analyze it, and -you will find it precisely the same conception as that announced by our -Prophet in 1832, when he said: "There is no space in the which there -is no kingdom; and there is no kingdom in which there is no space." -I think, perhaps, it will be necessary to dwell upon that idea for a -few minutes in order that we may grasp the thought in something of its -immensity. I had a teacher, once, who was very skilful in imparting -knowledge to his pupils in the matter of solving mathematical problems. -The lines on which he proceeded were these: He would take a very simple -example that involved the same principles that were to be applied in -the more difficult problem; then he would work out the simple problem -and tell us to work out the more difficult one in the same manner. So -I am of opinion that if we spend a short time in considering our own -little solar system, perhaps it will help us form some idea of the -immensity of the universe of which we speak. -</p> -<p>It is well known to you all that our solar system is made up of what -the astronomers call eight major planets and a great number of minor -planets, lying between the orbits of Mars and Jupiter; that our planets -in the order of their relationship of nearness to the sun, consist -of Mercury, Venus, the earth, Mars, Jupiter, Saturn, Uranus, and -Neptune, these are the eight major planets. In diameter, we are told -that Mercury measures 3,200 miles; that the diameter of Venus is 7,760 -miles; that the earth is 7,918 miles in diameter; that Mars is 4,200 -miles in diameter; that Jupiter is 85,000 miles in diameter (while our -earth is less than 8,000 miles in diameter, be it remembered!); that -the diameter of Saturn is 73,000 miles. Yet, take all these planets and -all their satellites, wonderful and great as they are, and consider them -melted down into one great sphere, and still our sun alone, the center -of this planetary system, is upwards of 750 times as large as all these -planets combined would be! -</p> -<p>Let us now consider these several planets with reference to the -distance at which they revolve about their primary—the sun. Mercury -makes the circuit in 116 days; Venus makes the circuit around the sun -in 224 days; the earth of course, as you remember, makes the circuit -in 365 days; but Mars requires 687 days in which to make the journey; -while Jupiter requires 4,330 days (more than 11 years); Saturn 10,767 -days (more than 29 years); Uranus, 20,660 days, or 56 years; and -Neptune, 60,127 days, or about 165 years. -</p> -<p>The distances of these planets from the sun, in millions of miles, are -as follows: Mercury is 36 millions of miles; Venus 67 millions; the -earth 92 millions; Mars 141 millions; Jupiter 483 millions; Saturn 875 -millions; Uranus 1,770 millions; Neptune 2,746 millions of miles. -</p> -<p>These figures and the facts they represent are given that some little -idea may be conceived as to the extent of our own solar system, that -after contemplating its immensity and discovering that, inconceivably -great as it is, it is still no very considerable part of the universe, -we may arise to a brief contemplation of still greater spaces—depths -of the universe, and their contents. You see, I am using our solar -system, as the teacher referred to a moment ago used the simple -problem in arithmetic, to help solve the more intricate problem of -comprehending a little more clearly the immensity of the universe. Let -us resume our work. Professor Newcomb in his "Popular Astronomy" makes -use of the following illustration to help the popular mind grasp the -immensity of the sidereal system: -</p><blockquote> -<p> "Turning our attention from this system to the thousands of fixed - stars which stud the heavens, the first thing to be considered is - their enormous distance asunder, compared with the dimensions of - the solar system, though the latter are themselves inconceivably - great. To give an idea of the relative distances, suppose a voyager - through the celestial spaces could travel from the sun to the - outermost planet of our system in 24 hours. So enormous would be - his velocity, that it would carry him across the Atlantic ocean, - from New York to Liverpool, in less than a tenth of a second of the - clock. Starting from the sun with this velocity, he would cross the - orbits of the inner planets in rapid succession, and the outer ones - more slowly, until, at the end of a single day, he would reach the - confines of our system, crossing the orbit of Neptune. But, though - he passed eight planets the first day, he would pass none the next, - for he would have to journey 18 or 20 years, without diminution of - speed, before he would reach the nearest star, and would then have - to continue his journey as far again before he could reach another. - All the planets of our system would have vanished in the distance, - in the course of the first three days, and the sun would be but an - insignificant star in the firmament. The conclusion is, that our - sun is one of an enormous number of self-luminous bodies scattered - at such distances that years would be required to traverse the - space between them, even when the voyager went at the rate we have - supposed." (Newcomb's Astronomy, p. 104.) -</p></blockquote> -<p>Just now the great winter constellations are leaving our skies; -still, in the evening, you may yet see Orion, in the western sky; and -following, and shining most brightly of all the stars in the firmament, -the Dog star. It is estimated by our astronomers that light travels -through space at the enormous speed of 198,000 miles per second; that -in about eight minutes a ray of light reaches our earth from the sun. -</p> -<p>Yet, this Dog star, to which I call your attention, is so distant from -us that it requires something like 16 years for a ray of light to reach -us from that distant and splendid sun; and from the familiar Pole -star, it requires 40 years for a ray of light to reach our earth. Mr. -Samuel Kinns, well known in England, as one of the foremost thinkers -in that land, tells us that this Dog star, judging from the amount of -light emitted from him, is 3,000 times larger than our own sun; and he -argues, that if this great primary, is so many times larger than our -sun, may it not be possible that the retinue of planets of which he is -doubtless the center, is correspondingly greater than our planetary -system. -</p> -<p>Nobody knows, of course, how many fixed stars there are. Our -astronomers tell us they number all the way from 30 to 50, 60, or even -hundreds of millions; and that it is not unreasonable to suppose, -they argue, that since we find this little planet of ours inhabited -by sentient beings, by intelligences, by men and women capable of -establishing national governments, and high grades of civilization, it -is not unreasonable to suppose that in some of these more magnificent -world-systems there may be beings more intelligent, more powerful -than we are, and further advanced in arts and Sciences and all that -goes to make up superior methods of life and civilization. And if -our astronomers are anywhere nearly right in relation to the scores -of millions of suns, they report, and it is true, that they are the -centers of planetary systems, then of course of worlds such as ours, -and more magnificent than ours; there are hundreds of millions. Upon -this head Professor John W. Draper says: -</p><blockquote> -<p> "Man when he looks upon the countless multitudes of stars—when he - reflects that all he sees is only a small portion of those which - exist, yet that each is a light and life-giving sun to multitudes - of opaque, and therefore invisible worlds—when he considers the - enormous size of these various bodies and their immeasurable - distance from one another, may form an estimate of the scale on - which the world (universe) is constructed." -</p></blockquote> -<p>These reflections I trust will help to impress upon our minds the -immensity of the universe, until we can in some measure understand the -greatness of that truth announced by the Prophet Joseph, when he said: -"There are many kingdoms; and there is no space in which there is no -kingdom; and there is no kingdom in which there is no space, either a -greater or a lesser space;" and the deductions of Ernest Haeckel, when -he said: "The extent of the universe is infinite and unbounded. It is -empty in no part, but every where filled with substance. The duration -of the world is equally infinite and unbounded. It has no end; it is -eternity." -</p> -<p>Mormonism recognizes certain eternal truths, necessary truths, because -the opposite of them cannot be conceived of—as, for example, that -space or extension is boundless, as one of our hymns puts it: -</p><blockquote> -<p class="poetry"> "If you could hie to Kolob,<br> - In the twinkling of an eye,<br> - And then continue onward,<br> - With that same speed to fly—<br> -</p> -<p class="poetry"> "Do you think that you could ever,<br> - Through all eternity,<br> - Find out the generation<br> - Where Gods began to be?<br> -</p> -<p class="poetry"> "Or see the grand beginning,<br> - Where space did not extend?<br> - Or view the last creation,<br> - Where Gods and matter end?"<br> -</p></blockquote> -<p>You cannot limit space in any conception of it you may form—try how -you will; for as soon as you fix the limitation, your mind conceives -extension beyond the point you fix upon, and you may fix it as distant -as you please. So, also, in relation to duration. Mormonism recognizes -no limit to duration. Time is endless; there is no absolute beginning -or end of time. All beginnings and endings spoken of are but relative, -and concern not duration absolutely, but "time" within eternity, when -a certain order of things begins or when it reaches an end. We measure -duration so, and call it time. So in relation to matter. Mormonism -recognizes the eternity of matter and also eternity of spirit; that -matter is uncreated; spirit is also uncreated. These, spirit and -matter, are eternal existences, constituting what our Book of Mormon -speaks of as "things to act and things to be acted upon." (II Nephi -ii:14.) -</p> -<p>Referring back now to the immensity of the universe—to this limitless, -heaving, restless ocean of worlds and world-systems—is it inhabited by -sentient beings? Or stands it tenantless save only for our own little -earth—less than the single grain of sand on limitless sea shores? On -this head Sir Robert Ball, one of the leading men of science in England -has a most thoughtful passage; and though it would seem to open again -the subject of the immensity of the universe on which we have already -dwelt over long, still I cannot consent to omit any part of what -follows: -</p><blockquote> -<p> "We know of the existence of 30,000,000 of stars or suns, many - of them much more magnificent than the one which gives light to - our system. The majority of them are not visible to the eye, or - even recognizable by the telescope, but sensitized photographic - plates—which are for this purpose eyes that can stare unwinking - for hours at a time—have revealed their existence beyond all - doubt or question, though most of them are almost inconceivably - distant, thousands of tens of thousands of times as far off as our - sun. A telegraphic message, for example, which would reach the sun - in eight minutes, would not reach some of these stars in 1,800 - years. The human mind, of course, does not really conceive such - distances, though they can be expressed in formula which the human - mind has devised, and the bewildering statement is from one point - of view singularly depressing, it reduces so greatly the probable - importance of man in the universe. It is most improbable, almost - impossible, that these great centers of light should have been - created to light up nothing, and as they are far too distant to be - of use to us, we may fairly accept the hypothesis that each one - has a system of planets around it like our own. Taking an average - of only 10 planets to each sun, that hypothesis indicates the - existence, within the narrow range to which human observation is - still confined, of at least 300,000,000 of separate worlds, many - of them doubtless of gigantic size, and it is nearly inconceivable - that those worlds can be wholly devoid of living and sentient - beings upon them. Granting the, to us, impossible hypothesis that - the final cause of the universe is accident, a fortuitous concourse - of self-existent atoms, still the accident which produced thinking - beings upon this little and inferior world must have frequently - repeated itself; while if, as we hold, there is a sentient Creator, - it is difficult to believe, without a revelation to that effect, - that he has wasted such glorious creative power upon mere masses - of insensible matter. God cannot love gases. The probability, at - least, is that there are millions of worlds—for after all, what - the sensitized paper sees must be but an infinitesimal fraction of - the whole occupied by sentient beings." -</p></blockquote> -<p>This is as far as scientific men may go. Our astronomers stand upon -our earth with their telescopes directed to the planet Mars, which -most nearly resembles the physical conditions of our own earth, so -far as may be judged, and they speculate as to whether or not Mars is -inhabited. And while they thus stand halting, our Prophet, through the -revelations of God and the inspiration of the Almighty that was in him, -proclaimed these worlds and world-systems to be inhabited by the sons -and daughters of God. Let me read a passage of Mormon scripture to you: -</p><blockquote> -<p> "There are many kingdoms; for there is no space in the which there - is no kingdom; and there is no kingdom in which there is no space, - either a greater or a lesser kingdom; -</p> -<p> "And unto every kingdom is given a law; and unto every law there - are certain bounds also and conditions. * * -</p> -<p> "Unto what shall I liken these kingdoms, that ye may understand? -</p> -<p> "Behold, all these are kingdoms, and any man who hath seen any or - the least of these, hath seen God moving in his majesty and power. -</p> -<p> "Behold, I will liken these kingdoms unto a man having a field and - he sent forth his servants into the field to labor in the field; -</p> -<p> "And he said unto the first, go ye, and labor in the field, and in - the first hour I will come unto you, and ye shall behold the joy of - my countenance; -</p> -<p> "And he said unto the second, go ye also into the field, and in the - second hour I will visit you with the joy of my countenance"—and - so he said unto all. -</p> -<p> "And thus they all received the light of the countenance of their - lord; every man in his hour, and in his time, and in his season; -</p> -<p> "Beginning at the first, and so on unto the last, and from the last - unto the first, and from the first unto the last. -</p> -<p> * * * * -</p> -<p> "Therefore, unto this parable will I liken all these kingdoms, and - the inhabitants thereof; every kingdom in its hour, and in its - time, and in its season; even according to the decree which God - hath made." -</p></blockquote> -<p>The late Elder Orson Pratt, in a Footnote, commenting upon the above -passages says: -</p><blockquote> -<p> "The inhabitants of each planet blessed with the presence and - visits of their Creator." -</p> -<p> That which scientific men may only properly say is a probability, - the Prophet Joseph boldly proclaims as revealed truth—the universe - is not tenantless, but is inhabited by sentient beings—the - offspring of Divine Beings. -</p></blockquote> -<h3>III. -<br>PHILOSOPHY OF MORMONISM. -</h3> -<p>I think now we have sufficient data before us on which we may proceed -to the consideration of the philosophy of Mormonism. -</p> -<p>With your permission, then, and asking you to bear with me and -follow me as closely as you can in what I now have to offer, I will -read—because one ought to be careful in stating conceptions of -important things—I will read to you a few paragraphs touching these -great and, I think, essential principles of so-called Mormonism that -ought to be considered when we are discussing Mormonism as a body of -doctrine. I trust we shall arrive at the conclusion, finally, that -it is worth more than the "respect of a passing glance." It would be -difficult to characterize Mormon philosophy under any of the schools -extant. "Eternalism" I should select as the word best suited for its -philosophic conceptions. It is dualistic, but not in the sense that -it breaks up the universe into two entirely distinct substances—the -material world and an "immaterial God,"—as the Christian philosophy, -in the main does. It is also monistic, but not in the sense that in the -last analysis of things it recognizes no distinctions in matter, or -that matter—gross material—and spirit, or mind, a finer and thinking -kind of material, are fused into one inseparable sole substance which -is at once "God and nature," as the monists claim. Its dualism is -that which, while recognizing an infinitely extended substance, the -universe, unbounded and empty in no part, but everywhere filled with -substance—it holds, nevertheless, that such substance exists in -two principle modes, having some qualities in common, and in others -being distinct; first, gross material, usually recognized as matter, -pure and simple; and, second, a finer, thinking substance, usually -regarded by other systems of thought as "spirit," i.e., "immaterial -substance"—if one may use terms so contradictory. These two kinds -of matter have existed from all eternity and will exist to eternity, -in intimate relations. Neither produces the other, they are eternal -existences—"things to act and things to be acted upon." The monism of -Mormonism, alluded to a moment since, while recognizing the universe as -infinitely extended substance and all substance as material—and hence, -in this respect, monistic; yet it also recognizes the world substance -as being of two kinds: one gross material; the other a finer, or -thinking material; having some qualities in common with gross matter, -and in others being distinct. "All spirit is matter," said our Prophet, -"but it is more fine or pure [i.e., than gross matter tangible to our -ordinary senses] and can only be discerned by purer eyes. We cannot -see it; but when our bodies are purified we shall see that it is all -matter." -</p> -<p>After these distinctions are made and all the while held in -consciousness, so that there shall not be a loss of distinction in -things, nor a confounding of things, we may hereafter use the terms -"intelligence" and "matter"—equivalent of mind and matter—as naming -the two modes in which, for Mormonism, the eternal and infinitely -extended substance, the universe, exists. To say that intelligence -dominates matter and produces all the ceaseless changes going on in -the universe, both of creation and demolition, for both forces are -operating—as our Pearl of Great Price says: "There are many worlds -that have passed away, by the world of my [God's] power; and there are -many that now stand; and as one earth shall pass away and the heavens -thereof, even so shall another come; and there is no end to my works;" -and hence the creation and demolition to which reference is here made. -To say that mind dominates matter, I repeat, is merely to say that -the superior dominates the inferior; that which acts is greater than -that which is acted upon; that mind is the eternal cause of the "ever -becoming" in the universe, the cause and sustainer of the cosmic world. -It is also to say that mind is power; that mind possesses as qualities -the power of thought, and will, and life, and love. -</p> -<p>As the grosser material exists ultimately in elements that are -themselves eternal—uncreated and uncreatable, so the finer or thinking -substance, intelligence is eternal—uncreated and uncreatable. That is -the doctrine of the revelation, which says: "Man was in the beginning -with God. Intelligence, or the light of truth, was not created, or -made—neither, indeed, can be;" and as the gross material, atoms, -exist, some in organized worlds and world-systems, the cosmos; and -also others in chaotic mass, so the intelligences, intelligent -entities, exist in somewhat analogous states, some in the form of -perfected exalted men clothed upon with immortal bodies, as the Christ -was—nay, rather is now, today, and participating in a nature that -is divine—having won their exaltation through stress and trial in -the various estates or changes through which they have passed; other -intelligences exist in spirit bodies, less tangible than the first -class, possessed of less experience, less of power and dignity, but -still they are in the way of progress through other estates yet to be -experienced by them; also intelligences not yet begotten spirits, not -yet united with elements of the grosser substance, union with which is -essential to the highest development of intelligences. You find this -last doctrine mainly-recorded in the Book of Doctrine and Covenants, as -follows: -</p><blockquote> -<p> "The elements are eternal, and spirit and element, inseparably - connected" [as in the case of resurrected, glorified personages] - "inseparably connected, receive a fulness of joy; and when - separated, man cannot receive a fulness of joy." "The elements are - the tabernacle of God; yea, man is the tabernacle of God, even - temples; and whatsoever temple is defiled God shall destroy that - temple." -</p></blockquote> -<p>Such is the Mormon view of the universe and the modes of existence in -it, briefly outlined. These existences, both of the thinking substance -and the grosser materials, are subject to infinite changes and -development in which there are no ultimates. Each succeeding wave of -progress may attain higher and ever higher degrees of excellence, but -never attain perfection: The ideal recedes ever as it is approached; -and, hence, progress is eternal, even for the highest of existences. -</p> -<p>One other thought in connection with all these matters. I read to you -a few moments ago a passage to the effect that "to all these kingdoms -of the infinite universe is given a law, and unto every law there are -certain bounds also and conditions." Later in the same revelation this -is added: "Verily I say unto you he, [God] hath given a law unto all -things by which they move in their times and in their seasons. And -their courses are fixed; even the courses of the heavens and the earth, -which comprehend the earth and all the planets; and they give light to -each other in their times and in their season, in their minutes, in -their hours, in their days, in their weeks, in their months, in their -years; all these are one year with God, but not with man." -</p> -<p>In passing it may be interesting to note respecting the idea expressed -above, viz., that "to every law there are certain bounds also and -conditions,"—that a remarkable statement was made by a learned man -of our own country touching this same principle. The passage quoted -from Joseph Smith bears the date of December, 1832. Sixty-three years -afterwards, Henry Drummond, speaking upon this principle of law being -limited by law—or law itself being under the dominion of law—said: -</p><blockquote> -<p> "One of the most striking generalizations of recent science is that - even laws have their law." -</p></blockquote> -<p>That is to say, even unto laws there are certain bounds and conditions -that limit them. Let me illustrate it, if I can. The old-time mariner, -say of a hundred years ago, knew nothing of nature's forces applied -to navigation except the tides, the ocean currents, and the winds. He -believed these were all the propelling forces that entered into ocean -navigation. If he were alive today, and could see one of our great -ocean greyhounds, the modern passenger ocean steamship, dashing through -the waves dead against both ocean currents and the wind, and yet making -greater speed than he could ever attain in his sailing vessel with -both wind and the tide in his favor, he would declare that he beheld a -miracle. But that would not be true. We of today, with our knowledge -of other forces than those of wind and ocean currents operating in -ocean navigation, look upon the steamship's speed as perfectly natural. -The natural forces with which the mariner of a hundred years ago was -acquainted are simply overcome by other forces in nature; not in -violation of any natural law, but through the application of forces -unknown to the sailor of a hundred years ago. So, doubtless we shall -find it true in relation to nearly all laws or forces that exist. -We shall find still other laws, still other forces, that limit or -supercede, when applied, the forces now known to us. -</p> -<p>But what I wanted to do is merely to call your attention to the fact -that Mormonism teaches this very great doctrine, viz., that the whole -universe—unlimited and unbounded as it is, and having within it and -now operating processes both of evolution and devolution—as it is -written in the Book of Moses (Pearl of Great Price): "Behold there are -many worlds that have passed away by the word of my power. And there -are many that now stand, and innumerable are they to man. * * * And -as one earth shall pass away and the heavens thereof, even so shall -another come; and there is no end to my works"—notwithstanding all -this is going on in the universe, the operation of both creative and -destructive forces, yet we are assured by the word of God as well as -by the deductions of scientists and philosophers that all the mighty -change going on in the universe, as well as the universe itself, are -under the dominion of law; and in the consciousness of the reign of -law, our faith teaches us to repose sublime and perfect confidence in -the fact that -</p><blockquote> -<p class="poetry"> "God is in his world:<br> - "All is well with the world."<br> -</p></blockquote> -<p>Such I conceive to be the effect of this conception that we live under -the reign of law; and that constructive forces predominate in the -economy of things, else things that are would not be nor persist. -</p> -<h3>IV. -<br>SOURCE OF MORAL EVIL. -</h3> -<p>Now we come to an element in our faith, extremely interesting and -that is the transgression of law, which the Apostle John declares to -be sin: "for sin," said he, "is the transgression of the law." This -transgression of law is a fact that has to be taken into account in -the sum of things. The existence of moral evil in the world is one of -the problems that has vexed Christian theologians from the earliest of -times until now. They have had extreme difficulty in reconciling their -conception of God as an absolute being, infinitely wise, all-powerful, -all-good, and that he created everything out of nothing, and yet not -assign to him the creation of evil. If all things have been produced -by an infinitely righteous, perfect, all-powerful, and good Creator, -how can moral evil exist in his economy? That is a question to which -no satisfactory explanation has yet been found. Mormonism teaches that -God does not create moral evil; but that moral evil arises out of the -agency of intelligences, and that so long as there are intelligences, -possessed of free agency, it means that they can violate law, if they -insist upon doing it. To conceive this as impossible would be to deny -the free agency of intelligences. -</p> -<p>I know there is one passage that, perhaps, might be quoted against my -contention, that God does not create evil. It occurs in the writings of -Isaiah, it is said—and it is the only place in Scripture where it is -said, so far as I have been able to learn—"I [God] make peace," and "I -create evil." "I create"—what? "Evil," such as the opposite of peace, -such as war, famine, and the like. But to what end does God cause war, -or famine? For corrective purposes only, to chastize men, to bring -them to a realization of wrong-doing, or national transgression. For -these ends God has, sometimes, brought to pass these conditions that we -recognize as evil. But that class of evils is quite a distinct thing -from moral evil. Though God may bring on a famine, storm, tempest, or -war for corrective purposes, yet God is not the creator of falsehood; -he is not the creator of slander; nor of drunkenness; nor of avarice, -nor malice, nor of robbery, nor unkindness, nor of adulteries. These -moral evils are not of his creating. Jesus Christ did not say, "Lead -us not into temptation," for, as the Apostle James instructs us, God -cannot be tempted of evil. "Let no man," says he, "when he is tempted, -say, I am tempted of God; for God cannot be tempted with evil, neither -tempteth he any man. But every man is tempted when he is drawn away of -his own lusts and enticed. Then lust when it hath conceived bringeth -forth sin, and sin when it is finished bringeth forth death." The -prayer of the Christ, as taught to his apostles, and as restored -through the word of the Lord to our Prophet, is not, "And lead us not -into temptation," but "Suffer us not to be led into temptation, deliver -us from evil." -</p> -<p>So far as moral evil is concerned, then, I say it is not of God's -creation. It is one of those possibilities that are eternal. It did not -begin with the transgression of Adam upon this earth. It existed before -that; even in the heavens, when Lucifer rebelled against the King and -majesty of heaven—God. Lucifer had power even there to sin; and so -far back as the agency of intelligences extends, there has existed -always the possibility of sin; and so far forward as the agency of -intelligences shall extend, there will always be the possibility, of -the transgression of law, of sin; for sin potentially, is an eternal -reality. It is concurrent with the free agency of intelligences. -</p> -<p>But God, according to Mormon doctrine, does not create evil, tempt -men with it, and then when not sufficiently strong to withstand the -temptation, damn them everlastingly for falling. The only way in -which God affects men is favorably, that is, he helps them in their -apprehension of and their adoption of the good. He does not, according -to Mormon doctrine, create intelligence, for that is an independent, -self-existing thing; therefore not even God creates man's intelligence, -that is uncreated and uncreatable—an eternal thing. As I have said -elsewhere, God is not responsible for the use they make of their -freedom; nor is he the author of their sufferings when they fall -into sin; suffering arises out of the violations of law to which the -"intelligence" subscribed, and must be endured until the lessons of -obedience to law are learned. -</p> -<p>Man has his choice of moving upward or downward in every estate -he occupies; often defeating even the benevolent purposes of God -respecting him, through his own perverseness; he passes through -dire experiences, suffers terribly, yet learns by what he suffers, -so that his very suffering becomes a means to his improvement; he -learns swiftly or slowly, according to the inherent nature of him, -obedience to law; he learns that "that which is governed by law is also -preserved by law, and perfected and sanctified by the same; and that -which breaketh the law and abideth not by law, but seeketh to become a -law unto itself, and willeth to abide in sin, and altogether abideth -in sin, cannot be sanctified by law, neither by mercy, justice nor -judgment. Therefore they must remain filthy still." This conception of -things relieves God of the responsibility for the nature and status of -intelligences in all stages of their development; their inherent nature -and their volition makes them primarily what they are, and this nature -they may change, slowly, perhaps, yet change it they may. God has put -them in the way of changing it, by enlarging their intelligence through -change of environment, and through experiences. -</p> -<h4>THE PLACE AND MISSION OF CHRIST IN MORMON DOCTRINE. -</h4> -<p>There is a singular fact connected with this subject of moral evil—of -sin. And that is that the transgression of the moral law entails -suffering, even as violation of physical law may result in pain, or -sickness or death. The way of the transgressor is hard. "Whatsoever -a man soweth that shall he reap." "The wages of sin is death." Not -only are these truisms, but it is also true that often the righteous -are made to suffer because of the transgressions of the wicked. The -innocent are involved in the misery of the guilty. No man lives unto -himself alone, and he may, and often does involve others in his -transgressions. It is possible for the fathers to suffer because of -the sins of the children. It is possible for the children to suffer -because of the sins of the fathers. Many a father can still exclaim as -David did over his wayward son Absalom, "O! my son! Would to God that -I had died for thee!" This is one of the difficulties that confront -religious thought—the innocent being involved in the sufferings of -the guilty. Yet, from the midst of our perplexity over such a seeming -injustice as this, there comes to us the mighty testimony that it is -not only possible but it is a fact, that the innocent can and do suffer -with and because of the transgression of the guilty; may they not also -suffer for them, since vicarious suffering is a possibility? On that -possibility hinges the whole gospel of the Christ, and the saving power -of the atonement. It is deeply written in the experiences of men that -the innocent can suffer with and because of the guilty; and it is the -doctrine of the Christian revelation that the innocent can suffer for -the guilty, as witness the following testimonies: "For when we were yet -without strength, in due time Christ died for us." "Christ also hath -once suffered for sins, the just for the unjust, that he might bring us -to God." "He [the Christ] appeared to put away sin by the sacrifice of -himself. * * * So Christ once suffered to bear the sins of many; and -unto them that look for him shall he appear the second time without sin -unto salvation." "Christ also suffered for us. * * Who his own self -bore our sins in his own body on the tree, that we being dead to sin, -should live unto righteousness; by whose stripes we were healed." It is -very clear, then, that it is the doctrine of the Christian revelation, -which doctrine of course, Mormonism accepts, that Christ suffered -for man's transgressions. There is Scripture evidence also, could we -but take the time to point it out, to prove that the whole scheme of -man's earth-life and his redemption was considered even before the -foundations of the earth itself were laid. And the Redeemer chosen and -agreed upon and hence was "the Lamb slain from the foundation of the -world." Paul announces himself as living, "In hope of eternal life, -which God, that cannot lie, promised before the world began." The -facts in brief are that the time came when for the progress of spirit -intelligences an earth-life, under conditions such as exist in this -world, became necessary to them. To bring to pass that earth-life the -union of spirit with earth element and attended by the experiences -which such a life would bring, involved transgression of law, -involving the race in sin and death from which it was only possible to -extricate it by adequate atonement being made to satisfy the claims of -inexorable law. In this crisis there arose in the councils in heaven -one great, sympathetic Soul who recognized not only the fact that the -innocent can suffer with the guilty, or because of the guilty, but -<em>for</em> the guilty, and offered himself a sacrifice for the sin that -should be committed in breaking the harmony of things in order to give -intelligences the advantages of earth-life and its lessons. The Christ -would make atonement for Adam's transgression, so that as in Adam all -should die, as saith the Scriptures, so in Christ should all be made -alive; that "since by man came death, by man should come also the -resurrection of the dead." And not only was this vicarious atonement -made to cover the transgression of Adam, but it was made to reach also -to the individual sins of men, that they might not suffer if they -would accept the gospel. The doctrine is better stated in a revelation -given to our Prophet than anywhere else in sacred literature, hence -I quote that revelation. Let it be borne in mind that transgression -of the moral law—sin—is attended upon by suffering, and now this -revelation. It was given through the Prophet to Martin Harris, one of -the three witnesses to the Book of Mormon, reproving him for some of -his delinquencies: -</p><blockquote> -<p> "And surely every man must repent or suffer, for I, God, am endless, -</p> -<p> "Wherefore, I revoke not the judgments which I shall pass, but woes - shall go forth, weeping, wailing and gnashing of teeth, yea, to - those who are found on my left hand; -</p> -<p> * * * * * -</p> -<p> "Therefore I command you to repent, repent, lest I smite you by - the rod of my mouth, and by my wrath, and by my anger, and your - sufferings be sore—how sore you know not! how exquisite you know - not! yea, how hard to bear you know not! -</p> -<p> "For behold, I, God, have suffered these things for all, that they - might not suffer if they would repent, -</p> -<p> "But if they would not repent, they must suffer even as I, -</p> -<p> "Which suffering caused myself, even God, the greatest of all, to - tremble because of pain, and to bleed at every pore, and to suffer - both body and spirit; and would that I might not drink that bitter - cup and shrink— -</p> -<p> "Nevertheless, glory be to the Father, I partook and finished my - preparations unto the children of men; -</p> -<p> "Wherefore, I command you again to repent, lest I humble you - with my almighty power, and that you confess your sins, test you - suffer these punishments of which I have spoken, of which in the - smallest, yea, even in the least degree you have tasted at the time - I withdrew my spirit." -</p></blockquote> -<p>I presume that the experience of Martin Harris, here described, has -at least been sufficiently the experience of every matured man and -woman—that they know this testimony to be true, that is, that sin -produces suffering—sorrow, anguish of heart; and when the Spirit of -the Lord is withdrawn and darkness, like the blackness of night surges -through the soul of man, and the sun of righteousness seems set for -him, he is then made to feel what it means to sin against the law -of God as it has been revealed unto his soul. When you think of the -bitterness of that personal suffering, you will not marvel that when -the heavy burden of a world's sin rested down upon the Son of God in -Gethsemane—you certainly will not marvel that he sweat great drops of -blood in his agony; nor wonder at his suffering on the cross. -</p> -<p>Now, the transgression of the moral law we say results in suffering. It -is possible for the innocent to suffer for the guilty, and through the -voluntary act of the Christ, he took upon him your sins and mine, if we -will but be bought by the price which he paid for us. He has suffered -that we might not suffer, if we would but obey his law henceforth. -</p> -<p>The atonement of the Christ both for Adam's transgression and for -the individual sins of men, brings into the moral economy of God the -element of mercy, and of love from which mercy springs. To make room -for mercy, however, justice had to be satisfied, hence the atonement. -"And God so loved the world that he gave his only begotten Son, that -whosoever believeth on him should not perish, but have everlasting -life. For God sent not his Son into the world to condemn the world, -but that the world through him might be saved." This sacrifice of -the Christ is the manifestation of that love of God that binds in -sympathetic relations all the intelligences of the universe together; -by which they suffer not only <em>with</em> each other and <em>because</em> of each -other, but at need <em>for</em> each other. This is the doctrine of the -atonement of the Christ; this the good news of salvation, the gospel of -Jesus Christ. You may be rescued, I may be rescued, from the suffering -that comes of sin, through the vicarious atonement of the Christ. And -that the forces of that atonement may be applied to us, we manifest our -acceptance of this means of salvation by our repentance of sin, and -by going into the waters of baptism, into the great cleansing element -of the world, and there are buried with the Christ in likeness of his -own burial; and then we are brought forth from the watery tomb in the -likeness of his glorious resurrection; and as he awoke to a newness of -physical life, by the resurrection, so, too, may we come forth from -baptism to a newness of spiritual life. We also complete the baptism -by the application of the purifying element, the baptism of the Holy -Ghost—likened unto a baptism of fire. The Spirit of God is thus -imparted to our spirit, which means that our lives are united with the -life of God; by which his wisdom may be at our service; by which his -strength may be our strength; his glory, may be our glory. Thus may men -be united to God by these most beautiful and holy symbols of the gospel -of Jesus Christ. Then, to keep the object lessons constantly before us, -and to be reminded of the price that was paid for the possibility of -our redemption from sin, we often partake of the emblems of the body -and of the blood of the Christ, by which we renew covenant, by which we -renew spiritual life, and thus keep our fellowship with God, that the -blood of Christ may cleanse us from all sin. -</p> -<p>This, in part, is the body of our doctrine. This is the grand scheme -of man's salvation, and the philosophy that underlies it. This is -our doctrine concerning the universe, concerning the existence of -intelligences within it, the purpose of earth-life of man, and the -means provided for man's redemption from the consequences of the -transgression of law involved in that earth-life. Judge ye, this day, -whether such a body of doctrine as this is not worthy of something more -than "the cold respect of a passing glance." -</p> - - -<h2><a name="PARTIVSECV"></a>V. -<br>PEACE. -</H2> -<p>Remarks at the "Peace Meeting," held in the Salt Lake Tabernacle, -Sunday afternoon, May 16th, 1909, following a Discourse by Elder W. W. -Riter on the subject of "Universal Peace." -</p> -<h3>I. -<br>THE BLESSEDNESS OF PEACE. -</h3><blockquote> -<p> "And he [Jehovah] shall judge among the nations, and shall rebuke - many people; and they shall beat their swords into plow shares, - and their spears into pruninghooks; nation shall not lift up sword - against nation, neither shall they learn war any more." -</p></blockquote> -<p>This is the passage of Scripture which Elder Riter referred to as -being the one which, perhaps, will be more frequently repeated today -than any other passage of Scripture; for in our own land, and other -Christian lands, this day is dedicated to the promotion of peace; to -the suggesting of ways and means by which peaceful arbitration may be -substituted for the dreadful arbitrament of war, in the settlement of -international difficulties. -</p> -<p>I presume there is no one but what loves peace. We remember, of -course, the injunction of the Psalmist, "to seek peace and pursue -it." We recall, on this occasion, the song of the angels at the birth -of the Christ, when the hope of Isaiah in a new form was expressed -in the song of the angels, in the Judean hills—"Glory to God in the -highest, and on earth peace, good will toward men." I think of all -the salutations that were ever spoken to man, the most beautiful is -that salutation of the Christ after his resurrection upon meeting his -disciples—"Peace be unto you!" This afterwards became the universal -Christian salutation—"Peace be unto you!" "He [the Christ] hath called -us to peace," is Paul's declaration. Again: "if it be possible—as much -as lieth in you, live peaceably with all men." Of wisdom it is said: -</p><blockquote> -<p> "Her ways are ways of pleasantness, and all her paths are paths of - peace." -</p></blockquote> -<p>From all these expressions we learn, of course, the desirability and -the beauty and grace of peace—"peace on earth, and toward men good -will." Strange indeed would be the spectacle of a man who would express -himself in favor of war instead of peace. Peace is the mother of -abundance; the nurse of sciences and of arts; for without peace these -things may not abound. Peace is essential to the progress of nations; -some one has called it the "calm health of nations." Every prompting -of the heart and every deduction of the reasonable mind would array -all men upon the side of peace. Good sense demands it; prosperity and -progress of nations demand it. I give my voice for peace. But in our -contemplation of this subject, there are some other things that, I -think, ought to be considered. We must not forget that there is such a -thing as "ignoble peace," There has been in the past, and there may be -in the future, such things as "honorable wars." There are some things -in this world that can not be arbitrated. A burglar, for instance, -enters your home, and he loads up his bag with your valuables—your -jewelry, your money, the product of your frugality and industry—and -when you catch him red-handed in the act, he may not drop his bag and -propose arbitration. You can't arbitrate the case; he must be seized -and brought before the courts, and receive the punishment due to his -crime. The community must be protected against such characters. It -is equally true that there are international affairs that may not -be arbitrated. A host may not invade our territory, and while still -occupying it propose arbitration of differences between us. We will -not endure the presence of the invader. He must be driven from the -fatherland. Until we reach the basis of assured justice in personal -affairs and in national affairs, the world may not hope to dispense -with the force that can demand and assure justice. The very existence -of law implies force. The great Napoleon, who will yet be recognized -as a greater statesman than he was warrior, once said, "Your laws are -mere nullities without the force necessary to make them respected." Law -implies penalty; penalty implies force; force, in the last analysis of -it, means armies and navies, and there is no escaping the conclusion. -While God is spoken of as a God of justice, he is also spoken of as a -God of battles: and we have a number of instances named in holy writ, -where God justified war—notwithstanding all the horrors attendant upon -it. There are some things worse than war, and there are some things -even better than peace. Justice is better than peace; and without -justice, be assured you can have no enduring peace. War is horrible, -but slavery is worse. Deprivation of your rights, the right to life, to -liberty, and to the pursuit of happiness—to be deprived of these is -worse than war; and these are worth all that it costs to maintain them, -worthy of all that even a war would cost us to maintain them. -</p> -<h3>II. -<br>THE GOD OF BATTLES. -</h3> -<p>I was much impressed, many years ago, in reading the account of Joshua, -when he was taking possession of the land which God had given to the -Hebrew race. As he was nearing Jericho, in the early days of his -conquests, on one occasion he observed a stranger approaching, with his -sword drawn in his hand: and Joshua went unto him and said, "Art thou -for us, or for our adversaries?" "Nay," said this glorious personage, -"but as captain of the host of the Lord, am I now come;" and Joshua -fell at his feet and worshiped him without reproach, acknowledging him -as lord, and inquired what he would have him to do; and the divine -personage—for he was no less—required the warrior, Joshua, to remove -the very shoes from his feet, for he was standing on holy ground! How -different this incident from that where an angel appeared unto John, -the beloved disciple, and John, overwhelmed with the glamor of the -angel's brightness, fell down and worshiped him, or would have done -so, but the angel quickly raised him up and said, "See thou do it not, -for I am of thy fellow servants and of thy brethren that have the -testimony of Jesus, worship God." But in the case of Joshua bowing down -to this personage, with drawn sword in hand, "Captain of the Lord's -hosts," he was not stopped in his worship of him; proving to us that -this personage was more than an angel—that he was divine. What, Deity? -Yes, or why was he worshiped by Joshua? Again, it is written in the -Scriptures: -</p><blockquote> -<p> "The sons of Reuben, and the Gadites, and the half tribe of - Manasseh—made war with the Hagarites—and they were helped against - them: for they cried to God in the battle, and he was entreated of - them; because they put their trust in him.—Then fell down many - slain, because the war was of God." -</p></blockquote> -<p>These incidents represent God indeed as a God of battles. I know it -is said that "War is hell," and therefore, from that standpoint, some -people may think that God has little or nothing to do with war; but at -this point I may say that I share the views of his Grace the Archbishop -of Armagh, who, in a poem published a few years ago, said: -</p><blockquote> -<p class="poetry"> "They say that 'war is hell,' the 'great accursed,<br> - 'The sin impossible to be forgiven—<br> - Yet I can look beyond it at its worst,<br> - And still find blue in Heaven.<br> - "And when I note how nobly natures form<br> - Under the war's red rain, I deem it true,<br> - That he who made the earthquake and the storm,<br> - Perchance made battles too!<br> -</p> -<p class="poetry"> * * * * *<br> -</p> -<p class="poetry"> "As the heaven's many colored flames<br> - At sunset are but dust in rich disguise—<br> - The ascending earthquake dust of battle frames<br> - God's pictures in the skies."<br> -</p></blockquote> -<h3>III. -<br>JUSTICE THE BASIS OF PEACE. -</h3> -<p>You will see, from what I have here said, that while I am interested -in this question of peace, and believe in it, I have little sympathy -with the hysteria that sometimes goes with those who advocate it. If -the world wants peace—very good; the world may have it; but that -world-peace which has been the dream of prophets and sages must -have for its basis justice. No more beautiful expression than this: -"Righteousness and Peace have kissed each other;" and peace is of -little worth till kissed by righteousness. Make your basis of universal -peace universal justice, and peace is assured. And may we hope for -it, this universal peace? Most assuredly. It has been promised the -world by divine wisdom, and his word will not fail; but when we get -universal peace, it will be because righteousness has been established, -and because justice is assured. Those of us, then, who are interested -in establishing international peace—universal peace—let us proceed -by seeking to establish righteousness—personal and national—and -by establishing justice. Already there has been wonderful progress -made by the world in this direction. Already we may see the twilight -breaking over the eastern hills that gives assurance of the coming -day of peace spoken of by the prophets. Elder Riter has traced for us -some of the developments in this progress. I think, in modern days -our movements towards it have been almost by leaps and bounds. It was -in 1815 that the first peace society in the world, was organized. -That organization was effected in the United States. It took place -immediately after the close of the unfortunate war of 1812, our last -war, with Great Britain—pray God it may be, indeed, the very last! -The circumstances attendant upon that war, the pity of seeing people -of the same race and of the same religion, locked in deadly conflict; -and then, too, the unhappy circumstances of having the chief great -land battle fought some fifteen or twenty days after the peace between -the two nations had really been signed—these circumstances created a -sentiment against such wars as this, wars between people so closely -allied in interest and sentiment, and religion—it was like brother -fighting brother! And the great internecine war between the American -states presented to the world even a sadder picture, and created a -still stronger sentiment for peace. So the peace movement began from -these circumstances, and from these beginnings grew until from a purely -local movement it became a national one; and today is an international -one. In 1899 we had the happiness of seeing the world's first great, -permanent international court of arbitration established, the beginning -of the fulfilment of that dream of the prophets, the establishment -of the universal parliament of the world, the federation of nations. -The leading nations of Europe and America sent delegations to the -Hague that year, and there was established this permanent court of -arbitration, which has already passed upon some twelve international -cases, and that has quite a number of cases still pending before it. -This is progress beyond the dreams of men a quarter of a century ago. -But these things grow slowly. We need not marvel if the movement that -finally established this permanent international court of arbitration -grew slowly. "Constitutions," says an authority on civil law, "are not -made—they grow." They come up out of the long experience of races -of men. They are beaten out upon the anvil of human experience. Take -a single nation, a homogenous people—how slow they have been, in -the centuries of the past, to come to a settlement of the questions -pertaining to the civil rights of persons, to their political rights -under the law. How slow individuals have been to learn that liberty -is liberty under the law; and not the license to do as one pleases, -irrespective of the rights of others! You may be assured that if a race -or a nation has made slow progress along these lines, when the people -were homogenous, when their civilization was identical, when their -aspirations were of one character—then you may be assured that nations -of different races, civilizations, traditions and temperaments will -still make slower progress and require a longer time to conform their -conduct to international law, the object of which shall be to dispense -justice among the nations. Still we may hope that this movement towards -a recognition of international justice and universal peace will be more -rapid than in past ages as to national reforms and progress, since we -live in an age noted for the diffusion of knowledge, and a constantly -widening circle of intelligence. -</p> -<p>In this text I have read to you, there is one thing that I want to -call your attention to, that we are apt to overlook, and that is -this: "And He [Jehovah] shall judge among the nations, and shall -rebuke many people," etc. Mark you that! Jehovah "shall judge among -the nations;" then comes your promise of the beating of swords into -plowshares, and spears into pruning hooks. When? When Jehovah judges -among the nations—when his law, the very essence of which is justice, -is observed and honored by the nations; then we may hope to find the -fulfillment of the dream of the prophet,—and not until then. And -when the dream of the poets and sages shall come to pass, and the -federation of nations shall be a reality, and there shall be the -world's parliament—what then? Why, even then you will find that law -implies force to compel obedience, and that force in the last analysis -of things means armies, navies—war! So that when the world shall be -removed from the possibilities of war, I do not know. My judgment is -that we shall need courts, police, armies, navies—the embodiment -of force, just so long as on the part of individuals and groups of -individuals and communities and nations there is a disposition to -resort to acts of injustice, to violate law, to gratify the disposition -in man to make aggression upon his fellow-men. These things must be -restrained; and, in some cases force only is the means by which they -may be restrained; so that the means of the enforcement of law, so far -as I can see, must live as long as there is law. -</p> -<p>Well, this view is not so very hopeful for international—for universal -peace, is it? I read, in my Scriptures, about their having been war -even in heaven; and I do not know but what there may be future wars in -other heavens—I am sure there will be if there is rebellion against -law, and justice, and good order; and it will extend into the future, -as well as being a reality of the past. Now, do you not see that the -end of all our reflections upon the subject simply means that you must -have righteousness or you can have no peace? You must have justice or -you can never have peace. Neither Gods nor men have been able to have -peace in the past, not even in heaven, apart from these principles; -and what holds as to the past, I think is very likely to hold for the -future. -</p> -<p>As to the sorrow that wars bring to us—I scarcely know what to say of -that. But even sorrows have their mission in this world; and suffering -has its mission. I think that any Christian who rightly understands -the gospel of Jesus Christ will value all the more the salvation that -comes to him, by reason of what it cost—the blood-sweat of the Christ -in Gethsemane, as well as his sufferings on Calvary. I think a man -should value the liberties that he enjoys all the more because of the -awful price that has been paid for them. I read here in our Book of -Doctrine and Covenants that God inspired the fathers of our republic -to establish the Constitution of our country—the United States; and -he tells us that he "redeemed the land by the shedding of blood." Are -these battles of the past, these sufferings and sacrifices of past -generations, of no value? I prize the liberties of our age and the -civilization of our times, not only because of the value of the things -in themselves, but also because of the price that the generations -in the past have paid for them. They become sanctified through the -suffering and the sacrifice that it has been necessary to make fo -them. Father Ryan has voiced some sentiments, in which I share, and I -am going to read them to you. It is said by some one, whom I do not -now remember, that "Calvaries and crucifixes take deepest hold of -humanity—the triumphs of might are transient, they pass away and are -forgotten—the sufferings of Right are graven deepest on the chronicles -of nations." I do not believe that all the suffering of the past is -wasted, by any manner of means, "Crowns of roses fade; crowns of thorns -endure!" And now for this poem: -</p><blockquote> -<h4>THE LAND WITH MEMORIES. -</h4> -<p class="poetry"> "Yes! give me a land where the ruins are spread,<br> - And the living tread light on the hearts of the dead;<br> - Yes, give me a land that is blest by the dust,<br> - And bright with the deeds of the downtrodden just!<br> - Yes, give me the land that hath legend and lays<br> - Enshrining the memories of long-vanished days;<br> - Yes, give me a land that hath story and song,<br> - To tell of the strife of the Right with the Wrong;<br> - Yes, give me the land with a grave in each spot,<br> - And names in the graves that shall not be forgot!<br> - Yes, give me the land of the wreck and the tomb,<br> - There's a grandeur in graves—there's a glory in gloom!<br> - For out of the gloom future brightness is born,<br> - And the graves of the dead, with the grass overgrown,<br> - May yet form the footstool of Liberty's throne,<br> - And each single wreck in the war-path of Might,<br> - Shall yet be a rock in the Temple of Right!"<sup>[1]</sup><br> -</p></blockquote> -<p>[Footnote 1: This poem was often quoted by Mr. Alexander Stephens, of -Georgia, than whom America has produced few greater statesmen, and this -poem for him seemed to voice the sorrows of the South after the close -of the war between the States.] -</p> -<p>Now, let us have peace, even if we have to fight for it—and in my -judgment, for some time to come, if you have peace, it will be because -you are prepared to fight for it; and when the great central government -shall be established—the world's federation of nations—it will need -the force, the power to compel men to submit to its just decrees. -This dream of the poet, here in Isaiah, shall be fulfilled in very -deed, when God shall judge among the nations; because when he judges -among the nations, he will judge in righteousness, and he will judge -in justice; that will insure the world's peace; and our national -armaments then will not be necessary. But what experiences, national -and international, lie between where we now stand and the attainment -of that end—who may tell? Another prophet caught a glimpse of that -side of the question, when he declared that the nations would beat -their plows into swords, and their pruning hooks into spears (Joel -3:10); and there is something in the way of experience in that kind -for modern nations, in all probability. Yet, I am a man of peace, I -believe in peace. I intend to work for peace, but I cannot close my -eyes to some of these things that are born out of the experiences of -races and nations of men; but may God grant that the spirit of peace -may increase in the world—there is much need of it, but when peace -becomes universal and permanent, be assured it will be so, because -righteousness and justice shall have been established in the world. -</p> - - -<h2><a name="PARTIVSECVI"></a>VI. -<br>THE MYSTERIOUS HARMONIES OF THE GREAT REPUBLIC. -</h2> -<p>Being a development of the thought that God had part in founding the -government of the United States and is directing its destinies. (Fourth -of July speech at Spanish Fork, 1908.) -</p> -<h3>I. -<br>INTRODUCTION. -</h3> -<p><em>Mr. Chairman, Ladies and Gentlemen</em>: I appreciate the honor you have -done me in asking me to come to your beautiful and thriving town to -speak such things to you as this occasion may suggest. I think it -is quite generally conceded that the old-fashioned Fourth of July -celebration, like many other old-fashioned things, is growing out of -date. The thirteen guns at sunrise, the hoisting of the flag, the -early assembling of the people, the parade, in spite of heat and dust, -rain or mud, representation of the thirteen states by thirteen young -ladies—beautiful all; the assembling of the people in the grove, the -prayer of the chaplain, the reading of the Declaration of Independence, -with all its serious charges against King George III intact; and, above -all, the long and serious and wearying speech of the "orator of the -day"—all this is passing away, and we celebrate our nation's birthday -usually under less imposing ceremonies; and to this change, for one, I -have been entirely reconciled. So far reconciled, in fact, that I had -made something like a resolution that never again would I participate -in the old-fashioned methods of celebration; that I would no more -inflict on my fellow-citizens a Fourth of July speech so often misnamed -"oration." -</p> -<p>But receiving your committee's very flattering invitation to address -the good people of Spanish Fork, a change came over the spirit of -my thought, and it occurred to me that at this particular time the -occasion might afford an opportunity for the expression of thoughts -which I am quite sure the people of your town, and the people of our -entire state, would do well to consider at this time, and hence I am -here to venture a few remarks which I hope will be of some interest to -those here assembled, and without offense to any. -</p> -<h4>THE MIRACLE OF AMERICAN ACHIEVEMENTS. -</h4> -<p>I think no man of intelligence can contemplate the achievements by the -United States of America through the last one hundred thirty six years -without being over-powered by the sense that what has been wrought is -the result of something more than merely unaided, human achievement. -The establishment, maintenance and extension of free institutions until -they reach triumphant success in permanent, peaceful self-government -by the people; the enlargement of our borders from the great lakes to -the gulf; from the shores of the Atlantic to those of the Pacific; -the triumphs obtained over the wilderness; the marvelous extension -of civilization; the contributions we have made to civilization -itself; the triumphs of intellect over material things; the practical -annihilation of distances; the network of railroads, trans-continental -and local, with accompanying network of telegraph lines bringing all -parts of our land into immediate communication with each other, and -with all the world; the multiplication of mechanical contrivances, -which removes man from much of the drudgery of life; the marvelous -increase in conveniences and comforts of human life, country life, -town life, city life and national life; the general uplift that has -taken place in intellectual, moral and spiritual life; our expanding -educational facilities and the wide dissemination of knowledge among -the people; the increase among the people, if not of patriotism, at -least of confidence in the permanency and success of our system of -government—all these triumphs, I repeat, proclaim a higher power than -that which is resident in human wisdom as being the force that founded -and that has guided the destinies of our country to the achievement of -all this. For some wise purpose, yet to be more perfectly unfolded, -through plot and counterplot of men, I feel that God is developing -the mysterious harmonies that shall make up the history of our great -republic. It is upon this idea that I shall dwell today, the idea that -God has had a part in founding our nation and directing thus far its -course. I am the more free to take in hand this subject today, because -I believe that I am speaking to those who quite generally accept this -view. -</p> -<h3>II. -<br>THE INSPIRATION OF THE FOUNDERS OF THE AMERICAN CONSTITUTION. -</h3> -<p>The following passage is to be found in a book which many of our -citizens accept as scripture, and which represents Deity saying: -</p><blockquote> -<p> "It is not right that any man should be in bondage one to another. - And for this purpose have I established the constitution of this - land [the United States] by the hands of wise men whom I raised up - unto this very purpose, and redeemed the land by the shedding of - blood." (Doc. and Cov. Sec. 101.) -</p></blockquote> -<p>I think this doctrine may be maintained in two ways: First, by -reference to the historical incidents of the American revolution, in -the throes of which our nation had its birth. And, second, by an appeal -to the principles of the constitution on which our nation is founded. -Necessarily, of course the consideration of these two branches of the -subject must be very limited. Let us consider the first proposition. -One hundred and thirty-six years ago today, when the Declaration -of Independence was signed by the American patriots assembled in -Philadelphia, there were in existence, and in rebellion against Great -Britain, thirteen colonies extending along the Atlantic seaboard from -Massachusetts to Georgia. In round numbers, the population did not -reach 3,000,000. They were not a military people. They were a farming -and frontier population. The task immediately before them, in an -economic way, was the subjugation of the wilderness. They had no great -stores of munitions of war, nor were they well supplied with arms. -Their commerce was primitive and depended upon the favor and shipping -of the nation with which they were at war. They had no great military -geniuses among them, and, from the standpoint of those who believe -that God fights on the side of those who have the largest and most -perfect armies and the heaviest ordinance, the struggle for independent -national existence would look hopeless. In the eyes of many of the -colonists themselves it was a forlorn hope, this dream of independence. -They were about to measure arms with one of the most formidable empires -of the world. A nation ready and armed at all points, "her navies," -as some of the leading men of Virginia said—"her navies were riding -triumphantly in every sea; her armies never marched but to certain -victory." What could be the issue of such a conflict except that the -colonies would become an easy prey to Great Britain, and the rebellion -would end in converting "the right" which the British parliament -then claimed to tax America without representation, into a firm and -indubitable right by conquest? -</p> -<p>The fact alone that the colonies succeeded in the face of such -overwhelming odds in winning their independence must necessarily argue -the support of some superhuman power which intervenes in the affairs -of nations. And when the secondary means through which victory was -finally secured for the colonies is considered, the more apparent -becomes the fact of divine interposition. The mind skeptical to such -faith as this, would naturally say that the victory of the colonies -was achieved because France and Spain, old enemies of Great Britain, -and Holland, her jealous rival for the world's commerce, joined with -the American colonies in the war against Great Britain, and that those -nations, rather than the colonial armies, won for the American colonies -their independence. To my mind, however, it is just here that the -interposition of divine providence becomes most apparent; and I find my -belief most aptly expressed by one of the most accomplished of American -historians (Marcus Wilson), who, in commenting upon the treaty of peace -signed by Great Britain, France, Spain, Holland and the United States, -said: -</p><blockquote> -<p> "This closed the most important war in which England had ever been - engaged—a war which rose wholly out of her ungenerous treatment - of her American colonies. The expense of blood and treasure which - this war cost England was enormous; nor, indeed, did her European - antagonists suffer much less severely. The United States was the - only country that could look to any beneficial results from the - war, and these were ordained by a strange union of opposing motives - and principles, unequaled in the annals of history. France and - Spain, the arbitrary despots of the old world, had stood forth as - the protectors of an infant republic, and had combined, contrary - to all the principles of their political faith, to establish the - rising liberties of America. They appeared but as blind instruments - in the hands of providence, employed to aid in the rounding of - a nation which should cultivate those republican virtues that - were destined yet to regenerate the world upon the principles of - universal intelligence, and eventually to overthrow the timeworn - system of tyrannical usurpation of the few over the many." -</p></blockquote> -<p>To this expression of my belief I may hope to add nothing. I do, -however, desire, in addition to the evidence thus presented for the -idea of the interposition of providence in the affairs which led to -the establishment of our nation, I do desire to call your attention to -the fact that some of the great American leaders in the Revolutionary -period had a most perfect pre-vision of all these events which history -records as having taken place. Among these inspired men, which many of -you believe God raised up to found the constitution of our country, -there certainly was none more inspired than the great Virginia orator, -Patrick Henry. Mr. Wirt, his biographer, calls attention to an item of -his history which seems to have been strangely overlooked by those who -speak of this great man and the contributions he made to the general -cause of freedom in our land. Mr. Wirt tells us of a conversation that -took place at the residence of Colonel Samuel Overton, in Virginia, -in the presence of a number of prominent gentlemen that is so clearly -prophetic that you shall not find in Isaiah or Micah or Amos or any -of the Jewish prophets a passage that surpasses it for prophetic -clearness. I shall quote the incident as related by Mr. Wirt, who -received the story of Mr. Pope, and records it in his excellent -biography of Patrick Henry: -</p><blockquote> -<p> "I was informed by Colonel John Overton, that before one drop - of blood was shed in our contest with Great Britain, he was at - Colonel Samuel Overton's in company with Mr. Henry, Colonel - Morris, John Hawkins and Colonel Samuel Overton, when the last - mentioned gentleman asked Mr. Henry, 'whether he supposed Great - Britain would drive her colonies to extremities, and if she should, - what he thought would be the issue of the war.' When Mr. Henry, - after looking round to see who were present, expressed himself - confidentially to the company in the following manner: -</p> -<p> "'She will drive us to extremities; no accommodation will take - place; hostilities will soon commence, and a desperate and bloody - touch it will be.' 'But,' said Colonel Samuel Overton, 'do you - think, Mr. Henry, that an infant nation as we are, without - discipline, arms, ammunition, ships of war, or money to procure - them do you think it possible, thus circumstanced, to oppose - successfully the fleets and armies of Great Britain?' 'I will be - candid with you,' replied Mr. Henry. 'I doubt whether we shall be - able, alone, to cope with so powerful a nation. But,' continued he - (rising from his chair, with great animation), 'where is France? - Where is Spain? Where is Holland?—the natural enemies of Great - Britain. Where will they be all this while? Do you suppose they - will stand by, idle and indifferent spectators to the contest? Will - Louis XVI be asleep all this time? Believe me, no! When Louis XVI - shall be satisfied by our serious opposition, and our Declaration - of Independence, that all prospect of a reconciliation is gone, - then, and not until then, will he furnish us with arms, ammunition, - and clothing; and not with these only, but he will send his fleets - and armies to fight our battles for us; he will form with us a - treaty offensive and defensive, against our unnatural mother. - Spain and Holland will join the confederation! Our independence - will be established! and we shall take our stand among the nations - of the earth!' Here he ceased; and Colonel John Overton says, he - shall never forget the voice and prophetic manner with which these - predictions were uttered, and which have been since so literally - verified. Colonel Overton says, at the word independence, the - company appeared to be startled; for they had never heard anything - of the kind before even suggested." -</p></blockquote> -<p>I think this passage alone, when the roster of "American prophets" -shall be made up, will place this first man of our Revolutionary period -high on the list of such prophets, and we shall yet have occasion to be -as proud of our American prophets as the Jews are of their prophets. -Of other manifestations of inspiration in the men who guided the -councils of our nation in this Revolutionary period, I may not here -speak at length. It is matter of pride, however, that their wisdom was -recognized by friends over the sea. Of the first continental congress, -the Earl of Chatham, in the British house of lords, said: -</p><blockquote> -<p> "I must declare and avow, that in all my reading and study of - history (and it has been my favorite study—I have read Thucydides, - and have studied and admired the master states of the world), - that for solidity of reasoning, force of sagacity and wisdom of - conclusion, under such a complication of circumstances, no nation - or body of men can stand in preference to the general congress of - Philadelphia." -</p></blockquote> -<p>Whence obtained these men the wisdom that thus challenged the -admiration of the first statesman of Great Britain, and of his age, a -man of gigantic intellectual powers, of incorruptible integrity, and -who devoted the great powers of his mind to the service of his country? -Could the wilderness impart much knowledge of principles of government -and statesmanship as was manifested in the councils of those American -planters, manufacturers and trades people? What books were extant from -which they could learn it? Was it the genius of the land they inhabited -that taught them statecraft? Was it the spirit of freedom that -brooded over the country, over lake and stream and forest that sought -self-expression through them? Did the wild waves of the Atlantic, as -they broke upon the shingle of New England's rugged coast, hymn civic -wisdom into their souls? Let poets and romancers attribute it to what -source they will, to me it was the inspiration of God which touched -their spirits and gave them understanding. -</p> -<p>And not only was that inspiration wisdom to the American councils, -but it inspired courage in the presence of defeat and patience that -taught their armies to wait for their victory. It gave hope and calm -to the turbulent spirit of Washington, and faith and confidence to -his companions in arms. It kept alive the fires and patriotism in the -breast of the common soldier and quieted the fears of the loved ones -left to watch over the homes during the absence of husbands and fathers -and sons. It affected all the departments of the great struggle until -"Yorktown's sun rose on a nation's banner spread, a nation's freedom -won." And the nation of the United States began that career whose -achievements are the admiration and marvel of the world. -</p> -<h3>III. -<br>THE UNIQUE THINGS IN AMERICAN GOVERNMENT. -</h3> -<p>Let us now consider the second proposition; namely, that the -inspiration of those who founded our constitution may be sustained by -a consideration of the principles on which our government is founded. -That there were republics and federated republics, too, before our -own, goes without saying; that the justice of the principle of -government by the people had been recognized by masters of the science -of civil government is equally true; but never before in the history -of the world has there been developed such a highly complex system of -government, none in which there has been such a balancing and fair -adjustment of powers, will be conceded by every student of history and -of civil government. In the first place, the division of the sovereign -power of government into three co-ordinate and independent departments, -both in the states and in the nation—the executive, the legislative -and the judicial departments—is more insisted upon than in any -other government that has ever been established. Then, again, in the -division of the sovereign power as between the states and the general -government it is unique. On the one side the general government is -more limited and on the other more extended than in any other republic -ever founded. Limited in that the general government is confined to -powers expressly conferred upon it by the constitution, while all other -powers of government are reserved to the states or to the people, -respectively. The side on which its powers are more extended than in -any previous confederation is in this, that power is conferred upon the -general government to execute its own laws, with its own machinery, -and upon all citizens within any one and in all the states. The French -philosopher, De Tocqueville, declares that the principle of our -republic rested upon "a wholly novel theory, which may be considered as -a great discovery in modern political science, and for which there is -as yet no specific name." Enlarging upon the subject, he said: -</p><blockquote> -<p> "This constitution, which may at first be confounded with the - federal constitutions which have preceded it, rests, in truth, - upon a wholly novel theory, which may be considered as a great - discovery in modern political science. In all the confederations - which preceded the American constitution in 1789, the allied states - for a common object agreed to obey the injunctions of a federal - government; but they reserved to themselves the right of ordaining - and embracing the execution of the laws of the Union. The American - states which combined in 1789 agreed that the federal government - should not only dictate, but should execute its own enactments. In - both cases the right is the same, but the exercise of the right - is different, and this difference produced the most momentous - consequences. The new word, which ought to express this novel - thing, does not yet exist. The human understanding more easily - invents new things than new words, and we are hence constrained to - employ many improper and inadequate expressions." -</p></blockquote> -<p>Our own national experience proves that it is the adoption of this -principle in our system of government which supplies the element of -strength that is usually supposed to be lacking in republican forms -of government, and makes it possible for a republic to persist, to be -strong, and at the same time conserve the freedom of the people. -</p> -<p>The principle, however, which most concerns us here today in our -deliberations is the great and fundamental principle of our system -of government—"the law of laws," as De Tocqueville calls it, the -doctrine of the sovereignty of the people—"government of the people, -by the people and for the people." This principle is, of course, the -foundation not only of our republic but of all republics. It has, -however, in our American system received increased emphasis; it has -taken on new life; it has become a reality. There are not wanting -writers on civil government who say this principle is active in all -governments, and, indeed, to some extent, that is true; but for -the most part, in modern times, until the establishment of our own -government, this principle found expression only "in the purchased -suffrages of a few of the satellites of power." At other times "in the -votes of the timid or interested minority." Or else it was "discovered -in the silence of the people and based on the supposition that the fact -of submission establishes the right to govern." But in our system this -principle is not barren or concealed; it is recognized by the customs -of the people, as well as proclaimed by the laws. "It spreads freely -and arrives without impediment at its most remote consequences," as -De Tocqueville urges, and it has direct application to the affairs -of government. It is a principle that takes government out of the -hands of a favored few, and recognizes civil power as resident in the -people. It upsets the doctrine of the divine right of kings to rule, -and of priests to interfere, only as they may exercise their rights -of citizenship in common with their fellow-citizens. That utterance -of our Declaration of Independence, which says "governments derive -their just powers from the consent of the governed," may seem at first -glance to be an unimportant statement, but tremendous consequences -draw it, and it was truly revolutionary in its character, as matters -stood in the political affairs of the British Empire at the time it was -proclaimed. And when we say that we believe that the constitution of -our country was established by a divine inspiration, working through -the men who formulated it, we should remember that we stand committed -to this doctrine of government by the people; and to such of us who -hold to a divine inspiration in our constitution, that principle of our -government is God-ordained. -</p> -<p>Referring to this idea that the constitution of our country is an -inspired instrument, I am tempted to believe sometimes that we fail to -appreciate the seriousness of that doctrine. We are apt to speak of -it too glibly, and as applying to a mass of things that we have never -taken the time to analyze and consider in detail. But if we really -mean what we say when holding to this view of the constitution being -an inspired instrument, then let us remember that we believe that the -constitution, not only as a whole, but in its parts, is inspired of -God. That is, it was a divine wisdom that recognized the power of civil -government as resident in the people. In other words, God ordains, for -our country at least, that government shall be by the people; that the -sovereign power of government which they ordain and establish shall be -divided into its three co-ordinate and independent branches, executive, -legislative and judicial; that there shall be a further division of -the sovereign powers of government between the states and the general -government; that the general government is authorized to exercise only -such powers as are expressly conferred upon it by the constitution; -that the rest of the sovereign powers of government are reserved to the -states and to the people respectively. The theory that the constitution -of our country is inspired commits us to the doctrine that there shall -be freedom of the press, freedom of speech, separation of church and -state, and the freedom, equality and independence of the individual -citizen—all these things together and severally are ordained of God; -<em>and he who infringes upon any one of these things ordained by our -inspired constitution is untrue to that order of things that God has -ordained for our government through an inspired constitution</em>. -</p> -<p>There is even more than all this to those of us who believe the -constitution to be an inspired instrument; for the most of us who -believe that believe also that the Book of Mormon is a true history of -ancient America; and in that book is recorded an historical incident -which has a direct bearing upon the subject we are here considering. -It refers to a new element in government by the people; one that we -will do well to properly regard. And that is, the direct personal -responsibility that the individual carries under a system of government -where the people rule. The incident occurs in the alleged reign of -Mosiah I at a period that corresponds with the latter half of the -second century before Christ. The old king proposed to his people -a revolution in the form of government by which monarchy should be -abandoned and the republican form of government be established in its -place. In urging this revolutionary measure the good king said: -</p><blockquote> -<p> "It is not common that the voice of the people desireth anything - contrary to that which is right; but it is common for the lesser - part of the people to desire that which is not right; therefore - this shall ye observe and make it your law to do your business - by the voice of the people. And if the time comes that the voice - of the people doth choose iniquity, then is the time that the - judgments of God will come upon you, yea, then is the time he will - visit you with great destruction even as he has hitherto visited - this land. * * * * And I command you to do these things in the fear - of the Lord; and I command you to do these things, and that ye have - no king; that if this people commit sins and iniquities, they shall - be answered upon their own heads. For behold, I say unto you, the - sins of many people have been caused by the iniquities of their - kings; therefore their iniquities are answered upon the heads of - their kings. And now I desire that this inequality should be no - more in this land, especially among this my people; but I desire - that this be a land of liberty, that every man may enjoy his rights - and privileges alike, so long as the Lord sees fit that we may live - and inherit the land; yea, even as long as any of our posterity - remains upon the face of the land." -</p></blockquote> -<p>The old king in his passage points to the existence of an important -element in government by the people, the moral element; the direct, -personal responsibility of the individual for such evils as obtain -under government where the people rule. But in order that this element -of moral responsibility may be brought into government, it stands -to reason that every individual must be free and untrammeled in the -exercise of his political duties, in the casting of his vote. Each -individual musts have an equal voice in the government. Every man must -be a sovereign in the civil institution, and his vote must represent -the voice and judgment of a free man. A vote unawed by influence, and -uncoerced by any power whatsoever. Less than this would bring the -whole scheme of government by the voice of the people into contempt -and failure. Under the system of government by the people, in order to -retain the moral responsibility of the people in civil affairs, there -must be no appeal but to the intelligent judgment of the individual. -Each man's act must be the act of a free man; and those who would -corrupt the electorate of a government where the people rule, or sway -it by any other force than by an appeal to reason, would destroy -this element of personal, moral responsibility in civil government, -and in the case of those of us who accept this book from which I am -quoting—<em>if we would appeal to any other force than to that of reason, -we would be setting ourselves against an order of things that God has -ordained</em>. -</p> -<p>This old king of whom I am speaking manifested wisdom in another -respect. His suggestion of this change from a monarchy to a republic -carried with it the provision that the change should not go into effect -until the time of his death. He would remain king so long as he lived; -then the rule by the voice of the people should begin. Was the old -monarch conscious that it would be difficult to inaugurate this rule -of the people while he yet lived? That there would be those who would -seek to know his desires, then proclaim them, influence the minds of -the electorate, and thus still have Mosiah's rule instead of government -by the people? I do not know how far these thoughts may have been the -thoughts of the king; but surely he removed grave difficulties from the -institution of his newly conceived form of government for his people -by putting off its inauguration until after his death. For sure it is -that the desires of one so esteemed, so wise and unselfish, would have -had such influence that his wishes, howsoever expressed, would have -been followed by the people, and in a measure the end of his proposed -revolution would have been thwarted. -</p> -<p>These reflections bring to my recollection the words of an American -writer (Orville Dewey) whose works I learned to esteem in the early -days of my reading. Especially did I admire the following passage on -what the character of a free people should be, from his essay on "Human -Life:" -</p><blockquote> -<p> "Liberty gentlemen, is a solemn thing—a welcome, a joyous, a - glorious thing, if you please; but it is a solemn thing. A free - people must be a thoughtful people. The subjects of a despot may - be reckless and gay if they can. A free people must be serious; - for it has to do the greatest things that ever was done in the - world—to govern itself. That hour in human life is most serious - when it passes from parental control into free manhood; then must - the man bind the righteous law upon himself, more strongly than - father or mother ever bound it upon him. And when a people leaves - the leading-strings of prescriptive authority, and enters upon the - ground of freedom, that ground must be fenced with law; it must be - tilled with wisdom; it must be hallowed with prayer. The tribunal - of justice, the free school, the holy church must be built there, - to entrench, to defend and to keep the sacred heritage. * * * In - the universe there is no trust so awful as moral freedom; and all - good civil freedom depends upon the use of that. But look at it. - Around every human, every rational being, is drawn a circle; the - space within is cleared from obstruction, or, at least, from all - coercion; it is sacred to the being himself who stands there; it - is secured and consecrated to his own responsibility. May I say - it?—God himself does not penetrate there with any absolute, any - coercive power! He compels the winds and waves to obey him; he - compels animal instincts to obey him; but he does not compel men - to obey. That sphere he leaves free; he brings influences to bear - upon it; but the last, final, solemn, infinite question between - right and wrong, he leaves to man himself. Ah! instead of madly - delighting in his freedom, I could imagine a man to protest, - to complain, to tremble that such a tremendous prerogative is - accorded to him. But it is accorded to him, and nothing but willing - obedience can discharge that solemn trust; nothing but a heroism - greater than that which fights battles, and pours out its blood - on its country's altar—the heroism of self-renunciation and - self-control. Come that liberty! I invoke it with all the ardor - of the poets and orators of freedom; with Spenser and Milton, - with Hampden and Sydney, with Rienzi and Dante, with Hamilton and - Washington, I invoke it. Come that liberty! Come none that does - not lead to that! Come the liberty that shall strike off every - chain, not only of iron, and iron-law, but of painful constriction, - of fear, of enslaving passion, of mad self-will; the liberty of - perfect truth and love, of holy faith and glad obedience!" -</p></blockquote> -<p>I trust this consideration of some of the details that enter into -the idea that our constitution is a divinely inspired instrument, -will bring home to us more emphatically the seriousness of that -declaration, as also that it will bring to us the realization of our -responsibilities that we sustain as free men, as sovereigns in a free -government. I trust, however, that you will not think I am calling -attention to these matters because I believe there will be any failure -on the part of the people of our great republic to perpetuate these -institutions so vital to our system of government. I cannot believe -that our nation was brought into existence under the circumstances that -attended upon its birth to end at last in failure. On the contrary, -I am persuaded that the time has fully come for the establishment in -this world, in some permanent way, government by the people. That -the reign of tyrants is ended and that the rule of the people has -begun, and will remain. The people of our country, especially the -people of our state, I trust, and believe, will stand for the great -principles that will perpetuate free institutions; that there shall -be in our country "equal and exact justice to all men, of whatever -state or persuasion, religious or political;" that our nation shall -continue as an indissoluble union of indestructible states; that -"the state governments shall be supported in all their rights as the -most competent administration for our domestic concerns, and the -surest bulwark against anti-republican tendencies;" that the general -government "shall be preserved in its whole constitutional vigor as the -sheet anchor of our peace at home and safety abroad;" that a "jealous -care shall be exercised of the right of election by the people"—unawed -by influence, uncoerced by any power other than an appeal to reason; -that "absolute acquiescence shall be maintained in the decision of the -majority, the vital principle of republics;" also "the supremacy of the -civil over military authority;" the "diffusion of information and the -arraignment of all abuses at the board of public reason; freedom of the -press and freedom of person"<sup>[1]</sup>—all these shall be maintained, and -with these principles maintained we may be assured that free government -will not perish from among men. -</p> -<p>[Footnote 1: The reader will, of course, recognize these quoted members -of the concluding sentence as excerpts from Jefferson's First Inaugural -Address.] -</p> - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of Defense of the Faith and the Saints -(Volume 2 of 2), by B. H. Roberts - -*** END OF THIS PROJECT GUTENBERG EBOOK DEFENSE OF FAITH AND SAINTS, VOL 2 *** - -***** This file should be named 52819-h.htm or 52819-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/2/8/1/52819/ - -Produced by the Mormon Texts Project -(http://mormontextsproject.org), with thanks to Trevor -Nysetvold for proofreading. - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. Project Gutenberg is a registered trademark, -and may not be used if you charge for the eBooks, unless you receive -specific permission. If you do not charge anything for copies of this -eBook, complying with the rules is very easy. You may use this eBook -for nearly any purpose such as creation of derivative works, reports, -performances and research. They may be modified and printed and given -away--you may do practically ANYTHING in the United States with eBooks -not protected by U.S. copyright law. Redistribution is subject to the -trademark license, especially commercial redistribution. - -START: FULL LICENSE - -THE FULL PROJECT GUTENBERG LICENSE -PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK - -To protect the Project Gutenberg-tm mission of promoting the free -distribution of electronic works, by using or distributing this work -(or any other work associated in any way with the phrase "Project -Gutenberg"), you agree to comply with all the terms of the Full -Project Gutenberg-tm License available with this file or online at -www.gutenberg.org/license. - -Section 1. General Terms of Use and Redistributing Project -Gutenberg-tm electronic works - -1.A. By reading or using any part of this Project Gutenberg-tm -electronic work, you indicate that you have read, understand, agree to -and accept all the terms of this license and intellectual property -(trademark/copyright) agreement. If you do not agree to abide by all -the terms of this agreement, you must cease using and return or -destroy all copies of Project Gutenberg-tm electronic works in your -possession. If you paid a fee for obtaining a copy of or access to a -Project Gutenberg-tm electronic work and you do not agree to be bound -by the terms of this agreement, you may obtain a refund from the -person or entity to whom you paid the fee as set forth in paragraph -1.E.8. - -1.B. "Project Gutenberg" is a registered trademark. It may only be -used on or associated in any way with an electronic work by people who -agree to be bound by the terms of this agreement. There are a few -things that you can do with most Project Gutenberg-tm electronic works -even without complying with the full terms of this agreement. See -paragraph 1.C below. There are a lot of things you can do with Project -Gutenberg-tm electronic works if you follow the terms of this -agreement and help preserve free future access to Project Gutenberg-tm -electronic works. See paragraph 1.E below. - -1.C. The Project Gutenberg Literary Archive Foundation ("the -Foundation" or PGLAF), owns a compilation copyright in the collection -of Project Gutenberg-tm electronic works. Nearly all the individual -works in the collection are in the public domain in the United -States. If an individual work is unprotected by copyright law in the -United States and you are located in the United States, we do not -claim a right to prevent you from copying, distributing, performing, -displaying or creating derivative works based on the work as long as -all references to Project Gutenberg are removed. Of course, we hope -that you will support the Project Gutenberg-tm mission of promoting -free access to electronic works by freely sharing Project Gutenberg-tm -works in compliance with the terms of this agreement for keeping the -Project Gutenberg-tm name associated with the work. You can easily -comply with the terms of this agreement by keeping this work in the -same format with its attached full Project Gutenberg-tm License when -you share it without charge with others. - -1.D. The copyright laws of the place where you are located also govern -what you can do with this work. Copyright laws in most countries are -in a constant state of change. If you are outside the United States, -check the laws of your country in addition to the terms of this -agreement before downloading, copying, displaying, performing, -distributing or creating derivative works based on this work or any -other Project Gutenberg-tm work. The Foundation makes no -representations concerning the copyright status of any work in any -country outside the United States. - -1.E. Unless you have removed all references to Project Gutenberg: - -1.E.1. The following sentence, with active links to, or other -immediate access to, the full Project Gutenberg-tm License must appear -prominently whenever any copy of a Project Gutenberg-tm work (any work -on which the phrase "Project Gutenberg" appears, or with which the -phrase "Project Gutenberg" is associated) is accessed, displayed, -performed, viewed, copied or distributed: - - This eBook is for the use of anyone anywhere in the United States and - most other parts of the world at no cost and with almost no - restrictions whatsoever. You may copy it, give it away or re-use it - under the terms of the Project Gutenberg License included with this - eBook or online at www.gutenberg.org. If you are not located in the - United States, you'll have to check the laws of the country where you - are located before using this ebook. - -1.E.2. If an individual Project Gutenberg-tm electronic work is -derived from texts not protected by U.S. copyright law (does not -contain a notice indicating that it is posted with permission of the -copyright holder), the work can be copied and distributed to anyone in -the United States without paying any fees or charges. If you are -redistributing or providing access to a work with the phrase "Project -Gutenberg" associated with or appearing on the work, you must comply -either with the requirements of paragraphs 1.E.1 through 1.E.7 or -obtain permission for the use of the work and the Project Gutenberg-tm -trademark as set forth in paragraphs 1.E.8 or 1.E.9. - -1.E.3. If an individual Project Gutenberg-tm electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any -additional terms imposed by the copyright holder. Additional terms -will be linked to the Project Gutenberg-tm License for all works -posted with the permission of the copyright holder found at the -beginning of this work. - -1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg-tm. - -1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg-tm License. - -1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including -any word processing or hypertext form. However, if you provide access -to or distribute copies of a Project Gutenberg-tm work in a format -other than "Plain Vanilla ASCII" or other format used in the official -version posted on the official Project Gutenberg-tm web site -(www.gutenberg.org), you must, at no additional cost, fee or expense -to the user, provide a copy, a means of exporting a copy, or a means -of obtaining a copy upon request, of the work in its original "Plain -Vanilla ASCII" or other form. Any alternate format must include the -full Project Gutenberg-tm License as specified in paragraph 1.E.1. - -1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg-tm works -unless you comply with paragraph 1.E.8 or 1.E.9. - -1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg-tm electronic works -provided that - -* You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg-tm works calculated using the method - you already use to calculate your applicable taxes. The fee is owed - to the owner of the Project Gutenberg-tm trademark, but he has - agreed to donate royalties under this paragraph to the Project - Gutenberg Literary Archive Foundation. Royalty payments must be paid - within 60 days following each date on which you prepare (or are - legally required to prepare) your periodic tax returns. Royalty - payments should be clearly marked as such and sent to the Project - Gutenberg Literary Archive Foundation at the address specified in - Section 4, "Information about donations to the Project Gutenberg - Literary Archive Foundation." - -* You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg-tm - License. You must require such a user to return or destroy all - copies of the works possessed in a physical medium and discontinue - all use of and all access to other copies of Project Gutenberg-tm - works. - -* You provide, in accordance with paragraph 1.F.3, a full refund of - any money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days of - receipt of the work. - -* You comply with all other terms of this agreement for free - distribution of Project Gutenberg-tm works. - -1.E.9. If you wish to charge a fee or distribute a Project -Gutenberg-tm electronic work or group of works on different terms than -are set forth in this agreement, you must obtain permission in writing -from both the Project Gutenberg Literary Archive Foundation and The -Project Gutenberg Trademark LLC, the owner of the Project Gutenberg-tm -trademark. Contact the Foundation as set forth in Section 3 below. - -1.F. - -1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -works not protected by U.S. copyright law in creating the Project -Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm -electronic works, and the medium on which they may be stored, may -contain "Defects," such as, but not limited to, incomplete, inaccurate -or corrupt data, transcription errors, a copyright or other -intellectual property infringement, a defective or damaged disk or -other medium, a computer virus, or computer codes that damage or -cannot be read by your equipment. - -1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right -of Replacement or Refund" described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg-tm trademark, and any other party distributing a Project -Gutenberg-tm electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE. - -1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium -with your written explanation. The person or entity that provided you -with the defective work may elect to provide a replacement copy in -lieu of a refund. If you received the work electronically, the person -or entity providing it to you may choose to give you a second -opportunity to receive the work electronically in lieu of a refund. If -the second copy is also defective, you may demand a refund in writing -without further opportunities to fix the problem. - -1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO -OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT -LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. - -1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of -damages. If any disclaimer or limitation set forth in this agreement -violates the law of the state applicable to this agreement, the -agreement shall be interpreted to make the maximum disclaimer or -limitation permitted by the applicable state law. The invalidity or -unenforceability of any provision of this agreement shall not void the -remaining provisions. - -1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg-tm electronic works in -accordance with this agreement, and any volunteers associated with the -production, promotion and distribution of Project Gutenberg-tm -electronic works, harmless from all liability, costs and expenses, -including legal fees, that arise directly or indirectly from any of -the following which you do or cause to occur: (a) distribution of this -or any Project Gutenberg-tm work, (b) alteration, modification, or -additions or deletions to any Project Gutenberg-tm work, and (c) any -Defect you cause. - -Section 2. Information about the Mission of Project Gutenberg-tm - -Project Gutenberg-tm is synonymous with the free distribution of -electronic works in formats readable by the widest variety of -computers including obsolete, old, middle-aged and new computers. It -exists because of the efforts of hundreds of volunteers and donations -from people in all walks of life. - -Volunteers and financial support to provide volunteers with the -assistance they need are critical to reaching Project Gutenberg-tm's -goals and ensuring that the Project Gutenberg-tm collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg-tm and future -generations. To learn more about the Project Gutenberg Literary -Archive Foundation and how your efforts and donations can help, see -Sections 3 and 4 and the Foundation information page at -www.gutenberg.org - - - -Section 3. Information about the Project Gutenberg Literary Archive Foundation - -The Project Gutenberg Literary Archive Foundation is a non profit -501(c)(3) educational corporation organized under the laws of the -state of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation's EIN or federal tax identification -number is 64-6221541. Contributions to the Project Gutenberg Literary -Archive Foundation are tax deductible to the full extent permitted by -U.S. federal laws and your state's laws. - -The Foundation's principal office is in Fairbanks, Alaska, with the -mailing address: PO Box 750175, Fairbanks, AK 99775, but its -volunteers and employees are scattered throughout numerous -locations. Its business office is located at 809 North 1500 West, Salt -Lake City, UT 84116, (801) 596-1887. Email contact links and up to -date contact information can be found at the Foundation's web site and -official page at www.gutenberg.org/contact - -For additional contact information: - - Dr. Gregory B. Newby - Chief Executive and Director - gbnewby@pglaf.org - -Section 4. Information about Donations to the Project Gutenberg -Literary Archive Foundation - -Project Gutenberg-tm depends upon and cannot survive without wide -spread public support and donations to carry out its mission of -increasing the number of public domain and licensed works that can be -freely distributed in machine readable form accessible by the widest -array of equipment including outdated equipment. Many small donations -($1 to $5,000) are particularly important to maintaining tax exempt -status with the IRS. - -The Foundation is committed to complying with the laws regulating -charities and charitable donations in all 50 states of the United -States. Compliance requirements are not uniform and it takes a -considerable effort, much paperwork and many fees to meet and keep up -with these requirements. We do not solicit donations in locations -where we have not received written confirmation of compliance. To SEND -DONATIONS or determine the status of compliance for any particular -state visit www.gutenberg.org/donate - -While we cannot and do not solicit contributions from states where we -have not met the solicitation requirements, we know of no prohibition -against accepting unsolicited donations from donors in such states who -approach us with offers to donate. - -International donations are gratefully accepted, but we cannot make -any statements concerning tax treatment of donations received from -outside the United States. U.S. laws alone swamp our small staff. - -Please check the Project Gutenberg Web pages for current donation -methods and addresses. Donations are accepted in a number of other -ways including checks, online payments and credit card donations. To -donate, please visit: www.gutenberg.org/donate - -Section 5. General Information About Project Gutenberg-tm electronic works. - -Professor Michael S. Hart was the originator of the Project -Gutenberg-tm concept of a library of electronic works that could be -freely shared with anyone. For forty years, he produced and -distributed Project Gutenberg-tm eBooks with only a loose network of -volunteer support. - -Project Gutenberg-tm eBooks are often created from several printed -editions, all of which are confirmed as not protected by copyright in -the U.S. unless a copyright notice is included. Thus, we do not -necessarily keep eBooks in compliance with any particular paper -edition. - -Most people start at our Web site which has the main PG search -facility: www.gutenberg.org - -This Web site includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. - - - -</pre> - -</body> -</html> - diff --git a/old/52819-h/images/cover.jpg b/old/52819-h/images/cover.jpg Binary files differdeleted file mode 100644 index d9aa788..0000000 --- a/old/52819-h/images/cover.jpg +++ /dev/null diff --git a/old/52819.txt b/old/52819.txt deleted file mode 100644 index b9ea611..0000000 --- a/old/52819.txt +++ /dev/null @@ -1,17103 +0,0 @@ -The Project Gutenberg EBook of Defense of the Faith and the Saints (Volume -2 of 2), by B. H. Roberts - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Defense of the Faith and the Saints (Volume 2 of 2) - -Author: B. H. Roberts - -Release Date: August 16, 2016 [EBook #52819] - -Language: English - -Character set encoding: ASCII - -*** START OF THIS PROJECT GUTENBERG EBOOK DEFENSE OF FAITH AND SAINTS, VOL 2 *** - - - - -Produced by the Mormon Texts Project -(http://mormontextsproject.org), with thanks to Trevor -Nysetvold for proofreading. - - - - - - - - -DEFENSE OF THE FAITH - -AND THE SAINTS - - -BY - -B. H. ROBERTS - -AUTHOR OF - -"The Gospel" - -"Outlines of Ecclesiastical History" - -"New Witness for God" - -"Mormon Doctrine of Deity" - -Etc., Etc. - -VOLUME II. - - -Salt Lake City - -1912 - - - -GENERAL FOREWORD - -No word of Preface is necessary to this Volume, except to say that -in presenting it to his readers, the author feels that that he is -fulfilling a promise made to them when Volume I of the series was -issued. - -A word of explanation will be found as an introduction to each -subdivision of the book, which excludes the necessity of making any -reference to such subdivisions in this General Forward. - -THE AUTHOR. - -Salt Lake City, January, 1912. - - - -TABLE OF CONTENTS - -GENERAL FOREWORD - - -Part I. - -ORIGIN OF THE BOOK OF MORMON. - -Schroeder-Roberts' Debate. - -Foreword. - -The Appearing of Moroni. - -The Book of Mormon. - -Description of the Nephite Record. - -THE ORIGIN OF THE BOOK OF MORMON. - -By Theodore Schroeder. - -I. - -Solomon Spaulding and his first manuscript. - -Spaulding's rewritten manuscript. - -Erroneous theories examined. - -II. - -How about Sidney Rigdon? - -Rigdon's prior religious dishonesty. - -Rigdon had opportunity to steal the manuscript. - -Rigdon's only denial analyzed. - -Rigdon and Lambdin in 1815. - -Rigdon exhibits Spaulding's manuscript. - -Rigdon foreknows the coming and contents of the Book of Mormon. - -III. - -From Rigdon to Smith via P. P. Pratt. - -Rigdon visits Smith before Mormonism. - -The conversion of Parley P. Pratt. - -Rigdon's miraculous conversion. - -The plagiarism clinched. - -IV. - -For the love of gold, not God. - -Concluding comment. - -THE ORIGIN OF THE BOOK OF MORMON. - -By Brigham H. Roberts. - -I. - -Justifications for replying to Mr. Schroeder. - -Preliminary considerations. - -Various classes of witnesses. - -Conflicting theories of origin. - -Mr. Schroeder's statement of his case. - -The facts of the Spaulding manuscript. - -The task of the present writer. - -The enemies of the Prophet. - -"Dr." Philastus Hurlburt. - -Rev. Adamson Bently, et al. - -II. - -The "second" Spaulding manuscript. - -The failure of Howe's book. - -The Conneaut witnesses. - -E. D. Howe discredited as a witness. - -The Davidson statement. - -Alleged statement of Mrs. Davidson, formerly the wife of Solomon -Spaulding. - -The Haven-Davidson interview. - -Mrs. Ellen E. Dickinson's repudiation of the Davidson statement. - -Reverend John A. Clark and the Davidson statement. - -Mutilation of the Haven-Davidson interview. - -Mr. Schroeder and the Davidson statement. - -Why Mr. Schroeder discredits the Spaulding witnesses. - -III. - -The connection of Sidney Rigdon with the Spaulding manuscript. - -Of Rigdon's alleged "religious dishonesty." - -Rigdon's opportunity to steal Spaulding's manuscript. - -Did Rigdon exhibit the Spaulding manuscript. - -Did Rigdon foreknown the coming and contents of the Book of Mormon? - -Alexander Campbell and the Book of Mormon in 1831. - -IV. - -"The Angel of the Prairies." - -The supposed meetings of Joseph Smith and Sidney Rigdon before the -publication of the Book of Mormon. - -Of the conversion of Pratt and Rigdon. - -The denials of Rigdon. - -The real origin of the Spaulding theory. - -The motive for publishing the Book of Mormon. - -Concluding remarks. - - -Part II. - -RECENT DISCUSSION OF MORMON AFFAIRS. - -Foreword. - -I. - -AN ADDRESS. - -By the Presidency of the Church. - -The Church of Jesus Christ of Latter-day Saints to the world. - -II. - -REVIEW OF ADDRESS TO THE WORLD. - -By the Ministerial Association. - -Foreword. - -Review. - -III. - -ANSWER TO MINISTERIAL ASSOCIATION'S REVIEW. - -By B. H. Roberts. - -Foreword. - -Answer. - - -Part III. - -JOSEPH SMITH'S DOCTRINES VINDICATED. - -Foreword. - -I. - -THE FIRST MESSAGE OF MORMONISM VINDICATED. - -Joseph Smith's first vision. - -"Creeds are an abomination." - -God's first message confirmed. - -Reform in Protestantism. - -What Mormonism affirms. - -Immortality of man. - -II. - -OTHER DOCTRINES OF JOSEPH SMITH VINDICATED BY THE COLLEGES. - -I. Men the Avatars of God. - -II. The Existence of a Plurality of Divine Intelligences--Gods. - - -Part IV. - -MISCELLANEOUS DISCOURSES. - -I. - -THE SPIRIT OF MORMONISM; A SLANDER REFUTED. - -Introductory. - -People judged by their laws. - -The calling of Sidney Rigdon. - -A few days with the Prophet--Prayerfulness. - -Woman's place in Mormonism. - -God's Herald of the Resurrection and Human Brotherhood--Woman. - -Unjust criticism answered. - -By their works they shall be judged. - -II. - -ERRONEOUS IMPRESSIONS ABOUT THE LATTER-DAY SAINTS--SOME THINGS THEY DO -NOT BELIEVE. - -Catholic belief. - -Faith in the Godhead. - -Erroneous reports. - -Revelation quoted. - -Belief in revelation. - -Inspired utterances. - -Revealed word. - -God's word is Truth. - -Testimony borne. - -III. - -THE THINGS OF GOD GREATER THAN MAN'S CONCEPTION OF THEM. - -Divine things misjudged. - -Marvelous work and a wonder. - -The New Jerusalem. - -Restoration of Israel. - -Lost tribes in the north. - -Israel now gathering. - -Purposes of God will not fail. - -IV. - -MORMONISM AS A BODY OF DOCTRINE. - -Introductory. - -Mormon view of the universe. - -Philosophy of Mormonism. - -Source of moral evil. - -The place and mission of Christ in Mormon doctrine. - -V. - -PEACE. - -The blessedness of peace. - -The God of Battles. - -Justice the basis of peace. - -VI. - -THE MYSTERIOUS HARMONIES OF THE GREAT REPUBLIC. - -Introduction. - -The miracle of American achievements. - -The inspiration of the founders of the American Constitution. - -The unique things in American government. - - - -Part I. - -Origin of the Book of Mormon. - -SCHROEDER-ROBERTS DEBATE. - -Published with the consent and by courtesy of the National American -Society, - -David I. Nelke, President. - -FOREWORD. - -The following debate on the "Origin of the Book of Mormon," came about -in the following manner: The writer saw in the _Salt Lake Tribune_ two -numbers of Mr. Schroeder's article and observing the general trend -of the argument felt that a prompt reply should appear in the same -publication, that it might be read by the same people who would read -Mr. Schroeder's article. A letter was accordingly addressed to the -_Tribune,_ to ascertain if that paper would publish a reply to Mr. -Schroeder. The Editor answered that the _Tribune_ was reproducing the -article from the _American Historical Magazine,_ published in New York, -and that perhaps its publishers would be pleased to receive a reply to -Mr. Schroeder. If the publishers of the _Historical Magazine_ accepted -such an article, the _Tribune_ would then be willing to reproduce it, -if the _Deseret News,_ the Mormon Church organ, would agree to publish -Mr. Schroeder's article. - -This suggested a too complicated arrangement to suit the writer, hence -he dropped the matter with the _Tribune,_ and took it up with the -publishers of the _American Historical Magazine,_ who gave place to his -answer to Mr. Schroeder in current numbers of that publication, 1908-9. -And the writer has heard nothing from the _Tribune_ or Mr. Schroeder -since. - -At the conclusion of the article on the "Origin of the Book of Mormon," -the _Historical Magazine Company,_ Mr. David I. Nelke, President, -announced their willingness to publish in _Americana,_--which in the -meantime had succeeded the _American Historical Magazine_ a detailed -history of the "Mormon Church," if the writer would prepare it. - -The History has been running in _Americana_ now for more than two and -a half years, and will continue until the History of the Church is -completed up to date. - - * * * * * * - -And now a word as to the origin of the Book of Mormon before presenting -the discussion. It will be an advantage to the reader if he has before -him Joseph Smith's account of the origin of the Book of Mormon. For our -present purpose the account the Prophet gives in his statement to Mr. -John Wentworth, of Chicago, of the origin of the Book of Mormon is, -on account of its brevity and comprehensiveness, most suitable. After -detailing the events of his first vision, received in the Spring of -1820, and the intervening three years, the Prophet comes to the Book of -Mormon part of his narrative: - - THE APPEARING OF MORONI. - - "On the evening of the 21st of September, A. D. 1823, while I was - praying unto God and endeavoring to exercise faith in the precious - promises of scripture, on a sudden a light like that of day, only - of a far purer and more glorious appearance and brightness, burst - into the room,--indeed the first sight was as though the house was - filled with consuming fire; the appearance producing a shock that - affected the whole body; in a moment a personage stood before me - surrounded with a glory yet greater than that with which I was - already surrounded. This messenger proclaimed himself to be an - angel of God, sent to bring the joyful tidings that the covenant - which God made with ancient Israel was at hand to be fulfilled; - that the preparatory work for the second coming of the Messiah was - speedily to commence; that the time was at hand for the gospel in - all its fulness to be preached in power unto all nations, that a - people might be prepared for the Millennial reign. I was informed - that I was chosen to be an instrument in the hands of God to bring - about some of His purposes in this glorious dispensation. - - THE BOOK OF MORMON. - - "I was also informed concerning the aboriginal inhabitants of this - country and shown who they were, and whence they came; a brief - sketch of their origin, progress, civilization, laws, governments; - of their righteousness and iniquity, and the blessings of God - being finally withdrawn from them as a people, was made known to - me; I was also told where were deposited some plates on which were - engraven an abridgment of the records of the ancient prophets that - had existed on this continent. The angel appeared to me three times - the same night and unfolded the same things. After having received - many visits from the angels of God unfolding the majesty and glory - of the events that should transpire in the last days, on the - morning of the 22d of September, A.D. 1827, the angel of the Lord - delivered the records into my hands. - - DESCRIPTION OF THE NEPHITE RECORD. - - "These records were engraven on plates which had the appearance - of gold; each plate was six inches wide and eight inches long, - and not quite so thick as common tin. They were filled with - engravings, in Egyptian characters, and bound together in a volume - as the leaves of a book, with three rings running through the - whole. The volume was something near six inches in thickness, a - part of which was sealed. The characters on the unsealed part were - small, and beautifully engraved. The whole book exhibited many - marks of antiquity in its construction and much skill in the art - of engraving. With the records was found a curious instrument, - which the ancients called 'Urim and Thummim,' which consisted - of two transparent stones set in the rim of a bow fastened to - a breastplate. Through the medium of the Urim and Thummim I - translated the record by the gift and power of God. - - "In this important and interesting book the history of ancient - America is unfolded, from its first settlement by a colony that - came from the Tower of Babel, at the confusion of languages, to - the beginning of the fifth century of the Christian era. We are - informed by these records that America in ancient times had been - inhabited by two distinct races of people. The first was called - Jaredites and came directly from the Tower of Babel. The second - race came directly from the City of Jerusalem, about six hundred - years before Christ. They were principally Israelites, of the - descendants of Joseph. The Jaredites were destroyed about the time - that the Israelites came from Jerusalem, who succeeded them in the - inheritance of the country. The principal nation of the second race - fell in battle towards the close of the fourth century [A.D.]. - The remnant are the Indians that now inhabit this country. This - book also tells us that our Savior made His appearance upon this - continent after His resurrection; that He planted the gospel here - in all its fulness, and richness, and power, and blessing; that - they had apostles, prophets, pastors, teachers, and evangelists; - the same order, the same priesthood, the same ordinances, - gifts, powers, and blessings, as were enjoyed on the Eastern - continent; that the people were cut off in consequence of their - transgressions; that the last of their prophets who existed among - them was commanded to write an abridgment of their prophecies, - history, etc., and to hide it up in the earth, and that it should - come forth and be united with the Bible for the accomplishment of - the purposes of God in the last days." - -The book issued from the press sometime in the month of March, 1830. [A] - -[Footnote A: For a more detailed account of the origin of the Book of -Mormon, see the writer's work, "New Witnesses for God," Vol. II, chs. -iv and viii.] - -From the first appearance of Joseph Smith's account of the origin -of the Book of Mormon, there was felt the need of a counter theory -of origin. The first to respond to this "felt" need was Alexander -Campbell, founder of the "Disciples" or "Christian" Church. He -assigned the book's origin straight to Joseph Smith, whom he accused -of conscious fraud in "foisting it upon the public as a revelation." -This in 1831. Then came the Spaulding theory of origin by Hurlburt, -Howe, _et al.,_ 1834; for which Mr. Campbell repudiated his first -theory of the Joseph Smith authorship. In 1899 Lily Dougall in "The -Mormon Prophet," advanced her theory of the Prophet's "self delusion," -"by the automatic freaks of a vigorous but undisciplined brain." This -was supplemented in 1902 by Mr. I. Woodbridge Riley's theory of "pure -hallucination, honestly mistaken for inspired vision; with partly -conscious and partly unconscious hypnotic powers over others." [B] - -[Footnote B: Both the Dougall and Riley theories are considered in Vol. -I. of _Defense of the Faith and the Saints_, pp. 42-62; and the older -theories of the origin in _New Witness for God_, Vol. III, chas. xliv, -xlv.] - -Mr. Schroeder, however, will have none of these later theories; and -although the finding of the Rev. Mr. Spauldings' "Manuscript Found," -by Professor Fairchild of Oberlin College, in 1884--details of which -are given in the debate gave a serious set back to that theory, Mr. -Schroeder deems the Spaulding theory of the origin of the Book of -Mormon the only tenable counter theory advanced, and assuming the -existence of another Spaulding manuscript _not found,_ and not likely -to be found, he proceeds with his argument; to which I make answer, -with what success the reader must judge. - -B. H. ROBERTS. - -Salt Lake City, October, 1911. - - - -THE ORIGIN OF THE BOOK OF MORMON. - -BY THEODORE SCHROEDER - -I. - -Every complete, critical discussion of the divine origin of the Book -of Mormon naturally divides itself into three parts:--first, an -examination as to the sufficiency of the evidence adduced in support -of its miraculous and divine origin; second, an examination of the -internal evidences of its origin, [1] such as its verbiage, its alleged -history, chronology, archaeology, etc.; third, an accounting for its -existence by purely human agency and upon a rational basis, remembering -that Joseph Smith, the nominal founder and first prophet of Mormonism, -was probably too ignorant to have produced the whole volume unaided. -Under the last head, two theories have been advocated by non-Mormons. -By one of these, conscious fraud has been imputed to Smith, and by the -other, psychic mysteries have been explored [2] in an effort to supplant -the conscious fraud by an unconscious self-deception. - -[Footnote 1: Valuable contributions to this study are Lamb's "Golden -Bible" and a pamphlet by Lamoni Call classifying two thousand -corrections in the inspired grammar of the first edition of the Book of -Mormon.] - -[Footnote 2: The best effort along this line is Riley's "The Founder of -Mormonism." To me the conclusions are very unsatisfactory, because so -many material considerations were overlooked by that author.] - -In 1834, four years after its first appearance, an effort was made to -show that the Book of Mormon was a plagiarism from an unpublished novel -of Solomon Spaulding. For a long time this seemed the accepted theory -of all non-Mormons. In the past fifteen years, apparently following -in the lead of President Fairchild of Oberlin College, [3] all but -two of the numerous writers upon the subject have asserted that the -theory of the Spaulding manuscript origin of the Book of Mormon must be -abandoned, and Mormons assert that only fools and knaves still profess -belief in it. [4] With these last conclusions I am compelled to disagree. - -[Footnote 3: President Fairchild, in the New York _Observer_ for -February 5, 1885, that being immediately after his discovery of the -Oberlin Manuscript, says: "The theory of the origin of the Book of -Mormon in the traditional manuscript of Solomon Spaulding will probably -have to be relinquished. * * * Mr. Rice, myself, and others compared it -with the Book of Mormon, and could detect no resemblance between the -two in general or detail. * * * Some other explanation of the origin -of the Book of Mormon must be found, if an explanation is required." -(Reproduced in Whitney's "History of Utah," 56. Talmage's "Articles of -Faith," 278.) - -Ten years later Mr. Fairchild is not so brash in assuming the Oberlin -Manuscript to be the only Spaulding Manuscript, and he certifies -only that the Oberlin Manuscript "is not the original of the Book -of Mormon." (Letter dated Oct. 17, 1895, published in vol. lx., -_Millennial Star,_ p. 697, Nov. 3, 1898. Talmage's "Articles of Faith," -279.) - -_Fairchild's Latest Statement._--In 1900 President Fairchild wrote the -Rev. J. D. Nutting as follows: - -"With regard to the manuscript of Mr. Spaulding now in the library of -Oberlin College, I have never stated, and know of no one who can state, -that it is the only manuscript which Spaulding wrote, or that it is -certainly the one which has been supposed to be the original of the -Book of Mormon. The discovery of this MS. does not prove that there may -not have been another, which became the basis of the Book of Mormon. -The use which has been made of statements emanating from me as implying -the contrary of the above is entirely unwarranted. - -"JAMES H. FAIRCHILD"] - -[Footnote 4: The _Deseret News_ editorially says this on July 19, 1900: -"The discovery of the manuscript written by Mr. Spaulding, and its -deposit in the library at Oberlin College, O., * * * has so completely -demolished the theory once relied upon by superficial minds that the -Book of Mormon was concocted from that manuscript, that it has been -entirely abandoned by all opponents of Mormonism except the densely -ignorant or unscrupulously dishonest." - -And this on May 14, 1901: - -"It is only the densely ignorant, the totally depraved and clergymen of -different denominations afflicted with anti-Mormon rabies who still use -the Spaulding story to account for the origin of the Book of Mormon."] - -In setting forth my convictions and the reasons for them, I have -undertaken nothing entirely new, but have only assigned myself the task -of establishing as an historical fact what is now an abandoned and -almost forgotten theory. This will be done by marshaling in its support -a more complete array of the old evidences than has been heretofore -made and the addition of new circumstantial evidence not heretofore -used in this connection. - -It will be shown that Solomon Spaulding was much interested in American -antiquities; that he wrote a novel entitled the "Manuscript Found," in -which he attempted to account for the existence of the American Indian -by giving him an Israelitish origin; that the first incomplete outline -of this story, with many features peculiar to itself and the Book of -Mormon, is now in the library of Oberlin College, and that while the -story as rewritten was in the hands of a prospective publisher, it -was stolen from the office under circumstances which caused Sidney -Rigdon, of early Mormon fame, to be suspected as the thief; that -later Rigdon, on two occasions, exhibited a similar manuscript which -in one instance he declared had been written by Spaulding and left -with a printer for publication. It will be shown further that Rigdon -had opportunity to steal the manuscript and that he foreknew the -forthcoming and the contents of the Book of Mormon; that through Parley -P. Pratt, later one of the first Mormon apostles, a plain and certain -connection is traced between Sidney Rigdon and Joseph Smith, and that -they were friends between 1827 and 1830. To all this will be added very -conclusive evidence of the identity of the distinguished features of -Spaulding's "Manuscript Found" and the Book of Mormon. These facts, -coupled with Smith's admitted intellectual incapacity for producing the -book unaided, will close the argument upon this branch of the question, -and it is hoped will convince all not in the meshes of Mormonism that -the Book of Mormon is a plagiarism. To those Mormons whose minds are -untainted by mysticism, who have the intelligence to weigh evidence -and the courage to proclaim convictions opposed to accepted church -theories--to such Mormons, though not convinced that the evidence here -reviewed amounts to a demonstration, it must be that this essay will -yet furnish even to them a more believable and more probable theory of -the origin of the Book of Mormon than the one which involves a belief -in undemonstrable miracles as well as matters entirely outside of all -other experience of sane humans. Certainly the theory here advanced -requires for its belief the acceptance of less of improbable assumption -than does any other explanation offered. With this statement of what -it is expected to accomplish we may proceed to review the evidence in -detail. - -SOLOMON SPAULDING AND HIS FIRST MANUSCRIPT. - -Solomon Spaulding was born in 1761 at Ashford, Conn., graduated from -Dartmouth in 1785, graduated in theology in 1787, and became an obscure -preacher. The fact that Spaulding had become an infidel, [5] that in -rewriting the first outline of his story he adopted, as he said, "the -old Scripture style" to make it seem more ancient, [6] and the further -fact that he told at least four persons at different times that his -story would some day be accepted as veritable history [7]--all of these, -combined with the peculiar product, tend to show that one motive for -the writing of this supposed novel may have been the author's desire -to burlesque the Bible and furnish a practical demonstration of the -gullibility of the masses. - -[Footnote 5: See Addendum to Spaulding Manuscript at Oberlin College -and Howe's "Mormonism Unveiled," 288.] - -[Footnote 6: Howe's "Mormonism Unveiled," 288.] - -[Footnote 7: Howe's "Mormonism Unveiled," 283, 4, 6, 7.] - -While at Dartmouth College, Spaulding had as a classmate the -subsequently famous imposter and criminal, Stephen Burroughs, [8] which -fact furnishes interesting material for reflection as to how far the -subsequent ill fame of Burroughs, coupled with personal acquaintance, -may have operated in Spaulding as a fruitful suggestion inducing this -labor as a means of securing fortune through fraud. If Spaulding -did not see the possibility of a new and profitable religion in his -"Manuscript Found," then he was more short-sighted than was a nephew -of his named King. This nephew told one Hale, a schoolteacher, of his -belief that he could start a new religion out of this novel and make -money thereby, at the same time briefly outlining a plan very similar -to the one long afterward adopted by Smith, Rigdon and Company. If we -can place any confidence in the report of an interview between a Mormon -"elder" and a nephew of Solomon Spaulding, then it would appear that -in the opinion of the latter's brother Solomon Spaulding was not a man -who would be, by conscientious scruples, deterred from practicing such -a fraud, if believed profitable. [10] Be that as it may, Spaulding did -hope by the sale of his literary production to make sufficient money to -enable him to pay his debts. [11] - -[Footnote 8: "Memoirs of Stephen Burroughs," p. 26, ed. of 1811, shows -Burroughs to have entered Dartmouth in 1781, which must have been -Spaulding's date of entry, he having graduated in 1785.] - -[Footnote 9: "New Light on Mormonism," 261.] - -[Footnote 10: xxxv. _Saints' Herald_, 820.] - -[Footnote 11: Howe's "Mormonism Unveiled," 285.] - -In 1809 Solomon Spaulding and Henry Lake built and conducted a forge at -Salem (now Conneaut), O., where, in 1812, the former made his second -business failure. [12] - -[Footnote 12: "Prophet of Palmyra," 443; Howe's "Mormonism Unveiled," -279 and 282; "New Light on Mormonism," 13.] - -Spaulding, being an invalid, possessed of a good education and habits -of study, naturally took to literary work, which he probably commenced -soon after 1809, [13] and continued until his death in October, 1816. -During this seven years he seems to have written several other -manuscripts [14] besides the two with which we are directly concerned. - -[Footnote 13: Howe's "Mormonism Unveiled," 279; "New Light on -Mormonism," 13-14.] - -[Footnote 14: Howe's "Mormonism Unveiled," 285; "New Light on -Mormonism," 20.] - -Necessarily Spaulding's surroundings gave some direction to the course -of his literary efforts. Environed as he was in a country where once -dwelt the mound-builders, and having himself caused one of the mounds -to be opened, with the resulting discovery of bones and relics of a -supposedly prehistoric civilization, [15] like thousands before him, -he was led to speculate upon the character of that civilization and -the origin of those ancient peoples. Josiah Priest, in his "Wonders of -Nature and Providence" (1824), quotes over forty authors, half of whom -are Americans, and all of whom, prior to 1824, advocated an Israelitish -origin of the American Indian. Some of these dated as far back as -Clavigaro, a Catholic priest in the seventeenth century. - -[Footnote 15: "New Light on Mormonism," 14.] - -In Spaulding's first writing of his manuscript story, he pretended to -find a roll of parchment in a stone box within a cave. In the Latin -language, this contained an account of a party of Roman sea voyagers, -who, in the time of Constantine, were, by storms, drifted ashore on -the American continent. One of their number left this record of their -travels, of Indian wars and customs, which record Spaulding pretends to -have found and to translate. [16] How that resembles a synopsis of the -Book of Mormon! - -[Footnote 16: "The Manuscript Found." For Howe's synopsis see -"Mormonism Unveiled," 288. Whitney's "History of Utah," 49-51.] - -In 1834, when E. D. Howe had in preparation his book, "Mormonism -Unveiled," wherein the Spaulding story was first exploited, this first -manuscript was given by Spaulding's family to D. P. Hurlburt, the agent -of Howe. The Spaulding family, without having made any examination -whatever of the papers delivered to Hurlburt, seem always to have -believed, [17] though without any evidence, that he received and sold -to the Mormons the rewritten story entitled "Manuscript Found," which -will be more fully discussed hereafter. From Howe this first manuscript -story went into the possession of one L. L. Rice, who bought out Howe's -business, and later, with other effects of Rice's, it was shipped to -Honolulu, and there, in 1884, accidentally discovered by President -James H. Fairchild of Oberlin College. [18] This manuscript is now in -the Oberlin library, and has been published by two of the Mormon sects -as being a refutation of the Spaulding origin of the Book of Mormon. It -can be such refutation only to those who mistake it for another story. -Howe, in 1834, published a fair synopsis of the manuscript now at -Oberlin [19] and submitted the original to the witnesses who testified -to the many points of identity between Spaulding's "Manuscript Found" -and the Book of Mormon. These witnesses then (in 1834) recognized the -manuscript, secured by Hurlburt and now at Oberlin, as being one of -Spaulding's, but not the one which they asserted was similar to the -Book of Mormon. They further said that Spaulding had told them that he -had altered his original plan of writing by going farther back with his -dates and writing in the old Scripture style, in order that his story -might appear more ancient. [20] - -[Footnote 17: "New Light on Mormonism," by Mrs. Ellen F. Dickinson.] - -[Footnote 18: Publisher's Preface to "The Manuscript Found," p. iv. -_Deseret News_, 1886; Whitney's "History of Utah," p. 49; Talmage's -"Articles of Faith," 278-9.] - -[Footnote 19: Howe's "Mormonism Unveiled," 288; Whitney's "History of -Utah," 49.] - -[Footnote 20: Howe's "Mormonism Unveiled," 288.] - -According to many witnesses, the re-written "Manuscript Found" (like -the Book of Mormon) was an attempt at imitating the literary style of -the Bible. So was the manuscript submitted to Patterson, according to -his own statement. [21] No such indications are found in the Oberlin -manuscript, which further evidences that it is not the manuscript of -which the witnesses testified, and which Patterson says was submitted -to him. The Oberlin manuscript also furnishes internal evidences of -an improbability that it was ever submitted to a publisher by any man -as sane and well educated as was Spaulding. The plot of the story is -incomplete, and the manuscript is full of interlineations, alterations, -careless or phonetic spelling, and misused capital letters. These are -all easily explainable consistently with Spaulding's erudition, if -we view the manuscript as a hasty and careless blocking out of his -literary work, but it is not in such a condition as would make him -willing to submit it to a publisher. - -[Footnote 21: "The Spaulding Story Examined and Exposed," by John E. -Page, 7; "Who wrote the Book of Mormon?" 7; "Mormonism Exposed," by -Williams.] - -If we bear in mind that from the beginning it was asserted that this -manuscript now at Oberlin was not the one from which the Book of Mormon -was alleged to have been plagiarized, then President Fairchild's -conclusion that it disproves such plagiarism of course becomes absurd -and only demonstrates his ignorance of the early testimony upon -which was asserted the connection of the Book of Mormon and another -manuscript. This also disposes of the Mormon argument most frequently -urged against the theory here advocated. - -Either through like ignorance of the evidence of 1834 that this was not -the manuscript then being testified about, or through a willingness to -play upon the ignorance of others, the two leading sects of Mormons -have published this first manuscript as a refutation of a theory which -no one ever advocated, viz.: That the manuscript now at Oberlin was -the thing from which Smith _et al._ plagiarized the Book of Mormon. In -my judgment, the publication of this first incomplete manuscript story -furnishes additional evidence that the rewritten story did constitute -the foundation of the Book of Mormon. When we remember what was said -in 1834 as to the character of changes made in rewriting, and that -the rewritten story was revamped by Smith, Rigdon and Company, we are -astonished at the number of similarities retained; as, for instance, -the finding of the story in a stone box, its translation into English, -the attempt to account for a portion of the population of this -continent, the wars of extermination of two factions, the impossible -slaughters of primitive warfare, and the physically impossible armies -which were gathered without modern facilities of either transportation -or the furnishing of supplies--the fact that after two rewritings, the -second being by new authors, there should remain these very unusual -features, makes the discovery and publication of this first manuscript -only an additional evidence that the second one did furnish the basis -of the Book of Mormon. - -By always remembering these separate manuscripts and their different -histories, much seeming conflict of evidence can be explained, mistaken -conclusions accounted for, and confusion avoided. The Mormons, in -their publication of this first manuscript story, have labeled it -"The Manuscript Found," though no such title is discoverable anywhere -upon or in the body of the manuscript in the Oberlin library. [22] The -evident purpose of this is to further confound that first story with -the second or rewritten manuscript which it will be demonstrated really -was used in constructing the Book of Mormon, and which manuscript -the witnesses to be hereafter introduced described by that title. -Having traced to its final resting-place at Oberlin College the first -manuscript story, which had no direct connection with the Book of -Mormon and never was claimed to have such, let us now, if we can, trace -into the Book of Mormon Spaulding's rewritten story, entitled "The -Manuscript Found." - -[Footnote 22: xxxv. _Saints' Herald,_ 130; "Prophet of Palmyra," 459.] - -SPAULDING'S REWRITTEN MANUSCRIPT. - -Spaulding commenced his writing about 1809, changing his plans while -still at Conneaut, that is, prior to 1812, [23] at which later date the -rewritten story of "The Manuscript Found" was still incomplete. [24] -In 1812 Spaulding borrowed some money with which to go to Pittsburg, -hoping there to get his novel published and thus make it possible -for him to pay his debts. [25] In Pittsburg Spaulding submitted his -manuscript to one Robert Patterson, then engaged in the publishing -business. [26] The exact date is not known but it is probable almost to -certainty that Spaulding would do this immediately upon his arrival -in Pittsburg in 1812, since that was one of his definite purposes in -going there. Spaulding's widow is reported as saying: "At length the -manuscript was returned to the author, and soon after we removed to -Amity, Washington County, Pa." [27] The return of the manuscript before -1814, the date of the removal to Amity, is made additionally certain -by the testimony of Redick McKee [28] and Joseph Miller. [29] This -additional evidence, especially that of the latter, makes it plain that -Spaulding had his rewritten manuscript at Amity, thus demonstrating its -return to Spaulding before the latter's removal from Pittsburg. The -evidences of identity between the manuscript testified about as being -at Amity, and Spaulding's rewritten story, leave no doubt. The review -of this evidence of identity will be postponed until we come to review -the other evidences of identity between "The Manuscript Found" and the -Book of Mormon. - -[Footnote 23: Howe's "Mormonism Unveiled," 288.] - -[Footnote 24: Howe's "Mormonism Unveiled," 283.] - -[Footnote 25: Howe's "Mormonism Unveiled," 282-3.] - -[Footnote 26: "New Light on Mormonism," 16-17; "History of the -Mormons," 43; "Who Wrote the Book of Mormon?" 7.] - -[Footnote 27: "Gleanings by the Way," 252; "Mormons' Own Book," 29; -"Prophet of Palmyra," 419; "History of the Mormons," 43.] - -[Footnote 28: Washington (Pa.) _Reporter_ of April 21, 1869; "Who Wrote -the Book of Mormon?" 6.] - -It is said that Patterson returned the manuscript to Spaulding with -the advice to "polish it up, finish it, and you will make money out -of it." [30] On behalf of Patterson it has been said that he directed -its return unless the author would furnish ample security to guarantee -the expense of publishing, which we can readily believe to have been -impossible to the impecunious Spaulding. [31] - -[Footnote 30: "New Light on Mormonism," 238; _Magazine American -History,_ June, 1882; _Scribner's Monthly,_ August, 1880; "Prophet of -Palmyra," 423.] - -[Footnote 31: "Mormonism Exposed," by Williams, 16; "Prophet of -Palmyra," 455; "The Spaulding Story Examined and Exposed," by John E. -Page, 7.] - -After residing in Pittsburg two years, [32] the Spauldings moved to -Amity in Washington County, Pa., where Solomon Spaulding and his -returned "Manuscript Found" again became the center of attraction -among the commonplace neighborhood listeners, who did their loafing -about the Spaulding tavern. [33] Here the story was polished and -finished, [34] and from Amity Spaulding again journeyed to Pittsburg, -in the hope in the second attempt of securing the publication of his -story, "The Manuscript Found." [35] Spaulding's widow and daughter -assert that at one time Patterson advised Spaulding "to make out a -title-page and preface." [36] That remark would seem most likely to -have been made after the finishing of the story, and I therefore feel -justified in believing it to have been made after the second submission -of the manuscript. Mrs. Spaulding-Davidson says this request was -never complied with, but for reasons which are unknown to her. In the -light of evidence to be hereafter reviewed, we are justified in an -inference that one of the causes was a theft of the manuscript from the -publisher's office, followed, perhaps, within a few weeks or months, by -the death of Spaulding, which occurred in October, 1816. - -[Footnote 32: Howe's "Mormonism Unveiled," 287; "Who Wrote the Book of -Mormon?" 7.] - -[Footnote 33: "Prophet of Palmyra," 441, 442.] - -[Footnote 34: Reddick McKee in Washington (Pa.) _Reporter_, April 12, -1869; "Who Wrote the Book of Mormon?" 6.] - -[Footnote 35: "Prophet of Palmyra," 442-55.] - -[Footnote 36: "Prophet of Palmyra," 419-42; iii. _Millennial -Harbinger_, about May 1839; Boston _Recorder_ during May 1839; -"Mormons' Own Book," 29.] - -ERRONEOUS THEORIES EXAMINED. - -It has been a theory among some that Joseph Smith himself secured the -Spaulding manuscript from the house of William H. Sabine of Onondaga -Valley, N.Y., for whom Smith worked as a teamster in 1823. [37] -According to another theory, Sidney Rigdon, while the "Manuscript -Found" was at the printing office, copied it, the original being -returned to Spaulding. A third theory supposes Smith to have copied -it while working for Sabine about 1823, leaving the original there. A -fourth theory makes Spaulding copy his story for the publisher while -keeping the duplicate at home to be afterward cared for by the family. -Under all of these theories, the original of Spaulding's rewritten -story was delivered in 1833 to D. P. Hurlburt to be used by E. D. Howe -in his then forthcoming book, "Mormonism Unveiled," but, according -to the Spaulding family, was by Hurlburt sold to the Mormons, and, -according to the Mormons, destroyed by Hurlburt because wholly unlike -the Book of Mormon. These theories can claim for themselves no greater -weight than that, in the opinion of their several non-Mormon advocates, -they furnish a possible explanation as to the connecting link between -Spaulding and Smith, but upon all essentials, except one, are without -any evidence which involves the conclusion deduced from it, and not one -of these theories is necessary as an explanation for the established -facts. The one element which has direct evidence in its support is the -allegation that Spaulding's rewritten story of the "Manuscript Found" -was, after Spaulding's death, in the possession of his widow. That -allegation rests upon the following statement of Spaulding's daughter, -Mrs. McKinstry, and the family belief in it without any additional -evidence upon which to base that belief. She says: - -[Footnote 37: "Hand Book on Mormonism," 3; "Braden-Kelly Debate," 47 and -118.] - - "In 1816 my father died at Amity, Pa, and directly after his death - my mother and myself went to visit my mother's brother, William H. - Sabine, at Onondaga Valley, Onondaga County, N Y. * * * We carried - our personal effects with us, and one of these was an old trunk in - which my mother had placed my father's writings, which had been - preserved. I perfectly remember the appearance of this trunk, and - of looking at its contents. There were sermons and other papers, - and I saw a manuscript about an inch thick, closely written, tied - with some of the stories my father had written for me, one of which - he called the 'Frogs of Wyndham,' On the outside of this manuscript - were written the words, 'Manuscript Found.' I did not read it, - but looked through it and had it in my hands many times and saw - the names I had heard at Conneaut when my father read it to his - friends. I was about eleven years old at this time." [38] - -[Footnote 38: "New Light on Mormonism," 238; _Magazine of American -History,_ June, 1882; _Scribner's Monthly,_ August, 1880.] - -The trunk remained at Sabine's until some time soon after 1820, [39] -while in 1823 Smith is said to have worked for Sabine as a teamster, -and almost certainly heard Spaulding's stories discussed as a matter -of family history. If the rewritten story of Spaulding's "Manuscript -Found" had been in the trunk at Sabine's while Smith worked there, -which is doubtful, he might have stolen it or copied it, though the -latter is made almost impossible by Smith's inability to write, [40] and -by his youth. - -[Footnote 40: ii _Journal of Discourses,_ 197.] - -Assuming, for the sake of argument, that it has been established that -the Book of Mormon is a plagiarism from 'Spaulding's rewritten story, -then we may still doubt that any of the above theories have sufficient -evidence to warrant their acceptance as established facts. These -various theories were all invented because of a supposed necessity of -accounting for the alleged presence of the rewritten "Manuscript Found" -in the trunk at Sabine's house after 1816, the date of Spaulding's -death. If the "Manuscript Found" was never there, the theories -constructed to explain that fact must fall. - -That the first outline of the story which is now at Oberlin was then -in the trunk is certain, because Hurlburt, in 1834, found it there. -It is even possible that this first manuscript may at some time have -been labeled "Manuscript Found." But was the rewritten story ever in -the trunk at Sabine's? If not, Smith could neither have stolen it -nor copied it, and, if never there, or if stolen by Smith, Hurlburt -could not have secured the rewritten manuscript and sold it to the -Mormons, as it has been charged he did do, while he gave only the first -manuscript to Howe, by whom he was employed to secure another. It may -not be amiss to here state that Howe never doubted Hurlburt's fidelity -in this matter. [41] - -[Footnote 41: Under date of September 12, 1879, E.D. Howe wrote to -R. Patterson saying, "I am very certain he (Hurlburt) never had any -Manuscript Found to sell to anybody. Whatever Mormons may say, I think -Hurlburt was perfectly honest in all his transactions here." (Taken -from a copy of the letter furnished by Patterson in his History of -Washington County, Pa.)] - -The great preponderance of the evidence is against the allegation -that the second manuscript was ever in the trunk at Sabine's. Mrs. -McKinstry's evidence does not establish the identity of Spaulding's -rewritten "Manuscript Found" and the trunk manuscript. Such assertion -of identity is contradicted by that more satisfactory evidence to be -hereafter reviewed, and which shows that the rewritten manuscript -was stolen from the printing office before Spaulding's death; that -the latter suspected Rigdon of being the thief; the possession by -Rigdon of some such manuscript, and which, on one occasion, he -said had been written by Spaulding; Rigdon's advance knowledge of -the forthcoming Book of Mormon and his sudden conversion after its -appearance, and coupled with a very plain connection between Rigdon and -Smith through Parley P. Pratt as intermediary. These conclusions and -much of the evidence upon which they are based will contradict Mrs. -McKinstry's statement, if she meant by it to assert that the Sabine -trunk manuscript contained the names "Mormon," "Moroni," "Lamanite," -and "Nephi," which names, it will be shown, occur in and only in the -rewritten manuscript and the Book of Mormon. - -In determining what weight to give to Mrs. McKinstry's statement as to -the contents of the trunk manuscript, several important facts must be -kept in mind. Mrs. McKinstry made this statement in 1880, when she was -seventy-four years of age. Her father died in October, 1816, very soon -after she and the trunk went to Sabine's at Hartwick, Onondaga County, -N.Y., and there she "many times" had it in her hand. At the earliest -date this must have been in the fore part of 1817, and she tells us -that she was about eleven years old at this time. If, in 1817, she -was eleven years old, then, in 1812, when she, with her parents, left -Conneaut for Pittsburg, she could not have exceeded six years of age. -At the age of seventy-four Mrs. McKinstry testified that when she was -eleven years old she looked through, but did not read, a manuscript, -yet saw the names she heard her father read at Conneaut, between 1810 -and 1812, when she was from four to six years old. That this woman, at -seventy-four, should remember strange names, casually repeated in her -presence, before her sixth year, and those names wholly unrelated to -anything of direct consequence to her child life, is a feat of memory -too extraordinary to give her uncorroborated statement any weight, as -against valid contradictory conclusions drawn from established facts. - -From 1834, when this alleged plagiarism was first publicly charged, -until the giving of Mrs. McKinstry's evidence in 1880, it had -necessarily been a matter of frequent discussion in the family circle -that the Book of Mormon was a plagiarism from her father's "Manuscript -Found," and always the identity of names must have been spoken of as -the connecting link in the chain of evidence proving the plagiarism, -since that identity of names was the principal item of evidence as it -was first argued and published in 1834. With like uniformity, it was -firmly believed (but as a mere matter of inference, be it remembered) -that Hurlburt secured from the trunk that second manuscript, which -contained these names. Hence it would be inferred by the Spaulding -family that the trunk must have contained the names in question. This -association of ideas through an almost infinite number of recurrences -in mind became firmly impressed as a fixed fact during these forty-six -years of frequent repetition. It is not strange, therefore, if, after -these forty-six years, and with the failing memory of the age of -seventy-four, Mrs. McKinstry should have forgotten the real origin -of this association of ideas, and relate it back to the supposed -inspection of the trunk manuscript and the Conneaut readings, honestly -believing in her accuracy. In this conclusion Mormon authorities -concur. [42] - -[Footnote 42: "Myth of the Manuscript Found," 29.] - -The only other statement which has ever been claimed as evidence -showing Spaulding's rewritten manuscript to have been in the Sabine -trunk is one by his widow, Matilda Spaulding-Davidson. She says that -before leaving Pittsburg for Amity, her husband's manuscript was -returned by the publishers. She seemingly remembers nothing of its -second submission while her husband resided at Amity, or else those -who wrote and signed her statement didn't see fit to mention it. "The -Manuscript then [after Mr. Spaulding's death in 1816] fell into my -hands, and was preserved carefully. It has frequently been _examined by -my daughter,_ Mrs. McKinstry of Monson, Mass., with whom I now reside, -and by other friends." [43] - -[Footnote 43: Boston _Daily Advertiser,_ copied in iii. _Millennial -Harbinger,_ May, 1839; "Mormons' Own Book," 28; Boston _Recorder,_ May, -1839; "Prophet of Palmyra," 417.] - -By what follows, she makes it plain that the "other friends" referred -to are the Conneaut neighbors, whose examination was made prior -to 1812, and not at Sabine's. That she herself never examined the -Sabine trunk manuscript so as to speak upon the matter of identity of -manuscripts from personal knowledge, is apparent from several facts. -First, although writing an argumentative article, the strongest part -of which would have been her personal testimony as to some point of -identity between the trunk manuscript and the Book of Mormon, she -mentioned none such as being within her own knowledge. In the absence -of personal knowledge, she repeats as a justification of her belief -the evidence of Conneaut witnesses as to the identity of her husband's -"Manuscript Found" and the Book of Mormon. Even upon the question of -the existence of any manuscript in the Sabine trunk, she seems not to -rely upon any personal inspection of the trunk manuscript, but with an -apparent intention of putting the responsibility for her statement upon -the inspection of her daughter, Mrs. McKinstry, speaks of the latter's -inspection, while remaining silent as to whether or not she made any -inspection of her own. - -The argumentative style and the failure to distinguish between personal -knowledge and argumentative inferences is all readily understood -when the history of this statement is made known. It seems that two -preachers, named D. R. Austin and John Storrs, are responsible for this -letter. Mrs. Davidson never wrote it, but afterwards stated that "in -the main" it was true. [44] Even with her re-affirmance of the story as -published, we cannot give it evidentiary weight except in those matters -where it is plain from the nature of things that she must have been -speaking from personal knowledge. - -[Footnote 44: _Quincy Whig,_ quoted in "The Spaulding Story Examined -and Exposed," 5, to be read in connection with "Gleanings by the Way," -261-7. On p. 22 of the "Myth of the Manuscript Found" this interview -appears with the statement that the Boston _Recorder_ article was _in -the main true_ carefully omitted. For still more gross dishonesty see -"Apostle" (afterward Prophet) John Taylor's lying perversion of this -alleged interview as reported in his "Three Nights' Public Discussion," -pp. 45 and 56. The dishonesty of the original publication of this -interview is pointed out in "Gleanings by the Way," 261-4.] - -Upon the question as to whether or not Spaulding's rewritten -manuscript was in the possession of anybody but Rigdon at any time -after October, 1816, Mrs. Davidson's statement as published cannot -in any sense whatever be considered as evidence. And since Mrs. -McKinstry's unsupported evidence, for the reasons already given, must -be considered as of such very infinitesimal weight, I conclude that -there is no believable evidence upon which to base the conclusion that -the "Manuscript Found" was ever returned to Spaulding after its second -submission to Patterson, or was ever in the trunk at Sabine's, and -therefore, could not have been either copied or stolen by Smith. This -also answers one Mormon argument made against Rigdon's theft of the -manuscript from the printing office, which argument is always based -upon the assumption that the original manuscript of the rewritten story -was in the Sabine trunk long after the time of the alleged theft by -Rigdon. - -II. - -When we digressed from the main lines of our argument, Spaulding's -rewritten story had been traced into the hands of Robert Patterson, a -Pittsburg publisher, and this prior to Spaulding's death in October, -1816. If the manuscript was never returned to Spaulding after its -second submission to Patterson, then what became of it? John Miller, -who knew Spaulding at Amity, bailed him out of jail when confined -for debt, made his coffin for him, and helped lay him in his grave, -says Spaulding told him "there was a man named Sidney Rigdon about -the office [of Patterson], and they thought he had stolen it" [the -manuscript]. [45] - -[Footnote 45: Gregg's "Prophet of Palmyra," 442; (date, January 20, -1882.) See also _Times and Seasons._] - -The Rev. Cephus Dodd, a Presbyterian minister of Amity, Pa., -as well as a practicing physician, attended Spaulding at his last -sickness. As early as 1832, when Mormonism was first attracting general -public attention, and two years prior to the publication of Howe's -book, in which Spaulding's story was first ventilated, this Mr. Dodd -took Mr. George M. French of Amity to Spaulding's grave, and there -expressed a positive belief that Sidney Rigdon was the agent who had -transformed Spaulding's manuscript into the Book of Mormon. The date -is fixed by Mr. French through its proximity to his removal to Amity; -hence the date given is probably correct. [46] - -[Footnote 46: "History of Washington County, Pa.," by Patterson. "Who -Wrote the Book of Mormon?" p. 10.] - -The conclusion thus expressed by Mr. Dodd in advance of all public -discussion or evidence is important, because of what is necessarily -implied in it. First, it involved a comparison between Spaulding's -literary production and the Book of Mormon, with a discovered -similarity inducing conviction that the latter was a plagiarism from -the former. This comparison presupposes a knowledge of the contents -of Spaulding's rewritten manuscript. The second and most important -deduction is to be made from the assertion that Sidney Rigdon was the -connecting link in the plagiarism. Such a conclusion must have had -a foundation in Mr. Dodd's mind, and could have arisen only if he -was possessed of personal knowledge of what he considered reliable -information creating a conviction in his mind of the probability of -Sidney Rigdon's connection with the matter. This conclusion, if not -made on independent evidence, in all human probability had no less -significant foundation than a confidence in the accuracy of Spaulding's -expressed suspicion to the effect that Rigdon had stolen the manuscript -from the printing office. Thus accounted for, Dr. Dodd's statement has -less force than if presumed to have been made on independent evidence, -yet it confirms Joseph Miller's statement that Spaulding suspected -Rigdon, and that suspicion must be accounted for by those who deny -Rigdon's presence in Pittsburg prior to 1821. - -HOW ABOUT SIDNEY RIGDON? - -Was Spaulding's expressed suspicion that Rigdon had stolen his -manuscript from the printing office well founded? We can never know -upon what evidence the accusation was made, but we may inquire into the -probative force of such new corroborative evidence as has been adduced -since Spaulding's death. - -Sidney Rigdon was born February 19, 1793, in Piny Fork of Peter's -Creek, Saint Clair Township, Allegheny County, Pa., [47] which place is -variously estimated at from six to twelve miles distant from Pittsburg. -At least until 1810, that being the date of the death of, his father, -and his own eighteenth year, Rigdon remained on the farm with his -parents. [48] - -[Footnote 47: "The Spaulding Story Examined and Exposed," by John E. -Page, 7. Supplement 14, _Millennial Star,_ 42. "Myth of the Manuscript -Found," 24.] - -[Footnote 48: Supplement 14, _Millennial Star._ 42.] - -According to the Mormon account, Rigdon was licensed as a Baptist -preacher fourteen years before becoming a Mormon. [49] This would make -the date 1816, the same year in October of which Spaulding died, it -being Rigdon's twenty-fourth year, and the same year in which he stole -from the publishing office of Patterson the manuscript of Spaulding, -if the latter's suspicions shall prove well founded. A very opportune -time, be it observed, for the giving of attention to religious subjects. - -[Footnote 49: 35 _Saints' Herald,_ 130.] - -According to another account, and perhaps the more accurate one, Rigdon -joined the Baptist Church May 31, 1817, [50] a Welsh clergyman, Rev. -David Phillips, being his pastor. [51]. This church was located near -where the neighboring hamlet of Library is now situated. Rigdon "began -to talk in public on religion soon after his admission to the church, -probably at his own instance, as there is no record of his license." [52] - -[Footnote 50: "Who Wrote the Book of Mormon?" 8. "Myth of the -Manuscript Found," 24.] - -[Footnote 51: Supplement 14, _Millennial Star,_ 42 and 43.] - -[Footnote 52: "Who Wrote the Book of Mormon?" 9.] - -The following year (1818) Rigdon left the farm and took up his -residence and the study of divinity with the Rev. Andrew Clark at -Sharon, Beaver County, Pa., [53] where, in March, 1819, he was licensed -as a Baptist. [54] I am informed by Sidney Rigdon's son that in 1818 -his father made a lengthy visit to Pittsburg. In May, 1819, Rigdon -moved to Warren, Trumbull County, O., where, in July, he took up his -residence with the Rev. Adamson Bentley, later of "Disciple" fame, [55] -and was here ordained a regular Baptist preacher. [56] While thus -situated Rigdon met, and on June 12, 1820, married Phoebe Brooks, [57] -who was a sister to Mrs. Bently. [58] Rigdon continued his preaching -hereabouts, not appearing to have any regular charge until February, -1822. In November, 1821, he received a call from the First Baptist -Church of Pittsburg, which was accepted, active duties commencing -February, 1822, [59] and according to Joseph Smith ended August, 1824, -at which time Rigdon was expelled for doctrinal error. [60] Another -account fixes the date of his being deposed as October 11, 1823. [61] -Thereupon Rigdon, Alexander Campbell, and Walter Scott organized the -"Christian Church," otherwise known as "Disciples"--and, with his -following, Rigdon secured the courthouse in Pittsburg in which to do -his preaching, at the same time working as a journeyman tanner [62] with -his brother-in-law, Mr. Brooks. [63] Mr. Lambdin, through whom Rigdon -is supposed to have secured access to the Spaulding manuscript, and of -whom more shall be written later on, died August 1, 1825, [64] and in -1826 Rigdon returned to Bainbridge, Geauga County, O. [65] Here he soon -met Orson Hyde, who became a student of divinity at Mr. Rigdon's, with -a view, as Hyde says, of entering the ministry. Except for a little -"Campbellite" preaching which he did under Rigdon's guidance, Hyde -never appears to have entered any ministry except the Mormon. In 1829 -Hyde became a boarder of Rigdon's family, and in 1830 [66] he was almost -miraculously converted to Mormonism, and still later became one of the -first "Quorum" of apostles in the Mormon Church. Rigdon died July 14, -1876. [67] - -[Footnote 53: "Who Wrote the Book of Mormon?" 8, 9.] - -[Footnote 54: Supplement 14, _Millenial Star_, 42 and 53.] - -[Footnote 55: Supplement 14, _Millenial Star_, 43.] - -[Footnote 56: "Who Wrote the Book of Mormon?" 9. Supplement 14, -_Millenial Star_, 43.] - -[Footnote 57: Supplement 14, _Millenial Star_, 43.] - -[Footnote 58: "Who Wrote the Book of Mormon?" 12.] - -[Footnote 59: "The Spaulding Story Examined and Exposed," 4, by J.E. -Page. "Mormonism Exposed," 2 exact date, January 28, 1822.] - -[Footnote 60: Supplement 14, _Millenial Star_, 43.] - -[Footnote 61: "Who Wrote the Book of Mormon?" 8.] - -[Footnote 62: Supplement 14, _Millenial Star_, 45.] - -[Footnote 63: "The Spaulding Story Examined and Exposed," p. 8.] - -[Footnote 64: "Who Wrote the Book of Mormon?" 7. "Myth of the Manuscript -Found," 26.] - -[Footnote 65: Supplement 14, _Millenial Star_, 44. _Times and Seasons_ -418.] - -[Footnote 66: "The Spaulding Story Examined and Exposed," 10.] - -[Footnote 67: _Historical Record_, 992. Bancroft's "History of Utah," -202] - -RIGDON'S PRIOR RELIGIOUS DISHONESTY. - -There are two circumstances of the above narrative which need a little -further elucidation, since the impressions which Rigdon made upon his -discerning intimates during his earlier life may have some bearing upon -the force to be given to the circumstantial evidence concerning his -after life. - -As to Rigdon's conversion to the Baptist Church so very soon after the -time when Spaulding expressed the suspicion that Rigdon had stolen his -manuscript, the Rev. Samuel Williams, in his "Mormonism Exposed," says: -"He [Rigdon] professed to experience a change of heart when a young -man, and proposed to join the church under the care of Elder David -Phillips. But there was so much miracle about his conversion, and so -much parade about his profession, that the pious and discerning pastor -entertained serious doubts at the time in regard to the genuineness -of the work. He was received, however, by the church and baptized -by the pastor with some fears and doubts upon his mind. Very soon, -Diotrephes-like, he began to put himself forward and seek pre-eminence, -and was well-nigh supplanting the tried and faithful minister who -had reared and nursed and led the church for a long series of years. -So thoroughly convinced was Father Phillips by this time that he was -not possessed of the spirit of Christ, notwithstanding his miraculous -conversion and flippant speech, that he declared his belief 'that as -long as he [Sidney Rigdon] should live, he would be a curse to the -church of Christ.'" [68] - -[Footnote 68: "Mormonism Exposed," by Williams, copied in "Who Wrote -the Book of Mormon?" page 13.] - -Concerning Rigdon's expulsion or resignation from the Baptist Church, -the Mormons declare that it was caused by Rigdon's refusal to either -accept or teach the doctrine of infant damnation. Dr. Winter, in the -course of a historical notice of the First Baptist Church of Pittsburg, -says: "When Holland Sumner dealt with Rigdon for his bad teachings, -and said to him: 'Brother Rigdon, you never got into a Baptist church -without relating your Christian experiences,' Rigdon replied: 'When -I joined the church at Peter's Creek I knew I could not be admitted -without an experience, so I made up one to suit the purpose; but it was -all made up and was of no use, nor true.' This I have just copied from -an old memorandum as taken from Sumner himself." [69] - -[Footnote 69: "Who Wrote the Book of Mormon?" 13. _Baptist Witness_ -(Pittsburg), January 1, 1875.] - -The first of these accounts was published in 1842, the last in January, -1875, and Rigdon lived until July 14, 1876. While one H. A. Dunlavy of -Lebanon, O., did, in the March number of the same paper, publish an -apology for Rigdon by way of answer to the article of Dr. Winter, yet -neither Dunlavy nor Rigdon ever denied the facts alleged therein. We -must, therefore, accept the facts stated as true, and they fasten upon -Rigdon such religious dishonesty as establishes his willingness to be -a party to a religious fraud in kind like the one here charged against -him. - -This, then, brings us to the question of what, if any, opportunity -Rigdon had for stealing Spaulding's manuscript from Patterson's -publishing office. - -RIGDON HAD OPPORTUNITY TO STEAL THE MANUSCRIPT. - -It has been frequently charged that Sidney Rigdon lived in Pittsburg -and was connected with the Patterson printing office during 1815 and -1816. To this charge Rigdon, under date Commerce (Ill.), May 27, 1839, -makes the following denial: - - "It is only necessary to say in relation to the whole story about - Spaulding's writings being in the hands of Mr. Patterson, who was - then in Pittsburg, and who is said to have kept a private printing - office, and my saying that I was connected with the same office, - etc., etc., is the most base of lies, without even the shadow - of truth. There was no man by the name of Patterson during my - residence in Pittsburg who had a printing office; what might have - been before I lived here, I know not. Mr. Robert Patterson, I was - told, had owned a printing office before I lived in that city, but - had been unfortunate in business and failed before my residence in - Pittsburg. This Mr. Patterson, who was a Presbyterian preacher, - I had a very slight acquaintance with during my residence there. - He was then acting under an agency in the book and stationery - business, and was the owner of no property of any kind, printing - office, or anything else during the time I resided in that city. If - I were to say that I ever heard of the Rev. Solomon Spaulding and - his hopeful wife until Dr. P. Hurlburt wrote his lie about me, I - should be a liar like unto themselves." [70] - -[Footnote 70: "Spaulding Story Examined and Exposed," 11 and 12. -"History of the Mormons," 45 and 46. "The Mormons," 34. "Braden-Kelly -Debate," 94. "Plain Facts Showing the Falsehood and Folly of the Rev. -C.S. Bush," p. 14 to 16.] - -The evidence upon which is based the charge of Rigdon having a -permanent residence in Pittsburg during the years in question, or his -connection with Patterson's printing office, is so unsatisfactory -that these issues must be found in favor of Rigdon's denial, even in -spite of the fact that his evidence is discredited by reason of the -conclusion as to his guilt, which is to be hereafter set forth, and his -personal interest. - -Rigdon, it will be remembered, lived within from six to ten miles of -Pittsburg during the years in question. Pittsburg was the only town of -consequence, and the family's place of buying and selling. Rigdon would -of necessity make many friends in the city, and it would not be strange -if almost everybody knew him and he knew all of the prominent citizens. -In 1810 Pittsburg had only about 4,000 inhabitants, and in 1820 had but -7,248. - -The very prevalent notion as to Rigdon's connection with the Patterson -publishing establishment must have had some origin, which, in all -probability, would be Rigdon's close friendship for some who were, in -fact, connected with it. Upon this theory only can we account for such -a general impression. [71] - -[Footnote 71: "Who Wrote the Book of Mormon?" 11.] - -It might be well, before entering upon that subject, to fix in our -minds Patterson's business mutations. In 1812 Patterson was in the book -business in the firm of Patterson and Hopkins. They had then in their -employ one J. Harrison Lambdin, he being a lad of fourteen. January 1, -1818, Lambdin was taken into the partnership of Patterson and Lambdin, -which firm succeeded R. and J. Patterson. R. Patterson had in his -employ one Silas Engles as foreman printer and superintendent of the -printing business. As such, the latter decided upon the propriety, or -otherwise, of publishing manuscripts when offered. The partnership of -Patterson and Lambdin "had under its control the book store on Fourth -Street, a book bindery, a printing office (not newspaper, but job -office, under the name of Buttler and Lambdin), entrance on Diamond -Alley, and a steam paper mill on the Allegheny (under the name of R. -and J. Patterson)." [72] Patterson and Lambdin continued in business -until 1823. Lambdin died August 1, 1825, in his twenty-seventh year. -Silas Engles died July 17, 1827, in his forty-sixth year. R. Patterson -died September 5, 1854, in his eighty-second year. [73] - -[Footnote 72: "Myth of the Manuscript Found," 26. "Who Wrote the Book -of Mormon?" 9.] - -[Footnote 73: "Who Wrote the Book of Mormon?" 7 and 9. This covers all -Patterson's migrations.] - -RIGDON'S ONLY DENIAL ANALYZED. - -Let us now analyze Mr. Rigdon's denial of 1839 as quoted above. Rigdon -was an educated man, a controversialist in religion, and at the date of -the denial he was also a lawyer. Therefore we are justified in holding -him in a strict accountability for all that is necessarily implied from -what he says or omits to say, as we could not, in justice, do with a -layman. - -Rigdon's first denial is of the "Story about Spaulding's writing being -in the hands of Patterson." This story is established by the evidence -already adduced and some besides, even to the satisfaction of most -Mormons. - -The negative of this proposition Mr. Rigdon, if he was a stranger to -the office, as is claimed, could not possibly assert as a matter within -his own knowledge. If Rigdon had in his mind any fact upon which he -justified this assertion, it could only have been a knowledge that -the manuscript was at the printing office of Buttler and Lambdin, not -knowing that that office was controlled by Patterson. - -The second denial in Rigdon's statement is: "There was no man by the -name of Patterson during my residence in Pittsburg who had a printing -office." The foregoing account of Patterson's business affairs is -made up from the information possessed by Patterson's family and an -employee. It must, therefore, be accepted as correct. Here again -Rigdon's denial can be accounted for by assuming his ignorance of -Patterson's interest in the printing office known as Buttler and -Lambdin. Rigdon's son says Rigdon lived in Pittsburg in 1818. Church -biographers allege that he preached there regularly after January 28, -1822. During 1818 and 1822 Patterson was in the printing business, and -Rigdon's statement must be deemed untrue. - -Howe, in his "Mormonism Unveiled," [74] did, as early as 1834, charge -that Rigdon had been "on intimate terms" with Lambdin. This statement -in many forms has been very often republished since, and between 1834 -and 1876, the year of Rigdon's death. During these forty-two years -Rigdon never recorded a denial. That fact may, therefore, be taken as -true. If Rigdon was on terms of intimacy with Lambdin, and Lambdin, -at the time of that intimacy, as is clearly established and undenied, -was connected with Patterson in the publishing business, Rigdon, being -intimate with him, must have known something of Patterson's business, -and assuming his mental faculties unimpaired, he, in the statement -under consideration, must have told what he knew was untrue, justifying -himself by the apparent evidence in his favor that Patterson's printing -office was not run in his own name. - -[Footnote 74: p. 289] - -Rigdon's third matter of denial relates to his own admission of a -connection with Patterson's printing establishment. This denial we must -accept as true, since no one to whom he is alleged to have made the -admission has ever recorded his evidence, and the hearsay statements -without certainty of origin are too indefinite to be entitled to weight. - -This paragraph above quoted and thus analyzed absolutely denies nothing -in the remotest degree essential to the real issues involved in the -charge of plagiarism under investigation, and is absolutely the only -recorded public denial ever made by Rigdon, though from 1834 to 1876 -he was almost continually under the fire of this charge, reiterated in -various forms and with varying proofs. - -RIGDON AND LAMBDIN IN 1815. - -Heretofore we have argued that by his silence Rigdon admitted his -intimacy with Lambdin, successively Patterson's employee and partner -from 1812 to 1823. The early writers all treated the intimacy between -Rigdon and Lambdin as a matter apparently too well known to need proof. -Yet we need not rely upon that, nor even Rigdon's failure to deny, -since more definite evidence has been preserved. - -Mrs. R. J. Eichbaum, under date of Pittsburg, September 18, 1879, -leaves us this very convincing statement: - - "My father, John Johnston, was postmaster at Pittsburg for about - eighteen years, from 1804 to 1822. My husband, William Eichbaumn, - succeeded him, and was postmaster for about eleven years, from 1822 - to 1833. I was born August 25, 1792, and when I became old enough - I assisted my father in attending to the post office, and became - familiar with his duties. From 1811 to 1816 I was the regular - clerk in the office, assorting, making up, dispatching, opening, - and distributing the mails. Pittsburg was then a small town, and I - was well acquainted with all the stated visitors at the office who - called regularly for their mails. So meager at that time were the - mails that I could generally tell without looking whether or not - there was anything for such persons, though I would usually look - in order to satisfy them. I was married in 1815, and the next year - my connection with the office ceased, except during the absences - of my husband. I knew and distinctly remember Robert and Joseph - Patterson, J. Harrison Lambdin, Silas Engles, and Sidney Rigdon. - I remember Rev. Mr. Spaulding, but simply as one who occasionally - called to inquire for letters. I remember there was an evident - intimacy between Lambdin and Rigdon. They very often came to the - office together. I particularly remember that they would thus come - during the hour on Sabbath afternoon when the office was required - to be open, and I remember feeling sure that Rev. Mr. Patterson - knew nothing of this, or he would have put a stop to it. I do not - know what position, if any, Rigdon filled in Patterson's store or - printing office, but am well assured he was frequently, if not - constantly, there for a large part of the time when I was clerk in - the post office. I recall Mr. Engles saying that 'Rigdon was always - hanging around the printing office.' He was connected with the - tannery before he became a preacher, though he may have continued - the business whilst preaching." [75] - -[Footnote 75: "Who Wrote the Book of Mormon?" 10-11.] - -While this does not establish that Sidney Rigdon had a permanent abode -in Pittsburg, nor that he was connected with Patterson's printing -establishment, it yet explains why seemingly everybody who knew -him reached that conclusion. It also establishes beyond doubt his -undeniable intimacy with Lambdin and Engles, and by reason thereof, his -possible access to Spaulding's manuscript, and doubtless is one of the -circumstances leading Spaulding to suspect Rigdon of the theft. - -RIGDON EXHIBITS SPAULDING'S MANUSCRIPT. - -It will be remembered that in 1822-3 Rigdon was a Baptist preacher -in Pittsburg. The Rev. John Winter, M.D., one of the western -Pennsylvania's early preachers, was then (1822-3) a school teacher in -Pittsburg. Dr. Winter died at Sharon, Pa., in 1878. - -On one occasion during this period (1822-3) Dr. Winter was in Rigdon's -study when the latter took from his desk a large manuscript, and said, -substantially, that a Presbyterian minister named Spaulding, whose -health had failed, brought it to a printer to see if it would pay to -publish it. "It is a romance of the Bible." Dr. Winter did not read the -manuscript, nor think any more of the matter until the Book of Mormon -appeared. It was thought by members of Dr. Winter's family that he had -committed his recollections of this interview to writing, but none -could be found. - -The authorities of Dr. Winter's statement are Rev. A. G. Kirk, to whom -Dr. Winter communicated it in a conversation had at New Brighton, Pa., -in 1870-1. The second authority is the Rev. A. J. Bonsall, a stepson of -Dr. Winter, and for twenty-three years pastor of the Baptist Church at -Rochester, Pa. To him the same story was often repeated by Dr. Winter. -The third authority is Mrs. W. Irvine, a daughter of Dr. Winter, in -1881 resident at Sharon, Pa. Her statement has one or two details not -already given, so I quote: - - "I have frequently heard my father speak of Rigdon having - Spaulding's manuscript, and that he had gotten it from the printers - to read it as a curiosity; as such he showed it to father; and that - at the time Rigdon had no intention of making the use of it that he - afterwards did." [76] - -[Footnote 76: "Who Wrote the Book of Mormon?" 11-12. "Braden-Kelly -Debate," 42.] - -Thus authenticated, Dr. Winter's statement may be given as much weight -as though reduced to writing by himself. - -RIGDON FOREKNOWS THE COMING AND CONTENTS OF THE BOOK OF MORMON. - -The Rev. Adamson Bentley (whose wife was sister to Mrs. Sidney Rigdon) -wrote the following to Walter Scott under date of January 22, 1841: - - "I know that Sidney Rigdon told me that there was a book coming - out, the manuscript of which had been found engraved on gold - plates, as much as two years before the Mormon book made its - appearance or had been heard of by me." - -This statement was published in the _Millennial Harbinger_ for 1844, -with the following editorial note from Rev. Alexander Campbell: - - "The conversation alluded to in Brother Bentley's letter of 1841 - was in my presence as well as his, and my recollection of it led - me, some two or three years ago, to interrogate Brother Bentley - touching his recollection of it, which accorded with mine in every - particular, except the year in which it occurred, he placing it in - the summer of 1827, I in the summer of 1826, Rigdon at the same - time observing that in the plates dug up in New York there was an - account, not only of the aborigines of this country, but also it - was stated that the Christian religion had been preached in this - country during the first century, just as we were preaching it in - the Western Reserve." [77] - -[Footnote 77: Besides _Millennial Harbinger_ 1844, p. 39, see "Who -Wrote the Book of Mormon?" 12 and 13. "Braden-Kelly Debate," 45.] - -It will be remembered that Rigdon lived for a time at his -brother-in-law Bentley's house, and that it was Scott, Campbell, and -Rigdon who, in Pittsburg, organized the Disciple Church in 1824 or -1825. The above statements were published in the _Millennial Harbinger_ -in 1844 (p. 39), twenty-two years before Rigdon's death, yet he never -published a denial to either. It seems that before that publication -Adamson Bentley was orally making statements, probably to the same -effect, which remained undenied by Rigdon, though he published a card -denouncing his brother-in-law. [78] - -[Footnote 78: _Evening and Morning Star,_ 301.] - -Mrs. Amos Dunlap, a niece of Mrs. Rigdon, under date of Warren, O., -December 7, 1879, writes this: - - "When I was quite a child I visited Mr. Rigdon's family. He married - my aunt. They at that time lived at Bainbridge, O. [1826-7]. During - my visit Mr. Rigdon went to his bedroom and took from a trunk which - he kept locked, a certain manuscript. He came out into the other - room and seated himself by the fireplace and commenced reading it. - His wife at that moment came into the room and exclaimed: 'What, - are you studying that thing again?' or something to that effect. - She then added: 'I mean to burn that paper.' He said, 'No indeed, - you will not; this will be a great thing some day.' Whenever he was - reading this he was so completely occupied that he seemed entirely - unconscious of anything passing around him." [79] - -[Footnote 79: "Who Wrote the Book of Mormon?" 12. "Braden-Kelly -Debate," 45.] - -Since Rigdon never, in person or by anyone else, has claimed to -have written any such manuscript of his own, in the light of other -evidence here adduced, we are warranted in believing that to have been -Spaulding's "Manuscript Found." - -The Rev. D. Atwater, under date Mantua Station, O., April 26, 1873, -three years before Rigdon's death, writes this: - - "Soon after this the great Mormon defection came on us - [Disciples]. Sidney Rigdon preached for us, and notwithstanding - his extravagantly wild freaks, he was held in high repute by many. - For a few months before his professed conversion to Mormonism, it - was noticed that his wild, extravagant propensities had been more - marked. That he knew before of the coming of the Book of Mormon is - to me certain from what he said [during] the first of his visits at - my father's some years before. He gave a wonderful description of - the mounds and other antiquities found in some parts of America, - and said that they must have been made by the aborigines. He said - that there was a book to be published containing an account of - those things. He spoke of these in his eloquent, enthusiastic - style, as being a thing most extraordinary. Though a youth then, - I took him to task for expending so much enthusiasm on such a - subject, instead of things of the gospel." [80] - -[Footnote 80: "Early History of the Disciples in the Western Reserve," -239-240, copied in "Who Wrote the Book of Mormon?" 13. "Braden-Kelly -Debate," 45.] - -Of this statement Rigdon never made a denial. - -Dr. S. Rosa, under date of Painsville, O., June 3, 1841, writes, among -other things, this: - - "In the early part of the year 1830, when the Book of Mormon - appeared, [and in November of which year Rigdon was converted], - either in May or June, I was in company with Sidney Rigdon, and - rode with him on horseback a few miles. Our conversation was - principally upon the subject of religion, as he was at that time - a very popular preacher of the denomination calling themselves - 'Disciples' or Campbellites. He remarked to me that it was time for - a new religion to spring up; that mankind were all rife and ready - for it. I thought he alluded to the Campbellite doctrine. He said - it would not be long before something would make its appearance; - he also said that he thought of leaving Pennsylvania and should - be absent for some months. I asked him how long. He said it would - depend upon circumstances. I began to think a little strange of his - remarks, as he was a minister of the gospel. I left Ohio that fall - and went to the State of New York to visit my friends who lived in - Waterloo, not far from the mine of golden Bibles. In November I was - informed that my old neighbor, E. Partridge, and the Rev. Sidney - Rigdon, were in Waterloo, and that they both had become the dupes - of Joe Smith's necromancies. It then occurred to me that Rigdon's - new religion had made its appearance, and when I became informed - of the Spaulding manuscript, I was confirmed in the opinion that - Rigdon was at least accessory, if not the principal, in getting up - this farce." [81] - -[Footnote 81: "Gleanings by the Way," 317. "Prophet of the Nineteenth -Century," 58. "Early Days of Mormonism," 172-3.] - -This last article was first published in book form in 1842, thirty-four -years before Rigdon's death, but never publicly denied or explained by -him. Whether this particular letter was published in the _Christian -Observer_ and _Episcopal Recorder_ I cannot say, but other portions of -the same book evidently were, and received comment in a Mormon church -organ. [82] This but emphasizes Rigdon's silence upon Dr. Rosa's letter. - -[Footnote 82: _Gospel Reflector_, 19.] - -In Howe's "Mormonism Unveiled," [83] it is said that Rigdon, during the -incubation period of Mormonism between 1827 and 1830, preached new -matters of doctrine which were afterwards found to be inculcated in -the Mormon Bible. The evident purpose of all this was to prepare his -congregation for the acceptance of Mormonism, and the end was most -successfully achieved. Evidently this and the other circumstances -showing Rigdon's foreknowledge of the forthcoming Book of Mormon, all -combined with a guilty conscience, irresistibly impelled the making -of an explanation tending to allay the suspicion that there was a -conscious purpose in all such conduct. This defense is found in a -revelation to Sidney Rigdon, dated December 7, 1830, at the alleged -first meeting between Rigdon and Smith, and within one month after the -former's conversion. The revelation, in part, says: - -[Footnote 83: Page 289. "Braden-Kelly Debate," 45.] - - "Behold thou was sent forth, even as John, _To prepare the way_ - before me, and before Elijah which should come, _and thou knewest - it not_." [84] - -[Footnote 84: Section 35, "Doctrine and Covenants." Supplement 14, -_Millennial Star,_ 50. The exact date of this revelation is December -7th. 1830, according to Howe's "Mormonism Unveiled," 107.] - -That Rigdon did prepare the way we knew before the revelation informed -us of it. That it was done unconsciously we cannot even now believe. - -Especially in the light of the foregoing evidence, this revelation -must be construed as much more convincing proof of Rigdon's advance -knowledge of the forthcoming Book of Mormon and its contents than even -a tacit admission. - -It is practically an admission of guilty knowledge, coupled with a -transparent effort at warding off the inference of complicity in fraud -by veiling the acts constituting the evidence in an assumed mysticism, -which really deceives few aside from the mystic degenerate and the -willing victim who enters the fold for opportunities to "fleece the -flock of Christ." - -III. - -FROM RIGDON TO SMITH _via_ P. P. PRATT. - -When to this evidence already adduced is added, as will be done, -conclusive proof of the identity of the salient features of the Book -of Mormon and Spaulding's rewritten "Manuscript Found," it would seem -that the case of plagiarism through Rigdon's complicity is established -beyond reasonable doubt. The Mormon objector, however, insists that -no possible connection between Rigdon and Smith has ever been shown -to exist prior to 1830, and that, therefore, even if Rigdon did steal -the manuscript, Smith could not have obtained it for use as a help -in preparing the Book of Mormon. It would seem as if the facts above -recited should, even if unaided by more direct evidence, raise an -almost conclusive presumption of the existence of an undiscovered -connection between the two. But we are not confined to an inference -from such evidence alone. There are still more pointed evidentiary -circumstances to which we will now give attention. - -Parley Parker Pratt was born at Burlington, Otsego County, N.Y., -April 12, 1807, of parents who later resided at Canaan, Columbia -County, N.Y. [85] During his sixth year (1813) he went to reside with -his father's sister, named Van Cott, [86] which name afterward became -conspicuous in the early history of Utah. In 1826 Pratt spent a few -months with an uncle in Wayne (formerly Ontario) County, N. Y. [87] - -[Footnote 85: "Autobiography of P.P. Pratt," 17.] - -[Footnote 86: "Autobiography of P.P. Pratt," 19.] - -[Footnote 87: "Supplement 14, _Millennial Star_," 1.] - -This, it will be remembered, is the same county in which Smith was at -that time gaining much newspaper notoriety as a "peep-stone" money -digger [88] through mention made of him in papers published in several -counties in southern New York and northern Pennsylvania. [89] While -Smith was thus working the gullible of his neighborhood with his -necromancy, Pratt was a peddler, who, it is said, knew almost everybody -in western New York. [90] At that time Ontario County took in all the -territory of several counties as now bounded, and in 1820 had only a -population of 80,267. [91] Pratt, therefore, could hardly have helped -knowing Smith's fame, which was such as at once to have suggested him -as the star actor in any scheme of fraud requiring a prophet. In view -of Pratt's subsequent connection with the Wells family, [92] who were -Smith's neighbors and friends, [93] it is more than probable that he -knew the Smiths personally in or prior to 1826, although, of course, -they would carefully guard the fact of such acquaintance from publicity -as a most important secret. - -[Footnote 88: "Origin, Rise, and Progress of Mormonism," 27.] - -[Footnote 89: "Braden-Kelly Debate," 47.] - -[Footnote 90: "Hand Book of Mormonism," 3.] - -[Footnote 91: Compendium, 11th Census.] - -[Footnote 92: "Autobiography of P.P. Pratt," 37.] - -[Footnote 93: "Joseph Smith, the Prophet," by Lucy Smith, 101-2-3.] - -In October of this year Pratt went to Ohio, locating at Amherst, thirty -miles west of Cleveland [94] and was also located fifty miles west of -Kirtland. [95] One of the temptations inducing Pratt's departure from -New York was to get to a country where, as he himself expresses it, -there is "no law to sweep [away] all the hard earnings of years to pay -a small debt." [96] The ethical status of an average country peddler who -is willing to leave his native state to avoid the payment of his "small -debts" furnishes a fertile immorality in which to plant the seeds of -religious imposture. - -[Footnote 94: "Autobiography of P.P. Pratt," 27.] - -[Footnote 95: "Autobiography of P.P. Pratt," 50.] - -[Footnote 96: "Autobiography of P.P. Pratt," 26.] - -It will be remembered that it was also in 1826 that Rigdon went for a -second time to reside in Ohio, where he became an itinerant "Disciple" -preacher, laboring in the vicinity of Bainbridge, Mantua, Kirtland, -Mentor, Chester, New Lisbon, and Warren, [97] at some of which places -Rigdon had an unsavory reputation. [98] Rigdon and Pratt, therefore, -were in the same neighborhood in 1826, and undoubtedly met soon after. -The date of their first meeting is nowhere given, but may reasonably -be inferred from an address delivered by Parley P. Pratt in 1843 or -'4. In this discourse Pratt tells of an occurrence which transpired -on his way to his future Ohio home, which occurrence furnishes the -key to his first connection with Mormonism. On his way he stopped at -a humble cottage, the name of whose occupant he carefully fails to -give. Here, while asleep (so he says), "a messenger of a mild and -intelligent countenance suddenly stood before me [Pratt], arrayed in -robes of dazzling splendor." According to Mormon theology, an angel -is but an exalted man. [99] Of course Sidney Rigdon was an exalted -man; why not, then, an angel? This angel claimed to hold the keys -to the mysteries of this wonderful country, and took Pratt out to -exhibit those mysteries to him. Pratt then had portrayed to his mind -the whole future of Mormonism; its cities, with inhabitants from all -parts of the globe; its temples, with a yet unattained splendor; -its present church organization was, with considerable definiteness -outlined; its political ambition to establish a temporal kingdom of -God on the ruins of this government was set forth with quite as much -definiteness as in the subsequent more publicly uttered, treasonable -sermons. [100] I conclude from the exact manner in which this "Angel of -the Prairies" foreknew the ambitions, hopes, and future achievements -of the Mormon Church and the similar admitted foreknowledge of Rigdon -and the subsequently established connection between Rigdon, Pratt, and -Smith, that the "Angel of the Prairies" who outlined to Pratt his then -contemplated and now executed religious fraud, was none other than -Sidney Rigdon himself, and that this fact accounts for Pratt's failure -to give the name of his host or the date of his first meeting with -Rigdon. [101] - -[Footnote 97: "History of the Church," 149-150. ("Josephite".)] - -[Footnote 98: "4 _Times and Seasons_," 209. Supplement 14, _Millennial -Star,_ 45.] - -[Footnote 99: See Text for foot-notes, Nos. 106 to 109 herein. 6 -_Millennial Star_, 20. "History of Mormonism," 154.] - -[Footnote 101: 20 _Millennial Star_, 33-36. _7 Deseret News_, 288-9. _7 -Journal of Discourses_, 53. _1 Journal of Discourses_, 230, and Sermons -generally of this period. See also _Am. Hist. Mag._, July, 1906.] - -Lambdin, who, by some, has been suspected of once having been Rigdon's -partner in the contemplated fraud, died Aug. 1, 1825. Engles, -Patterson's foreman, died July 17, 1827. Spaulding had died in 1816, -and Robert Patterson, it seems, knew nothing personally of the contents -of the Spaulding manuscript, [102] which fact Rigdon probably well knew -through his intimate acquaintance with Lambdin. In September of 1827 -the time was, therefore, as ripe as it was ever likely to be for active -preparation in the matter of bringing forth the "Book of Mormon," since -probably all those having any intimate knowledge of the "Manuscript -Found" had conveniently died. - -[Footnote 102: "Mormonism Exposed," by Williams. "Who Wrote the Book of -Mormon?" 7.] - -In 1827 Pratt started back to New York for the purpose of getting -married. Now, remember, this was nearly three years before the advent -of Mormonism. Pratt reached the home of his aunt Van Cote July 4, 1827, -and in his autobiography records a summary of a conversation with his -future wife thus: "I also opened my religious views to her and my -desire, which I sometimes had, to try and teach the red man." [103] In -October, 1830, within a month after Pratt's professed conversion to -Mormonism, a revelation was received for Pratt, in which the Lord, -through "Joseph Smith, the Prophet," directed Pratt to carry out this -very design. [104] The desire which Pratt thus expressed to his wife -three years before the advent of Mormonism was afterward and for a -long time the pet scheme of all Mormons. Pratt was married September -9, 1827. [105] On September 22, 1827, a "heavenly messenger" appeared -to Joseph Smith and unfolded to him the scheme of the Book of Mormon, -and disclosed the whereabouts of the "Golden Plates." [106] This -"heavenly messenger" is called the Angel Moroni. According to Mormon -theology, "God may use any beings he has made or that he pleases, and -call them his angels, or messengers." [107] "God's angels and men are -all of one species, one race, one great family." [108] "God is a man -like unto yourselves; that is the great secret." [109] Why, of course! -"That is the great secret." God is but an "exalted man," and may call -Parley Parker Pratt his angel. Parley Parker Pratt was the "heavenly -messenger," the angel who, on that day (September 22, 1827), appeared -to Joseph Smith and told him where were the golden plates, that is, -Spaulding's "Manuscript Found." Sidney Rigdon, for Smith's purposes, -was the "exalted man," the "God" who sent this "heavenly messenger" -Parley Parker Pratt, just as the Mormon people now look upon Joseph -Smith as the "God to this people." [110] Now, watch the sequel, and no -doubt can remain. - -[Footnote 103: Pages 29 and 30.] - -[Footnote 104: Section 32, Doctrine and Covenants. Smith's God was, -however, unfamiliar with governmental regulations of Indian affairs, -so in spite of the revelation Pratt and Company were compelled by the -United States Indian agent to leave the reservation. 5 _Journal of -Discourses,_ 199. Howe's "Mormonism Unveiled," 218-226. "Gleanings by -the Way," 324.] - -[Footnote 105: "Autobiography of P.P. Pratt," 30.] - -[Footnote 106: Supplement 14, _Millennial Star_, 6.] - -[Footnote 107: 5 _Journal of Discourses_, 141.] - -[Footnote 108: Key to Theology, 41, 5 _Millennial Star_, 20.] - -[Footnote 109: 5 _Times and Seasons_, 613. God an Exalted Man, 6 -_Journal of Discourses_, 3.] - -[Footnote 110: _Deseret News_, March 18, 1857, 13. See also _Deseret -News_ 179. Those most familiar with the psychology of dreams and the -influence over them had by the experiences of waking life, will give -considerable evidentiary weight to a dream of the prophet's father, -in which there appeared to him a "man with a peddler's budget on his -back," such a peddler P. P. Pratt probably carried. This peddler of -his dreams flattered him, told him he had called seven times and this -last call had come to tell him what was the one thing essential to his -salvation, and then he awoke. ("Joseph Smith, the Prophet," 74.)] - -September 9, 1827, Pratt was married. On September 22, 1827, he was the -angel who appeared to Smith, and in October he started back to Ohio, -the home of Rigdon. [111] Rigdon is now brought again upon the scene. He -preaches in Pratt's neighborhood, converts him, the latter commences -preaching, [112] evidently preparing for his part in the drama about to -be enacted. - -[Footnote 111: "Autobiography of P.P. Pratt," 30.] - -[Footnote 112: "Autobiography of P.P. Pratt," 31-33.] - -RIGDON VISITS SMITH BEFORE MORMONISM. - -The work of revising the Spaulding manuscript, or, as "Holy Joe" calls -it, the "Translation of the Golden Plates," is begun. A mysterious -stranger now appears at Smith's residence and holds private interviews -with the far-famed money-digger. For a considerable length of time no -intimation of the name or the purpose of this personage transpired to -the public, or even to Smith's nearest neighbors. It was observed by -some of them that his visits were frequently repeated. [113] At about -this time Rigdon is away from his Ohio home on several long visits, -reporting himself as having gone to Pittsburg. [114] - -[Footnote 113: "Origin and Progress of Mormonism," 28. The author -was a native of Palmyra and read proof on the Book of Mormon. "Hand -Book of Mormonism," 3. This author lived thirty-two years in Palmyra. -Braden-Kelly Debate, 46. Mother Lucy in "Joseph Smith, the Prophet," -pp. 119, 120, 121, gives an account of a mysterious and unnamed -"stranger" who came to their home with Joe at the time Harris had -lost some of the manuscript of the Book of Mormon. As a mere matter -of kindness this "stranger" forced upon the "Prophet" his company for -a twenty mile walk through the woods at night, left a stage coach and -went out of his way to do it, and attended the interview with Harris -next day. An opportune time was this for Rigdon's presence. May 1, 1829, -Sec. 10, Doctrine and Covenants.] - -[Footnote 114: Howe's "Mormonism Unveiled," 289, followed in "Gleanings -by the Way," 319. "Prophet of the Nineteenth Century," 57. See also the -pointed statement of L. Rudolph, father-in-law to President Garfield, -quoted in Braden-Kelly Debate, 45.] - -Abel Chase, a near neighbor of the Smiths, says: "I saw Rigdon at -Smith's at different times with considerable intervals between." -Lorenzo Saunders, another neighbor, testifies: "I saw Rigdon at Smith's -several times, and the first visit was more than two years before the -Book appeared." J. H. McCauley, in his history of Franklin County, -Pa., states "as a matter too well known to need argument, that Joseph -Smith, the founder of Mormonism, and Sidney Rigdon were acquainted for -a considerable time before Mormonism was first heard of." [115] - -[Footnote 115: See Braden-Kelly Debate, 46, for three last statements. -Tucker in his "Origin and Progress of Mormonism," p. 50, says Rigdon -officiated at the wedding of Joseph Smith and Emma Hale, but he fixes -date of wedding in November, 1829, when in fact it seems to have -occurred January 18, 1828. (_Historical Record_, 363.) Tucker may -therefore have been misinformed. An alleged admission of Sidney Rigdon -to James Jeffries that Spaulding's story was used, which is quoted in -Braden-Kelly Debate, 42, I consider of doubtful value.] - -I have been able to find but one specific denial of Rigdon's -acquaintance with Smith prior to the appearance of the Book of Mormon. -That denial comes from Katherine Salisbury, a sister of the "Prophet -Joseph," and is dated April 15, 1881, when she was nearly 68 years of -age. She says that - - "Prior to the latter part of the year A. D. 1830, there was no - person who visited with, or was an acquaintance of, or called upon - the said family [of Smith], or any member thereof to my knowledge - by the name of Rigdon, nor was such person known to the family or - any member thereof to my knowledge, until the last part of the year - A. D. 1830, or the first part of the year 1831. I remember the time - when Sidney Rigdon came to my father's place, and that it was after - the removal of my father from Waterloo, N.Y., to Kirtland, O. That - this was in the year 1831." [116] - -[Footnote 116: "Myth of the Manuscript Found," 34. Braden-Kelly Debate, -100.] - -In 1827 and 1828, when Rigdon's visits must have occurred, and his help -was needed in revamping Spaulding's "Manuscript Found," this woman was -fourteen or fifteen years of age. That Rigdon did visit at the Smiths' -in New York State, December, 1830, is admitted, [117] and of this she -seemingly remembers nothing. She has no recollection of Rigdon's coming -to her father's or brother's house until after their removal to Ohio. -May she not also, either by design or otherwise, have forgotten visits -made by Rigdon to her New York home prior to the admitted, and, by her, -forgotten one in December, 1830? - -[Footnote 117: Supplement 14 _Millennial Star,_ 49.] - -In the same statement she avers that "at the time of the publication -of said Book [of Mormon], my brother Joseph Smith, Jr., lived in the -family of my father in the town of Manchester, Ontario County, N.Y., -and that he had all of his life to this time made his home with the -family." - -The manuscript of the Book of Mormon was finished and the book -copyrighted by June 11, 1829._Millennial Star,_ 24. 118 Rigdon's help -would be most needed before this time, and from June, 1828, until June, -1829, all and numerous revelations are dated "Harmony, Pennsylvania," -which, together with Smith's autobiography, shows that he did not all -of his lifetime make his home with his parents, nor live at Manchester -during all of the most important period of Mormon incubation. The -probabilities are that Smith moved to Pennsylvania at this time, for -the very purpose of making it easier for Rigdon and Pratt, who lived in -Ohio, to furnish him the much needed help. - -The admitted errors in Mrs. Salisbury's statement destroy its -evidentiary value, and leave it clearly demonstrated by the other -evidence adduced, that Rigdon visited Smith' several years before the -appearance of the Book of Mormon. - -THE CONVERSION OF PARLEY P. PRATT. - -In the summer of 1830 the Book of Mormon came from the press, and the -time had come for Pratt and Rigdon to be astonished by its appearance. -Now watch their maneuvers. That year Pratt left Ohio for a visit to New -York. Of this trip his autobiography records the following: - - "Landing in Buffalo, we [Pratt and wife] engaged our passage for - Albany in a canal boat, distance three hundred and sixty miles. - This, including board, cost all our money and some articles of - clothing." - -Would a mere desire to visit friends induce him to give up part of his -clothing for passage money? Hardly; he was after larger game. But let -us read on: - - "Arriving at Rochester, I informed my wife that, notwithstanding - our passage being paid through the whole distance, yet I must leave - the boat and leave her to pursue her passage to our friends, while - I would stop a while in this region. _Why, I did not know;_ but so - it was plainly manifest by the Spirit to me. I said to her: 'We - part for a season; go and visit our friends in our native place; - I will come soon, but how soon I know not, _for I have a work to - do in this region of country, and what it is or how long it will - take me to perform it, I know not;_ but I will come when it is - performed. My wife would have objected to this, but she had seen - the _Hand of God_ so plainly manifest in His dealings with me many - times that she dare not oppose the things manifest to me by His - Spirit. She therefore consented, and I accompanied her as far as - Newark, a small town upwards of a hundred miles from Buffalo, and - then took leave of her and of the boat." - - "It was early in the morning, just at the dawn of day. I walked ten - miles into the country [remember now he doesn't know where he is - going], and stopped with a Mr. Wells." - -This was undoubtedly a member of the same Wells family of Macedon with -whom Joseph Smith had long been on terms of intimacy.[119] Pratt's -autobiography continues: - -[Footnote 119: "Joseph Smith, the Prophet," by Lucy Smith, 101-103. -Probably this refers to the home of Daniel H. Wells, afterward a -prominent Mormon in Utah.] - - "I proposed to preach in the evening. Mr. Wells readily accompanied - me through the neighborhood to visit the people and circulate the - appointment." - - "We visited an old Baptist deacon by the name of Hamblin. After - hearing of our appointment for the evening, he began to tell of - _a book, a strange book, a very strange book_ in his possession, - which had just been published. I inquired of him how and where the - book was to be obtained. He promised me the perusal of it at his - house the next day, if I would call. I felt a strange interest in - the book. Next morning I called at his house, where, for the first - time, my eyes beheld the 'Book of Mormon,' that book of books." - -Pratt says he opened it with eagerness and examined its contents. -"As I read, _the spirit of the Lord was upon me,_ and I knew and -comprehended that the book was true as plainly and as manifestly as a -man comprehends and knows that he exists." [120] - -[Footnote 120: "Autobiography of P.P. Pratt," 37-38.] - -Pratt soon determined to see Smith, and, accordingly, visited Palmyra, -where Hyrum Smith welcomed him to their house, and they spent the -night together. Joseph had not returned from Pennsylvania. One is led -to wonder if Hyrum Smith would take in every inquisitive stranger as -his bedfellow. In the morning Pratt returned to fill his appointment -to preach the doctrine of Alexander Campbell. Hyrum Smith presented -Pratt with a copy of the book, which the latter tells us he was glad to -receive, because he had not yet finished his reading of it. [121] Pratt -preached the doctrines of the "Disciples" that night and the following -one, then returned to the Smith house, and from there went to the -Whitmers in Seneca County, resting that night, and taking his Mormon -baptism the next day. On the next Sabbath Pratt attended a Mormon -meeting and preached a Mormon sermon at the house of one Burroughs. "My -work was now completed, for which I took leave of my wife and the canal -boat some two or three weeks before." [122] - -[Footnote 121: "Autobiography of P.P. Pratt," 39-42.] - -[Footnote 122: "Autobiography of P.P. Pratt," 43.] - -About the details and the order of events in such remarkable -occurrences, there could not possibly be doubt or errors of memory. -Had they actually transpired, these events would have been the most -important in any eventful career, and would have been indelibly -impressed upon Pratt's memory. If, however, this marvelous tale is -but a falsehood told to conceal Pratt's real connection with a fraud, -then, it is quite possible that he and those associated with him should -forget how the falsehood had been told at other times, and thus produce -contradictory statements. - -Let us, in the light of this comment, examine the foregoing account -more carefully. Evidently, in this account Pratt is desirous of -conveying the impression that, as he had elsewhere expressed it, he -"was greatly prejudiced against the book." [123] However, in a sermon -delivered in 1856--thirty-two years before the publication of the -autobiography--Pratt tells us he was converted before completing the -reading of the Book of Mormon, or meeting a single true "Saint." Here -are his own words: - -[Footnote 123: Pratt's reply to Sunderland, copied in 45 _Saints' -Herald,_ 61. "Myth of the Manuscript Found," 32.] - - "I knew it was true, because it was light, and had come in - fulfillment of scripture; and _I bore testimony of its truth_ - to the neighbors that came in _during the first day that I - sat reading_ it at the house of an old Baptist deacon named - Hamblin." [124] - -[Footnote 124: 5 _Journal of Discourses,_ 194. This Hamblin seems to -have emigrated to Wisconsin with Pratt, there became a Mormon and later -his son became implicated in the Mountain Meadow Massacre. See "Jacob -Hamblin," p. 9, and books generally on Mountain Meadow Massacre.] - -Of course such a conversion was altogether too miraculous and sudden -to preclude suspicion of Pratt's complicity in the fraud; hence it has -usually been stated that the conversion did not, in fact, take place -until much critical examination, and sometimes, it is said, after much -supplication to the Lord. In Joseph Smith's autobiography he puts the -time of conversion as during Pratt's visit to the Whitmers in Seneca -County. Here are his words: "_After_ listening to the testimony of the -'witnesses' [at Whitmers, in Seneca County] and reading the 'Book,' he -became convinced that it was of God." [125] - -[Footnote 125: Supplement 14 _Millennial Star_, 47.] - -The "prophet's" mother, who, with the mother of the Danite, Orrin -Porter Rockwell, was present at Pratt's alleged first visit to the -Smith home, [126] has a third account of this conversion. Pratt, -according to the account above quoted from his sermon, had not yet -seen the prophet, and had not yet finished reading the Book of Mormon, -but was already converted and had borne testimony to its truth. Now -read Mother Lucy's account as published by Orson Pratt (Parley Pratt's -brother and his first miraculous convert) [127] and "written by the -direction and under the inspection of the Prophet." [128] - -[Footnote 126: Pratt's Sermon, 5 _Journal of Discourses_, 194.] - -[Footnote 127: 7 _Journal of Discourses_, 177. Here Orson Pratt says -his conversion is due to certain information "derived independent of -what can be learned naturally by the natural man." See also supplement -14, _Millennial Star,_ 49.] - -[Footnote 128: _Millennial Star,_ 169, 682.] - - "Just before my husband's return, as Joseph was about commencing - a discourse one Sunday morning, Parley P. Pratt came in very much - fatigued. He had _heard of us_ at some considerable distance, and - had traveled very fast in order to get there by meeting time, as - he wished to hear what we had to say, that he might be prepared to - show us our error. But when Joseph had finished his discourse, Mr. - Pratt arose and expressed his hearty concurrence in every sentiment - advanced. The following day he was baptized and ordained." [129] - -[Footnote 129: "Joseph Smith, the Prophet," 157, by Lucy Smith.] - -This conversion is quite as miraculous and sudden as the one Pratt -tells us about as having occurred at Deacon Hamblin's. The prophet's -mother, Lucy Smith, who wrote this account, and the prophet himself, -under whose supervision it was written, must have been both present, -and in this account related only what they pretended they themselves -saw. In contradiction of this, Pratt, in two different places, tells -us that while at the Whitmers in Seneca County he was baptized and -ordained an elder by Oliver Cowdery, and that then he preached a -Mormon sermon, after which he went to visit his friends in Columbia -County. On his return from Columbia County, over a month after he had -been baptized, he for the first time saw Joseph Smith. [130] These -discrepancies can be best accounted for by the explanation that they -are different accounts of an event that never happened, and told to -conceal one that did happen. - -[Footnote 130: "Autobiography of P.P. Pratt," 43 and 46. 45 _Saints' -Herald_, 61. "Myth of the Manuscript Found," 33.] - -I understand that the Utah Mormon sect, after publishing "Mother -Lucy's" book, condemned it as containing errors, but never pointed out -any. The "Josephite" sect of Mormons, however, republished it. It still -remains that in telling what she pretended to have seen, she told the -story as at some time it had been agreed upon. Further, Lucy Smith -could not have written the book, bad as it was from a literary point of -view. The statement that it was written under the direct supervision -of the prophet, I, therefore, consider as literally true. That it -was published in 1853 by Orson Pratt and S. W. Richards, who had -undoubtedly heard the stories corroborated many times and saw nothing -erroneous in the book, is also significant, as is the further fact that -it had been read by Saints four years before any errors were discovered. - -RIGDON'S MIRACULOUS CONVERSION. - -Pratt having been converted, the next act of importance must, of -course, be the conversion of Rigdon, and, so far as possible, the -congregation whose members he had so carefully prepared for the -reception of Mormonism. - -Pratt is still in New York State with Smith, it being October, 1830. He -has already converted his relatives. The Lord, by a revelation through -Joseph Smith, [131] directs Pratt to go with Oliver Cowdery, Peter -Whitmer, and Ziba Peterson "unto the wilderness among the Lamanites" -(meaning the American Indians). Pratt, it will be remembered, had -sold part of his clothing for passage money with which to travel in -his quest for the Book of Mormon. He was, therefore, ill prepared -for a winter trip to Ohio and Missouri. "As soon as the revelation -was received, Emma Smith and several other sisters began to make -arrangements to furnish those who were set apart for the mission -with the necessary clothing, which was no easy task, as the most of -it had to be manufactured out of the raw material." Pratt's wife was -taken to the Whitmers, [133] that she might not want while he was away -Converting Indians and Rigdon. Thus situated, Pratt took leave of -his friends "late in October and started on foot." [134] According to -his autobiography it was a hundred miles from Buffalo to Newark, ten -miles from Newark to Macedon, where lived the Wells family, [135] and -twenty-five miles from Palmyra to the Whitmers in Seneca County. [136] -The distance from Buffalo to Cleveland is given as two hundred -miles; [137] from Cleveland to Kirtland as thirty miles. [138] These -distances were no doubt given as they were believed to be according to -the roads as then traveled. - -[Footnote 131: Doctrine and Covenants, section 32. Supplement 14, -_Millennial Star,_ 42. The date of this revelation was probably October -17, 1830. Howe's "Mormonism Unveiled," 212.] - -[Footnote 132: "Joseph Smith, the Prophet," by Lucy Smith, 169.] - -[Footnote 133: "Autobiography of P.P. Pratt," 49. 1 "History of the -Church," 154.] - -[Footnote 134: 1 "History of the Church," 154. "Autobiography of P.P. -Pratt," 49.] - -[Footnote 135: "Autobiography of P.P. Pratt," 37.] - -[Footnote 136: "Autobiography of P.P. Pratt," 42.] - -[Footnote 137: "Autobiography of P.P. Pratt," 36.] - -[Footnote 138: "Autobiography of P.P. Pratt," 36.] - -Adding fifteen miles from the distance from Macedon to Palmyra, we find -the total distance to be traveled, all on foot, going from Whitmer's -home in Seneca County, N.Y., to Kirtland, O., is three hundred and -seventy miles, "preaching by the way," [139] even to Indians. [140] When -we remember the time of year and the almost certainty of inclement -weather and the unimproved condition of the roads in that then wild -west, it could hardly be expected that Pratt, "traveling on foot" -and preaching by the way, could reach Kirtland before the middle of -November. Rigdon must have been converted in great haste, because, by -the end of November, he is already a Mormon visitor at Smith's home in -New York, and on December 7 is the recipient of a special revelation -from God. [141] These conclusions accord with the diary of Lyman Wight, -who, being baptized on the same day as Rigdon, entered the fact as -on November 14, 1830. [142] These facts also confirm Howe's statement -that Rigdon was baptized on the second day after Pratt's arrival. [143] -Another authority conversant with the occurrence, and desiring to -be very exact, fixes the time as thirty-six hours after Pratt's -arrival. [144] - -[Footnote 139: "Joseph Smith, the Prophet," 169, by Lucy Smith.] - -[Footnote 140: "Autobiography of P.P. Pratt," 49. 1 "History of the -Church," 154.] - -[Footnote 141: "Gleanings by the Way," 317. Howe's "Mormonism -Unveiled," 107. Doctrine and Covenants, Section 32.] - -[Footnote 142: 1 "History of the Church," 154; see also Pratt's -Autobiography, 50.] - -[Footnote 143: Howe's "Mormonism Unveiled," 104. "Gleanings by the -Way," 312.] - -[Footnote 144: H.H. Clapp in a letter to James T. Cobb.] - -The Mormons are not all dull, and their cunning leaders readily saw -that it would be unwise to advertise the suddenness of this conversion, -since it might serve to identify the guilty conspirators. Therefore it -is now represented that Pratt and Rigdon were at first in a state of -great antagonism to Mormonism, which it took weeks to overcome. [145] -This cannot be, unless Pratt could walk three hundred and seventy miles -in less than no time at all. - -[Footnote 145: Life of Sidney Rigdon in manuscript by his son, John -Rigdon. 1 "History of the Church," 141. Supplement 14 _Millennial -Star,_ 47-48. 4 _Times and Seasons,_ 290. 45 _Saints' Herald._ 61.] - -The facts of this sudden conversion and the subsequent concealment of -its precipitate character all reveal a guilt on the part of those who -are conscious of having done some thing they wish to keep from the -knowledge of others. Had this conversion been honestly miraculous, -there would have been no thought of concealment. - -November 14, 1830, the date of Rigdon's baptism, was Sunday, and of -course the first Sunday after the arrival of Pratt. At their first -interview during this visit, Pratt requested and "readily" received -permission to preach Mormonism in Rigdon's church. The prophet's -account says: [146] - -[Footnote 146: Supplement 14 _Millennial Star_, 47.] - - "At the conclusion [of Pratt's sermon] Elder Rigdon arose and - stated to the congregation that the information that they had - received was of an extraordinary character, and certainly demanded - their most serious consideration, and as the Apostle advised his - brethren to 'prove all things, and hold fast that which is good,' - so he would exhort his brethren to do likewise, and give the - matter a careful investigation, and not turn against it without - being fully convinced of its being an imposition, lest they should - possibly resist the truth. This was indeed generous on the part - of Elder Rigdon, and gave evidence of his entire freedom from any - sectarian bias." - -But according to Elder Lyman Wight's diary and the other evidence -here adduced, Rigdon was already a convert. Why, then, all this false -suggestion and hypocritical cant about Rigdon's generosity and freedom -from prejudice? There is but one answer, and that is, the authors of it -are thereby attempting to conceal the real facts. - -On December 7, 1830, and with due promptness, be it observed, Rigdon, -through Smith, received a revelation making him (Rigdon) scribe to the -prophet, and informing Rigdon how, all unconsciously to himself, he had -been preparing the way for Mormonism. [147] This is speedily followed -by another revelation, [148] in which Rigdon's Ohio home, where he so -carefully prepared the people for the reception of his new faith, is -designated as the gathering place of the faithful, the promised land of -the "Saints." - -[Footnote 147: Howe's "Mormonism Unveiled," 107. Doctrine and -Covenants, Sec. 32. 7 _Journal of Discourses_ 372.] - -[Footnote 148: Doctrine and Covenants, Sec. 37.] - -THE PLAGIARISM CLINCHED. - -Thus far we have established in a general way the existence and nature -of Solomon Spaulding's rewritten "Manuscript Found." By undenied -evidence we have shown its theft from Patterson's printing office -before Spaulding's death and under circumstances which made the latter -suspect Sidney Rigdon as the thief; that Rigdon, prior to this time, -was so intimate with the employees of that printing office as to give -rise to a general belief that he was himself employed there, and beyond -all question evidencing an intimacy such as afforded him opportunity -to purloin the manuscript. By like uncontradicted evidence, we have -shown Rigdon to have been in possession of a similar manuscript, -the existence of which is not explained by any other literary work -ever done by him, and which, on one of the several occasions when he -exhibited it, was said by him to have been written by Spaulding. We -have established a perfectly plain and probable connection between -Smith and Rigdon through Parley P. Pratt, and such contradictory -statements as to the sudden and miraculous conversions of the two -latter as bring home with redoubled force the suspicion of a concealed -motive, such as a conspiracy in fraud would best explain. It now -remains only to make more certain the points of identity between -Spaulding's rewritten "Manuscript Found" and the Book of Mormon. When -this is done we will have established the plagiarism and convicted -Smith, Rigdon, and Pratt as the conspirators who perpetrated the fraud. -With the identity of the distinguishing features in the "Manuscript -Found" and Book of Mormon established, we will have demonstrated beyond -all _reasonable_ doubt the very low origin of the Mormons' Book. -Some day will be done a work of supererogation in making a critical -examination of the absurdities and contradictions upon which rest the -claim of divinity. Present space will only allow the completion of that -branch of the argument under consideration. - -Before proceeding to the examination of the direct evidence, it will -be well to give an account of the discovery of this identity, the very -spontaneity of which adds force to the evidence adduced. Spaulding, -like most authors, had a great fondness for his productions, and often -read them to his friends. In 1832 or 1833, when Mormonism was fairly -afloat, a Mormon preacher brought a copy of the Book of Mormon to -Conneaut or New Salem, as it was sometimes called, the very place where -Spaulding wrote most of his "Manuscript Found." A public meeting was -appointed, in which the Book of Mormon was copiously read from and -discussed by the elder. The historical part and style were immediately -recognized by many present, among them John Spaulding, brother to -Solomon Spaulding. Being "eminently pious," he was amazed and afflicted -that his brother's manuscript should have been perverted to so wicked -a purpose. With tear-filled eyes he arose in the meeting and expressed -sorrow and regret that the writings of his sainted brother should -be used for a purpose so vile and shocking. So much excitement was -produced that a citizens' meeting appointed Dr. Philastus Hurlburt to -gather the evidence which afterwards was published in Howe's "Mormonism -Unveiled." [149] - -[Footnote 149: "Gleanings by the Way," 252-3. "Mormons' Own Book," -29-30. "Prophet of Palmyra," 417. _et. seq._ Boston _Recorder,_ May, -1839.] - -In the first publication of Matilda Spaulding Davidson's letter, -from which the above is gleaned, the words "Mormon preacher" in the -manuscript published over her name were, by the typesetter, converted -into "woman preacher." Mormons at once undertook to impeach the -statement, not by denying the main features of the story of its value -as an argument, but wholly upon the ground that Mormons never had a -"woman" preacher. As the result of this criticism, it was shown to have -been due solely to typographical error, [150] thus leaving the statement -as corrected free from criticism upon this ground. The very spontaneity -of this outburst and its surrounding circumstances absolutely preclude -every imputation of premeditation, every suspicion of personal -interest, and every impeachment based upon an assumed hatred of -Mormonism. Further, when we in addition remember that this occurrence -was comparatively close to the time when Spaulding read his manuscript -to many of those present in this same audience, then this circumstance -will rightfully be accorded a very great evidentiary weight. - -[Footnote 150: "Gleanings by the Way," 264.] - -The evidence gathered by Dr. Philastus Hurlburt pursuant to the -citizens' meeting of Conneaut was first published in Howe's "Mormonism -Unveiled," in 1834, and is the most important single collection of -original evidence ever made upon this subject. We will first examine -that evidence in so far as it relates to the identity of Spaulding's -"Manuscript Found" and the Book of Mormon, afterwards introducing such -corroborating evidence as may be at hand. Unless otherwise indicated, -the following evidence was taken before and published in 1834 by E. D. -Howe in the nineteenth chapter of his "Mormonism Unveiled." The first -witness introduced is John Spaulding who lived with his brother Solomon -at Conneaut, O. Of a book his brother had been writing John Spaulding -says this: - - "The book he was writing was entitled 'Manuscript Found,' of which - he read to me many passages. It was an historical romance of the - first settlers of America, endeavoring to show that the American - Indians are the descendants of the Jew, or the lost tribes. It - gave a detailed account of their journey from Jerusalem by land - and sea till they arrived in America under the command of _Nephi_ - and _Lehi._ They afterwards had quarrels and contentions and - separated into two distinct nations, one of which he denominated - _Nephites_ and the other _Lamanites._ Cruel and bloody wars ensued, - in which great multitudes were slain. They buried their dead in - large heaps, which caused the mounds so common in this country. The - arts, sciences and civilization were brought into view in order to - account for all the curious antiquities found in various parts of - North and South America. I have recently read the Book of Mormon, - and, to my great surprise, I find _nearly all the same historical - matter, names, etc.,_ as they were in my brother's writings. I - well remember that he wrote in the old style and commenced about - every sentence with 'And it came to pass,' or 'Now it came to - pass,' the _same as in the Book of Mormon,_ and, according to my - best recollection and belief, it is the same as my brother Solomon - wrote, with the exception of the religious matter. By what means - it has fallen into the hands of Joseph Smith, Jr., I am unable to - determine. - - "JOHN SPAULDING." - -Our next witness is Martha Spaulding, wife of John Spaulding. She says: - - "I was personally acquainted with Solomon Spaulding about twenty - years ago. I was at his house a short time before he left Conneaut; - he was then writing a historical novel, founded upon the first - settlers of America. He represented them as an enlightened and - warlike people. He had for many years contended that the aborigines - of America were the descendants of some of the lost tribes of - Israel, and this idea he carried out in the book in question. The - lapse of time which has intervened prevents my recollecting but few - of the leading incidents of his writings; but the names of _Nephi_ - and _Lehi_ are yet fresh in my memory as being the principal - heroes of his tale. They were officers of the company which first - came off from Jerusalem. He gave a particular account of their - journey by land and sea till they arrived in America, after which - disputes arose between the chiefs which caused them to separate - into different bands, one of which was called Lamanites and the - other Nephites. Between these were recounted tremendous battles, - which frequently covered the ground with the slain; and their - being buried in large heaps was the cause of the numerous mounds - in the country. Some of these people he represented as being very - large. I have read the Book of Mormon, which has brought fresh to - my recollection the writings of Solomon Spaulding, and I have no - manner of doubt that the historical part of it is the same that I - read and heard more than twenty years ago. The old, obsolete style - and the phrases of 'and it came to pass,' etc., are the same. - - "MARTHA SPAULDING" - -Our third witness is Henry Lake, Spaulding's business partner at -Conneaut. He says: - - "He [Spaulding] very frequently read to me from a manuscript - which he was writing, which he entitled the 'Manuscript Found,' - and which he represented as being found in this town. I spent - many hours in hearing him read said writings, and became well - acquainted with its contents. He wished me to assist him in getting - his production printed, alleging that a book of that kind would - meet with a rapid sale. I designed doing so, but the forge not - meeting our anticipations, we failed in business, when I declined - having anything to do with the publication of the book. This - book represented the American Indians as the descendants of the - lost tribes, gave an account of their leaving Jerusalem, their - contentions and wars, which were many and great. One time, when he - was reading to me the tragic account of Laban, I pointed out to him - what I considered an inconsistency, which he promised to correct, - but by referring to the Book of Mormon I find, to my surprise, that - it stands there just as he read it to me then. Some months ago I - borrowed the Golden Bible, put it into my pocket, carried it home, - and thought no more about it. About a week after my wife found the - book in my coat pocket as it hung up, and commenced reading it - aloud as I lay upon the bed. She had not read twenty minutes when - I was astonished to find the same passages in it that Spaulding - had read to me more than twenty years before from his 'Manuscript - Found.' Since that I have more carefully examined the said Golden - Bible, and have no hesitation in saying that the historical part of - it principally, if not wholly, taken from the 'Manuscript Found.' - I well recollect telling Mr. Spaulding that the so frequent use of - the words, 'And it came to pass,' 'Now it came to pass,' rendered - it ridiculous." - -IV. - -Our fourth witness is John N. Miller, who was employed by Spaulding and -Lake at Conneaut and boarded at the former's home. Miller says: - - "He [Spaulding] had written two or three books or pamphlets on - different subjects, but that which more particularly drew my - attention was the one which he called the 'Manuscript Found.' From - this he would frequently read some humorous passages to the company - present. It purported to be the history of the first settlement of - America before discovered by Columbus. He brought them off from - Jerusalem under their leaders, detailing their travels by land and - water, their manners, customs, laws, wars, etc. He said that he - designed it as a historical novel, and that in after years it would - be believed by many people as much as the history of England. He - soon after failed in business, and told me he should retire from - the din of his creditors, finish his book, and have it published, - which would enable him to pay his debts and support his family. He - soon after removed to Pittsburg, as I understood. I have recently - examined the Book of Mormon, and find in it the writings of Solomon - Spaulding from beginning to end, but mixed up with Scripture - and other religious matters which I did not meet with in the - 'Manuscript Found.' Many of the passages in the Mormon book are - verbatim from Spaulding, and others in part. The names of _Nephi, - Lehi, Moroni,_ and, in fact; all the principal names are brought - fresh to my recollection by the Golden Bible. When Spaulding - divested his history of its fabulous names by a verbal explanation, - he landed his people near the Straits of Darien, which I am very - confident he called Zarahemla; they were marched about that country - for a length of time in which wars and great bloodshed ensued. He - brought them across North America in a northeast direction. - - "JOHN N. MILLER." - -Our fifth witness is Aaron Wright, who says: - - "I first became acquainted with Solomon Spaulding in 1808 or 1809, - when he commenced building a forge on Conneaut Creek. When at his - house one day, he showed and read to me a history he was writing - of the lost tribes of Israel, purporting that they were the first - settlers of America, and that the Indians were their descendants. - Upon this subject we had frequent conversations. He traced their - journey from Jerusalem to America as it is given in the Book of - Mormon, excepting the religious matter. The historical part of the - Book of Mormon I know to be the same as I read and heard read from - the writings of Spaulding more than twenty years ago; the names are - especially the same without any alteration. He told me his object - was to account for all the fortifications, etc., to be found in - this country, and said that in time it would be fully believed by - all except learned men and historians. I once anticipated reading - his writings in print, but little expected to see them in a new - Bible. Spaulding _had many other manuscripts_ which I expect to - see when Smith translates his other plates. In conclusion I will - observe that the names of, and most of the historical part of the - Book of Mormon, were as familiar to me before I read it as most - modern history. If it is not Spaulding's writing, it is the same - as he wrote; and if Smith was inspired, I think it was by the same - spirit that Spaulding was, which he confessed to be the love of - money. - - "AARON WRIGHT." - -Our sixth witness is Oliver Smith, who testifies: - - "When Solomon Spaulding first came to this place [Conneaut], he - purchased a tract of land, surveyed it out, and commenced selling - it. While engaged in this business he boarded at my house, in all - nearly six months. All his leisure hours were occupied in writing a - historical novel founded upon the first settlers of this country. - He said he intended to trace their journey from Jerusalem, by land - and sea, till their arrival in America, and give an account of - their arts, sciences, civilization, wars and contentions. In this - way he would give a satisfactory account of all the old mounds - so Common to this country. During the time he was at my house I - read and heard read one hundred pages or more. Nephi and Lehi were - by him represented as leading characters when they first started - for America. Their main object was to escape the judgments which - they supposed were coming upon the old world. But no religious - matter was introduced, as I now recollect. * * * When I heard the - historical part of it related, I at once said it was the writings - of Solomon Spaulding. Soon after I obtained the book, and on - reading it, found much of it the same as Spaulding had written more - than twenty years before. - - "OLIVER SMITH." - -Our seventh witness, Nahum Howard, avers this: - - "I first became acquainted with Solomon Spaulding in December, - 1810. After that time I frequently saw him at his house, and also - at my house. I once, in conversation with him, expressed a surprise - at not having any account of the inhabitants once in this country, - who erected the old forts, mounds, etc. He then told me that he was - writing a history of that race of people and afterwards frequently - showed me his writings which I read. I have lately read the Book - of Mormon and believe it to be the same as Spaulding wrote, except - the religious part. He told me that he intended to get his writings - published in Pittsburg, and he thought that in one century from - that time it would be believed as much as any other history. - - "NAHUM HOWARD." - -Our eighth witness is Artemas Cunningham, whose evidence reads thus: - - "In the month of October, 1811, I went from the township of Madison - to Conneaut, for the purpose of securing a debt due me from Solomon - Spaulding. I tarried with him nearly two days for the purpose of - accomplishing my object, which I was finally unable to do. I found - him destitute of the means of paying his debts. His only hope of - ever paying his debts appeared to be upon the sale of a book which - he had been writing. He endeavored to convince me from the nature - and character of the work that it would meet with a ready sale. - Before showing me his manuscripts, he went into a verbal relation - of its outlines, saying that it was a fabulous or romantic history - of the first settlement of this country, and as it purported to - have been a record found buried in the earth, or in a cave, he - had adopted the ancient or scripture style of writing. He then - presented his manuscripts, when we sat down and spent a good share - of the night in reading them and conversing upon them. I well - remember the name of Nephi, which appeared to be the principal hero - of the story. The frequent repetition of the phrase 'I, Nephi.' I - recollect as distinctly as though it was but yesterday, although - the general features of the story have passed from my memory - through the lapse of twenty-two years. He attempted to account for - the numerous antiquities which are found upon this continent, and - remarked that after this generation had passed away, his account of - the first inhabitants of America would be considered as authentic - as any other history. The Mormon Bible I have partially examined - and am fully of the opinion that Solomon Spaulding had written its - outlines before he left Conneaut." [151] - -[Footnote 151: This ends the evidence taken from Howe's "Mormonism -Unveiled," Chapter 19.] - -After the publication of the foregoing evidence (1834) "Apostle" Orson -Hyde went to Conneaut, evidently to secure impeaching or contradicting -testimony. He received so little comfort that not even a public mention -of the trip was made by him until 1841, while he was in London. [152] - -[Footnote 152: "The Spaulding Story Examined and Exposed," by Page, 10.] - -Our ninth witness upon the facts showing the plagiarism of the Book -of Mormon from the Spaulding manuscript is Mr. Joseph Miller. He was -intimately acquainted with Solomon Spaulding during all of the time -while the latter resided at Amity, Pa. (1814-16).[153] Mr. Miller's -testimony is preserved in the Pittsburg _Telegraph_ of February 6, -1879, from which the following is pertinent: - -[Footnote 153: "Who Wrote the Book of Mormon?" 6.] - - "On hearing read the account from the book [of Mormon] of the - battle between the Amlicites and the Nephites [Book of Alma, - Chapter 1--Chapter 3, Edition of '88--], in which the soldiers of - one army had placed a red mark on their foreheads to distinguish - them from their enemies, it seems to reproduce in my mind, not only - the narration, but the very words, as they had been impressed upon - my mind by the reading of Spaulding's manuscript." - -Our tenth witness is Redick McKee, Whose evidence upon another point -we have already used. Under date of Washington, D.C., April 14, 1869, -published in the Washington (Pa.) _Reporter_ for April 21, 1869, he -says: - - "In the fall of 1814 I arrived in the village of 'Good Will,' and - for eighteen or twenty months sold goods in the store previously - occupied by Mr. Thos. Brice. It was on Main Street, a few doors - west of Spaulding's Tavern, where I was a boarder. With both Mr. - Solomon Spaulding and his wife I was quite intimately acquainted. - I recollect quite well Mr. Spaulding spending much time in writing - [on sheets of paper torn out of an old book] what purported to - be a veritable history of the nations or tribes who inhabited - Canaan. He called it 'Lost History Found,' 'Lost Manuscript,' or - some such name, not disguising that it was wholly a work of the - imagination, written to amuse himself and without any immediate - view to publication. I was struck with the minuteness of his - details and the apparent truthfulness and sincerity of the author. - I have an indistinct recollection of the passage referred to by Mr. - Miller about the Amlicites making a cross with red paint on their - foreheads to distinguish them from enemies in the confusion of - battle." - -The eleventh witness is the Rev. Abner Jackson, who, when but a boy and -confined with a lame knee, heard Solomon Spaulding read to his father -much of the former's story, and also heard him give an outline of the -whole. Mr. Jackson, under date of December 20, 1880, made the following -statement to the Washington County (Pa.) _Reporter_ of January 7, -1881: [154] - -[Footnote 154: See also "Who Wrote the Book of Mormon?" 6-7.] - - "Spaulding frequently read his manuscript to the neighbors and - amused them as he progressed with the work. He wrote it in Bible - style. 'And it came to pass' occurred so often that some called - him 'Old Come-to-pass.' The Book of Mormon follows the romance too - closely to be a stranger. In both, many persons appear having the - same name, as Moroni, Mormon, Nephites, Laman, Lamanites, Nephi, - and others. Here we are presented with romance second called - the Book of Mormon, telling the same story of the same people, - traveling from the same plain, in the same way, having the same - difficulties and destination, with the same wars, same battles - and same results, with thousands upon thousands slain. Then see - the Mormon account of the last battle at Cumorah, where all the - righteous were slain. How much this resembles the closing scene in - the 'Manuscript Found.' The most singular part of the whole matter - is that it follows the romance so closely, with this difference: - The first claims to be a romance, the second claims to be a - revelation of God, a new Bible. When it was brought to Conneaut and - read there in public, old Squire Wright heard it and exclaimed, - 'Old-Come-to-pass has come to life again.' Here was the place where - Spaulding wrote and read his manuscript to the neighbors for their - amusement, and Squire Wright had often heard him read from his - romance. This was in 1832, sixteen years after Spaulding's death. - This Squire Wright lived on a little farm just outside of the - little village. I was acquainted with him for twenty-five years. - I lived on his farm when I was a boy and attended school in his - village. I am particular to notice these things to show that I had - an opportunity of knowing what I am writing about." - -Squire Wright, referred to in Mr. Jackson's statement, is the same -Aaron Wright who was our fifth witness upon the question of identity. - -Last, but not least, we, introduce John C. Bennett. He says he joined -the Mormons in order to enable himself to expose their iniquity. He -was quartermaster-general of Illinois, the mayor of Nauvoo, a master -in chancery for Hancock County, III., appointed by then Judge Stephen -A. Douglas, a trustee for the "University of the City of Nauvoo," the -recipient of special mention in revelation purporting to come direct -from God, as well as innumerable encomiums from church leaders and -the church organ. The Mormon people have called Bennett more kinds -of a liar, it seems to me, than any man was ever called before. When -Mormons are asked just what statement of Bennett's warrants the -charge, they usually confess they never read his book. In the light of -subsequent history and later church admissions, there is not one of -Bennett's innumerable charges of almost unbelievable iniquity which I -cannot demonstrate to be substantially true as to the character of the -iniquity, if not the special manifestation of it, and do so wholly from -the evidence of Mormon church publications. I, therefore, believe what -Bennett says, and here quote so much of his testimony as relates to the -origin of the Book of Mormon. He says: - - "I will remark here in confirmation of the above [he having quoted - a small part of the statements herein last above quoted] that the - Book of Mormon was originally written by the Rev. Solomon - Spaulding, A. M., as a romance and entitled the 'Manuscript - Found,' and placed by him in the printing office of Patterson - and Lambdin, in the city of Pittsburg, from whence it was taken - by a _conspicuous Mormon divine_ and remodeled by adding the - religious portion, placed by him in Smith's possession, and then - published to the world as the testimony exemplifies. This I have - from the confederation, and of its perfect correctness there is - not the shadow of a doubt. There never were any plates of the - Book of Mormon excepting what were seen by the spiritual and not - the natural eyes of the witnesses. The story of the plates is all - chimerical." [155] - -[Footnote 155: Bennett's "Mormonism Exposed," 123-4--1842.] - -It will be observed Bennett does not name Rigdon or Pratt in his -statement. The reason is apparent from reading certain correspondence -published in the book from which it appears that at the same time -of writing he entertained a reasonable hope that Sidney Rigdon and -the Pratts would leave the church and join him in his anti-Mormon -crusade, and he probably did not wish to unduly embarrass his supposed -confederates, who were still apparently within the fold. - -FOR THE LOVE OF GOLD, NOT GOD. - -With the exception of establishing the motive, our case is now -complete. The natural inference, of course, is that the greed for gain -furnished the dynamics of the scheme, but we must not leave even this -fact without direct evidence. Mormons point to the violent death of -Smith as a martyrdom, and assume this sufficient answer to the charge -of selfishness. A man who, as was the case with Smith, dies with a -six-shooter in his own hand, firing it at his assailants, [156] is in a -novel pose for a martyr, and yet we may admit that Smith would not from -selfish ends have chosen a career of imposture had he in the beginning -been able to foresee his ignominious end. - -[Footnote 156: "Rise and Fall of Nauvoo," 443. Bancroft's "History of -Utah," 170.] - -Soon after Rigdon's visit to Smith and the reception of the revelation -making Kirtland the gathering place of the "Saints," Smith's family, -together with their followers, moved to Ohio. Revelations now came -thick and fast, and of such a character as to demonstrate that the love -of gold, and not God, was the inducing cause of their existence. I -quote a few pertinent samples: - - "Whoso receiveth you receiveth me, and the same will _feed_ you and - _clothe_ you and _give you money-_and he who doeth not these things - is not my disciple," [157] - -[Footnote 157: Doctrine and Covenants, 84, 89.] - - "It is wisdom in me that my servant Martin Harris should be an - example unto the church _in laying his money before the bishop_ - of the church. And also this is a law unto every man that cometh - unto this land to receive an inheritance, and he shall do with this - money according as the law directs." [158] - -[Footnote 158: Doctrine and Covenants, 58:35, 36.] - - "And let all _the monies which can be spared, it mattereth not_ - unto me whether it be little or much, be sent up unto the land of - Zion unto those I have appointed to receive it." [159] - -[Footnote 159: Doctrine and Covenants, 63:40.] - - "And let all those who have not families, who receive _monies,_ - send it up unto the Bishop of Zion." [160] - -[Footnote 160: Doctrine and Covenants, 84:104.] - - "Behold, this is my will obtaining moneys even as I have - directed." [161] - -[Footnote 161: Doctrine and Covenants, 66:45. Supplement 14 _Millennial -Star,_ 80.] - - "Impart a portion of thy property; yea, even part of thy lands, and - _all_ save the support of thy family." [162] - -[Footnote 162: Doctrine and Covenants, 10:34.] - - "Verily thus saith the Lord, I _require all their surplus_ property - to be put into the hands of the bishop of my church of Zion." [163] - -[Footnote 163: Doctrine and Covenants, 119:1.] - - "And in temporal labor thou [Smith, the athlete,] shalt not give - strength, for this is not thy calling." [164] - -[Footnote 164: Doctrine and Covenants, 24:9.] - - _"They shall support thee_ and I will bless them both spiritually - and temporally." [165] - -[Footnote 165: Doctrine and Covenants, 24:3.] - - "If ye desire the mysteries of the kingdom, _provide for Him_ - [Smith] _food and raiment_ and whatsoever he needeth to accomplish - the work." [166] - -[Footnote 166: Doctrine and Covenants, 43:13.] - - "He who _feeds_ you, or _clothes_ you, or gives you _money_ shall - in no wise lose his reward." [167] - -[Footnote 167: Doctrine and Covenants, 84:90.] - - "He that _sendeth up treasures_ unto the land of Zion shall receive - an inheritance in this world." [168] - -[Footnote 168: Doctrine and Covenants, 64:48.] - - "I command that thou shall not covet thine own property." [169] - -[Footnote 169: Doctrine and Covenants, 19:26.] - -"Your money or your damnation" has about as much ethical sanction as -the less pretentious demand of the highwayman who says, "Your money -or your life." But we have not yet reached the end. The "Prophet's" -father, who, prior to the discovery of the alleged divine mission of -his son, eked out only a scanty living as a dispenser of cake and root -beer, [170] now became the dispenser of patriarchal blessings at ten -dollars per week and expenses, [171] and later at three dollars per -bless. [172] - -[Footnote 170: "Origin, Rise and Progress of Mormonism," 12.] - -[Footnote 171: 15 _Millennial Star_, 308.] - -[Footnote 172: "Mormon Portraits," 16.] - -The Prophet's brothers and friends received a gift of real estate by -revelation, [173] and another brother of the Prophet was retained in a -holy office, though confessedly concealing his property to cheat his -creditors. [174] - -[Footnote 173: Doctrine and Covenants, Sec. 94.] - -[Footnote 174: 15 _Millennial Star_, 520.] - -These are a part and by no means all of the evidence tending to -establish that a desire for money was the inspiring cause of every act -of the Mormon Prophet, the very divinity that moulded his thoughts -and revelations, and brought into being Mormon's books. Before -becoming a Prophet, Joseph Smith's earning capacity as a peep-stone -money digger was $14 per month. [175] Soon after becoming a Prophet he -became president of a bank. [176] In 1842 the Prophet (together with -his brother Hyrum and Sidney Rigdon) took advantage of the bankruptcy -law to avoid creditors, whose claims amounted to one hundred thousand -dollars. [177] A few years later the Prophet was killed, he being at the -time the richest man in Nauvoo. - -[Footnote 175: 16 _Millennial Star,_ 151.] - -[Footnote 176: "Gleanings by the Way," 334. Sometimes Smith was cashier -and Rigdon President. "Prophet of Palmyra," 135.] - -[Footnote 177: 19 _Millennial Star_, 343. 20 _Millennial Star,_ -106-216-246. "Mormonism and Mormons," 338.] - -Through the whole story of their lives, if we may believe their alleged -revelations to come from on high, God manifests in the conspirators' -behalf a greed for earthly prosperity which would disgrace any decent -man who should attempt to gratify it at the expense of a like number of -poverty-stricken, ignorant unfortunates. - -It is perhaps a work of supererogation, yet I cannot readily resist -calling attention to the human side of the conspirators, when they came -to fall out, over the division of the spoils. Many, even Brigham Young -included, suspected Joseph Smith of misappropriating church money. [178] -Brigham, however, had his suspicions allayed, for the Lord actually put -money into his trunk. [179] This would, of course, be very convincing -evidence that a man might have much money without misappropriating -anything, even months later fail with $150,000 of liabilities and -practically though a bank established by revelation, [180] should a few -no assets, and after only eight months of business. [181] - -[Footnote 178: _Deseret News,_ April 8, 1857, p. 36.] - -[Footnote 179: 2 _Journal of Discourses_, 128. 7 _Deseret News_, 115.] - -[Footnote 180: Statement of Warren Parrish, copied in "An Exposure -of Mormonism," 10. _Messenger and Advocate,_ January 1837, copied in -"Prophet of Palmyra," 134. _Deseret News,_ December 21, 1864, Vol. 14, -p. 94, says "under the direction of the Prophet."] - -[Footnote 181: Statement of Warren Parrish, copied in "An Exposure -of Mormonism," 11. [The above sentence lacks clearness, but it is -_verbatim_ from Mr. Schroeder's article, and I do not feel at liberty -to suggest the meaning.--R.]] - -At one time Cowdery, a witness to the divinity of the Book of Mormon, -invited suspicion that he was converting more than his share of the -spoils, and the following revelation was the result: - - "It is not wisdom in me that he [Cowdery] should be entrusted - with the commandments, and the moneys which he shall carry unto - the land of Zion, _except one go with him who will be true and - faithful._" [182] - -[Footnote 182: Doctrine and Covenants, 6:91.] - -The most forceful incident of this sort, however, occurred as the -result of jealousy between Rigdon and Smith, which manifests itself -in scores of ways all through their lives. When Rigdon on his visit -to the Prophet in New York desires to be proclaimed a translator of -remaining plates given by the angel to Smith, and as having the same -power as Joseph Smith, the former's ambitions are quietly squelched by -a revelation from God to Rigdon, saying: "It is not expedient in me -that ye should translate any more until ye shall go to Ohio," [183] but -the rest of the plates never were translated. [184] - -[Footnote 183: Doctrine and Covenants, Sec. 37.] - -[Footnote 184: 19 _Journal of Discourses_, 18-216-218. "Reminiscences -of Joseph the Prophet," 14.] - -When Cowdery and perhaps Rigdon importune their partner in fraud to -be elevated to the prophetic office, Smith resists with a revelation -in which God is made to say: "No one shall be appointed to receive -commandments and revelations in this church, excepting my servant -Joseph Smith, Jun." [185] Similar revelations seem to have been -necessary more than once. [186] - -[Footnote 185: Doctrine and Covenants, 28:2.] - -[Footnote 186: Doctrine and Covenants 43:8.] - -Finally the pressure became too hard to bear, and a revelation was -procured in which God, in contradiction of his former declarations, -one of which is above quoted, appoints Sidney Rigdon "to receive the -oracles for the whole church." [187] And not neglecting the equal rights -of the "Prophet's" brother, God declares: "I appoint unto him (Hyrum -Smith) that he may be a prophet, and a seer, and a revelator unto my -church, as well as my servant Joseph." [188] Both men were accordingly -"ordained" each a "prophet, seer, and revelator." [189] Thus are even -the Gods made to eat their own words at the behest of the conspirators, -who quarrel in their division of the glory and the gold. - -[Footnote 187: Doctrine and Covenants 124:126.] - -[Footnote 188: Doctrine and Covenants 124:94. 18 _Millennial Star_, -360.] - -[Footnote 189: 20 _Millenial Star_, 550 as to Rigdon, and p. 373 as to -Hyrum Smith. It is now claimed that Smith had conferred upon all the -Apostles "all the Power, Priesthood, and Authority ever conferred upon, -himself." 1 _Journal of Discourses_, 206. 19 _Journal of Discourses,_ -124. See also _Melchizedek and Aaronic Herald,_ February, 1850. 5 -_Millennial Star,_ 104, 68 Semi-Annual Conference, 70.] - -One more incident of this sort will suffice. In February, 1831, Smith -received the first of several revelations directing the brethren to -provide him a home. In part it reads as follows: - - "It is mete that my servant Joseph Smith, Jun., should have a house - built in which to live and translate. And again, it is mete that my - servant Sidney Rigdon shall live as seemeth him good, inasmuch as - he keepeth my commandments." [190] - -[Footnote 190: Doctrine and Covenants, 41, 7 and 8.] - -Of course, living "as seemeth him good" was to Sidney Rigdon hardly a -fair equivalent for a house and lot. Had he not made Smith a "prophet, -seer, and revelator," and could he not also unmake him? Why, then, -should Sidney Rigdon submit to any unfair division of the spoils of the -prophetic office? He didn't. - -The above revelation was received while Rigdon was absent from -Kirtland. Upon his return he went to the meeting house where an -expectant throng awaited him in anticipation of one of his entrancing -sermons, but Rigdon failed to go to the speaker's stand, and instead -paced back and forth through the house. The "Prophet Joseph" being -absent from Kirtland, Father Smith requested Rigdon to speak. In a -tone of excitement Rigdon replied (and who will say it was not spoken -as by one having authority?): "The keys of the Kingdom are rent from -the church, and there shall be no prayer put up in this house this -day." "Oh, no; I hope not," gasped Father Smith. "I tell you they are," -rejoined "Elder Rigdon." The brethren stared and turned pale, and the -sisters in anguish cried aloud for relief. "I tell you again," said -Sidney, with much feeling, "the keys of the Kingdom are taken from you, -and you never will have them again _until you build me a new house_." - -Amid tumultuous excitement on the part of the sisters, "Brother -Hyrum" left the meeting to bring "Joseph the Prophet," who was in a -neighboring settlement. On their return next day the "brethren" and -"sisters" were gathered in anticipation of important happenings. Joseph -mounted the rostrum and informed the assembly that they were laboring -under a great mistake; that the church had not transgressed. Speaking -of the lost keys, he said: "I myself hold the keys of this last -dispensation, and will forever hold them, both in time and in eternity; -so set your hearts at rest upon that point; all is right." - -I continue to quote from an account written by the "Prophet's" -mother, relating just what they desire the world to believe happened -immediately after: - -"He (Joseph Smith) then went on and preached a comforting discourse, -after which he appointed a council to sit the next day, by which Sidney -Rigdon was tried for _having lied in the name of the Lord._ In this -council Joseph told him he must suffer for what he had done; that he -would be delivered over to the buffetings of Satan, who would handle -him as one man handleth another; that the less priesthood he had the -better it would be for him, and that it would be well for him to give -up his license. This counsel Sidney complied with, yet he had to suffer -for his folly, for, according to his own account, he was dragged out -of bed by the devil three times in one night, by the heels." Mother -Lucy Smith doubtingly adds: "Whether this be true or not, one thing is -certain. His contrition of soul was as great as a man could well live -through." [191] The last sentence shows beyond dispute that Mother Lucy -had her doubts about this silly story she has just narrated, and, of -course, we are entitled to similar doubts. - -[Footnote 191: Mother Lucy's life of "Joseph Smith the Prophet," 195 -and 196. As to Rigdon's declaration that the keys were gone, see also -14 _Deseret News,_ 91, December 21, 1864. As to Rigdon's being dragged -out of bed, see also History of the Mormons, 53.] - -What really did happen is made very plain by subsequent occurrences. -Smith and Rigdon got together, patched up their differences by an -agreement that Rigdon should have a house if he would restore the -"keys" to the last dispensation, and desist from executing his threats -to smash the "Kingdom," and for the sake of its wholesome influence -upon others he must play penitent and humble. As evidence of this -conclusion we point to the story of this transaction as quoted above -from Mother Lucy's life of the "Prophet," and the two following -sections of a revelation announced by Smith under date of August, 1831: - - "Behold, verily I say unto you, I the Lord am not pleased with my - servant Sidney Rigdon. He exalted himself in his heart and received - not my counsel, but grieved the Spirit." "Let my servants Joseph - Smith, Jun., and Sidney Rigdon seek them a house as they are taught - through prayer by the Spirit." [192] - -[Footnote 192: Doctrine and Covenants, 63:55 and 65.] - -It is needless to add they each received a house, and both stood for -many years, and perhaps even to this day, side by side, and both built -according to the same plans. [193] - -[Footnote 193: "Gleanings by the Way," 332.] - -CONCLUDING COMMENT. - -The case, so far as the production of evidence is concerned, must now -be considered closed. The actors in this fraud are all dead, and upon -the precise question here discussed no new evidence is likely to be -discovered. All the evidence directly affecting either side of the -question has been introduced and reviewed. - -When, as here, we are investigating a case dependent upon -circumstantial evidence, we must judge the evidence as a whole. No -one circumstance out of many connected ones ever established the -ultimate fact. The converse of this proposition is equally true. You -cannot show the insufficiency of the evidence by demonstrating that -any one circumstance, if it stood alone, would be equally consistent -with some other theory than the one in support of which it is cited. -The evidentiary circumstances must be viewed as a whole, each in the -light of its relation to all the rest. Thus viewed, the circumstantial -evidence is strong just in proportion as the circumstances related -to, and consistent with, the theory advocated are numerous. In the -argument under consideration the circumstantial facts are so numerous, -and gathered from so many disconnected sources, corroborated by so many -admissions from the accused conspirators and their defenders, that it -is utterly impossible to believe them all to have come into being as a -mere matter of accidental concomitance. - -Let us put the defenders of the divinity of Mormonism to a test on this -matter by inviting them to make an equally good case of circumstantial -evidence based upon established fact, all tending to show some other -human origin for the Book of Mormon than that here advocated. Inability -to do so means that such an array of concurring facts cannot be -duplicated in support of any other theory than the one here advocated. -If, as must now be admitted, the concurrence of so very many facts can -best be explained by the conclusions here contended for, then that is a -more believable, a more rational conviction than one which of necessity -requires belief in an assumed and unprovable miracle. That explanation -which takes the least for granted is always the one adopted by the -sanest person. Bearing in mind these truths, let us briefly review a -portion of the most salient features of the argument. - -From the uncontradicted evidence of witnesses, practically all of whom -are disinterested and who in most circumstances of great evidentiary -weight are corroborated by authorized church publications, we have -established beyond cavil, and I am sure to the satisfaction of all -thinking minds untainted by mysticism, and whose vision is unobscured, -that the following are thoroughly established facts: - -Solomon Spaulding, between 1812 and 1816, outlined and then re-wrote -a novel, attempting therein to account for the American Indian by -Israelitish origin. The first outline of this story, now at Oberlin -College, had no direct connection with the Book of Mormon, and was -never claimed to be connected with it, and such connection was -expressly disclaimed as early as 1834. The rewritten story, entitled -"Manuscript Found," was by Spaulding twice left with a publisher, -whence it was stolen under circumstances which then led Spaulding -to suspect Sidney Rigdon, who long after was the first conspicuous -convert of Mormonism; that Rigdon, through his great intimacy with the -publishers' employees, had opportunity to steal it, and that after -Spaulding's death, and years before the advent of Mormonism, Rigdon -had in his possession such a manuscript and exhibited it, with the -statement that it was Spaulding's. Through Parley P. Pratt, Rigdon -and Smith were brought into relation, and the latter made the Prophet -of the "Dispensation of the Fullness of Times," the discoverer, -translator, and, according to his own designation, the "Author and -Proprietor" [194] of the Book of Mormon. This connection is established -by the most convincing circumstantial evidence, taken wholly from -authorized Mormon publications; it is shown that Rigdon foreknew the -coming and in a general way the contents of the Book of Mormon; that -both Rigdon and Pratt were, according to some of their contradictory -accounts, converted to Mormonism with such miraculous suddenness and -without substantial investigation that when this, coupled with the -contradictory accounts of these important events and their attempts at -concealing the suddenness of their conversion, all compel a conviction -of their participation in a scheme of religious fraud. - -[Footnote 194: Smith designates himself as the "Author and Proprietor" -of God's word, in the Title Page of the Book of Mormon, also in the -testimony of the witnesses as it appears in the first edition, since -which time both have been altered. See also _Evening and Morning Star,_ -117.] - -Upon the question of plagiarism, we may profitably add a brief summary -of the points of identity between the peculiar features shown to be -common to Spaulding's novel and the Book of Mormon. In Spaulding's -first outline of the story it pretended to be ancient American history, -attempting to explain the origin of part of the aborigines of this -continent, all translated from ancient writings found in a stone -box. It recounts the wars of extermination of two factions, tells -of the collecting of armies and of slaughters which were a physical -impossibility to those uncivilized people who were without any modern -methods of transporting troops or army supplies. After two revisions, -one by Spaulding and a second by Smith, Rigdon & Co., the above general -outline still describes equally well the Book of Mormon. - -Leaving the first blocking-out of his novel unfinished, Spaulding -resolved to change his plot by dating the story farther back and by -attempting to imitate the Old Scripture style, so as to make it seem -more ancient. Spaulding's determination to date his novel farther back -probably suggested changing the roll of parchment which, according to -the Oberlin manuscript, was found in a stone box, to golden plates. -Some time before 1820 some one pretended to have found a Golden Bible -in Canada. [195] If Spaulding, in rewriting the story, did not make the -change, this incident may have suggested such a change to Smith and his -fellow-frauds. - -[Footnote 195: Braden-Kelly Debate, 55.] - -Spaulding, in his attempt at imitating Bible phraseology, had repeated -so ridiculously often the words "it came to pass," that both in Ohio -and Pennsylvania the neighbors to whom he read his manuscript nicknamed -him "Old Come-to-pass." In the Book of Mormon, though professedly an -abridgment, the same phrase is uselessly repeated several thousand -times, and a bungling effort at imitating the style of Bible writers is -apparent all through it. - -Spaulding's existence was contemporaneous with Anti-Masonic riots, and -he harbored a sentiment against all secret societies, [196] which has -also been carried through into the Book of Mormon. - -[Footnote 196: "Howe's Mormonism Unveiled," 288.] - -The uncontradicted and unimpeached evidence of many witnesses is -explicit that the historical portions of both the "Manuscript Found" -and the "Book of Mormon" are the same, and much of the religious matter -interpolated is in the exact phraseology of King James's translation of -the Bible. We find also many names of places, persons, and tribes to -be identical in the "Manuscript Found" and the Book of Mormon. Some of -the names were taken from the Bible, others would be known only to the -students of American antiquities, among whom was Spaulding, and still -others were unheard of until coined by Spaulding. The names proven to -be common to both are Nephi, Lehi, Mormon, Nephites, Lamanites, Laban, -Zarahemla and Amlicites. - -Add to this the very novel circumstance that in both accounts one of -two contending armies placed upon the forehead of its soldiers a red -mark that they might distinguish friends from enemies, and the new and -characteristic features common to both are too numerous to admit of any -explanation except that herein contended for, viz: That the Book of -Mormon is a plagiarism from Spaulding's novel, the "Manuscript Found," -and is the product of conscious fraud on the part of Sidney Rigdon, -Parley Parker Pratt, Joseph Smith, and others, which fraud was prompted -wholly by a love of notoriety and money. - - - -THE ORIGIN OF THE BOOK OF MORMON. - -BY BRIGHAM H. ROBERTS - -(A Reply to Mr. Theodore Schroeder) - -1. - -When one undertakes at this late day a serious discussion of the -Spaulding theory of the origin of the Book of Mormon, he instinctively -feels inclined to begin with an apology to his readers. When Pococke -inquired of Grotius, where the proof was of that story of the pigeon, -trained to pick peas from Mahomet's ear, and pass for an angel -dictating the Koran to him, Grotius answered that there was no proof. -The statement here is Carlyle's; and the gruff old Scotch philosopher -adds in his sour fashion, "It is really time to dismiss all that." [1] -So indeed we think of this Spaulding myth in reference to its being the -origin of the Book of Mormon. - -[Footnote 1: "Heroes and Hero Worship," by Thomas Carlyle, lecture II.] - -When the Church of which the Book of Mormon may be said, in a way, to -have been the origin has survived the most cruel religious persecution -of modern times, first in the expulsion of from twelve to fifteen -thousand of its members from the state of Missouri; and, second, in the -murder of its first prophet in Illinois, followed by the expatriation -of between twenty and thirty thousand of its members from the territory -of the United States; when that religious movement to which the Book -of Mormon may be said to have given the first impulse, and is now a -continuous, sustaining factor, has resulted in the founding of a number -of American commonwealths in the inter-mountain country of the United -States; [2] when that people who accept the Book of Mormon as a divine -revelation have established, for an extent of well nigh three thousand -miles through the plateau valleys of the Rocky Mountains--from the -province of Alberta, Canada, to the states of Chihuahua and Sonora in -the republic of Mexico--no less than between seven and nine hundred -settlements, many of them prosperous towns of large manufacturing as -well as of large agriculture and trade interests; when that same people -have won world-wide renown as superior colonizers, and are eagerly -sought for in such enterprises because of their well known sobriety, -honesty, frugality and industry; when that same people are quietly -building up an educational system including as it does the rounding -of universities in its principal centers, and academies elsewhere as -feeders to the central educational institutions; [3] when those who -accept the Book of Mormon as a divine revelation continuously sustain a -corps of missionaries, numbering from fifteen to eighteen hundred, to -carry their message to the world, and these missionaries are at work -in nearly all civilized nations, and in the islands of the Pacific, -meeting their own expenses and manifesting the unselfishness of their -faith by their works--their service for God and fellowman; when the -Book of Mormon itself has been accepted in the first three-quarters of -a century of its existence by hundreds of thousands of earnest people -of average intelligence and certainly of independent character; when -the Book of Mormon itself has been translated into and published in at -least eleven languages, in a number of which it has run through many -editions and the copies published run into the hundreds of thousands, -and with no abatement of interest yet manifested; when the Book of -Mormon is creating not only a people but also a literature, embracing -history, poetry and philosophy; when it is inspiring music, painting -and sculpture--when all this has come of the Book of Mormon, is it -not really about time to dismiss all that silly talk of the Spaulding -manuscript being stolen by Rigdon, revamped by him and palmed off upon -the world by a backwoods boy as a revelation, and this practiced fraud -and deception being the origin of all this that is here enumerated? - -[Footnote 2: It must not be supposed that the migration of the Mormon -people to the Salt Lake and adjacent valleys when that region was -Mexican territory, resulted only in the founding of the state of -Utah. Indirectly and directly, too, that movement contributed to the -settlement of the entire inter-mountain region, and the founding of the -States created out of that territory.] - -[Footnote 3: This refers to the Brigham Young University at Provo, -Utah, the Latter-day Saints' University in Salt Lake City, and fifteen -Colleges and Academies in other parts of the territory occupied by the -Saints in the inter-mountain west. See "Defense of the Faith and the -Saints," Vol. I, p. 226.] - -What faith men must have in fraud and dishonesty to think it can start -and sustain all this! What a lasting victory is accorded to a thing -conceived in fraud, brought forth in iniquity, and perpetuated by -continuous falsehood! What credulity is required to believe all this! -Let no one hereafter, standing in such ranks, dare say that "cheat" is -a horse good only for a short race. They must know better than that -from the stand they take in this Book of Mormon matter. - -JUSTIFICATIONS FOR REPLYING TO MR. SCHROEDER - -Two things, yea, three, justify a reply to Mr. Theodore Schroeder's -series of articles on "The Origin of the Book of Mormon," published -in the September and November numbers of the _American Historical -Magazine,_ for 1906, and the January and May numbers for 1907. - -The first justification is the fact of the high standing of the -magazine in which his articles appeared. Published in a periodical of -such rank, if unchallenged, they might lead many to believe undeniable -the theory there advanced for the origin of the Book of Mormon, and -the argument by which said theory is sustained, unanswerable. It has -been from just such circumstances as these with reference to articles -that appeared in standard works, in histories and encyclopedias, -that Mormonism suffered so much defamation in the earlier year of -its existence. It now stands recorded in the earlier editions of the -American Cyclopedia and in the Encyclopedia Britannica that David -Whitmer denied his testimony as one of the witnesses to the divinity -of the Book of Mormon; and that his two associate witnesses, Oliver -Cowdery and Martin Harris, had denied their testimony to that book. -Being misinformed from these high sources of information, doubtless -tens of thousands have been impressed with those untrue statements. -David Whitmer never denied his testimony. In a brochure issued by -himself, in 1887, and referring directly to these false statements, he -said: - - "It is recorded in the American Cyclopedia and the Encyclopedia - Britannica, that I, David Whitmer, have denied my testimony as one - of the three witnesses to the divinity of the Book of Mormon; and - that the other two witnesses, Oliver Cowdery and Martin Harris, - denied their testimony to that Book. I will say once more to all - mankind, that I have never at any time denied that testimony or - any part thereof. I also testify to the world, that neither Oliver - Cowdery nor Martin Harris ever at any time denied their testimony. - They both died reaffirming the truth of the divine authenticity of - the Book of Mormon." [4] - -[Footnote 4: "Address to all Believers in Christ," p. 8. The high -character and reputation for truthfulness of David Whitmer is attested -in this brochure by all the leading officials and citizens of Richmond, -Mo., (not Mormons) where he lived for fifty years, pp. 8-10.] - -People, however, can still quote the above named standard works to -prove that these men denied their testimony and were false witnesses. -It is to prevent as far as possible the creation of such conditions -respecting Mr. Schroeder's articles in the American Historical Magazine -that I think it important that they should be answered. - -The second thing that justifies an answer to Mr. Schroeder, is the -form in which his treatment of the subject is cast. Much in the form -would lead one to believe, at first glance, that here we had a really -exhaustive treatise of the origin of the Book of Mormon; that every -item of obtainable information had been collected, the mass of facts -sifted and net results given, instead of a specious plea made for a -special theory. This is evidenced in the constant appeal to sources of -information in the notes appended to the articles, of which notes there -are one hundred and ninety-six. Then there is an occasional halting in -the movement of the argument, as if to weigh the evidence, to balance -one statement against another as if to get down to bed-rock facts, -instead of a mere effort to remove some obstruction in the way of the -special theory being worked out. All of which is but so much juggling -with forms of treatment,--an effort to win the reader with the shows -of honest argument, to betray him in deeper consequences. Shimmering -under all these forms may be seen the arts of the special pleader bent -on making out a case. It is the false appearance of exhaustive and -fair treatment of the subject that makes it desirable to answer Mr. -Schroeder. - -The third justification for answering Mr. Schroeder's articles arises -out of a suggestion of the gentleman himself, near the close of his -article, namely, that the actors who participated in the origin of -the Book of Mormon are all dead, and that "upon the precise question -here discussed, no new evidence is likely to be discovered. All the -evidence directly affecting either side of the question has been -introduced and reviewed." One may pardon the conscious or unconscious -self-complacency contained in this suggestion, and even encourage it by -saying to the gentleman that we think he is right; that after him there -will come no other who will so diligently search for evidence "on the -precise question here discussed." For who but himself will ever dare to -venture to walk by such light as that by which his foot-steps have been -guided? [5] But with reference to "all the evidence directly affecting -either side of the question" having been "introduced and reviewed," I -must hold a different opinion. Believing, however, that Mr. Schroeder -has collected, presented and, with as much art as it will be found -possible to enlist in such a cause, sustained his special view of the -Spaulding theory of the origin of the Book of Mormon, one can but feel -that having reached the climax of evidence and argument the case should -be considered by those holding an opposite belief. - -[Footnote 5: Mr. Schroeder while living in Utah some years ago was -proprietor, editor and publisher of _Lucifer's Lantern_, a ribald -infidel periodical as would be inferred from the title as well as from -its contents. It is this to which allusion is made in the text.] - -PRELIMINARY CONSIDERATIONS. - -One other preliminary word should be said before coming directly to -Mr. Schroeder's theory and argument, and that in relation to the -authorities on which the gentleman relies for the support of his views. -Of course I am not unacquainted with the old controversy concerning -the degree of credibility to be allowed to interested witnesses, and -also the suspicion that attaches to witnesses for the miraculous. -I have too long sustained in public debate an unpopular cause not -to have heard the cry that the witnesses for the truth for which I -contended were "interested witnesses;" notwithstanding those who were -my opponents, at the same time accepted Christianity on the testimony -of "interested witnesses," and discarded entirely the testimony of -unfriendly witnesses, or "interested witnesses" on the opposite side of -the case. I trust that the suggestion in this paragraph will indicate -the unfairness of discrediting and discarding entirely the testimony of -the witnesses for Joseph Smith's account of the origin of the Book of -Mormon, on the ground that they are "interested witnesses," and taking -for truth the statements of the "interested witnesses" on the other -side of the controversy. - -I have some acquaintance also with that school of thought which -discredits witnesses of the miraculous. I am familiar with the -laborious exposition of that theory by the late Professor Huxley in his -article on "The Value of Witnesses to the Miraculous;" [6] and also with -his controversy on the same subject with Dr. Henry Wace, prebendary of -St. Paul's Cathedral, and other Church of England ministers. [7] One -could scarcely live in this critical age of ours and be unaware of -the existence of the school of thought which undertakes to bar from -the court of public debate the testimony of those who are witnesses -of things held to "transcend human experience." Such testimony, it is -said, suggests "credulity on the one hand and fraud on the other." [8] - -[Footnote 6: _The Nineteenth Century Review_, March, 1889.] - -[Footnote 7: _The Nineteenth Century Review_, February, 1889; also -March, April, May and June of the same magazine.] - -[Footnote 8: "A supernatural relation cannot be accepted as such, * * -it always implies credulity or imposture," Renan's "Life of Jesus," -introduction, p. 45.] - -And still, both in the history of the past and now, witnesses of the -so-called miraculous are factors to be reckoned with in our world's -controversies. - -It may be true that the future will disclose the fact that very much -which in the past has been regarded as miraculous, as transcending -"all sane, human experience," to use a phrase of Mr. Schroeder's, is -only such because of human ignorance at the time of a witnessed event, -and that miracles only exist for the ignorant. Still I concede that -one needs to be upon his guard respecting this class of evidence, for -man's love for the marvelous leads him into strange self-deceptions, -as also the practice of deception upon others. But while conceding -this on the one hand, on the other I desire to call attention to -a matter entirely neglected by Mr. Schroeder, namely, the general -untrustworthiness of testimony in religious controversies, where those -considering themselves orthodox feel called upon to resist what are -supposed to be religious innovations. The truth of this is supported -by all ecclesiastical history. Even pious men, where the innovations -especially contravene particular doctrines or theories of established -institutions in which they are interested, often become utterly -unreliable as witnesses in matters where their opponents are concerned. - -So universally is the fact here pointed out accepted that citations of -particular instances are scarcely necessary as proof. But lest others -forget the fact, as Mr. Schroeder apparently has forgotten it, let -me ask: Is Roman Catholic historical testimony regarded as reliable -where facts relating to Protestants and the Protestant movement are -concerned? Where does Martin Luther stand if the testimony of Catholic -contemporaries or the representations of Catholic historians are -to determine his place in history? A treatise upon the "Protestant -Reformers" and the value of the sixteenth century "Reformation," -based wholly upon "Bossuet's Variations," and other writers of his -kind, would not be regarded as of any special value among intelligent -people. And Catholics have fared but little better at the hands of -Protestants. The testimony of either party against the other is quite -generally regarded with suspicion by those who stand aloof from -their controversies, while the respective parties to the discussions -mutually denounce each other as false witnesses, until "Catholic lie" -and "Protestant misrepresentation" are cries and counter-cries that -echo and re-echo through all the pages of Catholic and, Protestant -controversial and historical literature. - -But let us look further up the historic stream of sectarian animosity. -What of Jesus, the Son of God himself? If the sectarian Jews, his -contemporaries, are alone to be the accepted witnesses of his words -and actions and character, what would be the effect of their testimony -upon the historic Christ? It would make him base born, a wine bibber, -an associate of harlots, publicans and sinners; it would make him an -innovator of sacred customs, a desecrator of the temple, a seditious -person, a blasphemer. And so well did the sectaries of his day -succeed in making themselves believe that the populace of Jerusalem -surged through the streets crying "crucify him, crucify him!" and he -was condemned by the Sanhedrin to death, from which fate not even a -friendly disposed Roman procurator could save him. The sectarian Jews -suborned witnesses, who either swore falsely against the Christ, or -wrongly interpreted his words and actions; and all this in a holy zeal -for the preservation of the established order of things among the Jews. -After his resurrection the same characters bribed the Roman guard -set to watch the sepulchre, put a lie into their mouths, and pledged -their influence as a guarantee against punishment from their superior -officers for the neglect of duty involved in the falsehood they were -bribed to tell. [9] What was Paul's experience with the same sectarian -Jews after he became a proselyte to the Christian faith? Briefly told, -the same in character as his master's. [10] So well known is the fact of -sectarian bitterness; such the zeal of the orthodox for the established -faith, that the Emperor Julian, usually called the "Apostate," who -both understood and derided the theological disputes of the hostile -Christian sects, invited to the palace the leaders of the hostile -sects, that he might enjoy the agreeable spectacle of their furious -encounters. - -[Footnote 9: Matthew xxvi, 59-70; see also xxvi, xxvii.] - -[Footnote 10: See Acts of the Apostles from Chapters viii to xxvii, -inclusive.] - - "The clamor of controversy sometimes provoked the emperor to - exclaim, 'Hear me! The Franks have heard me, and the Alemanni;' but - he soon discovered that he was now engaged with more obstinate and - implacable enemies; and though he exerted the powers of oratory - to persuade them to live in concord, or at least in peace, he was - perfectly satisfied, before he dismissed them from his presence, - that he had nothing to dread from the union of the Christians." [11] - -[Footnote 11: "History of the Decline and Fall of the Roman Empire," by -Edward Gibbon, chap. xxiii.] - -Such the bitterness of sectarian strife, in which the orthodox party -has ever been as harsh, as untruthful, as unscrupulous, as resourceful -at invention of evil things, as savage and cruel as the heretics have -been. Nay, in the sum of such things the preponderance is on their side. - -VARIOUS CLASSES OF WITNESSES. - -In the application of this melancholy fact to the controversy between -Christendom and the Mormon Church respecting the origin of the Book of -Mormon, let no one charge me with a begging of the question because -I am going to insist that the witnesses quoted by Mr. Schroeder are -largely unreliable, because of their zeal against an innovation of -orthodox Christianity. Not so. It is not my purpose to beg the question -by use of the historic fact here brought to view. I only ask that -it shall be given its proper value in weighing the evidence to be -considered. And I lay stress upon it only because it is an element in -the evidence adduced by Mr. Schroeder which is taken no account of at -all by him. - -He gives no weight at all, considers not at all, the evidence of those -who have accepted Joseph Smith's account of the origin of the Book of -Mormon, but he gives unbounded credence to every statement from the -"interested witnesses" on the other side of the question, except, of -course, where they are mutually destructive of each other, and then -he seeks to explain away the inconsistencies and contradictions. A -casual remark, a reported saying, or a confused recollection of some -obscure person, of whose character we have no knowledge, nor any -means of testing it, find their way into some one or other of the -hundred anti-Mormon books published, and then are published by such -controversialists as Mr. Schroeder. Citations are made of them in -marginal notes, and in time they come to be regarded, by the ordinary -reader, as of equal authority with any other witness; and thus the -unworthy, unreliable and, in some cases, a positively vicious and false -witness is given equal--and sometimes even more than equal--credence -with witnesses of unimpeachable probity, and high character, and who -have back of their testimony perhaps a life time of toil, suffering, -sacrifice, and sometimes martyrdom. - -Of this class of witnesses let me here add one further remark. I know -that Arch-deacon Paley and his "View of the Evidences of Christianity" -are scoffed at by a certain school of latter-day critics, as being -somewhat out of date and insipid; but there is one statement he makes -that I cannot help but believe has great force in it. He holds in his -argument that because the early Christians in support of the Christian -miracles of which they were eye witnesses, and which so called miracles -could not be resolved into delusion or mistake, passed their lives in -labors, dangers, and sufferings, voluntarily undertaken, in attestation -of the accounts which they delivered,--therefore, they are worthy of -credence. To illustrate the point forcefully, he says: - - "If the reformers in the time of Wickliffe, or of Luther; or those - of England, in the time of Henry the Eighth, or of Queen Mary; - or the founders of our religious sects since, such as were Mr. - Whitfield and Mr. Wesley in our own times; had undergone the life - of toil and exertion, of danger and suffering, which we know that - many of them did undergo, for a miraculous story; that is to say, - if they had founded their public ministry upon the allegation of - miracles wrought within their own knowledge, and upon narratives - which could not be resolved into delusion or mistake; and if it - had appeared, that their conduct really had its origin in these - accounts, _I should have believed them."_ [12] - -[Footnote 12: Paley's "Evidences," proposition II, chap. I.] - -I mention this matter here for two reasons; first because many of those -witnesses who accepted the Book of Mormon as true, are of the class of -witnesses here spoken of by Dr. Paley. They were men who voluntarily -passed their lives in labors, dangers, and sufferings, voluntarily -undertaken, in attestation of the accounts they delivered to the world -of the Book of Mormon's origin; and second, because having conceded -that men should cautiously receive the testimony to the so-called -miraculous, I desire to say that when the events to which the testimony -relates are of such character that they may not be resolved into -delusion or mistake, and the testimony is backed up by a life of toil, -danger and suffering, not only voluntarily undertaken but persisted -in--then, I say, their testimony is such that it commands respect and -acceptance; and at the very lowest valuation possible to be put upon -it, should out-rank in credibility whole hecatombs of such witnesses to -the contrary as are quoted by Mr. Schroeder--witnesses imbued, in many -cases, with personal hatred of Joseph Smith and the Mormon system, and -all influenced by sectarian zeal to uphold the orthodox view of such -Christianity as existed at the time and place in which they lived. - -But returning now to the point at which the foregoing digression -began, let me say it is the promiscuous mingling and equalizing of -witnesses; and the failure to take into account the unreliability of -witnesses of the orthodox party when resisting and seeking to overthrow -what they regard as an innovation upon their most cherished ideas -and institutions, that I charge against Mr. Schroeder's treatment of -the origin of the Book of Mormon. The witnesses must be weighed as -well as counted in this controversy; and the liability recognized of -the anti-Mormon witnesses, in the supposed interests of orthodoxy, -resorting to the invention and promulgation of falsehood. - -CONFLICTING THEORIES OF ORIGIN. - -It must not be supposed by the reader of Mr. Schroeder's articles that -his theory of the origin of the Book of Mormon is the only anti-Mormon -theory of its origin advanced. Of course Mr. Schroeder does not claim -that it is, but points out quite the contrary in his first article. Why -the matter is referred to in these preliminary remarks, is because I -want to assure my readers that we "Mormons" get considerable amusement -out of the conflicting theories advanced to account for the origin -of our Book of Mormon. The necessity for a counter-theory for the -origin of the book, other than that advanced by Joseph Smith, was -early recognized. Christendom felt that Joseph Smith's story of the -book's origin must be overthrown, else what would come of this new -revelation, this new dispensation of God's work? Joseph Smith's account -of the origin of the book was a direct challenge to the teachings of -modern Christendom that revelation had ceased; that the awful voice -of prophecy would no more be heard; that the volume of scripture was -completed and forever closed, and that the Bible was the only volume of -scripture. Hence Christendom must find some other origin for this book -than that given by Joseph Smith. - -The first to respond to this immediately "felt want" of Christendom was -Alexander Campbell, founder of the sect of the Disciples. He assigned -the book's origin to Joseph Smith, point blank, and charged ignorance -and conscious fraud upon its author. [13] - -[Footnote 13: Campbell's critique on the Book of Mormon, appeared -in the _Millennial Harbinger,_ Vol. II, 1831, under the title -"Mormonites." The criticism is exhaustive and bitter. It is, in fact, -a fine example of the bitterness of religious controversialists, in -defense of orthodox views.] - -Next came the "Spaulding Theory" of origin, which Campbell accepted in -place of his own, and of which more later. Then came Miss Dougall's -theory of the prophet's self-delusion, "by the automatic freaks of a -vigorous but undisciplined brain, and yielding to these, he became -confirmed in the hysterical temperament which always adds to delusion -self-deception, and to self-deception half-conscious fraud." [14] Next -came Mr. I Woodbridge Riley's theory (1902) of pure hallucination -honestly mistaken for inspired visions "with partly conscious and -partly unconscious hypnotic powers over others." - -Mr. Schroeder, however, will have none of these theories, but turns -back to the theory of the Spaulding manuscript origin. To him "the -conclusions" of Mr. Riley, because so many material considerations were -overlooked by that author, are very unsatisfactory, though admittedly -Mr. Riley's effort is the best along this line. [15] On his part, -Mr. Riley, speaking of previous theories, especially including the -Spaulding theory, says: - -[Footnote 15: See Mr. Schroeder's note, 2.] - - "In spite of a continuous stream of conjectural literature, it is - as yet impossible to pick out any special document as an original - source of the Book of Mormon. In particular the commonly accepted - Spaulding theory is insoluble from external evidence and disproved - by internal evidence. Joseph Smith's record of the Indians 'is a - product indigenous to the New York wilderness,' and the authentic - work of its author and proprietor. Outwardly, it reflects the local - color of Palmyra and Manchester, inwardly, its complex of thought - is a replica of Smith's muddled brain. This monument of misplaced - energy was possible to the impressionable youth constituted and - circumstanced as he was." [16] - -[Footnote 16: "The Founder of Mormonism," 1902. This is a psychological -study of Joseph Smith, the Prophet. "The aim of this work is to examine -Joseph Smith's character and achievements from the standpoint of recent -psychology. Sectarians and phrenologists, spiritualists and mesmerists -have variously interpreted his more or less abnormal performance--it -remains for the psychologist to have a try at them." The quotation -of the text is from the Preface. A review of Mr. Riley's book by the -present writer is found in "Defense of the Faith and the Saints," Vol. -I, pp. 41-55.] - -Mr. Riley's phrase "conjectural literature" is good. It admirably -describes the Spaulding theory literature at which it is particularly -aimed. That theory being "insoluble from external evidence," is also -good; but "disproved by internal evidence," is better. I shall not -forget that either, later on. But if these variant theorizers can't -convert each other, how can they hope to convert us Mormons? "When -rogues fall out, honest men"--but there, the proverb is somewhat trite -and I do not wish to be offensive. But let the merry disagreement of -anti-Mormon theorizers go on! Meanwhile new translations of the Book of -Mormon multiply, new editions are struck off, and more people are made -acquainted with its contents; the Church to which it may be said to -have given existence, enlarges her borders and strengthens her stakes. -She is gaining a victory over her traducers, and winning her place in -the world's history and in the world's religious thought. - -MR. SCHROEDER'S STATEMENT OF HIS CASE. - -These preliminary remarks ended, I proceed now with the consideration -of Mr. Schroeder's evidence and argument. Mr. Schroeder states the -"case" he proposes to prove, item by item, as follows: - - "It will be shown that Solomon Spaulding was much interested - in American antiquities, that he wrote a novel entitled the - 'Manuscript Found,' in which he attempted to account for the - existence of the American Indian by giving him an Israelitish - origin; - - "That the first incomplete outline of this story, with many - features peculiar to itself and the Book of Mormon, is now in the - library of Oberlin college, and that while the story as rewritten - was in the hands of a prospective publisher, it was stolen from the - office under circumstances which caused Sidney Rigdon, of early - Mormon fame, to be suspected as the thief; - - "That later Rigdon, on two occasions, exhibited a similar - manuscript which in one instance he declared had been written by - Spaulding and left with a printer for publication. - - "It will be shown further that Rigdon had opportunity to steal the - manuscript and that he foreknew the forthcoming and the contents of - the Book of Mormon; - - "That through Parley P. Pratt, later one of the first Mormon - apostles, a plain and certain connection is traced between Sidney - Rigdon and Joseph Smith and that they were friends between 1827 and - 1830. - - "To all this will be added very conclusive evidence of the identity - of the distinguished features of Spaulding's "Manuscript Found," - and the Book of Mormon. - - "These facts, coupled with Smith's admitted intellectual incapacity - for producing the book unaided, will close the argument upon - this branch of the question, and it is hoped will convince all - not in the meshes of Mormonism that the Book of Mormon is a - plagiarism." [17] - -[Footnote 17: I have taken the liberty of throwing the several -propositions into separate paragraphs.] - -THE FACTS OF THE SPAULDING MANUSCRIPT. - -The facts which may be conceded in Mr. Schroeder's recital of -evidences, and the claims generally made in relation to Solomon -Spaulding and his precious manuscript, are: that Spaulding was born -1761, in Connecticut; that he graduated from Portsmouth in 1785; that -he graduated in theology in 1787, and became an obscure preacher; that -he made his residence in New Salem, Ashtabula Co., Ohio, now called -Conneaut, about 1808 or 1809; that in the region about Salem were -certain mounds and ruins of forts and other fortifications, relics of a -supposedly pre-historic civilization; that during Spaulding's residence -at Conneaut he wrote a story in some way connected with the ancient -inhabitants of America; that this story reigned to be a translation -from a Latin manuscript which Spaulding pretended to have found in a -cave in the vicinity of Conneaut, hence the title that came to attach -to it, "Manuscript Found;" that about 1812 Spaulding moved to Pittsburg -where he resided some two years; that while at Pittsburg there may -have been something said about publishing this story, but just what is -uncertain, and the story was never published; that in 1814 Spaulding -removed to Amity, Washington county, Penn.; that in 1816 Spaulding -died;-- - -That after the death of Spaulding his wife and daughter at once removed -to the home of Mrs. Spaulding's brother, a Mr. William Sabine, in -Onondaga Valley, Onondaga Co., N.Y., taking with them the "Manuscript -Found" with other Spaulding papers in an old trunk; [18] that Mrs. -Spaulding next moved to the home of her parents in Pomfret, Conn., -but leaving her daughter with the old trunk and its papers, including -"Manuscript Found," at Sabine's; [19] that in 1820 Mrs. Spaulding -married a Mr. Davidson of Hartwicks, a village near Cooperstown, N.Y., -and sent for the things she had left at the home of her brother in -Onondaga; that said things were sent to her, including the old trunk -and its papers which reached her at Hartwicks in safety; [20] that -Mr. Spaulding's daughter, named Matilda, married Dr. A. McKinstry -of Monson, Hampden Co., Mass., in 1828, and went to Monson, Mass., -to reside; that soon afterwards Mrs. Davidson (formerly the wife of -Spaulding) came to live with her daughter in Monson, leaving the old -trunk and its papers in Hartwicks in care of Mr. Jerome Clark; that -Mrs. Davidson continued to live with her daughter up to the time of her -death, in 1844;--[21] - -[Footnote 18: Sworn statement of Mrs. Matilda McKinstry, the daughter -of Solomon Spaulding, _Scribner's Magazine,_ August, 1880.] - -[Footnote 19: Ibid.] - -[Footnote 20: Ibid. The language of Mrs. McKinstry is, "I remember that -the old trunk with its contents reached her [Mrs. Davidson] in safety."] - -[Footnote 21: Ibid.] - -That while these former Spauldings were living in Monson, in 1834, -one Hurlburt came to them representing that he had been sent by -a committee to procure the "Manuscript Found" written by Solomon -Spaulding for the purpose of comparing it with the "Mormon Bible;" [22] -that he represented that he had been a convert to the Mormon faith -but had given it up and through the Spaulding manuscript wished to -expose its wickedness; [23] that he presented a letter from William -H. Sabine, brother of the former Mrs. Spaulding, requesting her -to loan the "Manuscript Found," written by her former husband, to -Hurlburt, representing that he (Sabine) was desirous "to up-root this -Mormon fraud;" [24] that Mrs. Davidson reluctantly consented to the -solicitations of her brother and Hurlburt and gave the latter a note to -Jerome Clark, instructing Mr. Clark to open the trunk and deliver the -manuscript to Hurlburt; that Hurlburt went to Hartwicks, presented his -order to Mr. Clark and got the Manuscript; that Hurlburt got but one -manuscript; [25] that this manuscript Hurlburt delivered to E. D. Howe, -then having in course of preparation his anti-Mormon book "Mormonism -Unveiled;" [26] that Howe kept said manuscript until after "Mormonism -Unveiled" was published, then it passed out of sight and he supposed -it to have been burned; [27] that really, however, it was unwittingly -conveyed by Howe to one L. L. Rice who purchased Howe's _Painsville -Telegraph_ and business in 1834, or 1840; the transfer of the -printing department being accompanied with a collection of books and -manuscripts, Spaulding's "Manuscript Found" going with the rest;--[28] - -[Footnote 22: "History of the Church," Vol. II, pp. 2, 3, 47, 49 and -note. Also Mrs. McKinstry's affidavit.] - -[Footnote 23: Ibid.] - -[Footnote 24: Ibid.] - -[Footnote 25: "New Light on Mormonism," p. 260-Hurlburt's letter.] - -[Footnote 26: Statement of D.P. Hurlburt in a letter, dated at -Gibsonburg, Ohio, August 19, 1870, "New Light on Mormonism," p. 260.] - -[Footnote 27: Statement of Hurlburt, "New Light on Mormonism," p. 260; -also statement E.D. Howe, in a letter to Hurlburt, August 7, 1880, "New -Light on Mormonism," p. 259.] - -[Footnote 28: See "The Manuscript Found," Rice's _verbatim et -literatim_ copy, printed by the _Deseret News,_ 1886, preface.] - -That some years afterwards Mr. Rice closed up his business affairs -in Painsville, Ohio, and made his home in Honolulu, taking with him -his books, papers, etc.; [29] that in 1884 he was visited by James -H. Fairchild, president of Oberlin College, Ohio; that President -Fairchild, while at the residence of Rice suggested that a look through -his (Mr. Rice's) papers might discover some anti-slavery documents of -importance, (Mr. Rice while editor and proprietor of the _Painesville -Telegraph_ having been especially interested in the question of -slavery); that in his search Mr. Rice found a package marked in pencil -on the outside, "Manuscript Story--Conneaut Creek;" that on the -manuscript was endorsed the following: - -[Footnote 29: Ibid.] - - _The Writings of Solomon Spaulding Proved by Aaron Wright Oliver - Smith John Miller and others_ - - _The testimonies of the above gentlemen are now in my possession_ - - _D. P. Hurlburt_ [30] - -[Footnote 30: For the above _Bibliotheca Sacra,_ published in Oberlin, -Ohio, January Number. 1885. Also "The Manuscript Found," _Deseret News_ -print, p. 113.] - -That this manuscript, unquestionably Spaulding's, and the one known as -"Manuscript Found," was deposited by Mr. Rice with Oberlin College, -Ohio, where it now is preserved; that Mr. L. L. Rice himself made a -_verbatim et literatim_ manuscript copy of this paper, including all -erasures, alterations, errors, etc., and from this copy the Church -of Jesus Christ of Latter-day Saints published "Manuscript Found" in -1886; [31] that it makes a pamphlet of one hundred and twelve pages of -printed matter, of about three hundred and fifty words to the page; -that in nothing does it resemble the Book of Mormon--"there seems to -be no name or incident common to the two," says President Fairchild, -"the solemn style of the Book of Mormon, in imitation of the English -Scriptures, does not appear in the Manuscript." [32] - -[Footnote 31: "The Manuscript Found," _Deseret News_ print, Preface.] - -[Footnote 32: Letter of President Fairchild, _Bibliotheca Sacra,_ -January, 1885. Mr. Schroeder, by the way, seems much disturbed over -the very frank statement of President Fairchild, published in 1885, -to the effect that the theory of "the origin of the Book of Mormon in -the traditional manuscript of Solomon Spaulding will probably have to -be relinquished." * * * "Mr. Rice, myself, and others compared it with -the Book of Mormon, and could detect no resemblance between the two in -general or detail. Some other explanation of the origin of the Book of -Mormon must be found, if an explanation is required." This is said, -of course, of the manuscript now at Oberlin. It is said of the only -manuscript of Solomon Spauldng's treating on ancient America, that any -one knows anything about.] - -The foregoing recital represents the facts concerning Spaulding's -"Manuscript Found." The claim that the manuscript as above traced, was -but a first rough sketch of a story which Spaulding abandoned, and that -he wrote a second story dealing with matters of more ancient date; -that it was written in imitation of scriptural style, and assigned an -Israelitish origin for his colony that came from Jerusalem to America; -that in this second story many names were used that are also found in -the Book of Mormon, such as Lehi, Nephi, Laman, Zarahemla, etc.; that -there is a close structural resemblance between the reigned historical -incidents in Spaulding's second story and the Book of Mormon; that this -second Spaulding story was deposited with printers at Pittsburg for -publication; that while there Sidney Rigdon either stole it and never -returned it (Mr. Schroeder's theory), or else that Rigdon borrowed -it, copied it and returned the original to the printer; that there -were several Spaulding manuscripts, and that Sidney Rigdon stole the -one that was finally prepared for the press by Spaulding, and perhaps -Joseph Smith stole one of the unfinished Spaulding manuscripts, (Mr. -Clark Branden's theory); [33] that this manuscript, plus the religious -matter of the Book of Mormon, added by Sidney Rigdon, became the -foundation of the Book of Mormon; that Sidney Rigdon either directly -or else indirectly through Parley P. Pratt acted as intermediary, -and collaborated with Joseph Smith in the production of the Book of -Mormon--all this, upon which the conclusions of Mr. Schroeder and -others who attempted to sustain the Spaulding theory of the origin of -the Book of Mormon depends, is but a conglomerate of wicked invention -by embittered sectaries fighting against innovation of their orthodoxy; -a bitter personal fight against Joseph Smith and his work; a mere -assumption and inference bottomed on flimsiest premises, under which -lies a mass of contradictions and conflicting suppositions which -discredit the whole theory, and make any serious support of it, however -learned in form and exhaustive in appearance it may be, absolutely -contemptible; nay, the more learned and exhaustive the treatment -appears to be, the more absolute must become the contempt. - -[Footnote 33: "Braden-Kelly Debate," pp. 73, 77.] - -THE TASK OF THE PRESENT WRITER. - -To prove the things here alleged becomes now the task of the present -writer. - -First then as to the matter of Spaulding's having re-written his story, -"Manuscript Found;" in which, it is said, he changed the character -of it by going further back with his dates, "and writing in the old -scripture style, in order that it might appear more, ancient." Also -he must have further changed the character of his story, giving the -colony he brought to America an Israelite instead of a Roman origin, -giving his characters the names of Lehi, Nephi, Laman, Moroni, etc., -instead of Sambol, Hambock, Labanko, Moon-rod, Ulipoon, etc.; and -the names of the people from Sciotans and Kentucks, to Nephites and -Lamanites! This second manuscript and these changes are necessary -both to the evidence and the argument of Mr. Schroeder--necessary to -his whole theory; without the existence of this second manuscript and -these changes that differentiate it from the manuscript at Oberlin, his -"case" collapses. It is conceded by Mr. Schroeder and all through whose -hands it has passed, including Mr. Fairchild, president of the Oberlin -College, Ohio, and Mr. Rice, among whose papers the manuscript now at -Oberlin was found, that this Oberlin manuscript, which beyond any doubt -Spaulding wrote, could not have been the original manuscript of the -Book of Mormon; [34] therefore a second Spaulding manuscript altogether -different from this half ribald, silly "Manuscript Found" story must -be had; and its mythical existence was brought about in the following -manner: - -[Footnote 34: President Fairchild I have already quoted (See Note -32). Mr. Rice says: "I should as soon think the Book of Revelation -was written by the author of Don Quixote, as that the writer of this -manuscript [the Spaulding Oberlin manuscript] was the author of the -Book of Mormon." From a letter of Mr. L. L. Rice to Mr. Joseph Smith, -President of the Reorganized Church--"History Church of Jesus Christ," -Vol. IV, pp. 471-3.] - -THE ENEMIES OF THE PROPHET. - -Living in Kirtland and vicinity, and throughout northeastern Ohio, -where the headquarters of the Church were established in 1831-7, there -were many and very bitter enemies of the prophet Joseph Smith and -Sidney Rigdon; and also strong antagonism towards the whole Mormon -Church, since its doctrines were regarded as a menace to orthodox -opinions. Among these enemies of the prophet and the Church none -perhaps were more bitter than "Dr." Philastus Hurlburt, E. D. Howe, -Adamson Bentley, Onis Clapp (usually called Deacon Clapp) and his two -sons, Thomas J. and Mathew S. Clapp, both of whom were Campbellite -preachers; Alexander Campbell, Walter Scott, both prominent in founding -the sect Of the Disciples; Thomas Campbell, Dr. John Storrs, of -Holliston, Mass., Dr. Austin, also of Massachusetts, all sectarian -ministers, and many others. Less than fifty miles away from Kirtland, -then the centre of Mormon propaganda, was Conneaut, the former home -of Solomon Spaulding, and on the direct line of travel between the -branches of the Church in Ohio and those in the state of New York and -Canada. - -It is said,--but I shall develop a somewhat different account of the -origin of the Spaulding theory near the close of these articles than -is here set down--that "a woman preacher" [35] of the Mormon Church, -holding a public meeting at Conneaut, read some passages from the -Book of Mormon which the old settlers of the vicinity, and former -neighbors of Solomon Spaulding, recognized as very nearly identical -with a manuscript story he had read to them some twenty-two or three -years before; and as he had feigned to derive this story from a certain -manuscript which he pretended to have found in a stone box in a cave, -which he afterwards translated into English, there was thought to -be sufficient similarity between these circumstances and the Book -of Mormon to warrant the charge that the latter was a plagiarism of -Spaulding's manuscript. This conclusion led to the sending of "Dr. -Philastus Hurlburt to the widow of Spaulding to obtain his manuscript -and incidentally to visit the former home of the Smiths for the purpose -of obtaining affidavits respecting their character, and more especially -respecting the character of Joseph Smith the Prophet." [36] Indeed, -the whole purpose of the conspirators was to overthrow Mormonism, "to -up-root this Mormon fraud." [37] Hurlburt presented himself at the home -of the former wife and the daughter of Spaulding, who were then living -in Monson, Mass. He obtained an order from the former Mrs. Spaulding -upon those with whom she had left the trunk containing the papers of -her late husband, directing them to deliver to Hurlburt the "Manuscript -Found." Hurlburt obtained the manuscript and returned to those who sent -him upon this mission, chief among whom was E. D. Howe of Painesville, -Ohio, the editor of the _Painesville Telegraph._ To Mr. Howe Hurlburt -delivered the "Manuscript Found," obtained by him from the Spaulding -papers; but lo! when it came to be examined by the conspirators, it was -a very disappointing document. [38] Howe himself describes it as follows: - -[Footnote 35: See "Mrs. Davidson's statement,", first published in the -_Boston Recorder,_ May, 1839; also Smucker's "History of the Mormons," -p. 41 _et seq._ It is claimed that "woman preacher," was merely a -"typographical error," of which more in a later note, and should read -"Mormon preacher."] - -[Footnote 36: These are the affidavits collected by Hurlburt and -delivered to Howe for his book "Mormonism Unveiled," chapter xvii; see -also "Origin of the Spaulding Story," by B. Winchester, (1840) p. 10.] - -[Footnote 37: Statement of Mrs. McKinstry, daughter of Solomon -Spaulding, _Scribner's Magazine,_ August, 1880.] - -[Footnote 38: "New Light on Mormonism,"--statement of Hurlburt, pp. -245, 260.] - - "This is a romance, purporting to have been translated from the - Latin, found in 24 rolls of parchment in a cave, on the banks of - Conneaut Creek, but written in modern style, and giving a fabulous - account of a ship's being driven upon the American coast, while - proceeding from Rome to Britain, a short time previous to the - Christian era, this country then being inhabited by Indians." [39] - -[Footnote 39: Howe's "Mormonism Unveiled," p. 288.] - -This description completely identifies this manuscript delivered by -Hurlburt to Howe with the one afterwards found in the papers of Mr. -L. L. Rice, and now at Oberlin College. "This old manuscript," says -Mr. Howe, "has been shown to several of the foregoing witnesses, who -recognize it as Spaulding's." The witnesses here alluded to are the old -neighbors of Spaulding who testify as to the existence of Spaulding's -"Manuscript Found," and of its similarity to the Book of Mormon; and -they are eight of Mr. Schroeder's twelve witnesses on whom he relies to -prove the same allegement. Right here we reach the crucial point in the -Spaulding theory of the origin of the Book of Mormon; and now let us -present it in one view. - -A number of people living at Conneaut on hearing the Book of Mormon -read in a public meeting, and some of them afterwards reading it for -themselves, claim a similarity to exist between it and a manuscript -which Solomon Spaulding read to them some twenty-two or twenty-three -years before. Spaulding's manuscript is unearthed--"Manuscript -Found"--but it bears no resemblance to the Book of Mormon! There is -"no resemblance between the two," to use the language of President -Fairchild, of Oberlin College. "There seems to be no name or incident," -he continues, "common to the two." [40] Now what will the conspirators -do? Search further in the hope of finding another manuscript that may -have been the origin of the Book of Mormon, if this one is not? It -must be admitted that having gone so far in an effort "to up-root this -Mormon fraud" it was worth their while to go still further. The "fraud" -was making converts throughout the very region where the conspirators -lived; some of their loved ones, members of the family of the -conspirators, were "victims" of the "delusion." They will not rest the -case here, then. They will look further. The emissary just returned, -Hurlburt, or some other will be sent back to make further inquiry -and research. The fate of millions may depend upon it. But did the -conspirators against Mormonism take this course? No. Instead of that -they resort to subterfuge. Listen: Howe, referring to the manuscript -delivered to him by Hurlburt, writes: - -[Footnote 40: Letter of President Fairchild, _Bibliotheca Sacra,_ -January, 1885.] - - "This old manuscript has been shown to several of the foregoing - witnesses, who recognize it as Spaulding's, he having told them - that he had altered his first plan of writing by going farther back - with dates, and writing in the old scripture style, in order that - it might appear more ancient. They say that it bears no resemblance - to the 'Manuscript Found.'" [41] - -[Footnote 41: Howe's "Mormonism Unveiled," p. 288.] - -That statement bears all the earmarks of an "afterthought," a silly -invention. There is not a single scrap of evidence in all that has -been written upon the subject, that goes beyond the date of Hurlburt's -delivery of "Manuscript Found," to E. D. Howe, to the effect that -Spaulding had written more than one paper that purported to deal with a -found manuscript, or the ancient inhabitants of America. The "Frogs of -Wyndham" and infidel disquisitions were more in his line. [42] Why was -it that the neighbors of Spaulding about Conneaut did not say before -this manuscript was brought to light by Howe, Hurlburt _et al.,_ that -Spaulding had written several manuscripts on the subject of the ancient -inhabitants of America; one that told of a Roman colony came to America -and settled in the Ohio valley, the story of their adventures being -"written in modern style;" but that this story he abandoned and wrote -another, going farther back with his dates and assigning to the people -an Israelitish origin and writing in the old scripture style? How -valuable such evidence, ante-dating Hurlburt's coming to Conneaut with -Spaulding's manuscript, would be! But it does not exist. - -[Footnote 42: See Mrs. McKinstry's statement, _Scribner's Magazine,_ -August, 1880. Also _Deseret News_ print of "Manuscript Found," pp. 114, -115, where the infidel opinions of Mr. Spaulding are expressed.] - -There was enough in the fact that Solomon Spaulding had written a story -connected in some way with a manuscript which he feigned to have found -in a stone box in a cave; which he further feigned to have translated -into English; and which story had something to do with a colony coming -in ancient times from the Old World to the New; and that there were -great and sanguinary wars in the story--to suggest a similarity with -the Book of Mormon. With so much as a basis it will go hard with human -invention, under the circumstances, if out of the dim recollections, -of some twenty-two or twenty-three years ago, it cannot "remember" -that there was a similarity and even identity of names between those -of Spaulding's Manuscript and those of the Book of Mormon. Especially -since the Book of Mormon is now in their hands, and they have either -read it, or heard it read and have the names of Lehi, Nephi, Moroni, -Zarahemla, and some phrases such as "and it came to pass," etc., with -which to refresh their "memories!" - -And when they have Spaulding's found manuscript, or "Manuscript -Found" placed in their hands by Hurlburt, and have identified it as -Spaulding's and none of these things are true respecting it, that is, -there is "no resemblance between the two, in general or in detail; * * -* no name or incident common to the two," then it will again go hard -with human invention if it cannot, under the circumstances, "remember" -that this manuscript so thrust into their hands is merely but the -rough draft of the real "Manuscript Found;" that this story, in fact -was abandoned and Mr. Spaulding informed them that he had recast his -whole scheme; [43] and that he wrote into this second story the names -and historical incidents now found in the Book of Mormon; that no one -ever believed that this first effort of Spaulding's, the Manuscript -now at Oberlin College, was the foundation of the Book of Mormon. Mr. -Schroeder himself says that "from the beginning it was asserted that -this manuscript, now at Oberlin, was not the one from which the Book -of Mormon was alleged to have been plagiarized." [44] But from what -"beginning" was it so asserted? Well, not previous to the bringing to -light of the Oberlin manuscript by Hurlburt; but from the time that -this manuscript,--the only one we have any real knowledge of Spaulding -ever having written on the subject of the ancient inhabitants of -America--disappointed the hopes of the conspirators against Mormonism. -That is the only "beginning" from which it has been asserted that the -manuscript now at Oberlin was not the one from which the Book of Mormon -was alleged to have been plagiarized. - -[Footnote 43: Howe's "Mormonism Unveiled," p. 288.] - -[Footnote 44: _American Historical Magazine,_ Vol. I, No. 5, p. -385--_ante_ p. 18.] - -The foregoing boldly charges dishonesty, fraudulent invention, and -conscious deception upon those who originated this Spaulding theory of -the origin of the Book of Mormon; and I realize that it is incumbent -upon me to set forth substantial reasons for such allegations, or else -I must bear the odium of making false, or at the very least, unproved -charges. Let us then consider, if not all, at least the leading -characters of this conspiracy against the Mormon Church, for it will be -worth our while. - -"DR." PHILASTUS HURLBURT. - -We start with "Dr." Philastus Hurlburt. He was not a "Doctor" by -profession, but being a seventh son, his parents, following the old -folklore custom, called him "Doctor." He was formerly a member of -the Methodist Church from which he was excluded for immoralities. He -appeared in Kirtland in 1833 and began an investigation of Mormonism, -and finally claimed to be satisfied of its truth. Joseph E. Johnson, -residing at Kirtland at the time, and at whose mother's home Hurlburt -boarded for about one year, describes him as "a man of fine physique, -very pompous, good looking, very ambitious, with some energy, though -of poor education." [45] Some time after he joined the Church he was -brought before a conference of high priests in Kirtland and charged -with un-Christianlike conduct with women, while on a mission to the -eastern states. His commission as an elder was taken from him and he -was excommunicated. Being dissatisfied with the result of this trial he -appealed his case to the high council at Kirtland, and a hearing was -granted him. He confessed his sin before this council and was forgiven; -but a few days after this action, he boasted that he had deceived the -council in his confession, "and Joseph Smith's God," and this led to -his final excommunication. [46] - -[Footnote 45: _Deseret Evenings News,_ December 28, 1880; also "History -of the Church," Vol. I, p. 355, note. Also Gregg's "Prophet of -Palmyra," pp. 427-430.] - -[Footnote 46: "History of the Church," Vol. I, pp. 354-5 and note.] - -After his excommunication "Dr." Hurlburt became very bitter against the -Church, and threatened the prophet's life. He was finally arraigned -before the court at Chardon, for this offense and placed under bonds -to the amount of two hundred dollars "to keep the peace, and, be of -good behavior to the citizens of the state of Ohio generally, and to -Joseph Smith, Jun., in particular, for the period of six months." He -was also required to pay the costs of the prosecution which amounted -to one hundred and twelve dollars. [47] When it is remembered how great -the excitement was at this time in northeastern Ohio, respecting -Mormonism, how numerous and how bitter were Joseph Smith's enemies, -this decision of Judge M. Birchard is important in showing how violent -and vicious must have been the character of "Dr." Hurlburt. Yet he -becomes the special emissary of the conspirators of north-eastern Ohio, -against Mormonism. He is commissioned to secure Spaulding's manuscript -and gather information in New York concerning the character of Joseph -Smith, [48] the man whom he so bitterly hates, and whose life he had -threatened. And the world is asked to form its opinion of Joseph Smith -from the alleged information procured in New York by this man, and -published in Howe's "Mormonism Unveiled," in the form of affidavits! - -[Footnote 47: "History of the Church," Vol. II, pp. 47-49 and notes.] - -[Footnote 48: "Origin of the Spaulding Story," by B. Winchester, -Philadelphia, (1840) p. 10, "Mormonism Unveiled," chapter xvii. -These affidavits gathered up by Hurlburt are quoted by nearly every -anti-Mormon writer since 1834, until now, the year of grace, 1908 [and -1911]; all forgetful of the fact that no matter how many mirrors are -brought into a room where a farthing rush light is burning, they do not -increase the light burning there, but merely reflect it. It is safe to -say that since Howe's publication of "Mormonism Unveiled," in 1834, -little or nothing has been added to the stock of "information," from -the anti-Mormon side of the controversy on this particular point.] - -Even some who are parties to the Spaulding theory distrusted Hurlburt. -Mrs. Davidson, formerly Spaulding's wife, "did not like his appearance, -and mistrusted his motives," and it was only because he presented a -letter from her brother, William H. Sabine, urging her to loan her -former husbands' manuscript story to Hurlburt, that she finally, but -reluctantly, consented for him to have the paper. [49] Mrs. Ellen -Dickinson, grand-niece of Solomon Spaulding, and author of "New Light -on Mormonism," charges him with having betrayed his fellow conspirators -in Ohio, by securing the "real" "Manuscript Found" and turning it over -to the Mormons for a price, and that they destroyed it. [50] Clark -Braden in his debate on the Book of Mormon with E. L. Kelly, makes the -same charge, and says that Hurlburt got $400.00 for his treachery and -boasted of it. [51] - -[Footnote 49: Mrs. McKinstry's statement _Scribner's Magazine_, August, -1880.] - -[Footnote 50: "New Light on Mormonism." p. 62-71.] - -[Footnote 51: "Braden-Kelly Debate." p. 96. Braden relies upon the -statement of Rev. John A. Clark, D. D., in "Gleanings by the Way," p. -265.] - -Mr. E. D. Howe, author of the first anti-Mormon book of any very great -pretensions or general interest--and of which Mr. Schroeder is so -eulogistic, speaking of it as "the most important single collection -of original evidence ever made upon the subject"--was the editor of -the _Painsville Telegraph_, and especially bitter towards the Mormons -and Mormonism, because his own wife and sister had joined the Mormon -Church, at which he was greatly incensed. [52] - -[Footnote 52: "Braden-Kelly Debate." pp. 69, 81. See also the -Advertisement of Howe's "Mormonism Unveiled,"--which precedes the -Introduction. Also the Introduction of the same work, for manifestation -of bitterness.] - -REV. ADAMSON BENTLEY ET AL. - -Adamson Bentley was a Campbellite preacher, also, a brother-in-law to -Sidney Rigdon, having married Rigdon's wife's sister. It appears that -the parents of Mrs. Rigdon had settled upon her, or expressed intention -of doing so, some considerable property; but the Rev. Bentley, by his -influence with the Brooke family, diverted the inheritance designed for -Mrs. Rigdon to his own wife; [53] so that in addition to the bitterness -which ever attends on sectarian controversies, there must be added in -the case of Mr. Bentley the bitterness of family feud; and if the claim -of Sidney Rigdon be true, _viz.,_ that he was the injured party, in -this controversy, there would be intensity of bitterness on the part -of Bentley, since it is strangely true that men may forgive those who -injure them, but they never forgive the innocence of those whom they -wilfully injure. The Reverend Bentley was one of the bitterest of -anti-Mormons and a warm supporter and advocate of the Spaulding theory -of the origin of the Book of Mormon. [54] Of Mr. Alexander Campbell, -Dr. Storrs and Dr. Austin we shall have occasion to speak later, when -considering certain evidence Mr. Schroeder introduces from them. The -point now contended for respecting these men who stand as sponsors for -the Spaulding theory of the origin of the Book of Mormon, is simply -this: that being ardent sectarian priests zealous for their particular -brand of orthodoxy, which Mormonism opposed as false doctrine; [55] -and adding to this cause of bitterness the further fact that in some -instances these men felt the sense of personal grievance against Joseph -Smith and the Mormon Church--renders them incompetent to be reliable -witnesses on the questions at issue. All history, and the well known -facts respecting human nature, warrant the conclusion that under such -circumstances sectaries in support of their orthodoxy, and by way of -reprisal for wrongs, real or imaginary, will stoop to invention of -adverse testimony; to misrepresentation; to the creation of a case, -or a hurtful theory; will distort facts; in a word will bear false -witness. Such false or incompetent witnesses I declare, those parties -to be on whom Mr. Schroeder relies for the support of his case. - -[Footnote 53: _Messenger and Advocate,_ p. 334-5. Also _Evening and -Morning Star,_ p. 301.] - -[Footnote 54: See _Millennial Harbinger,_ for 1844, p. 38, _et seq._ -Also "Braden-Kelly Debate," pp. 124-5. ] - -[Footnote 55: "Pearl of Great Price," "Writings of Joseph Smith," p. -85, (edition of 1902); also "History of the Church," Vol. I, pp. 5, 6. -For an exposition and defense of this position see the present writer's -"Defense of the Faith and the Saints," Vol. I, p. 26-27 and note.] - -Let us take first this group of Conneaut witnesses, eight of them, used -by Hurlburt, Howe, Bentley _et al.,_ and chiefly relied upon by Mr. -Schroeder as supplying the "clinching" [56] evidence for the plagiarism -of Spaulding's "Manuscript Found" by the author or authors of the -Book of Mormon. They are the most important witnesses on the side of -the Spaulding theory of the origin of the Book of Mormon; yet, by the -application of the principle that recognizes the untrustworthiness -of witnesses interested in opposing religious innovation; that -recognizes the zeal of witnesses interested in supporting orthodoxy; -that recognizes the bitterness which characterizes sectarian strife; -as also the necessary vagueness of the state of mind of these -witnesses in respect of those things of which they testify; as also -by the consideration of many other things that will bear upon their -statements--for the evidence and argument is to be cumulative--I hope -to prove quite conclusively that these witnesses are incompetent, and -their statements untrue. - -[Footnote 56: See sub-heading in _American Historical Magazine,_ Vol. -II, No. 1, p. 70 _et seq._] - -II. - -THE "SECOND" SPAULDING MANUSCRIPT. - -Let it constantly be borne in mind that the existence of a second -Spaulding manuscript, on the subject of ancient America and its -inhabitants, and entirely different from the one at Oberlin, is not -heard of until after the unearthing of the manuscript, (now at Oberlin) -by Hurlburt, and the consequent disappointment of the conspirators -on finding it so utterly lacking in the features necessary to make -it appear probable that it was the basis of the Book of Mormon. -Howe's book was not published until after the return of Hurlburt from -Massachusetts with this disappointing manuscript. - -Not one of this group of eight witnesses whose testimony Howe publishes -says one word about a "second manuscript" on the subject of ancient -America. The only witnesses of the group who say anything at all about -any other manuscripts by Spaulding are John M. Miller, Aaron Wright, -and Artemas Cunningham. The first says, in speaking of Spaulding, "He -had written two or three books or pamphlets on different subjects; -but that which more particularly drew my attention was one which he -called the "Manuscript Found." [56a] The second says, "Spaulding had -many other manuscripts, which I expect to see when Smith translates -his other plate." [57] The third simply uses the word "manuscript" in -the plural when referring to the writings of Spaulding, thus; "Before -showing me his _manuscripts,_ he went into a verbal relation of _its_ -outlines, saying that _it_ was a fabulous or romantic history of the -first settlement of the country, and as it purported to have been a -record buried in the earth or a cave, he had adopted the ancient style -of writing. He then presented his _manuscript,_ when we sat down and -spent a good share of the night in reading them." [58] It is quite clear -that this witness really refers to but one manuscript, though he uses -the plural form of the word; leaving only two of this group who refer -to more than one manuscript of Spaulding's, and neither of these claims -that the other manuscript dealt with subjects relating to ancient -America, unless the sneering remark of Aaron Wright to the effect -that he expected to see more of Spaulding's manuscripts "when Smith -translates his other plate," can be tortured into such a reference. - -[Footnote 56a: Howe's "Mormonism Unveiled," p. 283.] - -[Footnote 57: Ibid. p. 284.] - -[Footnote 58: Howe's "Mormonism Unveiled," p. 286-7.] - -There is no word then in the signed statement of these witnesses making -reference either to a second manuscript on the subject of the ancient -people of America, nor any reference made to Spaulding rewriting, -or recasting his story "Manuscript Found." Mr. Howe, however, says -that the manuscript brought to him by Hurlburt, (and now at Oberlin) -was shown to these Conneaut witnesses and that they recognized it as -Spaulding's; "he having told them that he had altered his first plan -of writing, by going farther back with dates, and writing in the old -scripture style in order that it might appear more ancient. They say -that it bears no resemblance to the "Manuscript Found." [59] This, -however, is only what Mr. Howe says these witnesses said, and is not -their testimony at all, as Mr. Schroeder must know since he makes some -pretense to a professional knowledge of he law; it is the assertion -only of Mr. Howe, it must be remembered; and from his relationship to -this controversy, being the author of a book that was a vicious attack -upon the Mormon Church; from his association with such men as Hurlburt, -Bently _et al_. whose purpose it was "to uproot this Mormon fraud;" -from the fact of his bitterness, because of the membership of his wife -and sister in the Mormon Church--he is not a reliable witness in the -case. On the contrary he is a very unreliable witness, as will be shown -more completely later, and one marvels that in a case so important, Mr. -Howe did not get a statement direct and over the signatures of these -Conneaut witnesses, instead of contenting himself by reporting what he -alleges they had said to him. - -[Footnote 59: Ibid. p. 288.] - -Since these Conneaut witnesses, then, do not testify as to the -existence of any second manuscript of Spaulding's dealing with the -ancient inhabitants of America, of what exact value is their testimony? -The whole eight claim to have heard Solomon Spaulding read his -manuscript story; they have all read or heard read parts or all of the -Book of Mormon; four of them say that the colony of Spaulding's story -came from Jerusalem; four of them say that Spaulding represented the -Indians as the lost tribes of Israel; seven recognized in the Book of -Mormon a number of names and phrases as identical with the names and -phrases of Spaulding's manuscript story; two say that the colony of -Israelites of Spaulding's story separated into two distinct peoples -or nations, as the colony of Lehi, according to the Book of Mormon, -did; and in a general way the whole eight may be said to claim that -the historical parts of the Book of Mormon and those of the Spaulding -story agree; five of them declare the absence of religious matter in -the Spaulding manuscript, and two of them, say it was written in the -"old style." Such is the substance of the testimony of this group of -witnesses. [60] - -[Footnote 60: Howe's "Mormonism Unveiled," chapter xix.] - -Now let it be remembered that Spaulding resided in this Conneaut -neighborhood something less than three years; [61] these witnesses, his -neighbors, heard occasional reading of his manuscript story, which -from twenty-one to twenty-four years later they assume to identify -with another literary production, the Book of Mormon; and identify it, -too, in respect of several very minute and particular things. Are we -not asked here to accord to human recollection a vividness and power -which, to say the least of it, is very exceptional? Who were these -people--these witnesses whose testimony Mr. Schroeder relies upon -to "clinch" the charge of plagiarism upon those responsible for the -existence of the English translation of the Book of Mormon? Who vouches -for the extraordinary intelligence with which they must have been -endowed to accomplish the feat of memory ascribed to them, if their -testimony is credited? Who knows them and vouches for their honesty, -another consideration to be taken into account before their testimony -may be wholly satisfactory? Mr. Howe vouches for them (we might say, -"of course!"). He says they are all "most respectable men, and highly -esteemed for their moral worth, and their characters for truth and -veracity are unimpeachable. In fact the word of any one of them would -have more weight in any respectable community than the whole family -of Smiths and Whitmers, who have told about hearing the voice of an -angel." [62] - -[Footnote 61: See statement of John Spaulding, brother to Solomon -Spaulding, who fixes date of arrival of the latter at Conneaut in 1809 -(Howe's Mormonism, p. 279); and all witnesses agree that he left for -Pittsburg in 1812.] - -[Footnote 62: "Mormonism Unveiled," p. 281.] - -THE FAILURE OF HOWE'S BOOK. - -But we have already seen from the nature of things Howe cannot be -regarded as a reliable witness in this controversy. And as for putting -these witnesses in contrast with the "Smiths and the Whitmers," it must -be remembered that the latter have back of their testimony a life of -danger, toil, poverty, suffering, and in some cases martyrdom itself, -all endured in support of, and on account of the testimony they bore -as to the origin of the Book of Mormon; [63] while no such good earnest -of veracity stands back of this Conneaut group of Mr. Schroeder's -witnesses; and the mere word of Mr. Howe does not give sufficient -guarantee of their "character for truth and veracity." Certainly what -they stated about the Book of Mormon could not have been regarded -as of any great weight, since in spite of the publication of their -testimony right in the section of the state of Ohio where most of -these witnesses lived, people went on believing the testimony of the -"Smiths and the Whitmers" as against that of the Conneaut witnesses, -by becoming members of the Church of the Latter-day Saints. The years -between 1833, and 1837, years in which this Hurlburt--Howe--Bently-- -Campbell--Clapp--Spaulding agitation was going on, the growth of the -Church was most rapid, and northeastern Ohio was the most fruitful of -its proselyting fields. It took six years to sell the first edition -of Howe's book, as the second edition was not published until 1840. -Relative to the influence of Howe's book, and two other anti-Mormon -productions published in northeastern Ohio, just before Howe's book, -Elder Orson Hyde, writing from Kirtland after a missionary tour -through a number of surrounding towns and country districts, wrote the -"Messenger and Advocate," under date of May 4th, 1836, of which the -following passage is an excerpt: - -[Footnote 63: The force and value of the testimony of these witnesses -is considered at length in the "Young Men's Manual" (Mormon), for 1904, -chapters xv to xxi, inclusive. See also "New Witnesses for God," Vol. -II, chapters xv to xxiii, inclusive. For the value of this kind of -testimony see Paley's "Evidences," Proposition II, Chapter 1, also the -present writer's "New Witness for God," Vol. I, Chapter 17.] - - "The first weapon raised against the spread of truth, of any - consideration in this country, was the wicked and scurrilous - pamphlet published by A. Campbell. Next, perhaps, were the letters - of Ezra Booth; and thirdly, 'Mormonism Unveiled,' written by Mr. - E. D. Howe, alias 'Dr.' P. Hurlburt. These were designed severally - in their turn for the exposure and overthrow of Mormonism, as - they termed it; but it appears that heaven has not blessed the - means which they employed to effect their object. No weapon raised - against it shall prosper. The writings of the above named persons, - I find, have no influence in the world at all; for they are not - even quoted by opposers, and I believe for no other reason than - that they are ashamed of them." [64] - -[Footnote 64: _Messenger and Advocate_, p. 296.] - -Elder Parley P. Pratt, about 1839-40, in answering an attack on the -Book of Mormon in _Zion's Watchman,_ said: - - "In the west, whole neighborhoods embraced Mormonism, after this - fable of the Spaulding story had been circulated among them. - Indeed, we never conceived it worthy of an answer, until it was - converted by the ignorant and impudent dupes or knaves, in this - city, who stand at the head of certain religious papers, into - something said to be positive, certain, and not to be disputed!" [65] - -[Footnote 65: Thompson's "Evidences" (1841) pp. 182-3; also "Origin of -the Spaulding Story," (Winchester) p. 13.] - -THE CONNEAUT WITNESSES. - -There remains yet to be considered how much these obscure Conneaut -witnesses were flattered by the prospect of coming to be regarded as -persons of importance by their connection with this movement against -Mormonism, a consideration by no means of slight importance if they -were, as is most likely the case, ignorant men and religious fanatics. -Also it must be asked to what extent they were under the influence of -the conspirators, Hurlburt, Howe, _et al.,_ and to what extent they -shared the sectarian bitterness of these men against Mormonism. It -should be remembered that it is beyond all human probability that they -could remember the things about Spaulding's manuscript story that they -say they recollect after an elapse of from twenty-one to twenty-four -years. Think what the recollection of these Conneaut witnesses -respecting the old Spaulding manuscript would have been had one gone -into the community to make inquiries about it after an elapse of more -than twenty years, and before anything had been heard of the existence -of the Book of Mormon! - -But it will be said that this is not altogether a fair test on which -to build a contrast between what could be recalled without the aid -of associated ideas and incidents, and what could be remembered when -associated ideas and really similar or identical incidents, names, and -phrases, though long forgotten, were repeated. One must necessarily -concede something to such a contention. But on the other hand, let -it be conceded what a fertilizing effect the recent reading of the -Book of Mormon would have on the minds of these witnesses anxious to -testify against it! What an awakening effect it would have on the -minds of witnesses full of fanatical zeal against what they considered -a religious innovation; on the minds of witnesses tempted by the -prospect of being lifted from obscurity to a position of importance in -their little world; on the minds of witnesses doubtless leagued with -crafty conspirators full of bitterness, and confessedly determined -"to uproot this Mormon fraud." With the Book of Mormon in their hands -from which to refresh their minds as to names and incidents, of course -they will "remember" that Spaulding's colony came from Jerusalem; that -he represented the American Indians as descendants of the lost tribes -(ignorantly supposing that such was the representation of the Book of -Mormon in the matter); [66] that the names of the chief characters in -the Spaulding story were "Lehi and Nephi," and one "remembers" that -the place where Spaulding landed his colony was near the straights of -Darien, which he is "confident" was called "Zarahemla;" while another, -that the colonists separated and became two nations and had many great -and cruel wars; that the phrases "I, Nephi;" and, "It came to pass," -were frequently used in the Spaulding story, just as they were used in -the Book of Mormon! All this they "very well remember"--after reading -the Book of Mormon! One very striking thing that was "remembered" in -1834 at Conneaut, in this connection, is not mentioned by any one of -the group of eight witnesses; it is a thing Mr. Howe missed entirely, -and that Mr. Schroeder has not used, though the minuteness of his -researches into all things Mormon must forbid us thinking that he -has not come in contact with it. Mrs. Ellen E. Dickinson brought the -matter into view as late as 1885, in her book so frequently quoted by -Mr. Schroeder, "New Light on Mormonism." This lady, a grand-niece of -Solomon Spaulding's wife, says: - -[Footnote 66: Nearly all anti-Mormon writers make this blunder, -and thereby exhibit their shallow knowledge of the subject. In the -colony of Lehi were descendants of the tribe of Manasseh and Ephraim, -descendants of the patriarch Joseph, but no where does it claim that -the inhabitants of America are descendants of the "lost tribes." For -an exhaustive treatise of the subject, see the "Young Men's Manual," -1905-6, Chapter 35. "New Witnesses for God," Vol. 2, chs. xxxii, and -xxxv.] - - "Of the odd stories told at Conneaut, in 1834, in connection - with Solomon Spaulding, was one to the effect that he told his - neighbors at the time he entertained them with his romance, that - his 'Manuscript Found' was a translation of the 'Book of Mormon,' - and he intended to publish a fictitious account of its having been - discovered in a 'cave, in Ohio,' as an advertisement, to advance - its sale, when his book was printed." [67] - -[Footnote 67: "New Light on Mormonism," p. 80.] - -Why did not Mr. Howe publish this precious item--this "odd" story "told -at Conneaut in 1834?" Why does not Mr. Schroeder at least make use of -it as among his "clinching" evidences of the plagiarism of the main -part of the Book of Mormon by Sidney Rigdon, Joseph Smith _et al?_ Is -it possible that this was even too "raw" for Mr. Schroeder's stout -stomach, which is capable of digesting everything anti-Mormon, from -"pap to steel?" Or is it so that this bald statement is an outgrowth of -the "recollection" process operating at Conneaut after Howe's record -was closed? And that here we see the process of "recollection" at -work in these Conneaut witnesses, which expands the dim consciousness -that an old, eccentric minister, from twenty-one to twenty-four years -ago lived among them two or three years--read to them some kind of a -story about the ancient people of America, the manuscript of which he -feigned to have found in a stone box in a cave--into that remarkable -recollection of similarity of names, phrases and historical incidents -to be found in their signed statements in Howe's book, until finally, -if advocates of the Spaulding theory of origin for the Book of Mormon -would but admit into their collection this "odd" story unearthed -by Mrs. Dickinson, they might "prove" that Mr. Spaulding's story -"Manuscript Found," "was a translation of the Book of Mormon,"--and -what a victory that would be, O, my countrymen! - -E. D. HOWE DISCREDITED AS A WITNESS. - -The reader who will follow me through this review of Mr. Schroeder's -evidence and argument, will find by the time the review closes -that these Conneaut witnesses--incompetent and weak as they are as -witnesses--and Mr. Howe's "Mormonism Unveiled," are the very heart of -this whole Spaulding theory of the origin of the Book of Mormon. We -have seen, in part, how flimsy and incompetent are the eight Conneaut -witnesses, on whom Mr. Schroeder relies to "clinch" his evidence of the -plagiarism of the Book of Mormon; let us now see how unworthy of belief -is Mr. E. D. Howe. - -Mr. Howe at the time he was preparing his book, "Mormonism Unveiled," -1833-4, represents the position of the church to be as follows, in -respect of the several matters stated: - - "About this time an opinion was propagated among them, that they - should never taste death, if they had sufficient faith. They - were commanded to have little or no connexion with those who had - not embraced their faith, and everything must be done within - themselves. Even the wine which they used at their communion, they - were ordered to make from cider and other materials. All diseases - and sickness among them were to be cured by the Elders, and by the - use of herbs--denouncing the physicians of the world, and their - medicines, as enemies to the human race." [68] - -[Footnote 68: Howe's "Mormonism Unveiled," p. 124.] - -And then he makes this sneering remark, and emphasizes it with an index -hand pointing to it: - - "They had one or two root doctors among them, for whose benefit it - is presumed the Lord made known his will, if at all." - -In refutation of these slanders, I quote the revelation by which -the Saints were governed in the particulars here named by Howe; a -revelation which to the Saints of course was the law of God, and which -revelation Mr. Howe garbled into the statement above quoted: - - "And whosoever among you that are sick, and have not faith to be - healed, but believeth, shall be nourished in all tenderness with - herbs and mild food, and that not of the world. And the elders of - the church, two or more, shall be called, and shall pray for and - lay hands upon them in my name, and if they die they shall die - unto me, and if they live they shall live unto me. Thou shalt live - together in love, insomuch that thou shalt weep for the loss of - them that die, and more especially for those that have not hope - of a glorious resurrection. And it shall come to pass, that those - that die in me, shall not taste of death, for it shall be sweet - unto them; and they that die not in me, woe unto them, for their - death is bitter! And again, it shall come to pass, that he that has - faith in me to be healed, and is not appointed unto death, shall - be healed; he who has faith to see shall see; he who has faith to - hear shall hear: the lame who have faith to leap shall leap; and - they who have not faith to do these things, but believe in me, have - power to become my sons; and in as much as they break not my laws, - thou shalt bear their infirmities." [69] - -[Footnote 69: "Doctrine and Covenants," section xxvii. "History of the -Church," Vol. I, p. 106.] - -This was given to the church as a law, February 9th, 1831. The -revelation was published in the _Evening and Morning Star,_ Missouri, -Vol. I, Number 2, July, 1832, more than two years before Mr. Howe's -book was published. (I quote from the original _Star_ of 1832, not -the Kirtland reprint). I challenge Mr. Schroeder and the religious -literature of the world for a passage more beautifully sympathetic -concerning the sick and those who die, than this passage. And it -completely convicts the star witness for this Spaulding theory of -the origin of the Book of Mormon of vile misrepresentation of the -Saints and the church in several important particulars. So far is the -revelation from creating the impression that the saints should never -"taste of death," in the sense that they should never die, that it -expressly directs what course shall be taken in respect of those who -die, both in the case of those who have, and those who have not the -hope of a glorious resurrection. As to wine used at communion being -made from "cider and other materials," the law of the church is found -in a revelation given in September, 1830, as follows: - - "Wherefore, a commandment I give unto you, that you shall not - purchase wine, neither strong drink of your enemies: wherefore, you - shall partake of none, except it is made new among you; yea, in - this my Father's kingdom, which shall be built up on the earth." [70] - -[Footnote 70: "Doctrine and Covenants," section 27.] - -One looks in vain for the "cider and other materials" in this -commandment as to the Sacrament; just as he looks in vain for the -denunciations of "The physicians of the world and their medicines as -enemies of the human race." The effort of Mr. Howe in these several -particulars was to make the saints ridiculous; he succeeds only in -making himself contemptible. And let no one say that Mr. Howe does -not allude to the revelations here quoted in refutation of his false -accusation, but to opinions propagated outside of these authoritative -utterances of the Church. The phraseology employed by Mr. Howe and the -allusions to death, sickness, healing, the use of herbs, etc., follows -too closely the revelation, as also his allusion to the Lord making -"known his will," to admit of such an excuse or defense. - -THE DAVIDSON STATEMENT. - -The next testimony to be examined as to the Spaulding theory of the -origin of the Book of Mormon is an alleged statement of Mrs. Matilda -Davidson, formerly the wife of Solomon Spaulding. Spaulding died in -1816, and four years later Mrs. Spaulding married Mr. Davidson, of -Hartwicks, New York. The alleged statement of Mrs. (Spaulding) Davidson -first appeared in the _Boston Recorder,_ in April, 1839, and was widely -copied by the religious press of the eastern states. - -It was intended by its authors to help out the Spaulding theory in -several particulars; first, in that the Spaulding manuscript was -written in "ancient style; and as the Old Testament is the most -ancient book in the world he (Spaulding) imitated its style as nearly -as possible;" second, that the manuscript that Spaulding feigned to -have found was "written by one of the lost nation;" third, that it -was recovered from the earth; fourth, that a connection is established -between Spaulding and Patterson, and that the latter told Spaulding -to write a title page and preface to his story, and he (Patterson) -would publish it; fifth, that a relationship is established by it -between Rigdon and Patterson; and sixth, that there was "spontaneity" -in affirming the identity between the Book of Mormon and Spaulding's -"Manuscript Found" at Conneaut, when the Book of Mormon was publicly -read there. [71] On account of the peculiar attitude of Mr. Schroeder -towards this Davison statement; as also on account of the methods -of creating the materials for the Spaulding theory disclosed by the -history of this document, it is important that it should be published -_in extenso_: - -[Footnote 71: The Davidson statement is published in the _Boston -Recorder_ April, 1839; Smucker's "Mormonism," p. 41 _et seq._ -"Gleanings by the Way," p. 250, _et seq.;_ and many other anti-Mormon -books.] - - ALLEGED STATEMENT OF MRS. DAVIDSON, FORMERLY THE WIFE OF SOLOMON - SPAULDING. - - "As the Book of Mormon, or Golden Bible (as it was originally - called) has excited much attention, and is deemed by a certain new - sect of equal authority with the Sacred Scriptures, I think it a - duty which I owe to the public to state what I know touching its - origin. - - "That its claims to a divine origin are wholly unfounded needs - no proof to a mind unperverted by the grossest delusions. That - any sane person should rank it higher than any other merely human - composition is a matter of the greatest astonishment; yet it is - received as divine by some who dwell in enlightened New England, - and even by those who have sustained the character of devoted - Christians. Learning recently that Mormonism had found its way - into a church in Massachusetts, and has impregnated some with its - gross delusions, so that excommunication has been necessary, I am - determined to delay no longer in doing what I can to strip the mask - from this mother of sin, and to lay open this pit of abominations. - - "Solomon Spaulding, to whom I was united in marriage in early life, - was a graduate of Dartmouth College, and was distinguished for a - lively imagination, and a great fondness for history. At the time - of our marriage he resided in Cherry Valley, New York. From this - place, we removed to New Salem, Ashtabula county, Ohio, sometimes - called Conneaut, as it is situated on Conneaut Creek. Shortly after - our removal to this place, his health sunk, and he was laid aside - from active labors. In the town of New Salem there are numerous - mounds and forts supposed by many to be the dilapidated dwellings - and fortifications of a race now extinct. These ancient relics - arrest the attention of the new settlers, and become objects of - research for the curious. Numerous implements were found, and - other articles evincing great skill in the arts. Mr. Spaulding - being an educated man, and passionately fond of history, took a - lively interest in these developments of antiquity; and in order - to beguile the hours of retirement and furnish employment for his - lively imagination, he conceived the idea of giving an historical - sketch of this long lost race. Their extreme antiquity led him to - write in the most ancient style, and as the Old Testament is the - most ancient book in the world, he imitated its style as nearly as - possible. His sole object in writing this imaginary history was to - amuse himself and his neighbors. - - "This was about the year 1812. Hull's surrender at Detroit - occurred near the same time, and I recollect the date well from - that circumstance. As he progressed to his narrative the neighbors - would come in from time to time to hear portions read, and a great - interest in the work was excited among them. It claimed to have - been written by one of the lost nation, and to have been recovered - from the earth, and assumed the title of 'Manuscript Found.' The - neighbors would often inquire how Mr. Spaulding progressed in - deciphering the manuscript; and when he had a sufficient portion - prepared, he would inform them, and they would assemble to hear - it read. He was enabled, from his acquaintance with the classics - and ancient history to introduce many singular names, which were - particularly noticed by the people, and could be easily recognized - by them. Mr. Solomon Spaulding had a brother, Mr. John Spaulding - residing in the place at the time, who was perfectly familiar - with the work, and repeatedly heard the whole of it read. From - New Salem we removed to Pittsburg, in Pennsylvania. Here Mr. - Spaulding found a friend and acquaintance, in the person of Mr. - Patterson, an editor of a newspaper. He exhibited his manuscript - to Mr. Patterson, who was very much pleased with it, and borrowed - it for perusal. He retained it for a long time, and informed Mr. - Spaulding that if he would make out a title page and preface, he - would publish it, and it might be a source of profit. This Mr. - Spaulding refused to do. Sidney Rigdon, who has figured so largely - in the history of the Mormons, was at that time connected with the - printing office of Mr. Patterson, as is well known in that region, - and as Rigdon himself has frequently stated, became acquainted - with Mr. Spaulding's manuscript, and copied it. It was a matter - of notoriety and interest to all connected with the printing - establishment. At length the manuscript was returned to its author, - and soon after we removed to Amity, Washington county, etc., where - Mr. Spaulding deceased in 1816. The manuscript then fell into my - hands, and was carefully preserved. It has frequently been examined - by my daughter, Mrs. M'Kinstry, of Monson, Mass., with whom I now - reside, and by other friends. - - "After the Book of Mormon came out, a copy of it was taken to - New Salem, the place of Mr. Spaulding's former residence, and - the very place where the manuscript found was written. A woman - preacher appointed a meeting there; and in the meeting read and - repeated copious extracts from the Book of Mormon. The historical - part was immediately recognized by all the older inhabitants, as - the identical work of Mr. Spaulding, in which they had all been - so deeply interested years before. Mr. John Spaulding was present - and recognized perfectly the work of his brother. He was amazed - and afflicted that it should have been perverted to so wicked a - purpose. His grief found vent in a flood of tears, and he arose - on the spot, and expressed to the meeting his sorrow and regret - that the writings of his deceased brother should be used for a - purpose so vile and shocking. The excitement in New Salem became - so great, that the inhabitants had a meeting, and deputed Dr. - Philastus Hurlburt, one of their numbers, to repair to this place - and to obtain from me the original manuscript of Mr. Spaulding, - for the purpose of comparing it with the Mormon Bible, to satisfy - their own minds, and to prevent their friends from embracing an - error so delusive. This was in the year 1834. Dr. Hurlburt brought - with him an introduction and request for the manuscript, which was - signed by Messrs. Henry Lake, Aaron Wright, and others, with all - of whom I was acquainted, as they were my neighbors when I resided - at New Salem. I am sure that nothing would grieve my husband more, - were he living, than the use which has been made of his work. - The air of antiquity which was thrown about the composition, - doubtless suggested the idea of converting it to the purpose of - delusion. Thus an historical romance, with the addition of a few - pious expressions, and extracts from the sacred Scriptures, has - been construed into a new Bible, and palmed off upon a company of - poor deluded fanatics as divine. I have given the previous brief - narration, that this work of deep deception and wickedness may be - searched to the foundation and the authors exposed to the contempt - and execration they so justly deserve. - - (Signed) "MATILDA DAVIDSON." - -Briefly stated the history of the above document is this: Mormon -missionaries make their appearance in Holliston, Massachusetts, and -are successful in making some converts to their faith, among them -several members and a deacon of the Presbyterian Church of that place. -Whereupon the Reverend John Storrs, the pastor of this church, becoming -concerned for his flock, and having learned of the Spaulding theory, he -writes to his friend, the Reverend D. R. Austin, residing near Monson, -where Mrs. (Spaulding) Davidson was making her home with her daughter, -Mrs. McKinstry, and urges him to secure a statement from her as to -the connection between the writings of her late husband and the Book -of Mormon. Mr. Austin made some inquiries of the old lady, wrote down -notes as to her answers, then through the Reverend Dr. Storrs publishes -this product as a signed statement of Mrs. Davidson! The facts came out -respecting this document in a letter of Mr. John Haven, of Holliston, -Middlesex Co., Mass., to his daughter, Elizabeth Haven, of Quincy, -Adams, Co., (Illinois) which was published in the _Quincy Whig._ It -represents that Jesse Haven, the brother of Elizabeth Haven, to whom -the letter is addressed, called upon Mrs. Davidson and Mrs. McKinstry -at their home in Monson, Mass., and spent several hours with them, a -Dr. Ely also being present. During this interview Mr. Haven asked the -following questions of Mrs. Davidson. - -THE HAVEN-DAVIDSON INTERVIEW. - -"Did you, Mrs. Davidson, write a letter to John Storrs, giving an -account of the origin of the Book of Mormon? Ans: I did not. Did you -sign your name to it? Ans: I did not, neither did I ever see the -letter until I saw it in the _Boston Recorder,_ the letter was never -brought to me to sign. Ques: What agency had you in having this letter -sent to Mr. Storrs? Ans: D. R. Austin came to my house and asked me -some questions, took some minutes on paper, and from these minutes -wrote that letter. Ques: Is what is written in the letter true? Ans: -In the main it is. Ques: Have you read the book of Mormon? Ans: I -have read some of it. Ques: Does Mr. Spaulding's manuscript, and the -Book of Mormon agree? I think some few of the names are alike. Ques: -Does the manuscript describe an idolatrous or a religious people? -Ans: An idolatrous people. Ques: Where is the manuscript? Ans: Dr. -P. Hurlburt came here and took it, said he would get it printed and -let me have one-half the profits. Ques: Has Dr. P. Hurlburt got the -manuscript printed? Ans: I received a letter stating it did not read -as they expected and they should not print it. Ques: How large is Mr. -Spaulding's manuscript? Ans: About one third as large as the Book of -Mormon." [72] - -[Footnote 72: _Times and Seasons_, Vol. I, (1839) p. 47. Not having -access to the _Quincy Whig,_ I quote this passage from the _Times -and Seasons_ as being most reliable, because published shortly after -the letter appeared in the Quincy paper, and practically in the same -neighborhood. This to insure the accuracy of the passage over which -there is some controversy as will appear later.] - -In addition to fixing the character of the Davidson statement, it is -quite remarkable how well the answers of Mrs. Davidson describe the -character of the Spaulding Manuscript now at Oberlin, and not at all -the manuscript described by the Conneaut witnesses, or the manuscript -generally contended for by the upholders of the Spaulding theory of -the Book of Mormon origin. Mr. Schroeder, however, insists that "the -dishonesty of the original publication of the Haven interview is -pointed out in 'Gleanings by the way!'" [73] But is it? The Rev. John A. -Clark, D. D., author of "Gleanings by the Way," published the alleged -Davidson statement in the _Episcopal Recorder_ after which he came in -contact with the Haven contradiction quoted above. Whereupon he wrote -to the Reverend John Storrs who was responsible for the publication -of the Davidson statement. In the course of his reply to Mr. Clark's -inquiries, Mr. Storrs said: - -[Footnote 73: _American Historical Magazine,_ September, 1906, p. 396, -note 44.] - - "It is very true Mrs. Davidson did not write a letter to me, and - what is more, of course, she did not sign it. But this she did do, - and just what I wrote you in my former letter I supposed she did: - she did sign her name to the original copy as prepared from her - statement by Mr. Austin. This original copy is now in the hands of - Mr. Austin. This he told me last week." [74] - -[Footnote 74: "Gleanings by the Way," p. 262.] - -The last sentence gives the exact value of this testimony, Mr. Austin -told Mr. Storrs that Mrs. Davidson had signed the statement. Mr. Storrs -himself knew nothing about it beyond what Mr. Austin told him. This -Mr. Schroeder, as a professional lawyer, knows is not testimony. But -the Reverend Clark wrote Reverend Austin also, and the Reverend Austin -replied, in which the following occurs: - - "The circumstances which called forth the letter published in the - _Boston Recorder_ in April, 1839, were stated by Mr. Storrs in the - introduction to that article. At his request I obtained from Mrs. - Davidson a statement of the facts contained in that letter, and - wrote them out precisely as she related them to me. She then signed - the paper with her own hand, which I have now in my possession. - Every fact as stated in that letter was related to me by her in the - order they are set down." [75] - -[Footnote 75: "Gleanings by the Way," p. 264.] - -The statement of the Reverend Mr. Austin of course flatly contradicts -that of Mrs. Davidson; and when the contradiction is between a reverend -gentleman on the one hand, and a venerable lady, the wife of a former -but retired minister, (Reverend Mr. Spaulding) on the other, one may be -justified in declining the delicate task of determining on whose side -the truth lies; unless it may be found, as I think it may, otherwise -than by directly passing judgment upon the veracity of either of these -worthy parties. - -MRS. ELLEN E. DICKINSON'S REPUDIATION OF THE DAVIDSON STATEMENT. - -Not only have we the denial of Mrs. (Spaulding) Davidson as to -this document not being signed by her, but we have the manifest -contempt shown for it by Mrs. Ellen E. Dickinson, grand-niece of -Mrs. (Spaulding) Davidson. Mrs. Dickinson was the grand-daughter of -Wm. H. Sabine, already mentioned in these pages, the brother of Mrs. -(Spaulding) Davidson. Mrs. Dickinson wrote her "New Light on Mormonism" -as the representative of the Spaulding family, to set forth "the family -traditions" in relation to the subject, and represents her work as -being "the only attempt of the Rev. S. Spaulding's relatives to set -this matter in its proper light, a duty long delayed to the memory of -an upright man!" [76] - -[Footnote 76: "New Light on Mormonism," preface, p. 5.] - -Mrs. Dickinson devotes a number of her chapters to the elaboration -of the Spaulding theory, and in an appendix publishes twenty-seven -documents bearing either remotely or immediately upon the subject of -the Spaulding manuscript; but the Davidson statement is not admitted -into the number, though indirectly, but without naming it, she makes a -slight quotation from it respecting John Spaulding, brother of Solomon, -who by the Davidson statement is represented as being "amazed and -afflicted that his brother's writings should have been perverted for -such a wicked purpose." (i.e., as forming the basis for the Book of -Mormon.) - -These words occur in the Davidson statement and no where else. Mrs. -Dickinson quotes them at page 79 of her book. As the source of her -authority for the statement she gives reference to the appendix of her -book, note 13. We turn to note 13 only to find that we are directed -to "John Spaulding's statement--see No. 4." We turn to "No. 4," only -to find the statement of John Spaulding as given in Howe's book in -1834, with not a word about his being "amazed and afflicted," or that -"his grief found vent in a flood of tears," etc., also quoted by Mrs. -Dickinson from the Davidson statement, and found no where else, and -of which there is nothing in the note in the appendix of her book, -which she cites as the authority for her statement. [77] This smacks of -juggling with the Davidson statement. - -[Footnote 77: "New Light on Mormonism," p. 79; also appendix No. 13, -No. 4, No. 14. "The New Light" appears a bit unsteady at this point.] - -Mrs. Dickinson would not admit the Davidson document into her -collection of such papers, knowing doubtless its history; nor is she -willing to deny to her narrative the rich dramatic effects infused -into it, by the "Reverend" forger of it. We shall see further on how -Mr. Schroeder manifests the same disposition towards it. That is, he -repudiates its being a statement made by Mrs. Davidson, but still -he would retain this precious piece of hysteria on the part of John -Spaulding--the "amazement," the "affliction," and above all, "the flood -of tears;" not to adorn a tale, as in the case of Mrs. Dickinson, but -to show the "spontaneity" with which the people of Conneaut detected -the identity between Spaulding's "Manuscript Found" and the Book of -Mormon. [78] - -[Footnote 78: _American Historical Magazine,_ January, 1907, pp. 71, -72, _ante_ p. 67.] - -But to return to Mrs. Dickinson. If she had done her full duty in the -premises as an author, she would have made reference to this forged -statement credited to her grandaunt and repudiated it in her name; but -such a course is scarcely to be looked for in an anti-Mormon author, -of especial bitterness. However, her silence respecting it, and her -refusal to admit it into the collection of her documents in the -appendix to her book, amounts to the same thing, the repudiation of it -by the Spauldings. - -REVEREND JOHN A. CLARK AND THE DAVIDSON STATEMENT. - -Before proceeding further as to this Davidson statement in a direct -line, just a word in relation to the Reverend John A. Clark, author -of "Gleanings by the Way," and the spirit he is of. He prefaces his -investigation of this Davidson statement by saying that he does not -think "that the truth or falsehood of Mormonism, in any degree turns -upon the correctness or incorrectness of the foregoing statement of -Mrs. Davidson." Then continues--"for deceit and imposture are enstamped -upon every feature of this monster, evoked by a money digger and a -juggler, from the shades of darkness!" This man is evidently in fine -temper to act the impartial judge--to point out "the dishonesty of the -original publication" of the Haven-Davidson interview, quoted in the -foregoing pages. But this is only a partial exhibition of the Reverend -gentleman's state of mind in the matter, and we would not do him an -injustice. - -Following the above ebullition of bitterness he immediately adds -this pious thought, in the hope, perhaps, that his piety may balance -in the scale his outburst of wrath: "Still if her [Mrs. Davidson's] -statement be correct, and it to be relied upon, the facts brought out -by Mrs. Davidson would seem to be one of those singular developments -of divine, Providence by which impostors are confounded, and their -devices brought to naught." [79] Of this it is sufficient to say, that -if the gentleman were living today he would be confronted with a -very perplexing dilemma. In the event of his taking his stand on the -correctness of Mrs. Davidson's statement, he would have to lament the -failure of "one of those singular developments of divine Providence, -by which imposters are confounded and their devices brought to -naught;" for the Book of Mormon, notwithstanding the efforts of the -Reverend gentleman against it, in his "Gleanings by the Way," has been -translated into ten other languages, since his day; has passed through -many editions in a number of them, and sold by hundreds of thousands. -It has resulted in gathering a people; in founding a church that has -more of history behind it, and more of prospect before it, than any -other modern religious movement in Christendom. On the other hand, if -the Reverend gentleman should take his stand on the infallibility of -divine Providence, singular or otherwise, from the striking failure of -the Davidson statement to confound an impostor and bring his devices -to naught, he would be under the necessity of reversing his former -decisions; he would have to conclude that the Davidson statement was -not true; and if he could not be brought to the point of acknowledging -that he had been fighting against the truth, he would have the -humiliation of discovering that he had, at least, sought to maintain -a falsehood. Fortunately the gentleman is dead, and, let us hope, at -peace. - -[Footnote 79: "Gleanings by the Way," p. 259-60.] - -But it is time to return from this digression. In addition to showing -what the attitude of the Spauldings was to this document, through Mrs. -Dickinson, I appeal from the conflicting testimony of the Reverend D. -R. Austin and the venerable Mrs. (Spaulding) Davidson, to the Davidson -statement itself as evidence that it is not the product of "an aged -woman, and very infirm." [80] I ask any person capable of forming any -kind of a literary judgment, to take the statement signed with Mrs. -Davidson's name, and then say, honor bright, if that is the statement -of a woman in private life, much less of one "aged and infirm." Its -introduction, almost ideal from a literary standpoint, when the purpose -of the document is considered; the movement thence to the introduction -of the evidence and its discussion; thence to the conclusion--so -potent, and so desirable to a minister whose church had been invaded -by successful Mormon missionaries, but so unlike a woman in private -life, _viz:_ "I have given the previous narration, that this work of -deep deception and wickedness may be searched to the foundation and the -authors exposed to the contempt and execration they so richly deserve." -All this too plainly proclaims the professional hand to leave anyone -in doubt as to where the truth lies as between the Haven-Davidson -statement and the Clark-Storrs-Austin story and argument in "Gleanings -by the Way," which Mr. Schroeder so warmly commends to us as settling -the "dishonesty of the original publication" of the Haven interview. -Parley P. Pratt was right when in an article published in the New Era -(New York, Nov., 1839), he said: - -[Footnote 80: "Gleanings by the Way," p. 265. The statement is the Rev. -Dr. Austin's. The New Haven statement represents her as "about seventy -years of age and somewhat broke." _Times and Seasons,_ Vol. I, p. 47.] - - "A judge of literary production, who can swallow that piece of - writing as the production of a woman in private life, can be made - to believe that the Book of Mormon is a romance. For the one is as - much like a romance as the other is like a woman's composition. The - production, signed 'Matilda Davidson' is evidently the work of a - man accustomed to public address." [81] - -[Footnote 81: _New Era,_ impression of November 25, 1839. Same is -copied into the _Times and Seasons,_ Vol. I, p. 47.] - -Mr. Schroeder reaches the same conclusion, and that largely too from -the literary style of the article. Listen to this comment: - - "The argumentative style and the failure to distinguish between - personal knowledge and argumentative inferences is all readily - understood when the history of this statement is made known. It - seems that two preachers, named D. R. Austin and John Storrs, - are responsible for this letter. Mrs. Davidson never wrote it, - but afterwards stated that 'in the main' it was true. Even with - her reaffirmance of the story as published, we cannot give it - evidentiary weight except in those matters where it is plain from - the nature of things that she must have been speaking from personal - knowledge." [82] - -[Footnote 82: _American Historical Magazine,_ September, 1906, pp. -393-4. _Ante_ pp. 28, 29.] - -There is but one conclusion possible on the point at issue. Mrs. -Davidson never made the statement, nor signed it. It was the work of -the Reverends John Storrs and D. R. Austin--a forgery. - -MUTILATION OF THE HAVEN-DAVIDSON INTERVIEW. - -At this point I take note of what Mr. Schroeder says in relation to -an omission of a question and answer in the Haven-Davidson interview -in Elder George Reynolds' "Myth of the Manuscript Found;" and also of -what Mr. Schroeder characterizes as "John Taylor's lying perversion -of this alleged interview as reported in his 'Three Nights Public -Discussion.'" The question and answer referred to are held, in effect, -to re-instate the Davidson document as evidence, after denying it to -be Mrs. Davidson's statement, or that she signed it. The question and -answer are as follows: _"Ques._ Is what is written in the letter true? -_Ans_. In the main it is." This is omitted in Elder Reynolds' "Myth of -the Manuscript Found" (1883); and copying the Haven interview from his -work into my own treatise of the Book of Mormon in the "Young Men's -Manual" for 1905-6, the same omission, of course, is made; but of which -omission this writer was ignorant until Mr. Schroeder's article called -attention to it. Why the omission occurs in Mr. Reynolds' book, I do -not know; and although Mr. Reynolds is still alive, his health is so -shattered at this time it would be as useless as it is impossible to -question him upon the subject. [82] - -[Footnote 82: This in November, 1908. Mr. Reynolds died in August, -1909.] - -Certainly there was no occasion for purposely making the omission since -the Book of Mormon is equally defensible with the Davidson statement in -the record as evidence, or excluded. And as evidence that the omission -was not intentional, on the part of Mormon writers, attention is -called to the fact that in the _Times and Seasons_ copy of the article -from the _Quincy Whig,_ (1840) both the above question and answer are -published, (Vol. I, 47). It is also published accurately in "Thompson's -Evidence of the Book of Mormon," (1841); also in "The Origin of the -Spaulding Story," by B. Winchester (1840) p. 17. In Mr. Taylor's -work--so severely criticised by Mr. Schroeder, the question and answer -stand as follows: _"Ques._ Is what that letter contains true? _Ans._ -There are some things that I told him." Mr. Schroeder calls this a -"lying perversion." - -If this were the only variation in the document, as quoted by Elder -Taylor, there might be justifiable suspicion that the change was -purposely made and was intended to lessen the force of the answer; -but, as throughout the version of the _Whig_ article published in the -"Three Nights' Discussion"--held in France--there are quite a number -of variations--and none of them contribute advantage to the pro-Mormon -side of the controversy--there can be no other conclusion, than either -that some inaccurate version of the _Quincy, Whig_ article had fallen -into the hands of President Taylor while in France, and he printed -from that imperfect version; or, it may be, that the _Quincy Whig_ -article had been published in French, and Elder Taylor's published -account of it in his "discussion" was a translation of the French -version back into the English. While I am aware that this view is based -on conjecture merely, yet if the _Whig_ article as published in the -_Times and Seasons_ be compared with Elder Taylor's version in the -"Three Night's Discussion," the difference that exists between the two -versions would not be greater than in two versions so produced. And the -character of the variations warrant the conjecture. For example, take -these passages: - - _Quincy Whig_. - - Ques. Have you read the Book of Mormon? Ans. I have read some of it. - - Taylor's version. - - Ques. Have you read the Book of Mormon? Ans. I have read a little - of it. - - _Quincy Whig_. - - Ques. Is what is written in the letter true? Ans. In the main it is. - - Taylor's version. - - Ques. Is what that letter contains true? Ans. There are some things - that I told him. - - _Quincy Whig_. - - Ques. Does the manuscript and the Book of Mormon agree? Ans. I - think some of the names agree. Ques. Are you certain that some of - the names agree? Ans. I am not. - - Taylor's version. - - Ques. Is there any similarity between Mr. Spaulding's manuscript - and the Book of Mormon? Ans. Not any, with the exception of some - names, something similar the one to the other. - -And so the variations run from beginning to end. They are just such -variations, too, as would exist if the Taylor version was produced as -conjectured. I trust I may be pardoned for being insistent at this -point. I was personally acquainted with the late President John Taylor, -and am also his biographer. His letters, official and personal, as also -his journals, passed through my hands; his most private life was laid -open to me, and I know him to have been a highly honorable gentleman, -far above such low subterfuge as that charged against him in the coarse -vulgarisms employed by Mr. Schroeder, and which, from no standpoint -whatever, are justifiable. [83] - -[Footnote 83: See "The Life of John Taylor," by B.H. Roberts, (1892). -Lest in some rejoinder to this reply Mr. Schroeder should return to -this subject of the Taylor variations, in the Haven-Davidson interview, -and should seek further to establish his point of view by referring to -what is sometimes alleged to be Elder Taylor's denial of the existence -of the plural marriage system of the Church when he was in France, -(1850) I wish to say that in the above "Life of John Taylor" the -alleged denial is dealt with at length, pp. 222-5.] - -MR. SCHROEDER AND THE DAVIDSON STATEMENT. - -There is something amusing in the attitude of Mr. Schroeder towards -this Davidson statement. Although Mr. Schroeder declares in so many -words that "Mrs. Davidson never wrote it," and hence must admit it to -be a forgery by Reverend gentlemen; yet, since the Haven interview -represents Mrs. Davidson as saying that it was "true in the main," Mr. -Schroeder dogmatizes thus in regard to this "piece of evidence:"--"Even -with her re-affirmance of the story as published, we cannot give it -evidentiary weight, except in those matters where it is plain from -the nature of things that she must have been speaking from personal -knowledge." [84] Why, in the name of all that is reasonable? If her -re-affirmance is to re-instate any part of the story as worthy of -belief, why not all of it, and all the parts equally? Is Mr. Schroeder -to pick and choose from his own witnesses as he will, allowing this, -but discarding that, as suits his personal view of the Spaulding theory? - -[Footnote 84: _American Historical Magazine_, September, 1906, p. 394, -_ante_ p. 29.] - -What is behind all this proposed jugglery? Simply this: I have already -pointed out how vital to Mr. Schroeder's case it is to establish the -existence of a second Spaulding manuscript, dealing with American -antiquities, a "re-written" story different from this manuscript story -now safely lodged in Oberlin college. There is nothing of all this -in the Davidson statement. This in the eyes of Mr. Schroeder is its -first sin, one of omission. Another thing essential to Mr. Schroeder's -contention is a second submission of the Spaulding manuscript to the -Patterson-Lambdin publishers, after the Spauldings had made their home -in Amity, Washington county, Pa. Mrs. (Spaulding) Davidson "says," -observes Mr. Schroeder, "that before leaving Pittsburg for Amity, -her husband's manuscript was returned by the publishers." * * * "She -seemingly remembers nothing of its second submission while her husband -resided at Amity, or else those who wrote and signed her statement -didn't see fit to mention it." [85] This is the second sin of omission -in the Davidson statement. And right here it may be as well to notice -another singular thing in reference to these Spaulding documents, the -alleged Davidson statement and Mrs. McKinstry's affidavit, the former -published in 1839, the latter in 1880--while both are very explicit as -to affairs over at Conneaut, there is nothing said in the statement of -either about the readings of the manuscript alleged to have taken place -before the Amity neighbors, whence come the Amity witnesses, Joseph -Miller and Redic McKee. This silence is all the more inexplicable -because it was here that the final "polishing" and preparing for the -press of the Schroeder-assumed "rewritten" manuscript was going on; and -Mrs. McKinstry was more competent to remember such things than when at -Conneaut, because then of less tender years. Indeed if the Davidson -statement is insisted upon as evidence, then Mr. Spaulding refused to -have his manuscript published, even though Mr. Patterson suggested it, -as he had only written it for his own amusement! - -[Footnote 85: _American Historical Magazine,_ p. 392-3. (How careless -of him!) _Ante_ p. 28.] - -The next sin of the Davidson statement is one of commission. The -success of Mr. Schroeder's case against the Book of Mormon depends upon -establishing his contention that Sidney Rigdon stole the Spaulding -manuscript from the printing office of Patterson and Lambdin; and -that, after October, 1816, (the time of Spaulding's death), the -Schroeder-assumed "rewritten" manuscript was never in the hands of -"anybody but Sidney Rigdon." But if the re-affirmance of the Davidson -statement is to be admitted at all, in evidence, then, according to -Mrs. Davidson, before the family removed from Pittsburg to Amity, the -Spaulding manuscript was "returned to its author, and soon after," says -the Davidson statement, "we removed to Amity, Washington county, etc., -where Mr. Spaulding deceased in 1816. The manuscript then fell into my -hands, and was carefully preserved. It has frequently been examined by -my daughter, Mrs. McKinstry, of Monson, Mass., with whom I now reside, -and by other friends." [86] - -[Footnote 86: See Davidson statement in the text above.] - -This statement, let it be observed, would not fall within the items -which even Mr. Schroeder would exclude from the Davidson statement if -readmitted as evidence; for it is very clear that as to this item the -lady was speaking of a thing about which she had "personal knowledge," -the "shibboleth" which gives "evidentiary weight" to what the lady is -supposed to have testified to in this "shady" document. But against -this damaging affirmation of the Davidson document, about the return of -the Spaulding manuscript to its author, and Mrs. (Spaulding) Davidson's -subsequent possession and care of it, Mr. Schroeder says: "Upon the -question as to whether or not Spaulding's re-written manuscript was in -the possession of anybody but Rigdon at any time after October, 1816, -Mrs. Davidson's statement as published cannot in any sense whatever be -considered as evidence." [87] - -[Footnote 87: _American Historical Magazine,_ September, 1906, p. 394 -_Ante_ p. 29. (Sic!)] - -The reader will now better understand Mr. Schroeder's attitude: what -agrees with his theory in the Davidson statement shall be accepted; -what contradicts it, must be discarded; and this may be applied to the -gentleman's attitude to pretty much the whole mass of testimony upon -the subject. The attitude of Mr. Schroeder, however, cannot be conceded -as proper. Either he must admit the force of the Davidson statement -against his contentions, as well as where it favors them, or else he -must discredit the Davidson evidence altogether. One may not have his -cake and at the same time eat it. We care not which he does in respect -of this particular "piece of evidence." It will be equally advantageous -to our argument, which he does. - -But let us see in what plight this statement leaves Mr. Schroeder's -case. If, Mrs. (Spaulding) Davidson is right about the return of the -Spaulding manuscript to its author while yet at Pittsburg; that it was -taken to Amity, and after the decease of Mr. Spaulding fell into the -hands of Mrs. Spaulding, and "was carefully preserved" by her, and -was "frequently examined" by her daughter,--then Sidney Rigdon did -not steal it from Patterson and Lambdin's printing office, whatever -Rigdon's connection with that office might have been; and Mr. Schroeder -is under the necessity of abandoning one of the chief elements of his -case; an element so essential that if abandoned his case collapses into -confusion. - -To Mr. Schroeder's mind the theft of the manuscript by Mr. Rigdon is -the one circumstance that will harmonize all the alleged "established -facts," and make the Spaulding theory tenable. To this end he -repudiates four other theories as to how the Spaulding manuscript -reached the hands of Joseph Smith, by him to be exploited as the -Book of Mormon. First, the theory that Joseph Smith himself secured -the manuscript from the house of Wm. H. Sabine in 1823 (John Hyde's -theory.) [88] Second, that Sidney Rigdon copied the manuscript -while it was at the printing office of Patterson and Lambdin, (the -Storrs-Austin-Davidson statement theory, and also the Spaulding family -theory). [89] Third, that Joseph Smith copied it while working for Wm. -H. Sabine (brother of Mrs. (Spaulding) Davidson, be it remembered), -about 1823, but leaving the original there. Fourth, the theory that -Spaulding copied his story for the publisher "while keeping the -duplicate at home to be afterwards cared for by the family." Of course, -"these various theories" were all invented because of a supposed -necessity of accounting for the alleged presence of the re-written -'Manuscript Found' in the trunk at Sabine's house after 1816, the date -of Spaulding's death. So says Mr. Schroeder. [90] - -[Footnote 88: "Mormonism: Its Leaders and Designs," by John Hyde, Jr. -(1857) p. 279.] - -[Footnote 89: "New Light on Mormonism," grand-niece of Mrs. (Solomon -Spaulding) Davidson, (1885). She declares that Mrs. McKinstry -"remembers how her mother talked on the subject, expressing a firm -conviction that Sidney Rigdon had copied the manuscript which had been -in Mr. Patterson's office in Pittsburg," p. 23, 24.] - -[Footnote 90: _American Historical Magazine_, September, 1906, p. 390, -_ante_ pp. 24, 25.] - -Very naturally all those interested in maintaining the theory -that Spaulding's manuscript was the original source of the Book -of Mormon--except Mr. Schroeder--would be anxious to maintain the -integrity of both the Davidson statement and Mrs. McKinstry's -affidavit, published in _Scribner's Magazine_ for August, 1880, as the -most valuable evidence in existence for the anti-Mormon side of this -controversy. But to preserve that integrity they must vindicate Sidney -Rigdon from theft of the Spaulding manuscript, for both these witnesses -declare the Spaulding manuscript to be in their possession after the -death of Spaulding in 1816. The Davidson statement represents that the -"Manuscript Found," the very manuscript in controversy, that Spaulding -had placed in the hands of Patterson "for perusal," was returned to -Spaulding before the family left Pittsburg; and at his death, two -years later, fell into Mrs. (Spaulding) Davidson's hands, and "was -carefully preserved;" was frequently examined by her daughter, Mrs. -McKinstry, "and by other friends." Mrs. McKinstry testifies as to the -association of her father, Solomon Spaulding, with Mr. Patterson, at -Pittsburg; also as to the contents of the trunk that had been taken to -her uncle's, Wm. H. Sabine, by her mother and herself shortly after the -death of her father, containing the papers of her father; and there -she claims to have seen the manuscript that the Davidson statement -says she "frequently examined;" and "on the outside of this manuscript -were written the words, 'Manuscript Found.'" She did not read it, -"but looked through it," and had it many times in her hands and saw -the names she "had heard at Conneaut," when her father read the said -manuscript to his friends. [91] - -[Footnote 91: See the McKinstry affidavit.] - -Nothing could be more explicit than these statements of mother and -daughter, and both were in the closest relations to Solomon Spaulding; -and what they say is supplemented and emphasized by the grand-niece -of Mrs. (Spaulding) Davidson, Ellen Dickinson, who, in her "New Light -on Mormonism," represents Mrs. McKinstry as insisting that her mother -said,--and the impression is created that she repeatedly said it--"that -Mr. Spaulding had assured her that he had recovered his original -manuscript when Patterson had refused to publish it, and she never -varied or doubted in this belief." [92] - -[Footnote 92: "New Light on Mormonism," p. 23, 24.] - -WHY MR. SCHROEDER DISCREDITS THE SPAULDING WITNESSES. - -The question naturally arises as to how it is that Mr. Schroeder -adopts this theory of Rigdon stealing the Spaulding manuscript when -it involves him in the necessity of practically throwing overboard -these two important witnesses of the Spaulding theory. We have -already seen that Mr. Schroeder practically discredits the testimony -of the Davidson statement; [93] and with no less emphasis he throws -over Mrs. McKinstry's testimony on the ground of her incompetency -to be a reliable witness because of her tender age--from four to -eleven--when the things happened of which she testified; and her great -age--seventy-four, ("seventy-seven," says Mrs. Dickinson, [94])-when she -made her affidavit as to those distant happenings. - -[Footnote 93: _American Historical Magazine,_ September, 1906, pp. -392-4. _Ante._ p. 29.] - -[Footnote 94: "New Light on Mormonism," preface.] - - "That this woman, at seventy-four, should remember strange names, - casually repeated in her presence, before her sixth year, and - those names wholly unrelated to anything of direct consequence to - her child life, is a feat of memory too extraordinary to give her - uncorroborated statement any weight as against valid contradictory - conclusions drawn from established facts." [95] - -[Footnote 95: _American Historical Magazine,_ September, 1906, p. 392, -_ante_ p. 26.] - -In a casual re-statement of his theory that Rigdon stole the Spaulding -manuscript, and pointing to the alleged related facts of that theory, -Mr. Schroeder says: "These conclusions and much of the evidence upon -which they are based will contradict Mrs. McKinstry's statement." [96] -Then why adopt that theory? A direct answer is nowhere to be found -on the face of Mr. Schroeder's articles; but one acquainted with all -the variations of the Spaulding theory does not have far to go to -understand the reasons. - -[Footnote 96: Ibid. 391.] - -First, there is the shady transactions of the Reverends Clark, Storrs, -and Austin in the production of the Davidson statement that discredits -it; and in Mr. Schroeder's view, the evidentiary value of this document -is not very great. [97] - -[Footnote 97: Ibid. pp. 393-4, _ante_ pp. 26-29.] - -Second, Mr. Schroeder knows, for reasons that he himself states, that -the McKinstry affidavit is incompetent and cannot be held to establish -the alleged facts detailed in it. "That this woman at seventy-four, -should remember strange names casually repeated in her presence, before -her sixth year, * * * is a feat of memory too extraordinary," is his -own characterization of the absurdity. - -Third, Mr. Schroeder knows that the other theories by which an effort -is made to connect the Spaulding manuscript with Joseph Smith and the -consequent plagiarism of the Book of Mormon from it are untenable. -That is, he knows that the theory that Rigdon copied the Spaulding -manuscript while it was at Patterson-Lambdin's printing office, -the original being returned to Spaulding, cannot be established -by evidence. He knows equally well that the theory that Spaulding -himself made a copy of his story for the publisher while keeping the -duplicate at home to be cared for by his family, cannot be successfully -maintained. This copying a manuscript that makes a book of 600 pages, -of more than 500 words to the page (see first edition of Book of -Mormon), is not so easy a task, and the time necessary to such an -achievement, by either of these men, make the theories impossible. - -Fourth, Mr. Schroeder also knows that the theory that Joseph Smith -himself stole the Spaulding manuscript from the house of Win. H. Sabine -of Onondaga Valley, in 1823, at which time it is alleged that Joseph -Smith worked for Mr. Sabine, cannot be established by evidence. - -Fifth, Mr. Schroeder knows that the theory that Joseph Smith copied -the Spaulding manuscript while at Sabine's is not only incapable of -being established by evidence, but would be ridiculous, even if it -could be proven beyond reasonable doubt that Joseph Smith ever worked -for Sabine, in 1823, or at any other time, both on account of his -age, then eighteen, certainly unschooled, and by some said not to be -able then to write at all. [98] Yet this man working as a teamster -(for so it is said) copies a manuscript which afterwards makes a book -of six hundred pages of five hundred words to the page! No wonder -that Mr. Schroeder discredits this theory. With all these theories -discarded, however, what remains for Spaulding theorists? Nothing but -to charge the theft of Spaulding's manuscript to Sidney Rigdon, and to -stick to it. To do this, however, they must follow Mr. Schroeder in -discrediting the Davidson statement; and declare the incompetency of -the McKinstry affidavit, for reasons already considered. This destroys -for the Spaulding theorists what some regard as the two most valuable -documents, (contemptible as they are) on which the theory stands. - -[Footnote 98: Mrs. Horace Eaton of Palmyra, "Hand Book of Mormonism."] - -III. - -THE CONNECTION OF SIDNEY RIGDON WITH THE SPAULDING MANUSCRIPT. - -What is relied upon as evidence that Sidney Rigdon stole the Spaulding -manuscript from Patterson-Lambdin's printing-office? When Howe appealed -for information on this point to Mr. Patterson of Pittsburg, in 1834, -Mr. Lambdin had been dead about eight years; and Howe writes--"Mr. -Patterson says he has no recollection of any such manuscript being -brought there for publication." [99] This statement of Howe's has proved -very troublesome to the later, or Pittsburg group of Mr. Schroeder's -witnesses. Mr. Howe was appealed to for his authority for the statement -and replied, "I think Hurlburt was the person who talked with Patterson -about the manuscript." [100] This is confirmed by the testimony of B. -Winchester, author of "The Origin of the Spaulding Story," (1840). -As soon as the "Storrs-Davidson" statement was published,--asserting -that Patterson had borrowed the Spaulding manuscript, was very much -pleased with it, advised the writing of a title page, a preface and -then publishing it,--a Mr. Green, according to Mr. Winchester, "called -upon Mr. Patterson to know if this statement was true. Mr. Patterson -replied, that he knew nothing of any such manuscript. I learned this -from Mr. Green's own mouth," says Mr. Winchester, "who is a man of -undoubted veracity. * * * Mr. Hurlburt states, that he called upon Mr. -Patterson who affirmed his ignorance of the whole matter." [101] - -[Footnote 99: "Mormonism Unveiled," Howe, p. 289.] - -[Footnote 100: "Who Wrote the Book of Mormon?" p. 7.] - -[Footnote 101: "Origin of the Spaulding Story," p. 13.] - -In 1842, Mr. Patterson was again appealed to upon the subject of the -submission of the Spaulding manuscript to him. The appeal was made -by the Reverend Samuel Williams who at the time was preparing for -publication a pamphlet entitled "Mormonism Exposed." Whereupon Mr. -Patterson wrote and signed a brief statement which was afterwards -published by the Reverend Williams as follows: - - "R. Patterson had in his employment Silas Engles at the time, - a foreman printer, and general superintendent of the printing - business. As he (S. E.) was an excellent scholar, as well as a - good printer, to him was intrusted the entire concerns of the - office. He even decided on the propriety or otherwise of publishing - manuscripts when offered,--as to their morality, scholarship, etc. - In this character, he informed R. P. that a gentleman, from the - East originally, had put into his hands a manuscript of a singular - work, chiefly in the style of our English translation of the Bible, - and handed the copy to R. P., who read only a few pages and finding - nothing apparently exceptionable he (R. P.) said to Engles he might - publish it if the author furnished the funds or good security. He - (the author) failing to comply with the terms, Mr. Engles returned - the manuscript, as I supposed at that time, after it had been some - weeks in his possession, with other manuscripts in the office. - - "This communication written and signed 2d April, 1842. [102] - - ROBERT PATTERSON." - -[Footnote 102: "Who Wrote the Book of Mormon?" p. 7.] - -"It is matter of sincere regret," says the author of "Who Wrote -the Book of Mormon?" "that so meager a document is all the written -evidence that Mr. Patterson has left." And well he may, as one of the -Spaulding-origin theorists, have such regret. For there is nothing here -of Spaulding and his manuscript, nothing of Patterson's interest in it -and advising a title page, preface, and the publication of it; nothing -of Rigdon and his connection with the manuscript; nothing of its being -missing or stolen or copied. Of course "the gentleman from the East -originally, [who] had put into his [Patterson's] hands a manuscript of -a singular work, chiefly in the style of our English translation of -the Bible," in which neither the printing-firm proof-reader, to whom -it was referred, nor Mr. Patterson, had more than a languid interest, -according to the above, is made by the Spaulding-origin theorists -to mean the author of the Spaulding manuscript. There is nothing to -justify such a conclusion. Had it been Spaulding's manuscript, which -"the gentleman from the East presented," would not Mr. Patterson have -remembered it? Would he not have named him? Why should he not? There -is but one answer--the gentleman was not Spaulding. Oh, at this point, -for Mr. Patterson's remembrance of an identity of names with "Book of -Mormon" names,--for a "Nephi" now, or "Moroni," or "Zarahemla!" But -mark you, what Mr. Patterson refuses to do in the signed statement -which he prepared especially at the request, Mr. Williams, Mr. Williams -does for him in introducing this signed statement by saying: "Mr. -Patterson firmly believes, also, from what he has heard from the Mormon -Bible, that it is the same thing he examined at the time." [103] Then -why is that not in the statement Robert Patterson signed? The manifest -dishonesty of these preachers grows tedious! - -[Footnote 103: "Who Wrote the Book of Mormon?" p. 7.] - -Mr. Schroeder next puts in as "evidence" the testimony of Joseph -Miller, (the name "John" in Mr. Schroeder's text is evidently a -misprint), "who knew Spaulding at Amity, bailed him out of jail when -confined for debt, made his coffin for him when he died, and helped -lay him out in his grave"--quite a formidable list of services; also -gruesome. And his testimony? Spaulding told him "there was a man -named Sidney Rigdon about the office and they thought he had stolen -it" [104] (i.e., the Spaulding manuscript). This man is heralded in the -_Cincinnati Gazette_ as the "one man in the United States who can give -its [i. e., the Book of Mormon's], origin." Gregg, whom Mr. Schroeder -cites as his authority, repeats this announcement, and we marvel -that Mr. Schroeder did not include this circumstance in his list of -qualities that makes this witness so picturesque. - -[Footnote 104: _American Historical Magazine,_ November, 1906, p. 518, -_ante_ p. 30. Miller's letter is given in full in Gregg's "Prophet of -Palmyra," p. 442. Miller also writes another letter of similar import -to the author of "New Light on Mormonism," p. 240. "Who Wrote the Book -of Mormon?" p. 7.] - -The Miller document quoted by Mr. Schroeder from Gregg's "Prophet -of Palmyra," bears date of January 20, 1882; and as Miller was born -in 1791 he was then ninety-one years of age. [105] The very earliest -statement of Miller's story is in the _Pittsburg Telegraph,_ February -6, 1879, when Miller would be eighty-eight years old. How much reliance -is to be placed upon the early recollections of such an aged person -after all the talk had, and all the newspaper and magazine articles and -discussions that have been published, leading to confusion in the minds -of unliterary, uncritical, and often ignorant people, as to dates, the -order of events, and mind impressions; and this confusion influenced -by their religious zeal, not to say fanaticism; prejudices against -supposed heresies; and resentment of religious innovations--what value, -I say, is to be given to the recollections of a very aged person under -these circumstances, must be finally determined by the reader. I only -ask that the circumstances be known; that they be constantly held in -mind and given their due weight, and I shall not fear the judgment. - -[Footnote 105: "Who Wrote the Book of Mormon?" p. 6.] - -Mr. Schroeder next introduces what he would fondly have us believe is -the testimony of the Reverend Cephus Dodd, "a Presbyterian minister -of Amity, Pa." (where Spaulding lived 1814-16); Mr. Dodd was also a -practicing physician and attended Spaulding in his last illness. "As -early as 1832," says Mr. Schroeder, "this Mr. Dodd took Mr. George M. -French of Amity to Spaulding's grave, and there expressed a positive -belief that Sidney Rigdon was the agent who had transformed Spaulding's -manuscript into the Book of Mormon." Mr. French, we are told, fixes the -date through its proximity to his removal to Amity. Following is the -comment of Mr. Schroeder on the Reverend Mr. Dodd's "testimony:" - - "The conclusion thus expressed by Mr. Dodd, in advance of all - public discussion or evidence, is important, because of what is - necessarily implied in it. First, it involved a comparison between - Spaulding's literary production and the 'Book of Mormon,' with a - discovered similarity inducing conviction that the latter was a - plagiarism from the former. This comparison presupposes a knowledge - of the contents of Spaulding's rewritten manuscript. The second - and most important deduction is to be made from the assertion that - Sidney Rigdon was the connecting link in the plagiarism. Such a - conclusion must have had a foundation in Mr. Dodd's mind, and could - have arisen only if he was possessed of personal knowledge of what - he considered reliable information creating a conviction in his - mind of the probability of Sidney Rigdon's connection with the - matter." [106] - -[Footnote 106: _American Historical Magazine,_ November, 1906, p. 519, -_ante pp._ 31-32.] - -But not so fast. Let us think of it. Who tells this story? Mr. Dodd -in 1832? No. And is it of record that he did all these things that -Mr. Schroeder surmises that he did? Again, no. And was Mr. Dodd's -"conclusions expressed" in advance of all public discussion or -evidence, respecting the Book of Mormon? Not at all. According to -the authority Mr. Schroeder himself cites for this Dodd "evidence," -and from which he gets the story, the Reverend Mr. Dodd lived until -January 16, 1858. But there is no direct statement or evidence at -all from him on the matter here discussed. Nothing was said about -it until the publication of "Who Wrote the Book of Mormon?" in the -"History of Washington County, Pa.," 1882; after the discussion of -all the evidence, instead of in advance of it. Then Mr. George M. -French, according to the author of "Who Wrote the Book of Mormon?" -"in his eighty-third years," "retains a vivid impression" of the -foregoing account of a visit to Mr. Spaulding's grave in company with -Mr. Dodd; and then the story. [107] And Mr. Schroeder would lead his -readers to believe that they have in this jumbled mass of second hand -"vivid impressions" fifty years old, detailed by a man in his dotage, -over eighty-two years old, an expression in "advance of all public -discussion or evidence" respecting the Book of Mormon--in 1832, in -fact! And Mr. Schroeder is a professional lawyer! - -[Footnote 107: "Who Wrote the Book of Mormon?" p. 10.] - -Of like character but weaker are the rest of Mr. Schroeder's witnesses -to the "theft" of the Spaulding manuscript and its identity with the -Book of Mormon. Such is his "tenth witness," Redick McKee (Joseph -Miller, considered above, being his "ninth witness,"); and his -"eleventh witness," the Reverend Abner Jackson; and, as Mr. Schroeder -himself puts it,--"Last but not least," John C. Bennett, who also -endorses the Spaulding theory of the Origin of the Book of Mormon; for -which I had almost said, "thank God!" for nothing could so completely -damn a thing as John C. Bennett's endorsement. Then I restrained the -all but expressed exclamation and softened it to the quiet conclusion -of--"fitting climax to such an array of testimony!" - -Bennett claims to have had it from the "confederation"--that "there -never were any plates of the Book of Mormon excepting what were seen -by the spiritual and not the natural eyes of the witnesses." [108] All -these witnesses are as incompetent and contemptible as those whose -testimony we have examined, and with this we leave them. It is not -necessary to demonstrate over and over again the same proposition, or -refute every specific detail of falsehood when they can be classified -and dealt with in mass. - -[Footnote 108: "Mormonism Exposed," pp. 123-4.] - -OF RIGDON'S ALLEGED "RELIGIOUS DISHONESTY." - -Mr. Schroeder seeks to make much of what he calls "Rigdon's religious -dishonesty" previous to his joining the Mormon Church. Of this and -the evidence on which it is based, it is only necessary to say: said -dishonesty is charged by the Reverend Samuel Williams, author of -"Mormonism Exposed"--the Reverend gentleman whom we have seen put into -his book a statement as to Mr. Patterson's views about the Spaulding -manuscript which Mr. Patterson evidently refused to put into his own -signed statement, given to Mr. Williams for his anti-Mormon work. The -dishonesty alleged against Rigdon has to do with religious experiences -which Rigdon is represented by a rival minister as confessing to have -feigned in order to obtain membership in the Baptist Church, at Peters -Creek. Its source utterly discredits it; and at best it is only the -all-too-usual exhibition of malice expressed in misrepresentation when -a person passes from one religious organization to another. - -RIGDON'S OPPORTUNITY TO STEAL SPAULDING'S MANUSCRIPT. - -The next question which Mr. Schroeder considers is Rigdon's opportunity -to steal the Spaulding manuscript. This depends upon whether Sidney -Rigdon was at Pittsburg when the Spaulding manuscript was there -between 1812, the time of Spaulding's advent into Pittsburg with his -manuscript, and 1814, the time of his departure. But to humor Mr. -Schroeder we will extend the time so as to include his fiction about -a "re-written" manuscript and its "second submission" to Patterson -for publication. So the question is, was Rigdon in Pittsburg between -1812 and 1816, the time of Spaulding's death? Here I insert a brief -biography of Sidney Rigdon, up to the time of his joining the Mormon -Church. It is taken from the "Illustrated History of Washington County, -Pa.," in which was published the treatise on "Who Wrote the Book of -Mormon?" I select this account of Mr. Rigdon's movements up to 1830, -because it is the one regarded by Mr. Schroeder as more accurate than -other accounts; and it is only slightly different, but in no respect -materially so, from the account of Mr. Rigdon published in the "History -of Joseph Smith," in the _Millennial Star,_ supplement, volume XIV., -and condensed in a foot note in the "History of the Church." [109] - -[Footnote 109: "History of the Church," Vol. I, pp. 120-1, and notes.] - - "Sidney Rigdon was born near the present village of Library, - Allegheny Co., Pa., Feb. 19, 1793; attended in boyhood an ordinary - country school; joined the Baptist Church near his home May 31, - 1817; studied divinity with a Baptist preacher named Clark in - Beaver County, Pa., in the winter of 1818-19, and was licensed to - preach; went to Warren, Ohio, where he was ordained, and in the - winter of 1821-22 returned to Pittsburg; became pastor of the First - Baptist Church there Jan. 28, 1822, and for doctrinal errors was - excluded from the Baptist denomination Oct. 11, 1823. He continued - to Preach in the court-house to his adherents, but in 1824, - according to one account, he removed to the Western Reserve Ohio; - according to another account he engaged in the tanning business in - Pittsburg until 1826, and then removed to the Reserve, residing for - brief periods at Bainbridge, Mentor, and Kirtland. At this time - he was connected with the Campbellite or Disciple's Church, and - preached its doctrines, mingled with extravagant conceits of his - own, until in 1830 he joined the Mormons." [110] - -[Footnote 110: "Who Wrote the Book of Mormon?" p. 8.] - -It will be observed that this does not bring Sidney Rigdon to Pittsburg -until 1821-22, some seven years after the Spauldings had left Pittsburg -with their precious manuscript, and five years after they had departed -from Pennsylvania with it. Mr. Rigdon's own account of his going to -Pittsburg puts it in November, 1821, on his return from Ohio, to visit -relatives in Allegheny county, Pa. He preached in Pittsburg a few -times, and it was his preaching during this visit that led to his being -called to become the permanent pastor of the First Baptist Church of -that place, where he took up his residence in 1822. - -In a communication addressed to the _Boston Journal,_ under date of -May 27, 1839, Sidney Rigdon emphatically denies having any connection -with Patterson's printing establishment; or with Spaulding and his -manuscript. [111] Concerning the charge frequently made that Rigdon -lived in Pittsburg, and was connected with Patterson's printing office -during 1815 and 1816, Mr. Schroeder himself remarks. - -[Footnote 111: The Letter of Rigdon will be found complete in Smucker's -"History of the Mormons," pp. 45-48.] - - "The evidence upon which is based the charge of Rigdon having a - permanent residence in Pittsburg during the years in question, - or his connection with Patterson's printing office, is so - unsatisfactory that these issues must be found in favor of Rigdon's - denial." [112] - -[Footnote 112: _American Historical Magazine,_ November, 1906, p. 524, -_ante,_ p. 39.] - -Very diligent inquiry was made by the historians of Washington County, -to ascertain whether or not Rigdon was in Pittsburg at the time the -Spaulding manuscript is alleged to have been there. What makes the -matter of inquiry more interesting is the fact that the author of that -part of the "History of Washington County" under the caption "Who Wrote -the Book of Mormon?" is Robert Patterson, son of Robert Patterson, who -is said to have been the printer to whom Spaulding's manuscript was -taken for publication. Robert Patterson, author of "Who Wrote the Book -of Mormon?" in his capacity of historian, sent out a number of letters -soliciting information as to the time of Sidney Rigdon's residence -in Pittsburg and his connection with the Patterson-Lambdin printing -establishment; and also he made personal inquiry on the same subject. -The results of such inquiry follow. The term "the present writer" used -in the quotation refers to Mr. Patterson himself. After saying that -Carvil Rigdon, Sidney's brother, and Peter Boyer, his brother-in-law, -were the source of information for Rigdon's biography, Mr. Patterson -says: - - "Mr. Boyer also in a personal interview with the present writer in - 1879, positively affirmed that Rigdon had never lived in Pittsburg - previous to 1822, adding that 'they were boys together, and he - ought to know.' Mr. Boyer had for a short time embraced Mormonism, - but became convinced that it was a delusion, and returned to his - membership in the Baptist Church." - -It could not then have been through religious sympathy with Mr. Rigdon -that Mr. Boyer made the above statement. - - "Isaac King, a highly-respected citizen of Library, Pa., and an old - neighbor of Rigdon, states in a letter to the present writer, dated - June 14, 1879, that Sidney lived on the farm of of his father until - the death of the latter in May, 1810, and for a number of years - afterwards; * * * * received his education in a log school-house - in the vicinity; he began to talk in public on religion soon after - his admission to the church, (1817) probably at his own instance, - as there is no record of his licensure; 'went to Sharon, Pa., for - a time, and was there ordained as a preacher, but soon returned to - his farm, which he sold (June 28, 1823), to James Means, and about - the time of the sale removed to Pittsburg.' - - "Samuel Cooper, of Saltsburg, Pa., a veteran of three wars, in - a letter to the present writer, dated June 14, 1879, stated as - follows: 'I was acquainted with Mr. Lambdin, was often in the - printing-office; was acquainted with Silas Engles, the foreman of - the printing-office; he never mentioned Sidney Rigdon's name to me, - so I am satisfied he was never engaged there as a printer. * * * - Never saw him in the bookstore or printing-office; your father's - office was in the celebrated Molly Murphy's Row.' - - "Rev. Robert P. DuBois, of New London, Pa., under date of Jan. 9, - 1879, writes: 'I entered the bookstore of R. Patterson & Lambdin in - March, 1818, when about twelve years old, and remained there until - the summer of 1820. The firm had under its control the bookstore on - Fourth Street a book-bindery, a printing-office, (not newspaper, - but job-office, under the name of Butler & Lambdin) entrance on - Diamond Alley, and a steam paper-mill on the Allegheny (under the - name of R. & J. Patterson). I knew nothing of Spaulding (then dead) - or of his book or of Sidney Rigdon.' - - "Mrs. R. W. Lambdin, of Irvington, N.Y., widow of the late - J. Harrison Lambdin, in response to some inquiries as to her - recollections of Rigdon and others, writes under date of Jan. 15, - 1882: - - "'I am sorry to say I shall not be able to give you any information - relative to the persons you name. They certainly could not have - been friends of Mr. Lambdin. Mrs. Lambdin resided in Pittsburg from - her marriage in 1819 to the death of her husband, Aug. 1, 1825. Mr. - Lambdin was born Sept. 1, 1798." - -It is to the credit of Mr. Patterson that he recorded these testimonies -that must be so unsatisfactory to the Spaulding theory advocates, -among whom must be numbered Mr. Patterson himself. He also says that -"impartial justice, requires the addition to the above testimony of the -very explicit denial of Rigdon himself;" and then quotes the essential -part of Mr. Rigdon's denial sent to the _Boston Journal_ in 1839. He -criticises the grammar of the passage, and points out that Mr. Rigdon -was mistaken in saying that there was no "Patterson printing-office" -in Pittsburg during his residence there; "as his [Rigdon's] pastorate -there began in January, 1822, and the firm of 'R. Patterson and -Lambdin' was in business until January 1, 1823." But, as related in -the statement of the Reverend Robert P. DuBois, given above, since the -job printing-office, said to be under the "control" of the firm of "R. -Patterson and Lambdin," was conducted under the name of "Buttler and -Lambdin," [113] Mr. Schroeder admits that Mr. Rigdon's slight mistake -was very natural, and does not impair in the least the truth of his -denial. Having introduced Mr. Rigdon's denial Mr. Patterson remarks -upon it and upon the witnesses whose testimony is given above: - -[Footnote 113: "Who Wrote the Book of Mormon?" p. 9. The testimony of -the five witnesses alluded to will be found in the same work and page.] - - "But whatever may be thought Of his testimony, as that of an - interested party, there can be no doubt that the five preceding - witnesses on this point have conscientiously stated what they - firmly believed to be the facts. No one who knew them would for a - moment doubt their veracity." [114] - -[Footnote 114: "Who Wrote the Book of Mormon?"] - -Here let us notice a statement by Mr. Schroeder, that seems to have -some weight on this point. He claims Sidney Rigdon's son, John W. -Rigdon, says that his father lived in Pittsburg in 1818; and in the -biographical note of Sidney Rigdon published in the "History of the -Church," following John W. Rigdon's "History of Sidney Rigdon," the -manuscript of which he has deposited with the Church Historian, it is -there stated: - - "In March, 1819, Mr. Rigdon left the farm and made his home with - the Reverend Andrew Clark of Pittsburg, also a Baptist minister. - While residing with Mr. Clark he took out a license and began from - that time his career as a minister. In May, 1819, he removed from - Pennsylvania to Trumbull county, Ohio." [115] - -[Footnote 115: "History of the Church," (1906), Vol. I, p. 121, foot -note.] - -This would give Sidney Rigdon a residence in Pittsburg from some time -in March (1819) until some time in May of the same year--something -like two months. This would give some support to Mr. Schroeder's -statement. But in the biographical sketch of Mr. Rigdon in the "History -of Washington County," the date of which was supplied to the writer of -it by Carvil Rigdon, Sidney's brother, and his brother-in-law, Peter -Boyer, it is said that Sidney Rigdon "studied divinity with a Baptist -preacher named Clark in Beaver County, Pa., in the winter of 1818-19 -and was licensed to preach." Beaver County is immediately north of -Allegheny County, in which Pittsburg is located. Notwithstanding the -statement of John W. Rigdon has found its way into the "History of the -Church," as above explained, yet Carvil Rigdon and Peter Boyer must be -held to be more competent witnesses on this point than John W. Rigdon; -and more especially since the inquiry made by Mr. Patterson in his -capacity of contributor to the "History of Washington County, Pa.," was -made in the interest of the Spaulding theory that requires the location -of Rigdon in Pittsburg earlier than 1822, when, it is conceded, he took -up his residence there. Had the Reverend Mr. Clark with whom Rigdon -studied divinity in the spring of 1819 lived in Pittsburg instead of -Beaver County, that fact would scarcely have escaped the searching -inquiry made upon the subject. But even if the residence of Rigdon -for two months in the year named could be fixed in Pittsburg beyond -reasonable doubt the conclusion of Mr. Schroeder as to its effect upon -Rigdon's denial of knowledge of the existence of the printing-office -of Patterson and Lambdin, would not stand. He puts his argument in -syllogistic form, thus: - - "Rigdon's son says Rigdon lived in Pittsburg in 1818. Church - biographers allege that he preached there regularly after January - 28, 1822. During 1818 and 1822 Patterson was in the printing - business, and Rigdon's statement must be deemed untrue." [116] - -[Footnote 116: _American Historical Magazine,_ November, 1906, p. 526, -_ante_ p. 39.] - -To which the answer is: By no means; since if it be allowed that Rigdon -was in Pittsburg at all, he was there but some two months--and the -existence of a certain printing establishment might easily escape his -knowledge,--and more especially so since the printing office was under -another firm name, that of "Butler and Lambdin." [117] - -[Footnote 117: "Wrote the Book of Mormon?" p. 9.] - -Let us now return to Mr. Patterson and his "Who Wrote the Book of -Mormon?" We have seen how fairly he recorded the testimony of witnesses -that told against his own side of the case, and the certificate of good -character he gave those witnesses. It is but fair to him to say that -on the opposite side of the question he gives the "Davidson" statement -credence, apparently not knowing the "shady" character of that -document; and that if it was "in the main true," then it carried off -the Spaulding manuscript beyond the reach of Sidney Rigdon as early as -1814, when the Spauldings left Pittsburg for Amity. Mr. Patterson also -records the statement of Joseph Miller, Redick McKee and Mr. French's -story of the Reverend Cephus Dodd, whose statements have already been -considered, and shown to be incompetent as evidence. - -And then he comes to another witness in whom both he and Mr. Schroeder -delight as establishing a connection if not between Rigdon and -Patterson's printing establishment, then at least between Rigdon and -Lambdin. This is Mrs. R. J. Eichbaum of Pittsburg. The facts relating -to her are that she was the daughter of John Johnston, and was born -August 25, 1792. Her father was post-master of Pittsburg from 1804 to -1822; and was succeeded by William Eichbaum, who held the office until -1833. In 1815 Miss Johnston married William Eichbaum. As soon as she -became old enough she assisted her father in attending the post-office. -From 1811 to 1816 she became the regular clerk in the office assorting, -opening and distributing the mail. And even after her marriage in -the absence of her husband, she sometimes attended to these duties. -Pittsburg was then a small town, the mail was meagre, and Mrs. Eichbaum -remembered those who called regularly for their mail; and now her own -words: - - "I knew and distinctly remember Robert and Joseph Patterson, J. - Harrison Lambdin, Silas Engles, and Sidney Rigdon. I remember Rev. - Mr. Spaulding, but simply as one who occasionally called to inquire - for letters. I remember that there was an evident intimacy between - Lambdin and Rigdon. They very often came to the office together. I - particularly remember that they would thus come during the hour on - Sabbath afternoon when the office was required to be open, and I - remember feeling sure that Rev. Mr. Patterson knew nothing of this, - or he would have put a stop to it. I do not know what position, if - any, Rigdon filled in Patterson's store or printing-office, but - am well assured he was frequently, if not constantly there for - a large part of the time when I was clerk in the post-office. I - recall Mr. Engles saying that 'Rigdon was always hanging around - the printing-office.' He was connected with the tannery before he - became a preacher, though he may have continued the business whilst - preaching." [118] - -[Footnote 118: "Who Wrote the Book of Mormon?" p. 10.] - -This is the strongest and I may say the only testimony existing -concerning any connection between Sidney Rigdon and Lambdin. But if -this testimony was left to stand with all its strength unimpaired, -it is a "far way" between this and the establishment of a connection -between Rigdon and the Spaulding manuscript. Even Mr. Schroeder -concedes that. In commenting on the above testimony, he says: - - "While this does not establish that Sidney Rigdon had a permanent - abode in Pittsburg, nor that he was connected with Patterson's - printing establishment, it yet explains why seemingly everybody who - knew him reached that conclusion." [119] - -[Footnote 119: _American Historical Magazine,_ September, 1906, p. 528, -_ante_ p. 41.] - -One marvels at the concluding remark in the above passage, in the -face of the testimony of the five witnesses quoted by the author of -"Who Wrote the Book of Mormon?" These five witnesses had the best -opportunity of knowing of such connection if it existed. They were -Rigdon's own boyhood and young manhood companions, employees of the -firm of Patterson and Lambdin, including Lambdin's wife, and they -all declare there was no such connection, or that they knew of none. -And then there is the silence of Robert Patterson, of the firm of -Patterson and Lambdin to account for. Patterson, who was solicited -for information on the subject but who evidently could give none; and -whose disclosure if he had any to make, Rigdon boldly challenged in -his _Boston Journal_ article of 1839. Mr. Patterson did not die until -September 5th, 1854; [120] and in 1839 Rigdon in the article referred to -said: - -[Footnote 120: "Who Wrote the Book of Mormon?" p. 7.] - - "If I were to say that I ever heard of the Rev. Solomon Spaulding - and his hopeful wife, until Dr. P. Hurlburt wrote his lie about me, - I should be a liar like unto themselves. Why was not the testimony - of Mr. Patterson obtained to give force to this shameful tale of - lies? The only reason is, that he was not a fit tool for them to - work with; he would not lie for them, for if he were called on he - would testify to what I have here said." [121] - -[Footnote 121: "History of the Mormons," Smucker, p. 96.] - -This is Rigdon's challenge, (Mr. Schroeder nowhere deals with it) and -while we regret its form we rejoice in its boldness and emphasis. Mr. -Patterson was solicited by the Reverend Samuel Williams, when preparing -his "Mormonism Exposed," for a statement, and Mr. Patterson gave one -and signed it under date of 2nd of April, 1842, but not a word in it -of Rigdon or of his connection with the printing establishment, or his -association with Lambdin, or of the complaints of Engles about Rigdon -"always hanging around the printing office;" not a word about Spaulding -and his manuscript. There is but one conclusion to be reached from -this silence, viz., there were no such relations to disclose as are -contended for by Mr. Schroeder. - -The statement of Mrs. Eichbaum is somewhat weakened by the fact that -when she gave her statement she was eighty-seven years old and what -Mr. Schroeder has implied of memories impaired by age in the case of -Mrs. McKinstry, ought to have some application to the testimony of -Mrs. Eichbaum. Another consideration weakens it. Taking into account -Rigdon's prominence in the public life of Pittsburg from the time of -being settled there as the regular pastor of the First Baptist Church, -in 1822, up to 1825, the year of Lambdin's death, if any such intimacy -had existed between Rigdon and Lambdin as described by Mrs. Eichbaum -and contended for by Mr. Schroeder, would not Mrs. Lambdin have had -some knowledge of it? "Mrs. Lambdin resided in Pittsburg from her -marriage in 1819 to the death of her husband, August 1st, 1825." Yet -writing to Mr. Patterson, author of "Who Wrote the Book of Mormon?" -under date of Jan. 15th, 1882, in response to inquiries as to her -recollections of Sidney Rigdon and others she says: - - "I am sorry to say I shall not be able to give you any information - relative to the persons you name. They certainly could not have - been friends of Mr. Lambdin." [122] - -[Footnote 122: "Who Wrote the Book of Mormon?" p. 9.] - -If due weight be given to these considerations, I do not think much -importance can attach to the testimony of Mrs. Eichbaum. It simply -represents the confused impressions arising from the neighborhood -gossip and public discussion of the subject, in a mind grown old. - -What Mr. Patterson has said at the close of the testimony _pro et con,_ -which he presents in his article in the History of Washington County, -is worth repeating: - - "These witnesses are all whom we can find, after inquiries - extending through some three years, who can testify at all to - Rigdon's residence in Pittsburg before 1816, and to his possible - employment in Patterson's printing-office or bindery. Of this - employment none of them speak from personal knowledge. In making - inquiries among two or three score of the oldest residents of - Pittsburg and vicinity, those who had any opinion on the subject - invariably, so far as now remembered, repeated the story of - Rigdon's employment in Patterson's printing-office, as if it were - a well-known and admitted fact; they 'could tell all about it,' - but when pressed as to their personal knowledge of it or their - authority for the conviction they had none." [123] - -[Footnote 123: "Who Wrote the Book of Mormon?" p. 11.] - -The search for evidence was prolonged and thorough; evidently, at -the outset, the confidence was great; and the results evidently a -disappointment. That becomes more apparent when one reads the foot note -of the publishers oil Mr. Patterson's passage above. - - "If any one would learn an impressive lesson upon the transitory - nature of man's hold upon the remembrance of his fellow-men, - let him engage in an investigation into some matter of local or - personal history dating back a half century ago. So rapidly, - in the very places where a man has lived and labored, does the - recollection of him fade into rumor, or myth, or oblivion. The - candid reader will doubtless suspend his judgment on this hitherto - accepted theory of Rigdon's printership, or set it down as, at the - most, only probable, but certainly not yet proved." [124] - -[Footnote 124: Ibid. p. 11, foot note.] - -To these reflections on how quickly recollections of man in the place -where he wrought some portion of his life's work fade into myth or -rumor, or oblivion, there may be added the other side of the case; let -ever so little a circumstance happen to a man in some place where part -of his life was passed, and if that man becomes famous, or through any -cause becomes notorious, then mark how local gossips and myth-makers -spring up on every hand, magnifying the most trivial incidents into -events of importance; how new incidents are often invented, which with -those that have some foundation in fact are constantly undergoing -variations by additions or subtractions or a change in application, -until all is distorted, confused and confounded. And many "can tell -all about it, until," as Mr. Patterson remarks, "pressed as to their -personal knowledge, or their authority for their conviction, then -it is discovered they have none." And then one stands face to face -with the utter worthlessness of that kind of "evidence" to establish -anything good or ill concerning a man, or an event, or a cause. It is -out of just such "evidence" as this that Mr. Schroeder and his fellow -"Spauldingites," seek to construct for the Book of Mormon an origin -other than that vouched for by Joseph Smith and his associates. - -DID RIGDON EXHIBIT THE SPAULDING MANUSCRIPT? - -Especially out of just such evidence as this grows Mr. Schroeder's next -subject--"Sidney Rigdon exhibits Spaulding's manuscript." While Rigdon -was at Pittsburg, 1822-3, a Dr. Winters, then teaching school in the -town, was in Rigdon's study when the latter took from his desk a large -manuscript and said that a Presbyterian minister named Spaulding whose -health had failed brought it to a printer to see if it would not pay to -publish it--"it is a romance of the Bible," Rigdon is reported to have -said. Doctor Winter thought no more about it until the Book of Mormon -appeared. Then, of course, "he remembered all about it." Dr. Winter, -did not commit his recollections of this interview to writing, though -he lived until 1878. But Mr. Schroeder finds "something just as good," -a daughter writes out what she had heard her father, Dr. Winter, say -about it. This was in 1881, about the time interest was renewed in the -subject through the publication of Mrs. Ellen E. Dickinson's article in -_Scribner's Magazine_ for August, 1880. - -Of like import is the story of Mrs. Amos Dunlap, of Warren, Ohio. She -wrote in answer to inquiries in December, 1879, to the effect that she -visited the Rigdon family at Bainbridge, Ohio, when quite a child, -(Mrs. Rigdon was her aunt). One day the following happened: - - "During my visit Mr. Rigdon went to his bedroom and took from a - trunk, which he kept locked, a certain manuscript. He came into - the other room and seated himself by the fire place and commenced - reading it. His wife at that moment came into the room and - exclaimed, 'What! you're studying that thing again?' or something - to that effect. She then added, 'I mean to burn that paper.' He - said, 'No, indeed, you will not. This will be a great thing some - day!" [125] - -[Footnote 125: "Who Wrote the Book of Mormon?" p. 12.] - -Mr. Schroeder introduces this as one of his items of evidence that Mr. -Rigdon foreknew of the forthcoming and contents of the Book of Mormon. -The thing that destroys the effect of it is, the undoubted fact that if -Sidney Rigdon was engaged in such a scheme as Mr. Schroeder charges he -was, then Mrs. Rigdon must have known of it. Now when Mr. Rigdon had -before him in 1830 the question of what should be his relationship to -Mormonism, and he had decided that it was true and that he would accept -it, he naturally was concerned as to what Mrs. Rigdon's attitude would -be in the matter, and when he broached the subject to her "he was happy -to find that she was not only diligently investigating the subject, -but was believing with all her heart, and was desirous of obeying the -truth." [126] If it be urged by Mr. Schroeder, as it is most likely -to be, that the conversion of Mrs. Rigdon, like that of her husband, -was but a sham, a prearranged affair, that she as well as Mr. Rigdon -foreknew of the forth-coming of the Book of Mormon, then the scene -at Bainbridge, described by Mrs. Dunlap as taking place, supposedly -because of Mr. Rigdon's absorption in Spaulding's manuscript, has -no place in the scheme of things to be supported by Mr. Schroeder's -contention. But I have referred to this and the Dr. Winter episode -merely as illustrations of how variations and additions multiply upon -myths when once started. And so it will continue to be as long as there -is a relative who had a relative who heard something about what some -one else had said of Rigdon's connection with Patterson and Spaulding; -that is, new variations of the story will be constantly appearing. - -[Footnote 126: _Millenial Star_, Vol. XIV, supplement, p. 48.] - -DID RIGDON FOREKNOW THE COMING AND CONTENTS OF THE BOOK OF MORMON? - -This question is more worthy of consideration than the last, because -associated with it is a man of character, Alexander Campbell. In the -_Millennial Harbinger_ of 1844, at page 39, is a letter quoted by Mr. -Schroeder, bearing date of January 22, 1841, from Adamson Bently, in -which the following passage occurs: - - "I know that Sidney Rigdon told me there was a book coming out, the - manuscript of which had been found engraved on gold plates, as much - as two years before the Mormon book made its appearance or had been - heard of by me." - -It must be remembered that Bently and Rigdon married sisters, that they -had family troubles in respect of property, as already explained, [127] -and were rival preachers, all which would go far to discredit Bently's -charge if his charge stood by itself. Alexander Campbell, however, -was the editor of the _Millennial Harbinger_ at this time, and in an -editorial note on the above mentioned letter, lays the weight of his -unqualified confirmation upon it. He says: - -[Footnote 127: See note 52, etc., and _Evening and Morning Star_, p. -301, _ante_ p. 127.] - - "The conversation alluded to in Brother Bently's letter of 1841 - was in my presence as well as in his, and my recollection of it - led me some two or three years ago, to interrogate Brother Bently - touching his recollections of it, which accorded with mine in every - particular except the year in which it occurred, he placing it in - the summer of 1827, I, in the summer of 1826, Rigdon at the same - time observing that in the plates dug up in New York there was an - account not only of the aborigines of this country, but also it - was stated that the Christian religion had been preached in this - country during the first century just as we were preaching it on - the Western Reserve." - -ALEXANDER CAMPBELL AND THE BOOK OF MORMON IN 1831. - -This is Mr. Schroeder's strongest "evidence," and must be met at its -full height and value. In 1831, in this same _Millennial Harbinger,_ -Vol. II, beginning at p. 86, is an exhaustive review and analysis -of the Book of Mormon, and the most powerful critique of it ever -published. It is by the Reverend Alexander Campbell. After giving an -analysis of each book, in the Book of Mormon, from Nephi I to Moroni, -the last book in it, he then starts an investigation of its "internal -evidences," and in the first subdivision he begins in this language: -"Smith, its real author, as ignorant and impudent a knave as ever -wrote a book, betrays the cloven foot in basing his whole book upon a -false fact." Then he proceeds. On the "internal evidence" he uses the -following language: - - "The book proposes to be written at intervals and by different - persons, during the long period of 1020 years, and yet for - uniformity of style, there never was a book more evidently written - by one set of fingers, nor more certainly conceived in one cranium - since the first book appeared in human language, than this same - book. If I could swear to any man's voice, face, or person, - assuming different names, I could swear that this book was written - by one man. And as Joseph Smith is a very ignorant man and is - called the 'author' on the title page, I cannot doubt for a single - moment but that he is sole 'author' and 'proprietor' of it." - -Mr. Campbell also considers the testimony of the three witnesses, and -of the eight witnesses, and denounces them. He is acquainted with the -whole subject. He knows that it was claimed for the record that it -was engraved on gold plates; that they were found buried in a stone -box in New York; that an account is given in the record of the gospel -having been preached in America in the first Christian century--for all -these things are subjects of his criticism. He criticises nearly every -important doctrine and historical event in the book. He revels in his -criticism, and near the conclusion of the whole says: - - "If this Prophet and his three prophetic witnesses had aught of - speciosity about them in their book, we would have examined it - and exposed it in a different manner. I have never felt so fully - authorized to address mortal man in the style in which Paul - Addressed Elymas, the sorcerer, as I feel towards this atheist - Smith." - -And now question to Mr. Campbell, and to Mr. Schroeder: Could the -event described in the letter of Mr. Bently and confirmed by Mr. -Campbell's editorial note, have happened in 1826 or 1827 without Mr. -Campbell remembering it in 1831 when he wrote this scathing review -and critique on the Book of Mormon? Let it be held in mind here how -explicit the charge of Bently is. More than two years before the Book -of Mormon made its appearance Rigdon told Bently "there was a book -coming out the manuscript of which had been found on gold plates." -Campbell was present and heard this remark, and also says that Rigdon -at the same time observed that "the plates were dug up in New York," -and that "the Christian religion had been preached in this country -during the first Christian century, just as we were preaching it on -the western reserve." Had these things been said in the presence of -Alexander Campbell, two years before the Book of Mormon came out, -and so said that they made such a lasting impression upon his mind -that in 1844 he remembered them perfectly--will any reasonable person -undertake to say that under the strong stress of feeling exhibited by -Alexander Campbell against the Book of Mormon in 1831, remembering too -that this same Sidney Rigdon had left the Campbellites and joined the -Mormon Church--under these circumstances, will any person, reasonable -or otherwise, say that during the writing of this long and bitter -criticism of the Book of Mormon in 1831 the association of ideas and -incidents would not have asserted itself and recalled this alleged -Bently-Rigdon incident to the mind of Alexander Campbell? Yet not one -word in the Campbell review of 1831, to indicate that the Bently-Rigdon -incident ever happened. - -Yet as he proceeded with his review, it would have been inevitable that -he would have discovered Rigdon's forth-promised book--"the manuscript -of which had been found engraved on gold plates." "Why, yes," he would -have said, "that must be the book that Rigdon spoke to Bently about." -He read in the preface to the first edition of the Book of Mormon--and -Mr. Campbell made a specialty of this preface in his criticism--"I -would also inform you that the plates of which hath been spoken were -found in the township of Manchester, Ontario county, New York"--"Yes, I -remember," Mr. Campbell would have exclaimed--"dug up in New York"--"I -remember, that is what Sidney Rigdon said to Adamson Bently two or -three years ago." He came to the account of the appearance of the risen -Messiah among the aborigines of America; to the choosing of a ministry -and commissioning them to preach the Gospel to all the people--"Yes," -he would have exclaimed, "it is all here; that is what Rigdon said in -that Bently conversation in 1826 or 1827,--'the Christian religion had -been preached in this country during the first century, just as we are -preaching it on the western reserve'--those were his very words, and -now Rigdon has joined the movement of which the coming forth of this -book is a leading incident! Well! well!" - -Would not such have been the mental process? And would we not, in that -event, have had the Book of Mormon criticised by Mr. Campbell in 1831, -from quite a different view-point than that from which he treated it? -Anyone who can believe that Campbell could remember such an incident as -the Bently-Rigdon incident he recites in 1844, and yet that he failed -to remember it under all the circumstances of writing his review of the -Book of Mormon in 1831, need not stagger over believing any seeming -miracle within the experience of man, however extravagant it may be. - -I shall never be able to express in words the deep depression that -overcame me when the conviction of Alexander Campbell's perfidy was -forced upon me. In my early manhood I had read extensively in his -works. The evidence he compiled and the argument he made in his -great debate with Robert Owen, the English Communist, I regard as -the grandest defense ever made of historic Christianity, while his -debate with Bishop Purcell on the The Roman Catholic Religion is -justly described as the "battle of the giants." In these and in his -debates with William McCalla and the Reverend N. L. Rice, his bearing -is admirable; he is the courteous gentleman, the splendid scholar, -the patient philosopher, the fair opponent. In discussing the Book of -Mormon, he exhibits a vulgarity, a bitterness utterly unaccountable, -and entirely unworthy of himself; and lastly, and saddest of all, he -descends to the low subterfuge of falsehood as in this Bently-Rigdon -affair. - -One may halt here. The Reverend Mr. Atwater quoted by Mr. Schroeder -may now tell his little story, in 1873, of his "recollection" of -Sidney Rigdon's reference to the mounds and other antiquities found -in some parts of America, and of his saying before the Book of Mormon -was published that "there was a book to be published containing an -account of these things." Dr. Rosa of Painsville, Ohio, also quoted by -Mr. Schroeder, can now tell, in 1841, of a conversation he had with -Sidney Rigdon in the early part of 1830, about it being time for a new -religion to spring up that "mankind were ripe, and ready for it;" and -air his suspicions that Rigdon found his "new religion" in Mormonism, -and on that and a remembrance of a casual remark of Rigdon's that he -expected to be absent from home a few months, build his conclusion that -Rigdon "was at least an accessory, if not the principal in getting up -this farce" [128] of Mormonism. All this I say may be said by these -"witnesses," but it is of no effect; for if sectarian prejudice and -bitterness and jealousy, coupled with intellectual pride, can so swerve -Alexander Campbell from the path direct of truth and fair dealing, it -is not to be marveled at if a thousand little Reverend whiffets spring -forward with their timely "recollections," that make against the truth. - -[Footnote 128: _American Historical Magazine_, November, 1906, p. 532, -_ante p._ 46.] - -IV. - -Mr. Schroeder's next development of his attempted "cumulative -evidence and argument" is to establish a connection between Joseph -Smith and Sidney Rigdon, through Parley P. Pratt. He first deals -with the movements of Pratt from his birth until he is established -in Amherst, Lorain county, Ohio, a few miles west of Cleveland, in -1826. In order to lay a foundation for his conclusion Mr. Schroeder -gives an exaggerated idea of the notoriety of Joseph Smith at this -time "as a 'peep-stone' money digger, through mention made of him in -papers published in several counties in southern New York and northern -Pennsylvania." [129] For authority of this statement Mr. Schroeder cites -only Tucker, author of "Origin and Progress of Mormonism," and the Rev. -Clark Braden, in the "Braden-Kelly Debate." He might just as well have -only cited Tucker, for Braden but repeats, in slightly altered form -what was said by Tucker. The latter in his work produces not a single -newspaper item, nor gives a single reference to any publication in -justification of his statement. There was none to give prior to 1826. -Joseph Smith's "notoriety" was purely local up to that time. - -[Footnote 129: _American Historical Magazine,_ Jan., 1907, p. 58. -_Ante_ p. 49.] - -Mr. Schroeder represents that Parley P. Pratt was a peddler "who knew -almost every body in western New York," [130] therefore he very likely -knew the Smiths previous to 1826. For the statement that Pratt was a -peddler, and "ubiquitous," Mr. Schroeder can only cite an address, -before the Union Home Missionary meeting in 1881, by Mrs. Horace Eaton, -of Palmyra; [131] and she was evidently repeating one of the many idle -rumors from the vicinity of Palmyra, as there is no evidence for the -statement of Mrs. Eaton, and the story is refuted by the facts as -stated in the first chapters of Pratt's "Autobiography," where his -struggles to secure and clear a farm, in partnership with his brother, -are detailed. This farm was near the then small town of Oswego, on -Lake Ontario, in Oswego County. It is true that Pratt in the autumn -of 1826 visited his uncles, Ira and Allen Pratt, in Wayne--then -Ontario--county, New York,--exact location not given. There is -nothing "ubiquitous" about his movements, or any evidence of his wide -acquaintance with people. - -[Footnote 130: "Hand Book on Mormonism" (1882), p. 3.] - -[Footnote 131: _American Historical Magazine,_ Jan., 1907, p. 58. -_Ante_ p. 49. Also "Hand Book on Mormonism," p. 3.] - -To give a coloring of dishonesty to the character of Pratt, Mr. -Schroeder writes the following passage: - - "One of the temptations inducing Pratt's departure from New York - was to get a country where, as he himself expresses it, there is - 'no law to sweep (away) all the hard earnings of years to pay a - small debt.' The ethical status of an average country-peddler who - is willing to leave his native State to avoid the payment of his - 'small debts' furnishes a fertile immorality in which to plant the - seeds of religious imposture." [132] - -[Footnote 132: _American Historical Magazine,_ Jan., 1907, p. 59. -_Ante_ pp. 49-50.] - -Mr. Schroeder conceals the fact that the "small debt" not "debts" as -put by him, was merely a remainder due to Mr. Morgan of whom Pratt -had purchased the farm near Oswego, and which owing to his brother's -failure to meet his share of the payments, as also bad markets for the -crop of 1826, Mr. Pratt could not pay. Whereupon the farm it had taken -years to clear of timber, and the crop was seized by Morgan for that -debt. Is Mr. Schroeder justified in giving a sinister aspect to this -matter? - -We have Pratt located in Amherst, 1826. Sidney Rigdon makes his second -journey from Pennsylvania and arrives at Bainbridge, Ohio, in 1826, and -in capacity of "Disciple" preacher visits the surrounding towns where -he becomes acquainted with Pratt. All this is granted. Mr. Schroeder -in trying to fix upon the exact time and circumstance of their first -meeting, resorts to a jugglery of facts, and builds on the distorted -mass such conclusions as can be characterized only by the term -shameful. I quote Mr. Schroeder: - - "The date of their first meeting is nowhere given, but may - reasonably be inferred from an address delivered by Parley - P. Pratt in 1843 or '4. In this discourse Pratt tells of an - occurrence which transpired on his way to his future Ohio home, - which occurrence furnishes the key to his first connection with - Mormonism. On his way he stopped at a humble cottage, the name - of whose occupant he carefully fails to give. Here, while asleep - (so he says), "a messenger of a mild and intelligent countenance - suddenly stood before me (Pratt) arrayed in robes of dazzling - splendor." According to Mormon theory, an angel is but an exalted - man. Of course Sidney Rigdon was an exalted man; why not, then, - an angel? This angel claimed to hold the keys to the mysteries - of this wonderful country, and took Pratt out to exhibit those - mysteries to him. Pratt then had portrayed to his mind the whole - future of Mormonism; its cities, with inhabitants from all parts - of the globe; its temples, with a yet unattained splendor; its - present church organization was, with considerable definiteness, - outlined; its political ambition to establish a temporal kingdom - of God on the ruins of this government was set forth with quite - as much definiteness as in the subsequent more publicly uttered, - treasonable sermons. I conclude from the exact manner in which - this "Angel of the Prairies" foreknew the ambitions, hopes, - and future achievements of the Mormon Church and the similar - admitted fore-knowledge of Rigdon and the subsequently established - connection between Rigdon, Pratt, and Smith, that the "Angel of - the Prairies" who outlined to Pratt his then contemplated and - now executed religious fraud, was none other than Sidney Rigdon - himself, and that this fact accounts for Pratt's failure to - give the name of his host or the date of his first meeting with - Rigdon." [133] - -[Footnote 133: _American Historical Magazine,_ Jan., 1907, p. 59. -_Ante_ p. 51.] - -"THE ANGEL OF THE PRAIRIES." - -The work here quoted for these supposedly historical incidents, is -entitled "The Angel of the Prairies," and is a work of pure fiction, -a product of the author's imagination, professedly and confessedly -so. [134] It was never delivered as a public address in Nauvoo, though -Mr. Schroeder in the above calls it successively an "Address delivered -by Parley P. Pratt," a "discourse," and in his notes a "sermon." [135] -It was merely read in the presence of Joseph Smith and "a general -council," most likely the First Presidency and Mr. Pratt's associates -of the Twelve Apostles, as "a curious and extraordinary composition in -the similitude of a dream." Such is its author's characterization of -it. "It was designed," he continues, "as a reproof of the corruptions -and degeneracy of our government, in suffering mobs to murder, plunder, -rob and drive their fellow citizens with impunity. It also suggested -some reforms." [136] It is no more history, or even prophecy than -Johnson's "Rasselas" or Sir Thomas Moore's "Utopia" is history or -prophecy. Yet this fiction, and I charge that Mr. Schroeder knew it -to be fiction--for he could learn the facts from its preface--must be -pressed into service as solemn prose history in order to complete and -sustain the vagaries of the Schroeder-Spaulding theory! At first on -meeting with this shameful perversion one is inclined to an outburst of -vexation. On second thought he remembers that this fragment is but a -piece of the whole fabric of the Spaulding theory, and smiles. - -[Footnote 134: "Autobiography of Parley P. Pratt," edition of 1874, p. -367.] - -[Footnote 135: Note 101 _American Historical Magazine,_ Jan., 1907, p. -74. _Ante_ 51.] - -[Footnote 136: Same as note 134.] - -But let us follow Mr. Schroeder further into the realms of his -deductions built upon this piece of literary fiction, the "Angel of -the Prairies." Parley P. Pratt returned to the home of his aunt Van -Cott in Canaan, Columbia county, New York, for the purpose of marrying -a Miss Halsey to whom he was engaged. This was in the summer of 1827. -Mr. Schroeder makes Pratt's visit to New York for the above purpose, -the occasion of placing the Spaulding manuscript in the hands of Joseph -Smith, and all the connections are perfected for revamping this old -manuscript story into a pretended volume of scripture. And this is the -way of it as _per_ Mr. Schroeder: - - "Pratt was married September 9, 1827. On September 22, 1827, a - 'heavenly messenger' appeared to Joseph Smith and unfolded to him - the scheme of the Book of Mormon, and disclosed the where abouts - of the 'Golden Plates.' This 'heavenly messenger' is called the - Angel Moroni. According to Mormon theology, 'God may use any - beings he has made or that he pleases, and call them his angels, - or messengers.' 'Gods, angels, and men are all of one species, one - race, one great family.' 'God is a man like unto yourselves; that - is the great secret.' Why of course! 'That is the great secret.' - God is but an 'exalted man,' and may call Parley Parker Pratt his - angel. Parley Parker Pratt was the 'heavenly messenger,' the angel - who, on that day (September 22, 1827), appeared to Joseph Smith - and told him where were the golden plates, that is, Spaulding's - 'Manuscript Found.' Sidney Rigdon for Smith's purposes, was the - 'exalted man,' the 'God' who sent this 'heavenly messenger,' Parley - Parker Pratt, just as the Mormon people now look upon Joseph Smith - as the 'God to this people.'" [137] - -[Footnote 137: _American Historical Magazine,_ Jan., 1907, pp. 60, 61. -_Ante_ p. 53.] - -One might well consider himself under no obligation to treat seriously -such a palpable perversion of Mormon ideas as is here presented. But -this taking a piece of Mormon fiction, the "Angel of the Prairies," -and misrepresenting it first as a "discourse delivered by Parley -P. Pratt at Nauvoo;" thence elevating it from fiction to a sober -historical document; thence building upon it this misrepresentation, -and perversion of Mormon ideas and historical facts, exhibits in the -person of Mr. Schroeder that order of intelligence that could conceive -of others following the same process in relation to the Spaulding -manuscript, until it was converted into a pretended revelation. I think -Mr. Schroeder will not gain much for his "evidence" or his "argument" -by this wicked perversion of Mormon ideas and facts of history, since -it must suggest the innate weakness of a cause that requires such -intellectual dishonesty, as is here exhibited. - -It is true that the Mormons are anthropomorphists in that they -believe that Jesus Christ is the "brightness of God's glory and the -express image of his person" [138] the revelation of God as well in -form as in spiritual attributes; they believe that Jesus Christ is -not only divine, but Deity; that he exists now as he did after his -resurrection from the dead, an immortal personage of flesh and bones -and spirit--hence that God is an exalted man; that he uses other men, -perfected and glorified, such as Noah, Moses, Elijah, and others, as -his angels and arch-angels and messengers, to aid in the accomplishment -of his purposes. But to represent the Latter-day Saints as believing in -or accepting such jugglery as that which Mr. Schroeder charges is an -outrage and a direct and conscious misrepresentation of the faith of -a people. Joseph Smith indeed proclaimed that God appeared to him; in -fact he claims that both the Father and the Son appeared to him, but -it is blasphemy to think of Rigdon impersonating them, or either of -them, in the manner and for the purpose represented by Mr. Schroeder. -This revelation moreover was given in 1820, not 1827. [139] Joseph Smith -said an angel visited him and revealed to him the existence of the -Book of Mormon; but this was declared to be a very definite personage, -a man who had lived in America in the fourth century of the Christian -Era, now raised from the dead and sent to make this revelation of -the American volume of scripture; he was not Parley P. Pratt; and -he revealed the existence of the Book of Mormon to Joseph Smith in -September, 1823, not 1827. [140] - -[Footnote 138: Hebrews, 1, 3.] - -[Footnote 139: See Joseph Smith's own account, "Pearl of Great Price," -writings of Joseph Smith and many other Mormon works.] - -[Footnote 140: Ibid.] - -THE SUPPOSED MEETINGS OF JOSEPH SMITH AND SIDNEY RIGDON BEFORE THE -PUBLICATION OF THE BOOK OF MORMON. - -Mr. Schroeder after getting the Spaulding manuscript into the hands -of Joseph Smith, _via_ Parley P. Pratt, proceeds next to bring Sidney -Rigdon and Joseph Smith together for the necessary collaboration on -the manuscript. The chief, and I may say the only, authority that Mr. -Schroeder really gives for this charge is that of Pomery Tucker, author -of "Origin, Rise and Progress of Mormonism," (1867). Tucker having -brought his narrative down to the year 1827, announces the appearance -of a "mysterious stranger" at the Smith residence. No name or purpose -of this stranger is given out even to the nearest neighbors, but it -was observed that "his visits were frequently repeated." Afterwards -Tucker makes out this mysterious stranger to be Sidney Rigdon. The -other "witnesses," Mrs. Eaton (1881), as also J. H. McCauley, in his -"History of Franklin County, Pa.," together with Abel Chase and Lorenzo -Saunders, neighbors of the Smiths (the last three are the "witnesses" -named by Braden in the "Braden-Kelly Debate," and for which that -disputant gives no authority) merely repeat the statement of Tucker. -Mr. Schroeder himself in another matter, however, discredits Tucker. In -his note 115, he says: "Tucker * * * * says Rigdon officiated at the -wedding of Joseph Smith and Emma Hale, but he fixes the date of the -wedding in November, 1829, when in fact it seems to have occurred Jan. -18, 1827. Tucker therefore may have been misinformed." [141] And Joseph -Smith, who ought to know, says that he and Emma were married by Esquire -Tarbill. [142] - -[Footnote 141: "Origin and Rise and Progress of Mormonism," pp. 28, 46, -75, 121.] - -[Footnote 142: "History of the Church," Vol. I, p. 17.] - -Lucy Smith, in her "History of the Prophet Joseph," makes mention of a -stranger coming to the home of the Smiths in company with Joseph about -the time Martin Harris lost 116 pages of the translation of the Book -of Mormon. The reason for the stranger accompanying the prophet to his -home was the dejection of spirits and illness and physical weakness of -the latter, and out of kindness the stranger insisted upon accompanying -Joseph home from the point at which he left the stage on which he had -traveled from his home in Harmony, Pennsylvania. Mr. Schroeder, of -course, seeks to press the incident into service as an evidence of the -acquaintance and co-operation of Joseph Smith and Sidney Rigdon before -the Book of Mormon is published; hence as seen through Mr. Schroeder's -eyes, the "stranger" is Sidney Rigdon. There is nothing, however, -in the narrative of Lucy Smith to warrant the conclusion that this -stranger was Sidney Rigdon; and Mr. Schroeder is certainly in error -as to the "stranger" being present at the interview between Martin -Harris and the Smiths on the next day--the only circumstance that could -have made the coming of the "stranger" in any way significant in Mr. -Schroeder's theories. [143] - -[Footnote 143: The incident of the "stranger" and Joseph, the prophet -is found in chapter XXV of Lucy Smith's "History of Joseph, the -Prophet," Mr. Schroeder's reference to the incident is in his note 113.] - -Of course, this allegation of the appearance of Rigdon at the Smith -home, resting upon no other basis than the fabrication of Tucker, comes -in direct conflict with the express statement of both Parley P. Pratt -and Sidney Rigdon, but I am not trying this issue upon the _per contra_ -testimony of "interested" witnesses. I hold that this particular charge -of collaboration between Joseph Smith and Sidney Rigdon, involving -frequent association and in fact demanding almost constant association -between the two in the years from 1827 and 1830, necessarily breaks -down under its own weight of absurdity. The movements of Joseph Smith -and of Sidney Rigdon are too well known to allow of that association -taking place, to say nothing of its being kept secret. The distances -separating them during those years are too great to be covered by -Sidney Rigdon, even if his falsely alleged occasional absences from -Ohio were allowed to stand unchallenged. This matter of distance that -separated them, together with the slow modes of travel--by carriage or -horse-back--badness of roads, etc., seem not to be taken into account -at all in the fabrications of Tucker. Sidney Rigdon is operating -exclusively in Ohio, in Kirtland and vicinity from 1827 to 1830. Mr. -Kelly in his debate with Braden thus summarized the movements of Rigdon -during these years from Hayden's "History of the Disciples:" - - "The Disciple (Campbellite) history sets forth, that Rigdon was - their standing minister for the year 1825, at Bainbridge, Ohio; - for the year 1826 at Mentor and Bainbridge; for the year 1827 at - Mantua; for the year 1828, at Mentor, and this year is the time - when he met Alexander Campbell at Warren, Ohio, at their assembly, - where the famous passage at arms took place between Campbell and - Rigdon of which so much has been said. The next year, 1829, Rigdon - continued the work in Mentor, and at Euclid, and founded the - church in Perry, Ohio, Aug. 7th. The next year, 1830, he continued - as their minister, (and the ablest of them all), at Mentor, - Euclid, Kirtland, and occasionally at Hiram, Perry, Mantua, and - Plainsville." [144] - - [Footnote 144: "Braden-Kelly Debate," p. 100.] - -Joseph Smith's movements during the years named are between Manchester, -New York, Pennsylvania, and Fayette township (where the Whitmers -lived), New York; a distance from Ohio points, where Rigdon was -operating, by the nearest roads traveled, of from 250 to 300 miles. -Does any one believe that the necessary collaboration was possible -under such circumstances as Mr. Schroeder's theory of origin for the -Book of Mormon calls for? - -On this whole question of collaboration, and conspiracy by Rigdon, -Pratt and Smith in the production of the Book of Mormon the following -paragraph from the writings of Elder George Reynolds is most convincing: - - "Has it ever entered into the thoughts of our opponents that if - Sidney Rigdon was the author or adapter of the Book of Mormon how - vast and wide spread must have been the conspiracy that foisted it - upon the world? Whole families must have been engaged in it. Men - of all ages and various conditions in life, and living in widely - separate portions of the country must have been connected with it. - First we must include in the catalogue of conspirators the whole - of the Smith family, then the Whitmers, Martin Harris and Oliver - Cowdery; further, to carry out this absurd idea, Sidney Rigdon and - Parley P. Pratt must have been their active fellow-conspirators in - arranging, carrying out and consummating their iniquitous fraud. - To do this they must have traveled thousands of miles and spent - months, perhaps years, to accomplish--what? That is the unsolved - problem. Was it for the purpose of duping the world? They, at any - rate the great majority of them, were of all men most unlikely to - be engaged in such a folly. Their habits, surroundings, station - in life, youth and inexperience all forbid such a thought. What - could they gain, in any light that could be then presented to - their minds, by palming [off] such a deception upon the world? - This is another unanswerable question. Then comes the staggering - fact, if the book be a falsity, that all these families, all these - diverse characters, in all the trouble, perplexity, persecution - and suffering through which they passed, never wavered in their - testimony, never changed their statements, never 'went back' on - their original declarations, but continued unto death (and they - have all passed away), proclaiming that the Book of Mormon was a - divine revelation, and that its record was true. Was there ever - such an exhibition in the history of the world of such continued, - such unabating, such undeviating falsehood? If falsehood it was. - We cannot find a place in the annals of their lives where they - wavered, and what makes the matter more remarkable is that it - can be said of most of them, as is elsewhere said of the three - witnesses, they became offended with the Prophet Joseph, and a - number of them openly rebelled against him; but they never retraced - one word with regard to the genuineness of Mormon's inspired - record. Whether they were friends or foes to Joseph, whether - they regarded him as God's continued mouthpiece or as a fallen - Prophet, they still persisted in their statements with regard to - the book and the veracity of their earlier testimonies. How can we - possibly with our knowledge of human nature make this undeviating, - unchanging, unwavering course, continuing over fifty years, - consistent with a deliberate, premeditated and cunningly-devised and - executed fraud!" [145] - -[Footnote 145: "Myth of the Manuscript Found," (1883) pp. 35-6.] - -The last matter of argument in the quotation above, the unwavering -adherence of the witnesses to the coming forth of the Book of Mormon -and the relationship they sustained to that work, has peculiar force -when applied to the case of Sidney Rigdon. He claims to have known -nothing of the Book of Mormon until it was presented to him (as we -shall see later by a statement of his) by Parley P. Pratt and Oliver -Cowdery, some six months after its publication. But let us suppose for -the sake of the argument, that he really took the part assigned to him -by Mr. Schroeder in bringing into existence the Book of Mormon; that -he stole the Spaulding "Manuscript Found" about 1816; that hearing of -Smith through Pratt, he then sent the said manuscript to Smith to be -announced as a revelation from God; that afterwards he collaborated -with Smith to produce the Book of Mormon out of it. It will go without -saying that a thief, and especially such a thief as Rigdon is here -represented to be, is a very ignoble character; and it will not be -too much to say that if such a character is hard pressed by his -associates, or is, what he might consider, ill treated by them, he will -very-probably betray them. Sidney Rigdon certainly considered himself -both hard pressed and positively wronged by his brethren--but he never -"revealed" the "fraud" in which Mormonism is supposed to have had its -origin. Joseph Smith sought to be rid of him as his counselor at the -October Conference of 1843. He directly charged Rigdon with treachery, -of being leagued with his deadly enemies, and that he had no confidence -in his "integrity and steadfastness;" that Rigdon had been profitless -to him as a counselor since their escape from Missouri in 1839. By -virtue of a vigorous denial on the part of Rigdon as to some of the -charges, and a plea for mercy as to some delinquencies confessed, -he was sustained by the conference in his office of counselor to -the Prophet, notwithstanding the latter was not satisfied with the -conclusion of the matter reached by the conference. "I have thrown him -off my shoulders," said he, "and you have again put him upon me. You -may carry him, but I will not." [146] - -[Footnote 146: _Millenial Star_, Vol. 22, pp. 215-16.] - -After the death of the prophet, Sidney Rigdon put in a claim for -precedence in authority, claiming that right by virtue of his office -as counselor to the prophet now martyred. The priesthood of the -church assembled as a body to hear the cause, President Brigham Young -presenting the counter claims of the Twelve Apostles as the proper -presiding authority in the absence of the First Presidency. Sidney -Rigdon was rejected by that body of the priesthood; [147] and shortly -after left Nauvoo full of disappointment and bitterness; but he never -in those trying days, or in any of the subsequent years of his life, -by hint or direct charge or confession, revealed any "fraud" in which -Mormonism is supposed to have had its origin; but on the contrary, as -we shall see, emphatically reaffirmed his true relationship to the -work, and his faith in it. - -[Footnote 147: _Millennial Star,_ Vol. 25, pp. 215, 279.] - -There is one person, however, who undertakes to say that Sidney Rigdon -"revealed" the secret concerning the origin of the Book of Mormon. This -is Clark Braden, who quotes one James Jeffries of St. Louis, as saying -in substance that in the fall of 1844, Rigdon in several conversations -admitted to him the existence of the Spaulding manuscript; that it -traced the origin of the Indians from the lost tribes of Israel; -that the manuscript was within his reach for several years; that "He -(Rigdon) and Joe Smith used to look over the manuscript and read it on -Sundays. Rigdon said Smith took the manuscript and said 'I'll print -it,' and went off to Palmyra, New York." On this "testimony," the -Reverend Clark Braden comments: "On his way from Nauvoo to Pittsburg -(in the fall of 1844) he (Rigdon) called on his old acquaintance, Mr. -Jeffries, in St. Louis, and in his anger at the Mormons, he let out the -secrets of Mormonism, just as he told the Mormons he would if they did -not make him their leader." [148] This "evidence," however, since it -costs him nothing to set aside such palpable absurdity, Mr. Schroeder, -with a show of bigness and condescension, discredits by saying: "an -alleged admission of Sidney Rigdon to James Jeffries I consider of -doubtful value." [149] In this case, as in that of the item presented -by Mrs. Ellen E. Dickinson, to the effect that it was "remembered" by -some of the Conneaut witnesses in 1834, that the "Spaulding manuscript -was the translation of the Book of Mormon"--the "evidence" manufactured -in support of the Spaulding theory of origin, becomes a little too -raw for Mr. Schroeder, and his gorge rises at it, and with an air of -superiority he "considers it doubtful!" - -[Footnote 148: "Braden-Kelly Debate," p. 42.] - -[Footnote 149: _American Historical Magazine,_ Jan., 1907, p. 75 and -note 115. _Ante_ p. 55 and Note.] - -Closely connected with Sidney Rigdon's relationship to the coming forth -of the Book of Mormon is another matter several times alluded to by Mr. -Schroeder, in common with all other advocates of the Spaulding theory -of origin, namely, the assumption that "Joseph Smith, the nominal -founder and first prophet of Mormonism, was probably too ignorant -to have produced the volume unaided." It is because of this assumed -inability of Joseph Smith to produce the book that the Spaulding -manuscript and Sidney Rigdon are brought into the scheme of production. -And yet it is clearly demonstrable that Joseph Smith did not need the -assistance of either Spaulding or of Sidney Rigdon in the production of -a book equal, if not superior, to the Book of Mormon from a literary -standpoint. I refer to the "Book of Doctrine and Covenants." It is true -this book was not published until 1835; but the revelations of which -it is composed began in 1828, and by the close of 1833, one hundred -and one of the revelations forming the major part of the book, were -received and are of record. - -There can be no question as to the authorship of this book. -Joseph Smith--under a divine inspiration, as Latter-day Saints -believe--dictated these revelations, and in this way he is their -author; and they disclose a literary force and beauty far ahead of the -Book of Mormon. If any one shall doubt it, let him read and compare -sections 20, 42, 76, 84, 88, and 107 of the "Doctrine and Covenants," -with the Book of Mormon. Any part of the book would demonstrate what is -here claimed, but these sections particularly demonstrate it. Moreover -in all published documents in the current periodicals of the Church, -those that may be referred respectively to Joseph Smith and Sidney -Rigdon, will disclose the superior excellence in every respect of those -produced by the former, over those produced by the latter. - -This Spaulding theory, moreover, supposes the necessity of a superior -intelligence to Joseph Smith in the production of the Book of -Mormon--in the inception of the "Mormon fraud." But will some one -explain--for Mr. Schroeder fails us at this point--how it is that -Sidney Rigdon, as soon as the Book of Mormon is launched, though having -been up to this point the "master Spirit" of Mormonism, now suddenly -falls into second place in the development of Mormonism, and becomes -merely the scribe of the Prophet, as Mr. Schroeder himself points out. -It should be remembered that in 1827, the year in which Mr. Schroeder -brings them together for the work of collaboration, Rigdon was -thirty-four years old, Joseph Smith but twenty-two; and when the Church -was organized, Joseph was but twenty-five and Rigdon thirty-seven. With -Rigdon's better education (which is granted), how comes it that this -man, superior in education and knowledge of the world, and of greater -age, consents to occupy second place to Joseph Smith? If Rigdon was the -great moving spirit of Mormonism during its incubation, why did he not -continue so after the Book of Mormon was printed? The answer is that -Sidney Rigdon never was the prophet's superior in talents or even in -literary power of expression. - -Then, again, in this connection, I call attention to the fact that if -the Book of Mormon had been produced as charged by Mr. Schroeder, it -would not have been so full of petty errors in grammar and the faulty -use of words as is found in the first edition of the Book of Mormon. -While entertaining no exalted opinion of the education of either Mr. -Spaulding or of Mr. Rigdon, and the works of both are before me, on -which to base that judgment, yet I cannot conceive it possible that -they, even though but half educated, would make such language errors as -appear in the first edition. Take for example the following passages -from said first edition of the Book of Mormon--speaking of the Urim and -Thummim it says: - - "And the things are called interpreters; and no man can look in - them, except he be commanded, lest he should look for that he had - not ought, and he should perish; * * * but a seer can know of - things which has past and also of things which is to come * * * and - hidden things shall come to light, and things which is not known - shall be made known by them." (Page 173.) - - "Blessed are they who humbleth themselves without being compelled - to be humble." (Page 314.) - - "Little children doth have words given unto them many times which - doth confound the wise and the learned." (Page 315.) - - "But they had fell into great errors, for they would not observe to - keep the commandments of God." (Page 310.) - -Such errors as the foregoing occur frequently throughout the first -edition of the Book of Mormon. They are ingrained in it; they -are constitutional faults. And while perfectly explicable on the -supposition that one unlearned in the grammar of the English language, -as confessedly Joseph Smith was, obtaining the thought from the Nephite -characters in which the Book of Mormon was written, but left to express -said thought in such faulty English as he was master of;[150]--yet -utterly inexplicable on the supposition that the manuscript from which -the Book of Mormon was printed was written by Solomon Spaulding and -revamped by Sidney Rigdon. The errors in grammar and the occasional -wrong use of words are just such errors as would be made by Joseph -Smith, an unlettered youth, in working out the translation, but just -the errors that such educated men as Spaulding and Rigdon would pride -themselves in avoiding. I am of the opinion that this consideration -alone would be sufficient to convince a candid mind that whoever wrote -the Book of Mormon, neither Sidney Rigdon nor Solomon Spaulding ever -wrote it, or any part of it. - -[Footnote 150: For an exposition and defense of this theory of the -translation of the Book of Mormon, see the author's treatise of the -subject, in "Defense of the Faith and the Saints," Vol. I, (1907) pp. -249-311.] - -In this connection I also call attention to the fact that it is utterly -impossible that the Book of Mormon should be the Solomon Spaulding -story, "Manuscript Found," plus the religious matter supposed to have -been supplied by Sidney Rigdon. This is the claim of all Spauldingite -theorists, including Mr. Schroeder. It is based upon the assumption -of Joseph Smith's lack of knowledge of theological subjects and -controversies. If the book, however, was constructed as the Spaulding -theorists claim it was, the line of cleavage would be apparent; the -necessarily incongruous parts must be discernible: but no critic has -yet appeared bold enough to point out which was originally Spaulding's, -and which the Rigdon addition. The fact of the matter is there is no -line of cleavage; no point at which one ends and the other begins. -You might just as well talk about a line of cleavage between what the -element of earth and what the element of sunshine has contributed to -the coloring of the pansy or the rose, as to try to indicate what is -the religious part added to the Book of Mormon by Rigdon, and what the -historical part supplied by Spaulding. The religious and historical -parts of the Book of Mormon are perfectly fused. They can no more -be separated than sunlight and sun-warmth can be separated from our -earth's atmosphere. As the sun's rays penetrate and permeate our -earth's atmosphere, so the religious elements, incidents and spirit -alike, permeate the Book of Mormon--in it they are one and inseparable. - -OF THE CONVERSION OF PRATT AND RIGDON. - -As part of Mr. Schroeder's chain of evidence, by which he hopes to -establish the cumulative proofs that Pratt, Rigdon and Joseph Smith -connived in palming off upon the world the Spaulding manuscript as -a revelation--the Book of Mormon--he points to discrepancies in the -published accounts of the suddenness or slowness of Pratt's and -Rigdon's conversions. Holding that the accounts of their sudden and -miraculous conversion, had to be modified, and, in fact, concealed lest -they should lead to the suspicion of connivance, if Rigdon and Pratt -should be found giving too ready a credence to the Book of Mormon. Of -the variations pointed out in Pratt's conversion it is only necessary -to say that they are such variations, so slight and unimportant, that -if it is considered that they are made by different persons, or, as -in the case of Pratt himself, on widely separated occasions, the -variations are the sure witnesses that the account is not a concocted -one. In the case of one of the authorities quoted, Lucy Smith, mother -of the prophet, and author of the "Life of the Prophet Joseph," Mr. -Schroeder should be corrected. He states, following a misapprehension -of Orson Pratt's, in order to make his statement of more force, -that Lucy Smith's book was written under the supervision of Joseph -Smith. [151] This is not true, as Lucy Smith did not begin to write her -book until after the martyrdom of her son Joseph. It was in the fall of -the year of 1844 that she began her work, and the prophet was killed -in June of that year, all of which could have been learned by Mr. -Schroeder by consulting the foot notes of the edition of Lucy Smith's -book published by the Reorganized Church, in 1880. [152] - -[Footnote 151: _American Historical Magazine,_ Jan., 1907, p. 67. -_Ante_ p. 61.] - -[Footnote 152: "Biographical Sketches of Joseph Smith the Prophet," by -Lucy Smith, p. 90, foot notes.] - -The discrepancy as to the time element in the conversion of Sidney -Rigdon--as to whether it was two days after Pratt and Cowdery's arrival -at Kirtland, or two weeks--may not be as satisfactorily accounted for -as in the case of Parley P. Pratt. Still the chief authority for Mr. -Schroeder's whole theory of the Spaulding origin of the Book of Mormon -favors the longer period for the conversion of Rigdon, since Mr. Howe -represents that the "sudden" conversion of Rigdon occurred "after many -pretensions to disbelieve it." [153] Furthermore, in view of the whole -question here debated, and the overwhelming evidences educed against -the contentions of Mr. Schroeder, the matter of the time it took to -convert Sidney Rigdon to Mormonism is of but slight importance. - -[Footnote 153: "Mormonism Unveiled," Howe, p. 290.] - -THE DENIALS OF RIGDON. - -Mr. Schroeder throughout his argument, intermittently seeks to add -force to his "evidence" by saying that Sidney Rigdon never denied this, -that, or the other statement though made in his life time. He notices -only Rigdon's denial published in the _Boston Journal_ in 1839, and -represents it as "absolutely the only recorded public denial ever made -by Rigdon, though from 1834 to 1876 he was almost continually under -the fire of this charge, reiterated in various forms and with varying -proofs." [154] Of course, Mr. Schroeder is allowed to speak with some -degree of authority upon the anti-Mormon side of this controversy; -but for all that there are some things he does not seem to know about -Sidney Rigdon's denials and affirmations. It may be that of the several -statements to which Mr. Schroeder attaches the remark of Rigdon's -silence, Rigdon never saw one of them; and there is one denial made by -Mr. Rigdon that Mr. Schroeder has failed to note, made in 1836; and -which, since it is general in its character, may be made to cover the -whole period in which Mr. Rigdon is said to have made no denial. In -the January number of the Latter-day Saints' _Messenger and Advocate,_ -after denouncing Howe's book and those who advocate it, and referring -to Mr. Scott, Mr. Campbell and other professed ministers, he says: - -[Footnote 154: _American Historical Magazine,_ Nov., 1906, p. 527.] - - "In order to avoid investigation this brotherhood will condescend - to mean, low subterfuges, to which a noble-minded man would - never condescend; no, he would suffer martyrdom first. Witness - Mr. Campbell's recommendation of Howe's book, while he knows, - as well as every person who reads it, that it is a batch of - falsehoods." [155] - -[Footnote 155: _Messenger and Advocate,_ Jan., 1836, p. 242.] - -Inasmuch as Howe's book, published in 1834, charges Rigdon's complicity -with the whole procedure by which the Book of Mormon is alleged to -have been produced out of the Spaulding manuscript, and Rigdon above -denounces Howe's book as "a batch of falsehoods," we may say there has -been in existence ever since January, 1836, Rigdon's denial of the -whole Spaulding theory of his complicity with a scheme to deceive men -in respect of the Book of Mormon. - -However, if that is not sufficient to be convincing, then I wish -to produce a well authenticated denial of the most sweeping and -convincing nature. John W. Rigdon, the son of Sidney Rigdon, has -written a somewhat extended biography of his father which he has filed -in its manuscript form in the Church Historian's Office at Salt Lake -City. In this narrative he relates his own experience in connection -with Mormonism, and his attempt to learn the truth from his father -respecting the latter's early connection with the Book of Mormon. He -tells of his visit to Utah, in 1863, where he spent the winter among -the Mormon people. He was not favorably impressed with their religious -life, and came to the conclusion that the Book of Mormon itself was a -fraud. He determined in his own heart that if ever he returned home and -found his father alive, he would try and find out what he knew of the -origin of the Book of Mormon, "although," he adds, "he had never told -but one story about it, and that was that Parley P. Pratt and Oliver -Cowdery presented him with a bound volume of that book in the year -1830, while he [Sidney Rigdon] was preaching Campbellism at Mentor, -Ohio." What John W. Rigdon claims to have seen in Utah, however, -together with the fact that Sidney Rigdon had been charged with writing -the Book of Mormon, made him suspicious, and he remarks: - - "I concluded I would make an investigation for my own satisfaction - and find out if I could if he had all these years been deceiving - his family and the world, by telling that which was not true, - and I was in earnest about it. If Sidney Rigdon, my father, had - thrown his life away by telling a falsehood and bringing sorrow and - disgrace upon his family, I wanted to know it and was determined - to find out the facts, no matter what the consequences might be. I - reached home in the fall of 1865, found my father in good health - and (he) was very much pleased to see me. As he had not heard - anything from me for some time, he was afraid that I had been - killed by the Indians. Shortly after I had arrived home, I went to - my father's room; he was there and alone, and now was the time for - me to commence my inquiries in regard to the origin of the Book - of Mormon, and as to the truth of the Mormon religion. I told him - what I had seen at Salt Lake City, and I said to him that what I - had seen at Salt Lake had not impressed me very favorably toward - the Mormon Church, and as to the origin of the Book of Mormon I - had some doubts. 'You have been charged with writing that book - and giving it to Joseph Smith to introduce to the world. You have - always told me one story; that you never saw this book until it was - presented to you by Parley P. Pratt and Oliver Cowdery; and all you - ever knew of the origin of that book was what they told you and - what Joseph Smith and the witnesses who claimed to have seen the - plates had told you. Is this true? If so, all right; if it is not, - you owe it to me and to your family to tell it. You are an old man - and will soon pass away, and I wish to know if Joseph Smith, in - your intimacy with him for fourteen years, has not said something - to you that led you to believe he obtained that book in some other - way than what he had told you. Give me all you know about it, that - I may know the truth.' My father, after I had finished saying what - I have repeated above, looked at me a moment, raised his hand - above his head and slowly said, with tears glistening in his eyes: - 'My son, I can swear before high heaven that what I have told you - about the origin of that book is true. Your mother and sister, - (Mrs. Athalia Robinson), were present when that book was handed to - me in Mentor, Ohio, and all I ever knew about the origin of that - book was what Parley P. Pratt, Oliver Cowdery, Joseph Smith and - the witnesses who claimed they saw the plates have told me, and in - all of my intimacy with Joseph Smith he never told me but the one - story, and that was that he found it engraved upon gold plates in a - hill near Palmyra, New York, and that an angel had appeared to him - and directed him where to find it; and I have never, to you or any - one else, told but the one story, and that I now repeat to you.' I - believed him, and now believe he told me the truth. He also said - to me after that that Mormonism was true; that Joseph Smith was a - Prophet, and this world would find it out some day." [156] - -[Footnote 156: "Life of Sidney Rigdon," by his son, John W. Rigdon, -ms. pp. 188-195. The passages quoted in the text will be found in the -"History of the Church," Vol. I, pp. 112-3. Also "Y.M.M.I.A. Manual" -for 1905-6, pp. 485-6.] - -Not only does John W. Rigdon give this valuable statement as to his -father's position respecting the Book of Mormon, but he adds the -following from his mother: - - "After my father's death, my mother, who survived him several - years, was in the enjoyment of good health up to the time of her - last sickness, she being eighty-six years old. A short time before - her death I had a conversation with her about the origin of the - Book of Mormon, and wanted to know what she remembered about its - being presented to my father. She said to me in that conversation - that what my father had told me about the book being presented to - him was true, for she was present at the time and knew that was - the first time he ever saw it, and that the stories told about my - father writing the Book of Mormon were not true. This she said to - me in her old age, and when the shadows of the grave were gathering - around her; and I believe her." [157] - -[Footnote 157: "History of the Church," Vol. I, p. 123, note.] - -THE REAL ORIGIN OF THE SPAULDING THEORY. - -A word upon the real origin of the Spaulding theory. It did not -originate by a "woman preacher," [158] reading extracts from the Book -of Mormon whereupon there was a "spontaneous" recognition of Solomon -Spaulding's story "Manuscript Found," and an outburst of popular -indignation against this deception, as is usually represented to -be the case by those who advocate the Spaulding theory, and by Mr. -Schroeder in particular. [159] Especially is Mr. Schroeder insistent -upon the "spontaneity" with which the Spaulding work was recognized -when the Book of Mormon was publicly read at Conneaut; though to get -this "spontaneity" Mr. Schroeder must needs rely upon the Davidson -statement which he acknowledges. Mrs. Davidson never wrote, and which -he says can have no "evidentiary weight except in those matters where -it is plain from the nature of things that she must have been speaking -from her own personal knowledge" [160] and in the matter here to be -mentioned Mrs. Davidson could have had no personal knowledge at all. So -that Mr. Schroeder throws aside his own limitations within which Mrs. -Davidson's statement is to be given evidentiary weight, in the interest -of his desire for the force of "spontaneity" in the recognition of -the Book of Mormon as Spaulding's work. According to the Davidson -statement, then, when the "woman preacher" in a public meeting read -extracts from the Book of Mormon, John Spaulding, residing at Conneaut -at the time, and present at the meeting-- - -[Footnote 158: It is claimed that the words "woman preacher" found -in the Davidson statement was a typographical error, (see Clark's -"Gleanings by the Way,") and should read "Mormon preacher;" bu the -typographical error being claimed after it was learned that the mormon -Church at that time had no women preachers, gives it the color of one -of those "afterthoughts" which are so frequently seen in this Spaulding -theory, that one in spite of himself remains doubtful.] - -[Footnote 159: _American Historical Magazine,_ Jan., 1907, p. 71. -_Ante_ p. 67.] - -[Footnote 160: _American Historical Magazine,_ Sept., 1906, p. 394. -_Ante_ p. 29.] - - "Recognized perfectly the work of his brother. He was amazed - and afflicted that it should have been perverted to so wicked a - purpose. His grief found vent in a flood of tears, and he rose on - the spot, and expressed to the meeting his sorrow and regret that - the writings of his deceased brother should be used for a purpose - so vile and shocking. The excitement in New Salem (Conneaut) - became so great that the inhabitants had a meeting and deputed Dr. - Philastus Hurlburt one of their number to repair to this place - (Monson) and to obtain from me (Mrs. [Spaulding] Davidson) the - original manuscript of Mr. Spaulding." - -One marvels that all this was missed by the authors of "Mormonism -Unveiled." Dr. Hurlburt was present, too, in that meeting, and was the -chief agent and factor in compiling Howe's book. Yet in the statement -published in that book, and credited to John Spaulding, there is not -a word of this dramatic circumstance--this splendid "spontaneity," so -much the joy of Mr. Schroeder. There is no "agony of grief;" no "flood -of tears;" no "denunciation on the spot;" no reference to a purpose -"vile and shocking;" just a plain statement that he had "recently -read the Book of Mormon;" and the claim that he found nearly the same -historical matter in it as in his brother's writings; some names that -were alike; and that the "Manuscript Found" held to the theory that -the American Indians were descendants of the "lost tribes;" evidently -supposing that the Book of Mormon held the same theory. Had any such -circumstance as described in the Davidson statement occurred, it would -undoubtedly have appeared in John Spaulding's statement published by -Howe five years before this second version was put forth. - -But notwithstanding the bad odor of the whole Davidson statement, -and the violation of his own principle, under which only it is to be -considered possessed of evidentiary weight, Mr. Schroeder uses this -highly dramatic fiction to introduce his "clinching" evidence of the -plagiarism charged against those responsible for the publication of the -Book of Mormon. - -The true story of the origin of this Spaulding theory is as follows: -When Dr. Hurlburt was finally excommunicated from the Church he took -to lecturing against the Mormons, holding forth first at Springfield, -Erie County, Penn., some distance east of Conneaut. Finally visiting -the Jackson settlement (presumably in the same county) he learned, from -one of the Jacksons, of Solomon Spaulding, and that he had written -a story called "Manuscript Found." "Not that any of these persons," -says my authority, who was well acquainted in the Jackson Settlement, -also with Dr. Hurlburt, and attended his anti-Mormon meetings in the -neighborhood--"not that any of these persons had the most distant idea -that his [Spaulding's] novel had ever been converted into the Book of -Mormon; or that there was any connection between them." [161] - -[Footnote 161: "Origin of the Spaulding Story" (1840), B. Winchester, -p. 8.] - -It was the conception of Dr. Hurlburt that this Spaulding manuscript -could be used in concocting a counter theory for the origin of the Book -of Mormon--"a long felt want," by the way, among those who opposed -the book and the work growing out of it. With the information he had -obtained in the Jackson Settlement, Hurlburt repairs to Kirtland, holds -a public meeting, at which there is great joy, and enthusiasm among -the anti-Mormons in that vicinity, because of Hurlburt's theory of the -origin of the Book of Mormon. One Mr. Newel, a bitter anti-Mormon, -promised to advance $300 for prosecuting the work of identification, -and others contributed liberally for the same purpose. Out of this -meeting grew the public meeting held later at Conneaut; [162] and which -sent Hurlburt upon his journey to Monson, Mass., for Spaulding's -manuscript which ultimately he obtained of Mr. Jerome Clark at -Hartwicks, New York, on the order of Mrs. (Spaulding) Davidson. This -manuscript Hurlburt brought to E. D. Howe of Plainsville, Ohio, for the -forth-coming book, "Mormonism Unveiled." It was a disappointment to -these conspirators, as already detailed; and as explained by Hurlburt -in a letter to Mrs. Davidson, "It did not read as expected, and he -should not print it." [163] - -[Footnote 162: Ibid. pp. 6-14.] - -[Footnote 163: See Haven-Davidson Interview. _Ante_ p. 147.] - -In passing, it should be said that Hurlburt never received but the one -manuscript. The theory put forth that he obtained two, one the true -"Manuscript Found," which it is alleged, he sold to the Mormons,--as -is the suspicion of the Spauldings--and a worthless one, the Roman -manuscript, now at Oberlin, which he gave to Howe, is one of the -many fictions that have grown out of the innumerable surmisings and -conjectures associated with the Spaulding theory. Hurlburt himself says -on this point, in a signed statement under date of August 19, 1879: - - "I do not know whether or not the document I received from Mrs. - Davidson was Spaulding's Manuscript Found, as I never read - it entire, and it convinced me that it was not the Spaulding - Manuscript; but whatever it was, Mr. Howe received it under the - condition on which I took it from Mrs. Davidson--to compare it with - the Book of Mormon, and then return it to her. I never received - any other manuscript of Spaulding's from Mrs. Davidson, or any one - else. Of that manuscript I made no other use than to give it, with - all my other documents connected with Mormonism, to Mr. Howe. I did - not destroy the manuscript nor dispose or it to Joe Smith, or to - any other person." [164] - -[Footnote 164: "New Light on Mormonism," appendix, p. 260, No. 17. -Letter from Hurlburt; also no. 8, another letter from Hurlburt, and No. -16 a letter from Howe.] - -This manuscript received by Hurlburt and given to Howe is the only -Spaulding manuscript written by Spaulding, making any reference to -the antiquities of America. It is the simon-pure and only "Manuscript -Found." Against this it is urged by Mr. Schroeder that "no such title -is discoverable anywhere upon or in the body of the manuscript in the -Oberlin library." [165] And yet with strange inconsistency he himself -a few pages further on admits--"It is even possible that this first -manuscript (meaning the one now at Oberlin), may at sometime have been -labeled "Manuscript Found." [166] But what is better than any "label" -on the manuscript inside or outside; better than any admission of Mr. -Schroeder's, is the fact that this manuscript is the one Mr. Spaulding -feigned to have found, and that he pretended to translate into English. -It is the "found" manuscript, and the only one that Spaulding pretended -or feigned to have found. It is the one that Mrs. McKinstry says she -had in her hands "many times" at Sabine's after 1816; and that "on the -outside of this manuscript were written the words, 'Manuscript Found.'" - -[Footnote 165: _American Historical Magazine_, Sept., 1906, p. 386. -_Ante_ p. 20.] - -[Footnote 166: Ibid. p. 390.] - -Perhaps it was this positive statement that drove Mr. Schroeder to the -admission that it is possible that this manuscript at Oberlin may have -been so labeled. The descriptions of the Spaulding manuscript called -"Manuscript Found," by others, who had knowledge of it, agree very -nearly as to its size, and their descriptions fit the manuscript at -Oberlin and not at all such manuscript as would be required to make -the Book of Mormon. Thus, Mrs. McKinstry says that the manuscript she -had in her hands many times at Sabine's, and that was tied up with -some other stories, and had written on the outside of it, "Manuscript -Found," made the manuscript about "one inch thick." Mrs. (Spaulding) -Davidson in the Haven interview says her husband's manuscript was -"about one third as large as the Book of Mormon." (i.e., about one -third as much, Ms. as would be required to make the Book of Mormon). -The Davidson statement represents that John Spaulding was perfectly -familiar with the work of his brother, "Manuscript Found," _"and -repeatedly heard the whole of it read,"_ which might be possible with -the Spaulding manuscript, which, now that it is printed, makes 112 -pages, but scarcely possible respecting a manuscript making a book of -about 600 such pages. - -This manuscript of Spaulding's has finally been really "found" and -published as already detailed; and its publication has resulted in the -overthrow of the Spaulding theory of the origin of the Book of Mormon; -and that quite in another way than from disclosing the fact that there -is no incident, or name, or set of ideas common to the two productions. -The publication of the "Manuscript Found" not only demonstrates -that this particular manuscript was not the foundation of the Book -of Mormon, but it demonstrates, also, that no other writings of -Solomon Spaulding's could possibly be the Book of Mormon. Spaulding's -manuscript, as published, makes a pamphlet of some 112 pages, of about -350 words to the page, enough matter to give a clear idea of his -literary style. I am sure that no person, having any literary judgment -will think it possible for the author of "Manuscript Found" to be the -author of the Book of Mormon. - -Composition in writers becomes individualized as distinctly as the -looks, or appearance, or character, of separate individuals; and -they no more write in several styles than individuals impersonate -different characters. True, by special efforts this latter may be done -to a limited extent by a change of tone, costume and the like, but -underneath these impersonations is to be seen the real individual; and -so with authors. One may sometimes affect a light, and sometimes a -serious vein, in prose and poetry. He may imitate a solemn scriptural -style even, or the diction of some Greek or Roman author, but -underneath it all will be seen the individuality of the writer from -which he cannot separate himself any more than he can separate himself -from his true form, features, or character. Since we have in this -"Manuscript Found" enough of Mr. Spaulding's style to determine its -nature, if this manuscript of his was used either as the foundation or -the complete work of the Book of Mormon, we would be able to detect -Spauldingisms in it; identity of style would be apparent; but these -things are entirely absent from every page of the Book of Mormon. Mr. -Rice, in whose possession the Spaulding manuscript was found in 1884, -does not over-state the matter when he says: "I should as soon think -that the Book of Revelation was written by the author of Don Quixote, -as that the writer of this manuscript was the author of the Book of -Mormon." And again, he is right when he says: "It is unlikely that any -one who wrote so elaborate a work as the Mormon Bible, would spend his -time in getting up so shallow a story as this"--i. e., the Spaulding -Story. - -THE MOTIVE FOR PUBLISHING THE BOOK OF MORMON. - -It must be said for Mr. Schroeder that his theory of the motive -prompting the publication of the Book of Mormon is quite in harmony -with his theory of its origin. For it is fitting that a thing founded -in fraud should--and it very likely would--have the "greed of gain" as -the "dynamics of the scheme;" and that "love of gold, not God," would -be the moving cause of action. The only point at which Mr. Schroeder -breaks down in his theory of the motive, is just where he breaks down -in his theory of origin--namely, in the proof. - -The excerpts from the revelations quoted by Mr. Schroeder fail -as proofs for his assumption. He ranges all through the numerous -revelations given to the Church from 1830 to 1841. Of the thirteen -excerpts quoted by him two only have any bearing upon the Book of -Mormon; and these two are from a revelation to Martin Harris, who had -covenanted with Joseph Smith and with the publisher of the book, Mr. -Grandin, that he would pay for printing it. Yet when the time came -to make good his plighted word, he hesitated; whereupon the word of -the Lord came, as quoted by Mr. Schroeder: "Impart a portion of thy -property; yea, even part of thy lands, and all save the support of thy -family." So far Mr. Schroeder quotes. The very next paragraph (35) of -the revelation goes on--"Pay the debt thou has contracted with the -printer. Release thyself from bondage"--(i. e. the bondage of debt). -Again Mr. Schroeder quotes (verse 26) "I command that thou shalt not -covet thine own property." The full paragraph is: "And again I command -thee, that thou shalt not covet thine own property, but impart it -freely to the printing of the Book of Mormon, which contains the truth -and the word of God." [167] Just where in these passages, which are the -only ones out of those quoted from the "Doctrine and Covenants" that -bear at all on the Book of Mormon--just wherein they bear witness to -the "greed of gain" being the motive that prompted the publication of -the book; or how they sustain the idea that "love of gold, not God" was -the "dynamics of the scheme," I fail to see. - -[Footnote 167: "Doctrine and Covenants," Sec. 19:34, 35, 36.] - -As for the rest of the passages quoted by Mr. Schroeder, they fall into -two classes: first, those that relate to the consecration of properties -to the Church; and second, those that command that provisions be made -for the sustenance of Joseph Smith and others who were devoting their -energies to the work of the Lord. In relation to the first class it -will make matters clear for the reader to know that the Saints were -called upon to recognize this principle: The earth is the Lord's. -He created it. It is his, by virtue of proprietorship; consequently -all that man holds, of the world's wealth is held as a stewardship -under God. To give visible recognition to this truth, the Saints were -commanded in Missouri to consecrate their property to the Lord through -his servants, and receive back a stewardship as from the Lord; and -this in order that the great truth of man's mere stewardship over that -which he is said to possess--coming now to be recognized by the best -Christian thought of the age as the proper attitude of mind for the -believer in God, in respect of his material possessions--might once -for all be established as a doctrine of the Church, emphasized by this -visible act of consecration. - -As to the second class of quotations directing that provisions shall -be made for the material needs of Joseph Smith and his family--is it -necessary to argue at this late day what Paul seems to have settled -long ago, viz: "They which minister about holy things, live of the -things of the temple. * * * * Even so hath the Lord ordained, that they -which preach the Gospel, should live of the Gospel." [168] Is not the -justice of this principle universally recognized? I say Mr. Schroeder -breaks down at the production of proof for his theory as to motive. And -his ringing the changes upon this subject has but the sound of brass -when applied to Joseph Smith personally or to all the leaders of the -Mormon Church from its inception. Never have a people been more blessed -with unselfish leaders than the Latter-day Saints. Men blessed with -divine insight and power have given their services, practically without -renumeration, for the welfare of their people. They have labored in -season and out of season for them. They have given not only a teaching -service, tending to make the truth clear, but they have given freely -of their business ability, executive and judicial abilities. Men of -statesman-like quality of mind have devoted their lives to their -people, and practically without earthly reward, and many of them, the -most of them, in fact, have died poor in this world's goods, but rich -in the consciousness of service for fellow-men well performed. - -[Footnote 168: I Corinthians 9:13, 14.] - -I write these words from the midst of a people, who, when they read -them, will think of hundreds of men who have lived and wrought out -life's service among them, in the very spirit here described. "Greed -of gain" furnish "the dynamics" of the Mormon scheme! "Love of gold, -not of God," the motive force in Mormonism! "A desire for money" "the -inspiring cause of every act of the Mormon Prophet, the very divinity -that moulded his thoughts and revelations, and brought into being -Mormon's books!" [169] Nonsense, Mr. Schroeder; you have studied human -nature as well as Mormonism to little purpose if you really think so. -Joseph Smith was loved by his people to the verge of idolization. -He won and kept that love of theirs to the day of his death. He had -the satisfaction of seeing one of his great prophecies fulfilled--a -prophecy given out from a prison cell, in 1839, and when his fortunes -were fallen to their lowest point--when his enemies seemed to triumph, -and traitors were arrayed against him-then came the assurance from -God--"Thy people shall never be turned against thee by the testimony of -traitors." [170] And they never were, either before his death or since. -"Greed of gold," selfishness; "Love of gold, not God," does not produce -these results. Selfishness never wins or holds hearts. Only a life that -pours out itself in floods of unselfish service for others wins and -holds affections. Such was the life of Joseph Smith, such the lives of -Mormon leaders. - -[Footnote 169: _American Historical Magazine,_ May, 1907, p. 221. -_Ante_ pp. 80-81.] - -[Footnote 170: "Doctrine and Covenants," Sec. 122.] - -CONCLUDING REMARKS. - -And now my task draws towards its close. My purpose in this paper, -in the main, has been merely to refute the theory, together with the -alleged evidences and arguments of Mr. Schroeder. My method has been -to refute him largely out of the material and authorities which he -himself has introduced. And of course this has kept the discussion -of the origin of the Book of Mormon within narrow limits. This paper -has been more in the nature of a rejoinder than anything else to Mr. -Schroeder's reply to the theory set forth by the Church of Jesus Christ -of Latter-day Saints for the origin of the Book of Mormon. - -By this undesigned order of the discussion and by its necessary -limitations, the reader is at the disadvantage of not having -immediately before him the theory of the divine origin of the Book of -Mormon, sustained by the strong array of evidences and arguments, that -may be marshalled in its support. [171] But it will help in forming -a right conclusion as to the merits of this discussion if what is -here suggested be held in mind, namely: The Church of Jesus Christ -of Latter-day Saints sets forth the claim of a divine origin for the -Book of Mormon, sustained by special witnesses, whom God raised up to -testify of that origin; sustained also, as that Church believes, by a -world of evidences, both external and internal. To this Mr. Schroeder -has offered a counter-theory of origin, the "Spaulding Theory," to -which I have made this rejoinder. My effort has had no higher aim -than this, believing that nothing more was required of me under the -circumstances. If my paper shall prove to be, as I think it must, a -successful rejoinder; if it exhibits how inherently weak, and foolish -this Spaulding theory is, even when most skillfully set forth; if it -exhibits the tissue of falsehood and of malice, of which that theory is -made up; and the bitterness and hatred in which it had its inception; -and exposes the dishonest sophistry by which that theory has been -supported,--I shall be content. - -B. H. ROBERTS. - -Salt Lake City, Jan., 1909. - -[Footnote 171: For an extended treatise on this subject see the -writer's "New Witness for God," published as Young Men's Manuals, Nos. -7, 8 and 9, 1903-1906. Now published in a series of three volumes under -the title "New Witnesses for God," Vol. I treats of Joseph Smith as a -New Witness; Vols. II and III is the treatise on the Book of Mormon as -A New Witness for God.] - - - -###PART II. - -RECENT DISCUSSION OF MORMON AFFAIRS. - -FOREWORD. - -The justification for publishing the three following papers consists in -the importance of the subjects which they treat. The first paper, "An -Address to the World," was presented to the General Conference of the -Church of Jesus Christ of Latter-day Saints, by the First Presidency of -the Church, and by that conference unanimously adopted on the 5th of -April, 1907, and sent forth to the world. It was conceived and written -in a conciliatory spirit, and was intended to form the basis of a right -understanding of the attitude of the Church of the Latter-day Saints -with reference to a number of subjects concerning which there had been -bitter controversy. The "Address" explained the past. It expressed the -intention of the Church to give strict adherence to its obligations -to discontinue plural marriages, and with that, in time, would pass -away polygamous living. It also declared the intention of the Church -to abstain from interference in politics. That this was the spirit and -intent of the "Address" cannot be questioned by those who read it. -It presented, as the writer then believed, and as he now believes, a -fair basis of understanding and settlement of our local difficulties. -The manner in which it was met by the Ministerial Association, with -distrust, misrepresentation, unfair criticism and sly innuendo of evil -intentions, went far towards defeating its purpose, and gave occasion -for the Answer to the Ministerial Association's Review of the Address -to the world. The papers themselves tell the rest. - -I. - -AN ADDRESS: - -THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS TO THE WORLD. - -FIRST PRESIDENCY OF THE CHURCH. - -"Let facts be submitted to a candid world." - -I. - -_The Church of Jesus Christ of Latter-day Saints to the World_. - -GREETING: In the hope of correcting misrepresentation, and of -establishing a more perfect understanding respecting ourselves and our -religion, we, the officers and members of the Church of Jesus Christ -of Latter-day Saints, in General Conference assembled, issue this -Declaration. - -Such an action seems imperative. Never were our principles or our -purposes more widely misrepresented, more seriously misunderstood. -Our doctrines are distorted, the sacred ordinances of our religion -ridiculed, our Christianity questioned, our history falsified, our -character traduced, and our course of conduct as a people reprobated -and condemned. - -In answer to the charges made against us, for ourselves and for those -who, under divine direction, founded our religion and our Church; for -our posterity, to whom we shall transmit the faith, and into whose -keeping we shall give the Church of Christ; and before mankind, whose -opinions we respect, we solemnly declare the truth to be: - -Our religion is founded on the revelations of God. The Gospel we -proclaim is the Gospel of Christ, restored to earth in this the -dispensation of the fulness of times. The high claim of the Church is -declared in its title--The Church of Jesus Christ of Latter-day Saints. -Established by divine direction, its name was prescribed by him whose -Church it is--Jesus the Christ. - -The religion of this people is pure Christianity. Its creed is -expressive of the duties of practical life. Its theology is based on -the doctrines of the Redeemer. - -If it be true Christianity to accept Jesus Christ in person and in -mission as divine; to revere him as the Son of God, the crucified and -risen Lord, through whom alone can mankind attain salvation; to accept -his teachings as a guide, to adopt as a standard and observe as a -law the ethical code he promulgated; to comply with the requirements -prescribed by him as essential to membership in his Church, namely, -faith, repentance, baptism by immersion for the remission of sins, and -the laying on of hands for the gift of the Holy Ghost,--if this be -Christianity, then are we Christians, and the Church of Jesus Christ of -Latter-day Saints is a Christian church. - -The theology of our Church is the theology taught by Jesus Christ -and his apostles, the theology of scripture and reason. It not only -acknowledges the sacredness of ancient scripture, and the binding -force of divinely-inspired acts and utterances in ages past; but also -declares that God now speaks to man in this final Gospel dispensation. - -We believe in the Godhead, comprising the three individual personages, -Father, Son, and Holy Ghost. - -We hold that man is verily the child of God, formed in his image, -endowed with divine attributes, and possessing power to rise from the -gross desires of earth to the ennobling aspirations of heaven. - -We believe in the pre-existence of man as a spirit, and in a future -state of individual existence, in which every soul shall find its -place, as determined by justice and mercy, with opportunities of -endless progression, in the varied conditions of eternity. - -We believe in the free agency of man, and therefore in his individual -responsibility. - -We believe that salvation is for no select few, but that all men may be -saved through obedience to the laws and ordinances of the Gospel. - -We affirm that to administer in the ordinances of the Gospel authority -must be given of God; and that this authority is the power of the Holy -Priesthood. - -We affirm that through the ministration of immortal personages; the -Holy Priesthood has been conferred upon men in the present age, -and that under this divine authority the Church of Christ has been -organized. - -We proclaim the objects of this organization to be, the preaching of -the Gospel in all the world, the gathering of scattered-Israel, and the -preparation of a people for the coming of the Lord. - -"Mormonism" seeks its converts among all classes and conditions of -society, and those who accept it are among the best men and women of -the nations from which they come--honest, industrious, virtuous, and -reverent. In their community life they are peaceable, law-abiding and -exemplary. Their instincts, traditions and training are opposed to -vice and crime. The religion they have embraced, the Church of which -they are members, condemns every form of evil, and their lives, with -few exceptions, are exponents of righteousness. Many of the early -proselytes to our faith were descendants of the Pilgrims and Puritans. -Joseph Smith, Brigham Young, and other leaders among the Latter-day -Saints, traced their lineage to the founders and first defenders of the -nation. Joseph Smith was a native of Vermont, and by vocation a farmer. -All trades and professions were drawn upon for the membership of the -Church. In England, its first foreign mission field, it was mainly the -middle and working classes that responded to the Gospel message. All -over the world it has been the same,--our converts have been men and -women of character, intelligence, and integrity. There is nothing in -"Mormonism" to attract the selfish or the vile. - -The effort to differentiate the "Mormon" priesthood and the -"Mormon" people, by allowing that the latter are a good, honest, -though misguided folk, while alleging that their leaders are the -personification of all that is bad, is a most futile one. The great -majority of the male members of the Church hold the priesthood, and -though constituting the official body of the Church, they are a portion -of the people. Priesthood and people are inseparable, and, vindicated -or condemned, stand together. - -The charge that the Church relies upon duplicity in the propagation -of her doctrines, and shuns enlightened investigation, is contrary to -reason and fact. Deceit and fraud in the perpetuation of any religion -must end in failure. A system of religion, ethics, or philosophy, to -attract and hold the attention of men, must be sincere in doctrine and -honest in propaganda. That the Church employs deceptive methods; that -she has one doctrine for the priesthood and another for the people; -that she teaches one set of principles to her members in Zion, and -another to the world, is not true. Enlightened investigation is the -very means through which the Church hopes to promote belief in her -principles, and extend the beneficent influence of her institutions. -From the beginning, enlightened investigation has been the one thing -she has sought. To secure this she has sent her missionaries into all -parts of the world, especially to the centres of civilization and -enlightenment, where her literature has been freely distributed; yet -too frequently her claims have been disallowed without investigation, -and judgment has been pronounced without a hearing. At the Columbian -Exposition, which celebrated the four hundredth anniversary of the -discovery of America, the religions of the world were represented in a -great parliament, for the purpose of showing "in the most impressive -way, what and how many important truths the various religions hold -and teach in common; * * * to set forth by those most competent to -speak, what are deemed the important distinctive truths held and -taught by each religion; * * * to inquire what light each religion has -afforded or may afford to the other religions of the world." To this -gathering the Church of Jesus Christ of Latter-day Saints, though the -most distinctively American church, was not invited; nevertheless she -sought opportunity to place side by side with the creeds of all the -great historic faiths, a presentation of her principles, and to voice -to mankind the truths she deemed most important and most helpful. This -opportunity was denied the Church, except upon such terms as were -humiliating and subversive of the end sought--a wider publication and -a more just consideration of her faith. After such an experience, -and others of like kind, though of varying degree, we submit that -it ill becomes our accusers to charge us with shunning enlightened -investigation. - -It has been charged that "Mormonism" is opposed to education. The -history of the Church and the precepts of its leaders are a sufficient -answer to that accusation. Joseph Smith, the first President of the -Church, founded schools, and attended them as a student, as did many -of his followers under his advice and influence. Brigham Young, who -succeeded Joseph Smith, emulated him as a founder and patron of -schools; and every subsequent President of the Church, his associates, -and the people generally, have been equally zealous in that cause. In -the course of their exodus from Illinois, our people built log school -houses while halting on the Missouri river, then the frontier of the -nation; and after they had traversed a thousand miles of wilderness, -and planted their infant colony in the valley of the Great Salt Lake, -school houses were among the first buildings they erected. Such has -been the course pursued in every "Mormon" colony. The State of Utah, -now dotted with free schools, academies, colleges, and universities, -institutions which have given her marked educational prominence, -furnishes indisputable evidence that her people--mostly "Mormons"--are -friends and promoters of education. To the Latter-day Saints, salvation -itself, under the atonement of Christ, is a process of education. -That knowledge is a means of eternal progress, was taught by Joseph -Smith--It is impossible for a man to be saved in ignorance.--A man -is saved no faster than he gets knowledge.--The Glory of God is -intelligence.--Whatever principles of intelligence we attain to in this -life, will rise with us in the resurrection.--He who gains in this life -more knowledge than another, will have so much the advantage in the -world to come. These were aphorisms with the Prophet Joseph Smith. - -Neither is it true, as alleged, that "Mormonism" is destructive of -the sanctity of the marriage relation; on the contrary it regards -the lawful union of man and woman as the means through which they -may realize their highest and holiest aspirations. To the Latter-day -Saints, marriage is not designed by our Heavenly Father to be merely an -earthly union, but one that shall survive the vicissitudes of time, and -endure for eternity, bestowing honor and joy in this world, glory and -eternal lives in the worlds to come. - -The typical "Mormon" home is the temple of the family, in which the -members of the household gather morning and evening, for prayer -and praise to God, offered in the name of Jesus Christ, and often -accompanied by the reading of scripture and the singing of spiritual -songs. Here are taught and gently enforced, the moral precepts and -religious truths, which, taken together, make up that righteousness -which exalteth a nation, and ward off that sin which is a reproach -to any people. If such conditions are not a sufficient answer to the -charge that our homes are un-Christian, subversive of moral influence, -and destructive of the state's stability, then we turn to the present -generations, "Mormon" American citizens products of our religion and -our homes, for our vindication:--Here are our sons and daughters, -submit them to any test of comparison you will; regard for truth, -veneration for age, reverence for God, love of man, loyalty to country, -respect for law, refinement of manners, and, lastly, in this issue -between us and our accusers the crowning test of all, purity of mind -and chastity of conduct. It is not inordinate self praise to say of the -generations of our people, born and reared in "Mormon" homes, that they -will compare favorably, in the Christian virtues, and in all that makes -for good citizenship, with any community in this or any other country. - -The charge that the Church is a commercial rather than a religious -institution; that its aims are temporal rather than spiritual; that -it dictates its members in their industrial activities and relations, -and aims at absolute domination in temporal affairs,--all this we -emphatically deny. That the Church claims the right to counsel and -advise her members in temporal as well as in spiritual affairs is -admitted. Leading Church officials, men of practical experience in -pioneer life, have aided the people in establishing settlements -throughout the inter-mountain west, and have given them, gratuitously, -the benefit of their broader knowledge of things, through counsel and -direction, which the people have followed to their advantage; and -both the wisdom of the leaders and the good sense of the people are -vindicated in the results achieved. All this has been done without -the exercise of arbitrary power. It has resulted from wise counsels, -persuasively given and willingly followed. - -It has also been the policy of the Church to foster home industries. -Where there has been a lack of confidence in some of these enterprises, -and private capital has been afraid to invest, the Church has furnished -funds that the practicability of the undertaking might be demonstrated; -and repeatedly the wisdom of this policy has been made manifest. -Thereby the resources of various localities have been developed, -community industries diversified, and the people, especially the poor, -given increased opportunity of employment and a better chance to become -self-sustaining. - -We deny the existence of arbitrary power in the Church; and this -because its government is moral government purely, and its forces are -applied through kindness, reason, and persuasion. Government by consent -of the governed is the rule of the Church. Following is a summary of -the word of the Lord, setting forth the principles on which the Church -government is to be administered: - -The rights of the priesthood are inseparably connected with the powers -of heaven, and the powers of heaven cannot be controlled nor handled -only upon the principles of righteousness. That they may be conferred -upon men, is true; but when they undertake to cover their sins, or -gratify their pride, their vain ambition, or exercise control, or -dominion, or compulsion, upon the souls of the children of men, in any -degree of unrighteousness, the Spirit of the Lord is grieved; and when -it is withdrawn, amen to the priesthood, or the authority of that man. -No power or influence can or ought to be maintained by virtue of the -priesthood, only by persuasion, by long suffering, by gentleness, and -meekness, and by love unfeigned; by kindness, and pure knowledge, which -shall greatly enlarge the soul without hypocrisy and without guile. - -Nominations to Chuch office may be made by revelation; and the right of -nomination is usually exercised by those holding high authority, but it -is a law that no person is to be ordained to any office in the Church, -where there is a regularly organized branch of the same, without the -vote of its members. This law is operative as to all the officers of -the Church, from the president down to the deacon. The ecclesiastical -government itself exists by the will of the people; elections are -frequent, and the members are at liberty to vote as they choose. True, -the elective principle here operates by popular acceptance, rather -than through popular selection, but it is none the less real. Where -the foregoing facts exist as to any system, it is not and cannot be -arbitrary. - -The Church officers, in the exercise of their functions, are answerable -to the Church. No officer, however exalted his position, is exempt from -this law. All decisions, rulings and conduct of officials are subject -to investigation, correction, revision and final rejection by the -general assembly of the priesthood of the Church, its final court of -appeal. Even the President, its highest officer, is subject to these -laws, and special provision is made for his trial, and, if necessary, -his deposition. Where these facts exist in any administration of -government, it cannot be justly classed as a tyranny, nor considered a -menace to free institutions. - -The tithing system of the Church, so often denounced as oppressive, and -as imposing an arbitrary ecclesiastical tax, is in reality a system of -free-will offerings. True, the members, by the law of the Church, are -under moral obligation to pay one-tenth of their interest annually. But -from the very nature of the principles on which churches exist, they -being voluntary associations for the fostering of spiritual life, and -the achievement of moral and charitable ends--in which associations -membership cannot be compelled--there is no compulsory means of -collecting this or any other church revenue. Tithing is a voluntary -offering for religious and charitable purposes, and not a scheme of -extortion for the enrichment of the higher officials. Service in the -interest of the Church is given, for the most part, without monetary -compensation; where compensation is allowed it is moderate; the high -Church officials are not rich, but in the majority of cases are men of -limited means, and where it is otherwise their wealth did not come from -the tithes of the people; these facts are a complete refutation of the -slander that our tithing is a system of extortion practiced upon the -people for the enrichment of the priesthood. Like the Church government -throughout, the tithing system operates upon the principle of free will -and the consent of those who hold the faith to be divine. - -Neither in mental attitude nor in conduct have we been disloyal to the -government under whose guarantee of religious freedom our Church was -founded. The Book of Mormon proclaims America to be the land of Zion; -a land dedicated to righteousness and liberty; a land of promise to -certain branches of the house of Israel, and also to the Gentiles. It -declares that God will fortify this land against all other nations; -and "he that fighteth against Zion shall perish." By revelation to -Joseph Smith the Prophet, the Lord declared that he had established -the Constitution of the United States through "wise men raised up unto -this very purpose." It is also our belief that God has blessed and -prospered this nation, and given unto it power to enforce the divine -decrees concerning the land of Zion, that free institutions might not -perish from the earth. Cherishing such convictions, we have no place in -our hearts for disloyal sentiments, nor is there likelihood of treason -in our conduct. Were we evil-disposed toward American institutions, or -disloyal to the United States, we would be recreant to those principles -to which by interest and education we are attached, and would repudiate -the revelations of God concerning this land. - -In reaffirming our belief in the high destiny of America, our -attachment to American institutions, and our loyalty to the United -States, we declare that these sentiments, this loyalty, have outlived -the memory of all the wrongs inflicted upon our fathers and ourselves. - -If patriotism and loyalty are qualities manifested in times of peace, -by just, temperate, benevolent, industrious, and virtuous living; in -times of trial, by patience, resistance only by lawful means to real or -fancied wrongs, and by final submission to the laws of the land, though -involving distress and sorrow; and in time of war, by willingness -to fight the battles of the nation,--then, unquestionably, are the -"Mormon" people patriotic and loyal. - -The only conduct seemingly inconsistent with our professions as loyal -citizens, is that involved in our attitude during the controversies -that have arisen respecting plural marriage. This principle was -introduced by the Prophet Joseph Smith, at Nauvoo, Illinois. The -practice was continued in Utah, and published to the world, as -a doctrine of the Church, in 1852. In the face of these facts, -Brigham Young, whose position in the matter was well known, was -twice appointed, with the consent of the Senate, first by president -Fillmore, and afterwards by President Pierce, to be the Governor of the -Territory. It was not until 1862 that Congress enacted a law forbidding -plural marriage. This law the Latter-day Saints conscientiously -disregarded, in their observance of a principle sanctioned by their -religion. Moreover they believed the enactment to be violative of -the Constitution, which provides that Congress shall make no law -prohibiting the free exercise of religion. Notwithstanding this -attitude and conduct on the part of our people, no decision of the -Supreme Court upon this question was secured until 1878, more than -thirty years after the settlement of Utah; nor were determined efforts -made to enforce the law until a further period of five or six years had -elapsed. Surely this toleration, under which the practice of plural -marriage became firmly established, binds the United States and its -people, if indeed they are not bound by considerations of mercy and -wisdom, to the exercise of patience and charity in dealing with this -question. - -If it be charged by those who find extenuation for offenses committed -prior to the decision of 1878, that our subsequent duty as good -citizens was clear and unmistakable, we reply that the situation, as -viewed by some of our members, developed a conflict between duty to God -and duty to the government. Moreover, it was thought possible that the -decision of the Supreme Court might be reversed, if what was regarded -as a constitutional right were not too easily surrendered. What our -people did in disregard of the law and of the decisions of the Supreme -Court affecting plural marriages, was in the spirit of maintaining -religious rights under constitutional guaranties, and not in any spirit -of defiance or disloyalty to the government. - -The "Mormon" people have bowed in respectful submission to the laws -enacted against plural marriage. While it is true that for many years -they contested the constitutionality of the law of Congress, and -during that time acted in harmony with their religious convictions -in upholding by practice, as well as by spoken and written word, a -principle committed to them from God, still, when every means of -constitutional defense had been exhausted, the Church abandoned the -controversy and announced its intention to be obedient to the laws of -the land. Subsequently, when statehood for Utah became a possibility, -on the condition that her constitution provide by ordinance, -irrevocable without the consent of the United States, that plural -marriages should be forever prohibited, the "Mormon" people accepted -the condition by voting for the adoption of the constitution. From -that time until now, the Church has been true to its pledge respecting -the abandonment of the practice of plural marriage. If it be urged -that there have been instances of the violation of the anti-polygamy -laws, and that some persons within the Church have sought to evade the -rule adopted by her, prohibiting plural marriages, the plain answer is -that in every state and nation there are individuals who violate law -in spite of all the vigilance that can be exercised; but it does not -follow that the integrity of a community or of a state is destroyed, -because of such individual transgressions. All we ask is that the same -common-sense judgment be exercised in relation to our community that is -accorded to other communities. When all the circumstances are weighed, -the wonder is, not that there have been sporadic cases of plural -marriage, but that such cases have been so few. It should be remembered -that a religious conviction existed among the people, holding this -order of marriage to be divinely sanctioned. Little wonder then that -there should appear, in a community as large as ours, and as sincere, a -few over-zealous individuals who refused to submit even to the action -of the Church in such a matter, or that these few should find others -who sympathized with their views; the number, however, is small. - -Those who refer to "Mormon polygamy" as a menace to the American -home, or as a serious factor in American problems, make themselves -ridiculous. So far as plural marriage is concerned, the question is -settled. The problem of polygamous living among our people is rapidly -solving itself. It is a matter of record that in 1890, when the -manifesto was issued, there were 2,451 plural families; in nine years -this number had been reduced to 1,543. Four years later the number was -897; and many of these have since passed away. - -In answer to the charge of disloyalty, founded upon alleged secret -obligations against our government, we declare to all men that there is -nothing treasonable or disloyal to any ordinance, ceremony, or ritual -of the Church. - -The overthrow of earthly governments; the union of church and state; -domination of the state by the church; ecclesiastical interference -with the political freedom and rights of the citizen,--all such things -are contrary to the principles and policy of the Church, and directly -at variance with the oft repeated declarations of its chief presiding -authorities and of the Church itself, speaking through its general -conferences. The doctrine of the Church on the subject of government, -stands as follows: - - "We believe in being subject to kings, presidents, rulers and - magistrates, in obeying, honoring and sustaining the law." - -Such is our acknowledgment of duty to civil governments. Again: - - "We believe that all governments necessarily require civil officers - and magistrates to enforce the laws of the same, and that such as - will administer law in equity and justice should be sought for and - upheld by the voice of the people (if a republic), or the will of - the sovereign." - - "We do not believe it just to mingle religious influence with civil - government, whereby one religious society is fostered and another - proscribed in its spiritual privileges, and the individual rights - of its members, as citizens, denied." (Doc. & Cov. Sec. 134.) - -With reference to the laws of the Church, it is expressly said: - - "Be subject to the powers that be, until He reigns whose right it - is to reign, and subdues all enemies under his feet. - - "Behold, the laws which ye have received from my hand are the laws - of the Church, and in this light ye shall hold them forth." (Doc. & - Cov. Sec. 58.) - -That is to say, no law or rule enacted, or revelation received by the -Church, has been promulgated for the State. Such laws and revelations -as have been given are solely for the government of the Church. - -The Church, of Jesus Christ of Latter-day Saints holds to the doctrine -of the separation of church and state; the non-interference of -church authority in political matters; and the absolute freedom and -independence of the individual in the performance of his political -duties. If, at any time, there has been conduct at variance with this -doctrine, it has been in violation of the well settled principles and -policy of the Church. - -We declare that from principle and policy, we favor: - -The absolute separation of church and state; - -No domination of the state by the church; - -No church interference with the functions of the State; - -No state interference with the functions of the church; or with the -free exercise of religion; - -The absolute freedom of the individual from the domination of -ecclesiastical authority in political affairs; - -The equality of all churches before the law. - -The reaffirmation of this doctrine and policy, however, is predicated -upon the express understanding that politics in the states where our -people reside, shall be conducted as in other parts of the Union; -that there shall be no interference by the State with the Church, nor -with the free exercise of religion. Should political parties make -war upon the Church, or menace the civil, political, or religious -rights of its members as such--against a policy of that kind by any -political party or set of men whatsoever, we assert the inherent right -of self-preservation for the Church and her right and duty to call -upon all her children, and upon all who love justice, and desire the -perpetuation of religious liberty, to come to her aid, to stand with -her until the danger shall have passed. And this, openly, submitting -the justice of our cause to the enlightened judgment of our fellow men, -should such an issue unhappily arise. We desire to live in peace and -confidence with our fellow citizens of all political parties and of all -religions. - -It is sometimes urged that the permanent realization of such a desire -is impossible, since the Latter-day Saints hold as a principle of their -faith that God now reveals himself to man, as in ancient times; that -the priesthood of the Church constitute a body of men who have, each -for himself, in the sphere in which he moves, special right to such -revelation; that the President of the Church is recognized as the only -person through whom divine communication will come as law and doctrine -to the religious body; that such revelation may come at any time, upon -any subject, spiritual or temporal, as God wills; and finally that, -in the mind of every faithful Latter-day Saint, such revelation, in -whatsoever it counsels, advises or commands, is paramount. Furthermore -it is sometimes pointed out that the members of the Church are looking -for the actual coming of a Kingdom of God on earth, that shall gather -all the kingdoms of the world into one visible, divine empire, over -which the risen Messiah shall reign. - -All this, it is held, renders it impossible for a "Mormon" to give true -allegiance to his country, or to any earthly government. - -We refuse to be bound by the interpretations which others place upon -our beliefs; or by what they allege must be the practical consequences -of our doctrines. Men have no right to impute to us what they think -may be the logical deduction from our beliefs, but which we ourselves -do not accept. We are to be judged by our own interpretations, and by -our actions, not by the logic of others, as to what is, or may be, -the result of our faith. We deny that either our belief in divine -revelation, or our anticipation of the coming kingdom of God, weakens -in any degree the genuineness of our allegiance to our country. When -the divine empire will be established, we may not know any more than -other Christians who pray, "Thy kingdom come, Thy will be done, in -earth as it is in heaven;" but we do know that our allegiance and -loyalty to country are strengthened by the fact that while awaiting the -advent of the Messiah's kingdom, we are under a commandment from God to -be subject to the powers that be, until He comes "whose right it is to -reign." - -"Mormonism" is in the world for the world's good. Teaching truth, -inculcating morality, guarding the purity of the home, honoring -authority and government, fostering education, and exalting man and -woman, our religion denounces crime, and is a foe to tyranny in every -form. "Mormonism" seeks to uplift, not to destroy society. She joins -hands with the civilization of the age. Proclaiming herself a special -harbinger of the Savior's second coming, she recognizes in all the -great epochs and movements of the past, steps in the march of progress -leading up to the looked for millennial reign. "Mormonism" lifts an -ensign of peace to all people. The predestined fruits of her proposed -system are the sanctification of the earth and the salvation of the -human family. - -And now, to all the world: Having been commanded of God, as much -as lieth in us, to live peaceably with all men--we, in order to be -obedient to the heavenly commandment, send forth this Declaration, -that our position upon the various questions agitating the public mind -concerning us may be known. We desire peace, and will do all in our -power on fair and honorable principles to promote it. Our religion -is interwoven with our lives, it has formed our character, and the -truth of its principles is impressed upon our souls. We submit to -you, our fellow-men, that there is nothing in those principles that -calls for execration, no matter how widely in some respects they may -differ from your conceptions of religious truth. Certainly there is -nothing in them that may not stand within the wide circle of modern -toleration of religious thought and practice. To us these principles -are crystallizations of truth. They are as dear to us as your religious -conceptions are to you. In their application to human conduct, we see -the world's hope of redemption from sin and strife, from ignorance -and unbelief. Our motives are not selfish; our purposes not petty and -earth-bound; we contemplate the human race, past, present and yet to -come, as immortal beings, for whose salvation it is our mission to -labor; and to this work, broad as eternity and deep as the love of God, -we devote ourselves, now, and forever. Amen. - -JOSEPH F. SMITH, - -JOHN R. WILDER, - -ANTHON H. LUND, - -In behalf of the Church of Jesus Christ of Latter-day Saints, March 26, -1907. - -_Adopted by vote of the Church, in General Conference, April 5, 1907._ - -SALT LAKE CITY, UTAH. - -II. - -REVIEW OF ADDRESS TO THE WORLD. - -MINISTERIAL ASSOCIATION, SALT LAKE CITY. - -FOREWORD. - -The following announcement accompanying the publication of the -Ministerial Association's Review of the Mormon Address to the World -appeared in the _Salt Lake Tribune,_ impression of June 4, 1907: - -REPLY TO MORMON ADDRESS TO THE WORLD IS ISSUED BY THE MINISTERIAL -ASSOCIATION OF SALT LAKE CITY.--PUBLICATION MISLEADING AND SUPPRESSION -OF FAITH.--MINISTERS OF THIS CITY ARE UNIT IN DECLARING AGAINST THE -ADDRESS. - -The Ministerial association of Salt Lake City has issued a review, in -the nature of a reply, to the "Address to the World," put out by the -Mormon church at the recent conference held in this city, in defense -of Mormonism. The review represents the combined labor of nearly every -member of the Ministerial association of Salt Lake, of which there are -thirty-three members, and by which it was adopted as a unit. - -The review, which is presented elsewhere in this issue of _The -Tribune,_ is lengthy, comprehensive and unanswerable, well worthy -any and every one's time in reading, studying and digesting. It was -unanimously adopted at a meeting of the Ministerial association in its -headquarters in the club room of the Y. M. C. A. Monday afternoon. -Almost the entire membership of the association was represented at the -final meeting and there was not a dissenting voice or vote against the -adopting of the review, or reply, as it may aptly be termed. - -Within a few days after the publishing of the Mormon Address to the -World a movement was started in the association looking to a reply to -the so-called Address. Among the ministers the document put forth by -the Mormon church was considered in the light of a suppression rather -than a confession of Mormon faith, and so most misleading. With the end -in view of a reply to the falsified, juggled and deceiving Address, -a number of papers were prepared and submitted to the association by -several different members. These papers were placed into the hands -of the committee, selected by the association for that purpose, -which threw them into the form of a report. The report was discussed -thoroughly at several different meetings of the association and every -member was given an opportunity of suggesting changes, presenting his -ideas on the subject for incorporation in the reply, or registering an -objection to it. As before stated, there was not a dissenting voice or -vote against the reply, the adoption being unanimous. - -A STRIKING THING. - -One of the striking things in the reply, which covers every point in -the Address with convincing thoroughness, is that it sets the teachings -of the Mormon leaders, as published in their own works and used in -their Improvement Associations, Sunday-schools and the like, alongside -of and in direct contrast to the diluted statement of doctrines found -in the "Address to the World." It is confidently asserted that there -has never been such a published statement by the Mormons, based upon -their own publications of the fact that they teach that there are many -gods and goddesses, that God, the Father, is married and that the gift -of eternal procreation is one of the felicities of paradise, promised, -however, only to those who are joined by the priesthood in marriage for -eternity. - -In the discussion of the several papers that were worked into the reply -to the "Address to the World" all the active members of the Ministerial -association have been present and have taken an active part in the -work that led to its promulgation. The reply represents the combined -labors of the members of the Ministerial association. In its drafting -the churches of the Presbyterian, Congregational, Methodist Episcopal, -Baptist, Lutheran, Christian and Episcopal denominations, through their -pastors, are represented. The officers of the Ministerial association -are: President, the Rev. S. A. Hayworth, pastor of the East Side -Baptist church; vice-president, the Rev. Benjamin Young, of the First -M. E. church; secretary and treasurer, the Rev. E. C. Parker, of the -Liberty Park M. E. church. The members and their denominations are: - -MINISTERIAL DIRECTORY. - -The Rev. J. C. Andrews, Baptist; the Rev. A. A. Anderson, Swedish -Evangelist; the Rev. J. H. Allen, Calvary Baptist; the Rev. J. -Armstrong, Baptist; the Rev. D. A. Brown, First Baptist; the Rev. -Benjamin Brewster, St. Mark's Episcopal; the Rev. F. W. Bussard, -English Lutheran; the Rev. J. C. Bell, A. M. E.; the Rev. J. G. -Cairns, Second M. E.; the Rev. J. F. Baker, Garfield, Baptist; the -Rev. D. M. Helmick, Iliff M. E.; the Rev. H. I. Hansen, Norwegian -and Danish M. E.; the Rev. H. E. Hays, Third Presbyterian; the Rev. -J. S. Hurlburt, Murray, M. E.; the Rev. Jesse Hyde, Murray, Baptist; -the Rev. Harold Jensen, Norwegian and Danish Evangelical Lutheran; -the Rev. Bruce Kinney, superintendent Baptist work; the Rev. R. -G. McNiece, Presbyterian; the Rev. Josiah McClain, superintendent -Presbyterian work; the Rev. J. K. McGillivray, Presbyterian: the Rev. -C. C. Mclntire, Westminster Presbyterian; the Rev. R. S. Nickerson, -Sandy, First Congregational; the Rev. W. M. Paden, First Presbyterian; -the Rev. E. C. Parker, Liberty Park M. E.; the Rev. Emanuel Rydberg, -Swedish Lutheran; the Rev. P. A. Simpkin, Phillips Congregational; -the Rev. R. M. Stevenson, Presbyterian; the Rev. D. B. Scott, M. E.; -the Rev. F. S. Spalding, Episcopal Bishop; the Rev. H. J. Talbott, -superintendent M. E. work; the Rev. Benjamin Young, First M. E.; the -Rev. J. H. Worrall, M. E. - -Not only was the _"Review"_ thus heralded in the local columns of the -_Tribune,_ but that paper also made the following editorial comment: - -THE REVIEW BY THE MINISTERS. - - "We print in other columns this morning, in full, the review by the - Salt Lake Ministerial association of the declaration made by the - first presidency of the Mormon church and sustained by the general - conference in April last. This review is calm, deliberate, and - temperate in tone; but it is irresistible in force, in logic, and - in conclusion. It will, of course, be warmly welcomed and approved - by the loyal citizenship of Utah, while to the country at large it - will be a good deal in the nature of a revelation. - - "It is shown that the Mormon declaration is uncandid in that it - suppresses so much of the real beliefs and sentiments of the - church; and citations are given from authoritative writers of - the church, and from its standard works, showing how serious - these omissions are, and how completely their suppression gives a - false impression of the whole system. The evidence presented on - this point by the Christian ministers of this city is absolutely - irresistible. - - "The evasions, the duplicity, the hypocrisy, the dishonesty, of the - conference declaration are completely shown, in masterly style. - The repeated but half-hearted efforts of the church leaders to - make the world believe in their patriotism, their piety, their - unselfishness, their benevolence, their purity, when they do not - believe these things of themselves, knowing their own corruption, - treason, blasphemy and corroding selfishness, avarice, lusts of - power and of the flesh, are fitly dealt with in this admirable - review, which we cannot too highly commend for its spirit and its - substance. - - "It is shown in it that the hypocritical position of the conference - declaration is condemned by the Mormon church's own publications; - that the righteousness of polygamy is still upheld by the Mormon - leaders and speakers; and the hollowness of the entire pretense - through which it is sought to make it appear that the Mormon - leaders occupy a position which they do not occupy, is made clear. - Not any longer will the hierarchic pretense of being what it is - not, serve." - -Thus heralded, the "Review" follows. - -II. - -REVIEW. - -An "Address to the World" was issued by the president of the Mormon -Church and his counselors, and was adopted by the general conference -of that church April 5, 1907. This "Address," evidently prepared for -the residents of non-Mormon communities, is being widely circulated. -Ostensibly it makes a declaration of the doctrines, asserts the -principles and defends the practices of the Mormon Church. It claims -supremacy for that body as the only divinely authorized church of Jesus -Christ in the earth. It sets forth grievances. It appeals to the candid -judgment of mankind for toleration. - -For more than a half-century the Mormon Church has been teaching its -doctrines. Wherever it has had an organization its practices have -been more or less subject to observation. It would seem, therefore, -that there should be little doubt as to the nature of the one, or the -effect and tendency of the other. Nor would there be much question -as to either were the doctrines of that church as fully proclaimed -elsewhere as they are in Utah; and were its practices everywhere as -transparent as they are in its strongholds. The publication and wide -circulation of the aforementioned defense of the Mormon Church is the -ground of our communication, in which we join hands with the authors of -the defense in "establishing a more perfect understanding respecting" -themselves and their religion. We could wish that some of the points -touched upon in their paper might have had more ample elucidation, -both as ministering to a better understanding on the part of residents -of non-Mormon communities, and as forestalling the necessity for -this review upon our part. But, since this defense obscures so much -that it is necessary for people to know, who would desire to form an -intelligent judgment concerning the Mormon Church, we discuss those -things alluded to in the "address" that seem to us of the gravest -importance. - -It will be noted at the very outset that a supreme claim is made for -the Mormon Church. Adding no spiritual truth to the aggregate of things -already revealed, fostering no virtues not already taught by Christian -churches, and exemplified in Christian lives, showing no superiority -of Christian ideals or of Christian character, contributing nothing -original to civic righteousness, to commercial integrity, to domestic -virtue, to reverence for God or to justice and mercy toward men--this -sect, whose activities are chiefly confined to a few countries already -Christianized, claims to be the only divinely authorized church of -Jesus Christ on the earth; its very name, so it is affirmed, being -given by divine revelation. In harmony with this claim it sets up a -wholly unbiblical test of salvation. - - "Joseph Smith is a new witness for God; a prophet divinely - authorized to teach the Gospel and re-establish the church of Jesus - Christ on earth."--"New Witness for God." by B. H. Roberts. - - "Every spirit that confesses that Joseph Smith is a prophet, - that he lived and died a prophet, and that the Book of Mormon - is true, is of God, and every spirit that does not is of - anti-Christ."--Brigham Young, Millennial Star, volume 5, page 118. - - "If plural marriage be unlawful, then is the whole plan of - salvation through the house of Israel a failure, and the entire - fabric of Christianity without foundation."--A compendium of the - doctrine of the Gospel published for missionaries. 1898. - - "Q. What doth the Lord require of the people of the United States? - - "A. He requires them to repent of all their sins and embrace the - message of salvation contained in the Book of Mormon, and be - baptized into this church, and prepare themselves for the coming of - the Lord. - - "Q. What will be the consequence if they do not embrace the Book of - Mormon as a divine revelation? - - "A. They will be destroyed from the land and sent down to - hell, like all other generations who have rejected a divine - message."--Orson Pratt in the Seer, page 215. - -This claim naturally provokes a most searching investigation of the -grounds upon which it rests. When it appears that it involves the -eternal reprobation of those who finally reject it, there can be no -surprise that the claim is very sharply challenged. It is asserted that -"the high claim of the church--is declared in its title--the Church of -Jesus Christ of Latter-day Saints;" that "its name was prescribed by -Him whose church it is--Jesus, the Christ;" and that, "we affirm that, -through the ministration of immortal personages, the holy priesthood -has been conferred upon men in the present age, and that under this -divine authority the Church of Jesus Christ has been organized." It -will be seen that the claim to exclusiveness involves the invalidity of -all the church ordinances, and of all ministerial functions, including -the right to solemnize marriages, as administered by the Christian -church from the second to the nineteenth century. - - "It (Mormonism) is entirely unlike all plans and systems ever - invented by human authority; it has no likeness, connection or - fellowship with any of them; it speaks with divine authority, and - all nations, without an exception, are required to obey. He that - receives the message and endures to the end will be saved; he that - rejects it will be damned."--Pratt's Works, paper 1. - - "These claims in behalf of Mormonism presuppose the destruction - of the primitive Christian church, a complete apostasy from the - Christian religion."--New Witness for God, preface, page 1. - - "The very religion of modern Christianity is now about as great - a curse as can be inflicted upon its successors without doing - violence to their power of free agency. * * *" - - "The modern Christians with the Bible in their hands are in as - gross darkness as the worshipers of Baal. The god they worship - is no more like the person of Christ or the person of man than - Baal was. Their order of church authorities and church gifts and - ordinances of healing and anointing are probably about as remote - from the apostolic pattern as the worship of Mohamet or Vishnu - is."--Spencer's letters, pages 119 and 120. - - "The power to officiate in the ordinances of God has not been upon - the earth since the great apostasy until the present century. - Something like seventeen centuries have passed away since the - authority was last on the eastern hemisphere to administer in any - of the ordinances of God. During that long period marriages have - been celebrated according to the customs of human government by - uninspired men, holding no authority from God, consequently all - their marriages, like their baptisms, are illegal before the Lord. - Point out to us a husband and wife that God has joined together - from the second century of the Christian era until the nineteenth, - if you can. Such a phenomenon cannot be found among Christians or - Jews, Mohammedans or Pagans."--Orson Pratt in the Star, page 48. - -The further significance of this claim is seen when one considers -that it denies that the Christian church has represented Christ in -the last seventeen centuries. And this denial stands in face of the -testimony that Christian people have borne to Him, the martyrdoms they -have suffered to carry His message to benighted peoples, the charities -they have organized, the great reforms they have fostered, the general -progress of mankind which they, chiefly, have promoted, and the saintly -lives nurtured under the teaching of the Christian church. Surely -the claim to exclusive divine authorization must rest upon proofs so -clear and convincing that no sincere seeker after truth would question -their conclusiveness. But no such proofs are presented. Here is the -fundamental weakness of the whole system for which this astonishing -claim is made--it presents no credentials that would make good a claim -to even be numbered among the churches which represent Christ; much -less to the only church of Christ on the earth. - -It would naturally be expected that, in a communication intended to -really enlighten mankind concerning the Mormon faith as the only true -religion--the statement of doctrine would be both full and luminous. -But in the "Address" it is exceedingly brief--so brief, in fact, that -one is driven to the conclusion that, as a basis upon which a candid -judgment might be framed, it not only leaves much to be desired, but is -positively misleading. - -As to divine revelation, it declares "The theology of our church is -the theology taught by Jesus Christ and his apostles, the theology -of Scripture and reason. It not only acknowledges the sacredness of -ancient Scripture, and the binding force of divinely-inspired acts -and utterances in ages past, but also declares that God now speaks -to man in this final Gospel dispensation." Under this declaration -lies the claim of the Mormon Church--constantly insisted upon in its -congregations here and in surrounding regions--that the "Book of -Mormon," "The Doctrine and Covenants," the "Pearl of Great Price," -together with the "Living oracles,"--i.e., certain members of the -priesthood--are divinely inspired, and are, therefore, of equal -authority with the Bible. This claim, a knowledge of which is so -necessary to even a tolerable understanding of their system of belief, -is not plainly and explicitly set forth in the declaration of doctrine -contained in the "Address," but it has repeated and urgent emphasis in -their teachings in Mormon communities. - - "The commissioned officers of the church form one part of its - motive force. The other is the continual revelation of the will of - God to his people. Without the first, disorder and confusion would - prevail; without the second, stagnation and death." - - "Written revelation is comprised in the four books of Scripture - accepted by the church in this dispensation--the Bible, the Book of - Mormon, the Doctrine and Covenants, and the Pearl of Great Price. * - * * As far as these revelations are adapted to present conditions, - they are binding on the church today."--Young Men's Improvement - Association Manual, 1901-2. - - "The Book of Mormon claims to be a divinely inspired record, - written by a succession of prophets who inhabited ancient America. - It professes to be revealed to the present generation for the - salvation of all who will receive it and for the overthrow - and damnation of all nations who reject it. * * The nature of - the message in the Book of Mormon is such that if true no one - can possibly be saved and reject it; if false, no one can be - saved and receive it. Therefore, every soul in all the world is - equally interested in ascertaining its truth or falsity."--Orson - Pratt--Divine Authenticity of the Book of Mormon, page 1. - - "Q. Has God given many revelations to men? - - "A. Yes, a great number. - - "Q. Where have we any account of his doing so? - - "A. In the Bible, the Book of Mormon, the Book of Doctrine and - Covenants and other publications of the Church of Jesus Christ of - Latter-Day Saints."--Children's Catechism, chapter 3. - - "Many hundreds of the servants of God among the Latter-Day Saints - keep journals of their travels, and of the miracles which pass - under their observation. Hence the Acts of the Apostles of the - nineteenth century are recorded as well as the Acts of those in the - first century; and the miracles recorded in the latter-day Acts are - just as worthy of being believed as the miracles recorded in the - former-day Acts."--Divine Authenticity of the Book of Mormon, page - 80. - - "The word 'oracle' is instructive. It is derived from the Latin - 'Ora,' meaning the mouth. It means, therefore, those whose - authoritative teachings are by spoken word as well as by pen and - their word takes precedence with their own generation over that - which has been written by any previous authority. * * * Their - authority also includes the right to interpret the Scriptural - writings of previous dispensations. For in case of doubt as to what - the law of God is, final appeal is made to the living oracles, - who interpret through the authority of the priesthood and the - inspiration of the Holy Ghost."--Manual, 1901-2, part I, page 81. - - "The standard works of the church form our written authority and - doctrine, but they are by no means our only sources of information - and instruction on the theology of the church. We believe that God - is as willing today as he ever has been to reveal his mind and will - to men, and that he does so though chosen and appointed channels. - We rely, therefore, on the teachings of the living oracles of God - as of equal validity with the doctrines of the living word, and - the men in chief authority being acknowledged and accepted by the - church as prophets and revelators, and as being in possession of - the power of the holy priesthood," etc.--The Articles of Faith, by - Talmage, page 5. - - "The living oracles that exist in the true church possess and - exercise the power of discrimination between obsolete and active - commandments. Whenever it is necessary that a decision be made as - to the present application of a commandment, or the interpretation - of Scripture, the matter is referred to the living oracles and - their decision is final. There is no dissipation of energy; no - doubt or indecision. * * * The living oracles are a motive force - to the church in the fact that they are, as the name implies, - mouthpieces of God to his people."--Manual, 1901-2, pages 64-65. - -As to the doctrine of Deity, the "Address" declares: "We believe in -the God-head, comprising the three individual personages, Father, Son -and Holy Ghost." As this declaration stands here, it will not perhaps -suggest Tritheism or Materialism to Christians unfamiliar with Mormon -theological terms. But when the full doctrine of the Deity, as taught -in Mormon congregations, is known, it will at once be seen that no -Christian can accept it. In fact, the Mormon Church teaches that God -the Father has a material body of flesh and bones; that Adam is the -God of the human race; that this Adam-God was physically begotten by -another God; that the Gods were once as we are now; that there is a -great multiplicity of Gods; that Jesus Christ was physically begotten -by the Heavenly Father of Mary, His wife; that, as we have a Heavenly -Father, so also we have a Heavenly Mother; that Jesus Himself was -married, and was probably a polygamist--at least so it has been printed -in their publications and taught among their people; and that the Holy -Spirit is of material substance, capable of actual transmission from -one person to another. - - "We know that both the Father and the Son are in form and stature - perfect men; each of them possesses a material body, infinitely - pure and perfect, and attended by a transcendant glory, yet a body - of flesh and bones."--Talmage, Articles of Faith, page 41. See also - Doctrine and Covenants, chapter cxxx, 22d verse. - - "Admitting the personality of God, we are compelled to accept the - fact of his materiality; indeed, an immaterial being, under which - meaningless name some have sought to designate the condition of - God, cannot exist, for the very expression is a contradiction of - terms."--Talmage, Articles of Faith, page 42. - - "Now hear it, O inhabitants of the earth, Jew and Gentile, saint - and sinner: When our Father Adam came into the garden he came into - it with a celestial body, and brought Eve, one of his wives, with - him. He helped to make and organize this world. He is Michael, the - Archangel, the Ancient of Days, about whom holy men have written - and spoken. He is our Father and our God, and the only God with - whom we have to do. Every man upon the earth, professing Christian - or non-professing Christian, must hear it, and will hear it, sooner - or later. * * * - - "When the Virgin Mary conceived the child Jesus, the Father had - begotten him in his own likeness; he was not begotten by the Holy - Ghost. And who is the Father? He is the first of the human family; - and when he took a tabernacle it was begotten by his father in - heaven after the same manner as the tabernacles of Cain, Abel and - the rest of the sons and daughters of Eve. I could tell you much - more about this; but were I to tell you the whole truth, blasphemy - would be nothing to it in the estimation of the superstitious and - over-righteous of mankind. Jesus, our elder brother, was begotten - by the same character that was in the Garden of Eden. And who is - our Father in Heaven."--Brigham Young, Journal of Discourses, - volume 1, pages 50-1. - - "Some of the sectarian ministers are saying that we Mormons are - ashamed of the doctrine announced by President Brigham Young, - to the effect that Adam will thus be the God of this world. No, - friends, it is not that we are ashamed of that doctrine. If you - see any change coming over our countenance when this doctrine is - named, it is surprise, astonishment, that any one at all capable of - grasping the largeness and extent of the universe, the grandeur of - existence and the possibilities in man for growth, for progress, - should be so lean of intellect, should have such a paucity of - understanding as to call it in question at all."--Roberts, The - Mormon Doctrine of Deity, pages 42-3. - - "Q. Are there more Gods than one? - - "A. Yes, many."--Catechism for Children, page 13. - - "We believe in the plurality of Gods."--Roberts, Mormon Doctrines - of Deity, page 11. - - "In the beginning the head of the Gods called a council of Gods, - and they came together to concoct a plan to create the world and - the people in it."--Joseph Smith, quoted by Roberts in Mormon - Doctrine of Deity, page 229. - - "Without going into the full investigation of the history and - excellency of God, the Father of our Lord Jesus Christ, in this - article, let us reflect that Jesus Christ as lord of lords and - king of kings must have a noble race in the heavens or upon the - earth, or else he can never be as great in power, dominion, might - and authority as the Scriptures declare. But hear: The mystery is - solved. John says: 'And I looked and lo, a lamb stood on Mount - Zion, and with him a hundred and forty-four thousand, having his - father's name written on their foreheads.' Their father's name; - bless me. That is God. Well done for Mormonism--144,000 Gods among - the tribes of Israel and two living Gods and the Holy Ghost for - this world. Such knowledge is too wonderful for men, unless they - possess the spirit of Gods."--President Taylor, quoted by Roberts - in The Mormon Doctrine of Deity, page 253. - - "If none but Gods will be permitted to multiply immortal children, - it follows that each God must have one or more wives. God, the - father of our spirits, became the father of our Lord Jesus Christ - according to the flesh. The fleshy body of Jesus required a mother - as well as a father. Therefore, the father and mother of Jesus - according to the flesh must have been associated together in the - capacity of husband and wife; hence the Virgin Mary must have been - for the time being, the lawful wife of God the Father. - - "As God the Father begat the fleshly body of Jesus, so he, before - the world began, begat his spirit; as the body required an earthly - mother, so his spirit required a heavenly mother. As God associated - in the capacity of a husband with the earthly mother, so likewise - he associated in the same capacity with the heavenly one; earthly - things being in the likeness of heavenly things, and that which is - temporal being the likeness of that which is eternal. Or, in other - words, the laws of generation upon the earth are after the order of - the laws of generation in heaven."--Orson Pratt in The Seer, page - 159. - -Eliza R. Snow, the Mormon high priestess and poetess, gives voice to -these doctrines in her famous "Invocation; or, the Eternal Mother and -Father." - -Most of us have heard it in the Tabernacle; many, however, have not -understood its teachings. We quote two stanzas: - - "In the Heavens are parents single? - No; the thought makes reason stare; - Truth is reason; truth eternal - Tells me I've a mother there." - - "When I leave this frail existence-- - When I lay this mortal by; - Father, mother, may I meet you - In your royal court on high." - - --Latter-day Saints Hymnal. - - "Obedience will the same bright garland weave - As it has done for your great mother Eve, - For all her daughters on the earth, who will - All my requirements sacredly fulfill. - And what to Eve, though in her mortal life - She'd been the first, or tenth, or fifteenth wife? - What did she care, when in her lowest state - Whether by fools considered small, or great? - 'Twas all the same to her--she proved her worth; - She's now the Goddess and the Queen of the earth." - - --Eliza R. Snow's Poems. - - "If the men and women are the children of God, sons and daughters - of heavenly parents, fashioned in their image, endowed with their - attributes and destined to become like them in perfection, why - should it startle the world to be told that there is a mother as - well as a father in heaven. It is reasonable, philosophical and, - like all truth, invulnerable."--Address in Tabernacle, summer of - 1906, Apostle Whitney - - "The father of our spirits has only been doing that which his - progenitors did before him. Each succeeding generation of Gods - follow the example of the preceding one; each generation have their - wives, who raise up from the fruit of their loins immortal spirits; - when their families become numerous, they organize new worlds for - them, after the pattern set before them. They place their families - upon the same, who fall as the inhabitants of previous worlds have - fallen. They are re-redeemed. The inhabitants of each world have - their own personal father, whose attributes they worship, and in so - doing all the worlds worship the same God, dwelling in all of his - fullness in the personages who are the fathers of each." Seer, 135. - - "Did the Savior of the world consider it his duty to fulfill all - righteousness? And if the Savior of the world found it his duty to - fulfill all righteousness to obey a command of far less importance - than that of multiplying his race, would he not find it his duty - to join with the race of the faithful ones in replenishing the - earth?"--Orson Hyde, Journal of Discourses, volume II, page 79. - - "'He shall see his seed.' If he has no seed how could he see it? - 'And who shall declare his generation?' If he had no generation who - could declare it?"--Orson Hyde, Journal of Discourses, volume II, - page 80. - - "We say it was Jesus Christ who was married (at Cana) to the - Marys and Martha, whereby he could see his seed before he was - crucified."--Apostle Orson Hyde, Journal of Discourses, volume II. - - "Next let us inquire whether there are any intimations in the - Scriptures concerning the wives of Jesus. One thing is certain: - that there were several holy women who greatly loved Jesus, such - as Mary and Martha, her sister, and Mary Magdalene; Jesus greatly - loved them and associated with them much; and when he arose from - the dead, instead of first showing himself to his chosen witnesses, - the apostles, he appeared first to these women, or at least to - one of them, namely, Mary Magdalene. Now it would be very natural - for a husband in the resurrection to appear first to his own dear - wives, and afterwards show himself to his other friends. If all the - acts of Jesus were written, we no doubt should learn that these - beloved women were his wives. Indeed, the Psalmist David prophesies - in particular concerning the wives of the Son of God. 'Kings' - daughters were among thine honorable wives; upon thy right hand - did stand the Queen in a vesture of gold of Ophir."--Apostle Orson - Pratt in The Seer, page 159. - -Concerning the doctrine of man it is declared: "We hold that man is -verily the child of God, formed in His image, endowed with divine -attributes. * * * We believe in the pre-existence of man as a spirit, -and in a future state of individual existence, in which every soul -shall find its place, as determined by justice and mercy, with -opportunities of endless progression in the varied conditions of -eternity." This statement cannot be said to fairly represent the -precepts of the Mormon Church at this point. For, in addition to the -above, they believe and teach in their own congregations: That, "As man -is, God once was: As God is, man may be;" that man's disobedience of -the first commandment given was commendable, and was the source out of -which his chief glory shall arise; that the image of God in which he -was made is the material one; that the brightest glory possible to him -can be reached only through polygamous living here or hereafter; and -that the eternally continued power of procreation forms the basis of -this glory. - - "The belief of the Latter-day Saints regarding the personality of - God and our relationship to him has been crystallized by President - Lorenzo Snow into the aphorism, one of the most expressive in - the language: 'As man is, God once was; as God is, man may be.' - No statement could set forth more clearly the nature of God's - exaltation and man's destiny."--Manual, 1901-2, part I, page 17. - - "We shall now proceed to show from new revelations that the saints - are to have equal knowledge with the Father and the Son * * * The - fullness of all truth in us will make us Gods, equal in all things - with the personages of the Father and the Son; and we could not - be otherwise than equal, for he is the same God who dwells in us - that dwells in them. Instead of dwelling in two tabernacles under - the names of Father and Son, he will then dwell in the additional - tabernacles of the saints. And wherever he dwells in fulness, - there would necessarily be equality in wisdom, power, glory and - dominion."--Orson Pratt in The Seer, page 121. - - "Thus perfected, the whole family will possess the material - universe--that is, the earth and all the other planets and worlds, - as an inheritance incorruptible, undefiled, and that fadeth not - away. They will also continue to organize people and redeem and - perfect other systems which are now in the womb of chaos, and thus - go on increasing their several dominions, till the weakest child - of God which now exists upon earth will possess more dominions, - more property, more subjects and more power and glory than is - possessed by Jesus Christ or by his Father; while at the same time - Jesus Christ and his Father will have their dominions, kingdoms - and subjects increased in proportion."--Parley P. Pratt, quoted by - Roberts in The Mormon Doctrine of Deity, page 257. - - "They are capable of receiving intelligence and exaltation to such - a degree as to be raised from the dead with a body like that of - Jesus Christ, and to possess immortal flesh and bones, in which - they will still eat, drink, converse, reason, love, walk, sing, - play on musical instruments, go on missions from planet to planet, - or from system to system; being Gods or saints of God, endowed with - the same powers, attributes and capacities that their Heavenly - Father and Jesus Christ possess."--Parley P. Pratt, quoted by - Roberts in The Mormon Doctrine of Deity, page 257. - - "They who have obeyed the laws of the Gospel received the Holy - Ghost, obtained and honored the priesthood and lived lives of - righteousness, remaining faithful in spite of persecution and - earthly tribulation, shall be admitted to the celestial glory. Here - they will enjoy the personal presence and gory of the Father and - the Son; they will be kings and priests of the most high, those in - the highest degree of this glory shall have thrones, dominion and - endless increase; they shall be Gods creating and governing worlds - and peopling them with their offspring."--Manual, 1901-2, part I, - page 52. - - "God always attached a special and honorable distinction to males - and females engaged in the sacred system of plurality according - to the conditions he laid down for them to observe."--Spencer's - Letters, page 195. - - "Their great duty was to become the progenitors of the human - family--to prepare mortal tabernacles for God's immortal children. - It was Adam's privilege and duty to become the patriarch of this - earth--the parent of all its inhabitants. In this great labor and - destiny his wife, Eve, was to be associated with him. Before them - was a future of endless glory, happiness and power, to be gained - through the great principle of parentage. To attain this glory, - present sorrow, pain and difficulty would have to be experienced - and overcome. The other law was negative and prohibitive: 'Of the - tree of knowledge of good and evil thou shalt not eat.' If the - fall was essential and it was a part of God's design that a law be - broken in order that man might be subject to sin and death, this - latter law was well adapted for the purpose. For the consequences - of the breaking of this law were such as to fit in with the designs - of God, and the breach of the law would not apparently interfere - with the accomplishment of any high destiny. If either law was to - be broken, it was far better that this negative one be broken than - the other. - - "Eve was deceived and tempted. * * * She told Adam what she had - done and he fully realized the consequences of her act. It meant - that he and she could no longer remain together; that they must - move in different spheres--he in the higher, she in the lower--she - should be cast out of the garden and he should remain. * * * But - he remembered that Eve had been given him as an eternal companion. - He remembered the great commandment: Be fruitful and multiply and - replenish the earth. This he could not obey, for Eve, his wife, - was to be separated from him forever. He was therefore under the - necessity of deciding which was the greater and more important - commandment of the two--the negative one: Thou shalt not eat of - the tree; or the positive one: Thou shalt multiply and replenish - the earth. And he decided wisely--he would break the negative - commandment and keep the positive one."--Manual, 1901-2, Part 1, - pages 39-41. - - "Marriage thus becomes one of the chief means of man's exaltation - and glory in the world to come, whereby he may have endless - increase of eternal lives and attain at length to the power of - the God-head. It was this glorious doctrine in connection with - the baptism, redemption and sealing for the dead, that was the - uppermost theme of the Prophet Joseph during the last two years - or more of his life."--A Brief History of the Church of Jesus - Christ of Latter-day Saints, by Apostle George Q. Cannon, page 138, - published 1893. - - "I would here say that the promise made to Abraham and to all - who are heirs of the same promise through faith extends to all - generations in this life and to all generations to come forever - and ever. That is, Abraham and Sarah will continue to multiply not - only in this world, but in all the worlds to come. And the same is - true of all the sons and daughters that obtain the fulness of the - promise made to Abraham. * * * Will the resurrection return you a - mere female acquaintance that is not to be the wife of your bosom - in eternity? No; God forbid; but it will restore you the wife of - your bosom, immortalized, who shall bear children from your own - loins in all the worlds to come, and that without pain or sorrow - in travail. This, sir, was couched in the promise of Abraham; this - makes the promise great."--Spencer's Letters, pages 204-5. - - "Each pair the Eve and Adam of some world, - Perchance unborn, un orbited and unwhirled." - (Where they shall) "reign as queens and kings, - Where endless union endless increase brings." - - --Apostle Whitney, Elijah, pp. 103-4. - - "Except a man and his wife enter into an everlasting covenant and - be married for eternity while in this probation, by the power and - authority of the holy priesthood, they will cease to increase - when they die; that is, they will not have any children after the - resurrection. But those who are married by the power and authority - of the priesthood in this life, and continue without committing - the sin against the Holy Ghost, will continue to increase and have - children in the celestial glory. * * * In the celestial glory there - are three degrees or heavens, and in order to obtain the highest, - a man must enter into this order of the priesthood, and if he does - not, he cannot obtain it. He may enter into the other, but that is - the end of his kingdom; he cannot have an increase."--Quoted in - Young Men's Improvement Manual from Joseph Smith, Mill. Star, page - 108. - - "I wish to be perfectly understood here. Let it be remembered that - the Prophet Joseph Smith taught that man, that is his spirit, is - the offspring of Deity; not in any mythical sense, but actually. * - * * Instead of the God-given power of procreation being one of the - chief things that is to pass away, it is one of the chief means of - man's exaltation and glory in that great eternity which like an - endless vista stretches out before him. * * * Through that law, in - connection with an observance of all the other laws of the Gospel, - man will yet attain unto the power of the God-head, and like his - Father--God--his chief glory will be to bring to pass the eternal - life and happiness of his posterity."--Roberts, New Witness for - God, page 461. - - "The devil and his angels having forfeited in their first estate - all right to enter a second with bodies of flesh and bones, and - having lost the privilege of marrying and propagating their - species, feel maliciously wicked and envious against the sons of - men who kept their first estate and now are in the enjoyment of the - second, marrying and increasing their families or kingdoms."--Orson - Pratt in The Seer, page 79. - - "Parents for the want of that holy and pure affection which - exists in the bosom of the righteous, not only destroy their own - happiness, but impress their own degraded and unlawful passions - upon the constitution of their offspring. It is for this reason - that God will not permit the fallen angels to multiply. It is - for this reason that God has ordained marriage for the righteous - only. It is for this reason that God will put a final stop to - the multiplication of the wicked after this life. It is for this - reason that none but those who have kept the celestial law will be - permitted to multiply after the resurrection. It is for this reason - that God has so ordained that the righteous shall have a plurality - of wives; for they alone are prepared to beget and bring forth - offspring whose bodies and spirits, partaking of the nature of the - parents, are pure and lovely, and will manifest, as they increase - in years, those heaven-born excellencies so necessary to lead them - to happiness and eternal life."--Orson Pratt in The Seer, pages - 157-8. - -The "Address" has somewhat to say regarding the holy priesthood, -but what is said affords one unacquainted with the church but -little idea of the relation which this order sustains to the whole -ecclesiastical system. In reality everything centers here. Admit the -church's contention for its priesthood and you have yielded the most -essential things which it claims. "We affirm that, to administer in the -ordinances of the Gospel, authority must be given of God; and that this -authority is the power of the holy priesthood. We affirm that, through -the ministration of immortal personages, the holy priesthood has been -conferred upon men in the present age, and that, under this divine -authority, the Church of Christ has been organized." So it is declared, -but the teaching of the church on this most important doctrine is not -herein candidly set forth. The appended extracts will show that the -basis for the exercise of arbitrary power of its membership lies in -the church's claim for the "holy priesthood," and that their power -extends not only to things spiritual, but to secular matters as well. -Furthermore, it will be seen that when once the church's claim for -its priesthood is allowed, the claim of jurisdiction in civil matters -logically follows. The members of the priesthood claim the special -power to interpret scriptures, and the president of the church, who is -also chief of the high priesthood, is the prophet, seer and revelator -of God to the church and to the world. - -If it was the purpose of the leaders to keep the mass of the membership -under such control as would effectually destroy all liberty of action, -and would curb that freedom of thought to which all responsible people -are entitled, then it is difficult to see how any better scheme for -achieving that purpose could have been devised than the Mormon doctrine -of the "holy priesthood." Given a people who endorse its high claims -and submit to them, and you have a community which is under the -tyranny of arbitrary rulership. That such power should be provided for -in any system, civil or ecclesiastical, and should not be used, is -incompatible with the known facts in human nature. That the full power -of the Mormon priesthood is exercised is not a matter of doubt among -well-informed people. - - "I shall then define priesthood to be that order of authoritative - intelligences by which God regulates, controls, enlightens, - blesses or curses, saves or condemns all beings. To it under God - all things are subservient in righteousness, whether in heaven or - hell."--Spencer's Letters, page 94. - - "Men who hold the priesthood possess divine authority thus to act - for God; and by possessing part of God's power they are in reality - part of God. * * * Men who honor the priesthood in them, honor God, - and those who reject it, reject God."--New Witness for God, page - 187. - - "The priesthood is the authority delegated to men to act in the - name of God, and to have those acts approved of him. Whatever is - done by this authority is as if God himself had done it. The one - holding the priesthood becomes an agent of the Lord. * * * The - curse of God on Cain, the flood, the rejection and dispersion - of Israel, the destruction of Jerusalem--these are all typical - instances of the judgments of God following the lack of reverence - for his priesthood. * * * Faith in the priesthood in general must - be supplemented by a specific faith in those who hold the keys of - the priesthood and preside in its various organizations, Priesthood - without presidency would be unorganized and lacking in efficiency. - * * * We cannot honor the priesthood if we do not honor those who - hold its keys. They are indeed the living oracles of our time, - and the voice of inspiration from them is as the voice of God to - us."--Manual, 1901-2, part I, pages 81, 82. - - "There is also a tendency among the youth, and I am sorry to - say among some of the older ones, to show but little regard for - the sacredness of the holy priesthood. What I mean by the holy - priesthood is that authority which God has delegated to man by - which he may speak the will of God as though the angels were here - to speak it themselves; by which men are empowered to bind on - earth and it shall be bound in heaven, and to loose on earth and - it shall be loosed in heaven; by which the words of men spoken in - the exercise of that power become the word of the Lord, the law of - God, unto the people scripture and divine commands. It is therefore - not good that the Latter-day Saints and the children of Latter-day - Saints should treat lightly this sacred principle of authority - which has been revealed from the heavens in the dispensation in - which we live. It is the authority by which the Lord Almighty - governs his people, and by it in time to come he will govern the - nations of the world."--Report of seventy-second conference, page - 2, October 4-6, 1901. - - "Before all lands in east or west - We love the land of Zion best; - With God's choice gifts 'tis teeming. - There, prophets, seers, as of old - The mysteries of heaven unfold. - Through holy priesthood streaming." - --Sunday School Hymnal, No. 61. - -One other observation must be made before leave is taken of this -part of the defense before the world. It touches a matter which in -importance dwarfs everything mentioned in the "Address." Apparently -the foundation of the Mormon Church is in the "Book of Mormon," the -"Doctrine and Covenants," the "Pearl of Great Price," and the testimony -of the "Living Oracles," delivered from time to time. But whoever digs -down to the lowermost foundation will find that, at last, everything -rests upon the reported visions of Joseph Smith. When any matter of -vital importance is presented for the belief of mankind, if that -matter, either in its nature or the circumstances attending it, lies -very much outside the ordinary, a due regard for human intelligence -demands that whatever testimony is produced in support of it shall -be buttressed by corroborative evidence. But here we have a system -of religion which claims sole authority as being alone divinely -accredited. It asks for the acceptance of mankind on the ground of -being so accredited. It anathematizes all who finally reject it. Yet -this religion, making such an astonishing claim, is founded upon the -unsupported assertion of a young person whose probity was not yet so -well established that his naked word would be taken concerning any -matter transcending ordinary observation and experience; and that -assertion touches supernatural appearances, and messages which, if -true, are of the most profound importance to mankind, and yet that -assertion is wholly without corroborating evidence. We are asked to -believe that, after seventeen centuries of apostasy on the part of his -church, and 1700 years of silence on his own part, God broke this long -silence at last with a message to a hitherto unbelieving world, which -would determine the destiny of mankind, but that he so discredited -human intelligence as to send that all-important message by an -ambassador without credentials. - -In short, the Mormon Church has not yet given the world any -satisfactory evidence that the foundation upon which it rests its -enormous claim entitles that claim to any serious consideration. Here -is the fatal destitution of the whole system. And no defense that can -be set up for the doctrines or practices of the church, or for its -history, or for the character of its people, however strong or adroit -that defense may be, can veil their mortal weakness. - -Attention is called in the "Address" to plural marriages and polygamous -living. We have no means of knowing to what extent the practice of -plural marriage has been discontinued in the Mormon Church, since no -records of such marriages are kept by the church that are accessible -to the public. That there have been instances of such marriages, even -since the agreement of the church to discontinue them, we know; that -they cannot be celebrated without the sanction of the church, through -accredited officials, is unquestioned; that, so far as the public -knowledge goes, no officials who may have celebrated such marriages -have been disciplined therefor, is certain. The doctrine of plural -marriage yet appears in the accepted standards of the church unchanged, -in face of the promise made by the president of the church that the -Woodruff manifesto should be printed, in the later editions of such -standards. That the practice is not now as open or as common as in -the days of Brigham Young may be conceded. But that it is, at most, -suspended by church decree, and not abrogated, is well understood here. - -No denial was made of the practice of polygamous living. The "Address" -admits that authoritative figures officially collected show 897 such -male polygamists in the year 1902. The fact that later reports are not -quoted leads to the reasonable belief that since that date the number -of male polygamists has not diminished, but rather has increased. -But even if this conclusion is not valid, these figures given have a -very grave significance. We have this condition before us: In a sect, -numbering at the outside some 400,000 souls, many of whom--half or -more--are children or mere adherents, at the very least 2,691 persons -are living in polygamy. This would be true if each of the 897 male -polygamists had only two consorts; but, since in many cases there -are more than two, the whole number of persons living in polygamy is -considerably larger than the figures just named would indicate. It -seems quite probable that far more than 1,800 families in this sect -are polygamous families. All of these people are living in violation -of the law. Each one of them has a circle of relatives and friends, -most of whom will not only condone, but will sympathize with the -criminal. These people are rearing children, a majority of whom have -been born under ban of the law. Moreover, they are now maintaining -their relations against the decree of the church, as interpreted under -oath by the church leaders, and yet none of them have been subjected to -church discipline for polygamous living. What must reasonable people -think of it when such a condition is approved and sustained by a church -claiming to be the only church of Christ in the earth--a church strong -enough to control all conditions in the state, political, social and -civil? - -Toleration of these criminals, mercy and charity toward them, is -claimed on the ground: First, that toleration has been shown them in -the past. It is even said that the "toleration under which the practice -of plural marriage became firmly established binds the United States -and its people, if indeed they are not bound by considerations of -mercy and wisdom, to the exercise and patience and charity in dealing -with this question." Second, that wisdom in dealing with the matter -in the future prescribes it. But to this it must be replied that the -"toleration" of former years was not the toleration of choice, but the -endurance of a reprobated condition while there were no adequate means -at hand to correct it. And, in the next place, when the church insists -upon the doctrine of polygamy as divinely revealed and enjoined; when -the governing body of the church publicly honors those who practice it; -when its chief officials openly, and with mutual approbation therefor, -live in it; when the officials studiously refrain from any public -act in restraint of it--when all this is true, we must hold it to be -doubtful whether the practice of polygamous living ever will die out -under any system of toleration. And thoughtful people will conclude, -in the light of these facts, that the only mercy and charity which is -logical is that which will, with a strong hand, defend society at large -from the taint of such flagitious precepts, examples and practices. -Wisdom does not prescribe toleration toward other unlawful conduct; nor -does experience show that such a method of dealing with offenders is -so conspicuously successful in restraining crime as to encourage that -policy. In addition to this, when we consider the fact that men have -lived in polygamous relations here for years without the fact being -generally acknowledged, or even known; when the church teaches the -doctrine of polygamy as a divinely-revealed "principle," such precept -being supplemented by the powerful example of its highest officials; -and when the president of the church makes a virtue of his contumacy -in this regard, we must be pardoned if we declare that no sufficient -evidence that polygamous living is dying out, or is likely to die out, -has yet been produced. - - "For if I will, saith the Lord of Hosts, raise up seed unto me. - I will command my people; otherwise they shall harken unto these - things"--(that is, revelations forbidding polygamy). "Thus we see - that a man among the Nephites, by the law of God had no right to - take more than one wife, unless the Lord should command, for the - purpose of raising up seed unto himself. Without such a command - they were strictly limited to the one-wife doctrine. * * * So it is - in this Church of Latter-day Saints; every man is strictly limited - to one wife, unless the Lord, through the president and prophet of - the church, gives a revelation permitting him to take more."--Orson - Pratt in The Seer, page 30. - - "For, behold, I reveal unto you a new and an everlasting covenant; - and if you abide not that covenant then are you damned; for no one - can reject this covenant and be permitted to enter into my glory. * - * * And again, as pertaining to the law of the priesthood, if any - man espouse a virgin and desire to espouse another, and the first - give her consent; and if he espouse the second and they are virgins - and have vowed to no other man, then is he justified; for he cannot - commit adultery with that that belongeth unto him and to none else; - and if he have ten virgins given unto him by this law, he cannot - commit adultery, for they belong unto him; and they are given unto - him--therefore, he is justified."--Doctrine and Covenants, chapter - 132. - - "From the foregoing revelation given through Joseph the Seer, it - will be seen that God has actually commanded some of his servants - to take more wives. * * Showing still further that, if they refuse - to obey this command after having the law revealed to them, they - should be damned. This revelation, then, makes it a matter of - conscience among all the Latter-day Saints; and they embrace it as - a part and portion of their religion, and verily believe that they - cannot be saved and reject it."--Orson Pratt in The Seer, January, - 1853, page 14. - - "Who would suppose that any man in this land of religious liberty - would presume to say to his fellowman that he had no right to take - such steps as he thought necessary to escape damnation. Or that - congress would enact a law that would present the alternative to - religious believers of being consigned to a penitentiary if they - should attempt to obey a law of God which would deliver them from - damnation."--Epistle of the first presidency, October 6, 1885. - -In a signed article written by Brigham H. Roberts, one of the first -seven presidents of the seventies of the Mormon Church, for the -Improvement Era of May, 1898, are found the following statements as the -conclusion of an argument on the righteousness of polygamy: - - "Therefore, I conclude that since God did approve of the plural - marriage custom of the ancient patriarchs, prophets and kings - of Israel, it is not at all to be wondered at that, in the - dispensation of the fulness of time, in which he has promised - restitution of all things, God should again establish that system - of marriage. And the fact of God's approval of plural marriage - in ancient times is a complete defense of the righteousness of - the marriage system introduced by revelation through the prophet, - Joseph Smith. - - "Polygamy is not adultery, for were it so considered, then Abraham, - Jacob, and the prophets who practiced it would not be allowed - an inheritance in the kingdom of heaven, and if polygamy is not - adultery, then it cannot be classed as a sin at all. - - "It appears to the writer that modern Christians must either - learn to tolerate polygamy or give up forever the glorious hope - of resting in Abraham's bosom. That which he approves, and so - strikingly approves, must be not only not bad, but positively good, - pure and holy."--Improvement Era, May, 1898, pages 472, 475, 478, - 482. - -We quote from the poem written by Apostle Orson Whitney to the Women of -the Everlasting Covenant: - - "Up with the guardian of social purity, - The marriage system of futurity-- - Asylum of reform and penitence;-- - God-given home to homeless innocence; - And down with wayward Rome's economy, - Parent of nameless ills, monogamy; - Concomitant of empire crushing vice, - Immolating virtue at the shrine of price, - Let innocence no more be child of shame; - Let nature's needs the laws of nature frame; - Let marriage vows be honorable in all, - Untrammelled by a monogamic wall - Of selfishness and rank hypocrisy, - The gift of Pagan aristocracy." - --Apostle Whitney's Poems. - -The declaration made by B. H. Roberts concerning his determination to -continue his polygamous living is of a piece with that made under oath -by President Joseph Smith and Apostle F. M. Lyman. Mr. Roberts said: - - "These women have stood by me. They are good and true women. The - law has said that I shall part from them. * * * But the law cannot - free me from the obligations assumed before it spoke." (It spoke - before he was born.) "No power can do that; even were the church - that sanctioned these marriages and performed the ceremonies to - turn its back upon us and say that the marriage is not valid now - and that I must give these good and loyal women up--I will be - damned if I would."--Case of B. H. Roberts of Utah, page 13. - -Considerable space has been devoted in the "Address" to a defense -of the loyalty of the Mormon Church to civil government. It is not -recalled that any Christian church in this country has found itself -under a like necessity, for the teachings and practices of the -Christian churches have never been such as to raise an issue between -church authority and allegiance to civil statutes. "Gentiles" will bear -willing testimony to the fact that the Mormon people, as a body, are by -no means naturally disposed to contest civil ordinances. - -But it must be clear to all that there is much in their surroundings -to contravene their obedience to civil government. We may pass by the -history of the church's conflict with the federal government, which is -yet well remembered, and may mention these facts as bearing upon the -point now under consideration: That the most honored leaders of the -church in the past have made an issue between the civil power on the -one hand the church authority on the other; that the president of the -church today, reverenced by his people as God's deputy on the earth, -is living in outlawry; that a number of his chosen associates in the -governing body of the church are lawbreakers; that many of the most -responsible officers of the church, next to those just referred to, are -proscribed by the law; that honors are conspicuously accorded by the -highest authority in the church to persons who have the taint of this -lawlessness upon them; that these offenders against civil government -are not called to account by any church authority for their offenses. -Such conduct on the part of the leaders cannot be said to stimulate -respect for civil authority, but it must be held to be a stronger -deterrent to obedience to the laws of society. So that whatever credit -the Mormon people may have as a law-abiding people can scarcely be -shared by the governing body of the church, since the weight of their -precepts and example is wholly against the validity of any claim to -such credit. - -This review is issued that the real doctrines, practices and general -spirit of the Mormon Church may be known. Whatever the intent of the -"Address" may have been, the effect of it will certainly be to deceive -all readers who are not intimately acquainted with the teachings and -practices of the Mormon Church. We are not unmindful of the fact that -we shall be charged with persecution and misrepresentation in issuing -this review. But the publication of the truth can hardly be called -persecution, and if there be any charge of misrepresentation it must -lie against the leaders of the Mormon Church, whose own utterances -we have quoted as sustaining what has herein been said about their -teachings. - -That there may be no misunderstanding of our contention in this paper, -we, in conclusion, very frankly declare that not only is the "Address -to the World" misleading to the general public, but also that the -teachings of the Mormon Church in Gentile communities and through its -missionaries are deceptive; that the policy of the Mormon leaders is -to keep the people in entire subjection to the priesthood, and that so -these leaders seek to control political, commercial and educational -conditions in Utah; that their moral influence where such control is -maintained is neither complimentary to or commensurate with their -power; that their influence is not only subversive of civil authority, -but also of reverence for God; that these leaders associate Joseph -Smith in dignity and honor with the most eminent of mortals, if not -indeed with Christ Himself; that they claim for Brigham Young and -Joseph Smith and other "living oracles" the same obedience that is -claimed for the very word of God; that whatever spirituality is found -in the lives of individual members of the Mormon Church exists in spite -of the examples and precepts of their leaders; that the difficulty in -the enforcement of the civil law, wherever it affects the practice of -polygamous living, is well nigh unsurmountable; that the practice of -polygamous living was never held in higher esteem by the governing body -of the church than now; that until the practices of the present leaders -of the Mormon Church are radically changed there can be no peace -between them and pure Christianity; and that until the doctrines of the -church are radically modified it can never establish a claim to be even -a part of the church of Jesus Christ. - - - -III. - -ANSWER TO MINISTERIAL ASSOCIATION'S REVIEW. - -ELDER B.H. ROBERTS - -FOREWORD. - -The following Answer to the Ministerial Association's Review of -the Address of the Church of Jesus Christ of Latter-day Saints to -the World, was delivered in a speech at two meetings of the Mutual -Improvement Association conference, Sunday afternoon and evening, June -9, 1907, in the "Mormon Tabernacle," Salt Lake City, Utah, before an -audience of between four and five thousand people. The speaker expected -to close his remarks with the afternoon meeting, and therefore omitted -certain matters that were intended to be discussed at the time the -subject to which they were related was presented in the afternoon, but -which, for lack of time, as he then supposed, went over to the evening -session. He was urged by those in charge of the Conference to continue -his remarks in the evening session, which he did. In this printed copy -of the speech, some of the remarks in the evening are brought over -into their proper place, and connected with the subjects to which they -most properly belong, and that were treated in the afternoon. Also the -speaker has added some items that were outlined in his notes prepared -for the occasion, but not used either in the afternoon or evening. In -order that such new matter might be designated it is placed in brackets. - -III. - -Today, my brethren and sisters, we convert this pulpit into a forum, -from which we propose a defense both of our faith and the Church. Nor -do we violate any of the proprieties in this change, because when truth -is to be defended and injustice resented, then "all place a temple, and -all seasons summer." - -The occasion to which we address ourselves this afternoon arises out -of these circumstances: At the late general conference of the Church, -the First Presidency issued to the world an address. Submitting it to -the general conference, it was approved and endorsed by the Saints -assembled, so that it became an address of the Church of Christ to -the world. Of course, as we might have anticipated, this address met -with adverse criticism, and finally there was formulated against -it an alleged review by the Ministerial Association of evangelical -ministers in the state of Utah. Represented in that association are -the Presbyterian, Congregationalist, Methodist, Baptist, Lutheran, -Christian (Campbellite) and regular Episcopal churches--so that -practically the whole of Protestant Christendom is represented by these -ministers who challenge the correctness and the candor of the address -issued by the Church to the world. - -In our consideration of their review we will suppose the -representatives of these churches present, sitting right here -[indicating a place close by the stand] in a body. And I wish they were -so present, because there is nothing like talking it out face to face -with these gentlemen; and I doubt not but their presence in a body -would be quite an inspiration to one in discussing the document they -have submitted to us. Having, then, before us the circumstances out of -which this occasion arises, let us proceed to our task. - -The first charge or criticism of the address of the Church made by -these gentlemen is to the effect that the doctrines of the Church are -not as fully proclaimed elsewhere as in Utah; all through the review, -in fact, runs the innuendo that the Church deceitfully teaches one -doctrine at home and another abroad, and that the address obscures much -that is necessary to an intelligent judgment of "Mormonism." Hence -these gentlemen propose to help the world to a fuller presentation of -"Mormon" doctrine and practice, as set forth in their review of our -address. - -Right here, I wish to propose this question to these gentlemen: The -document they have issued quotes very copiously from our published -Church works. I want to ask them, on what books and utterances do they -rely for this larger, fuller proclamation of "Mormonism?" I find quoted -the _Millennial Star,_ the _Journal of Discourses,_ the _Seer_ (by -Orson Pratt), the _Improvement Era,_ the _Manuals_ of the Young Men's -Mutual Improvement Associations, _Orson Spencer's Letters,_ Epistles -of the First Presidency of the Church, Talmage's _Articles of Faith,_ -and last, and of course least, some of my own works. Now where is the -_Millennial Star_ published? In Liverpool, England. Where were the -_Journals of Discourses_ published? In Liverpool, England. Where was -the _Seer_ published? In Washington, D.C. Does it not occur to you, -gentlemen, since these are the works on which you chiefly rely for -your larger view of "Mormon" doctrine, that we have published them -elsewhere quite as fully as we have in Utah. The _Improvement Era,_ -of course, is published in Salt Lake City; but two thousand copies of -it are sent free to our missionaries abroad to use as tracts and to -scatter everywhere in the world. So with _Orson Spencer's Letters:_ -so with all our publications quoted by you, except the Seer, of which -more presently. They are all sent broadcast, and our elders use them -very freely, and you will find them in the hands of our friends abroad, -and from them they learn the doctrines of "Mormonism." So that your -practical charge that we preach one set of doctrines and principles in -Utah, and quite another in the world, and that we are trying to play -the double game of having one doctrine for home consumption and another -for proclamation abroad, is as shallow as it is untrue. - -One other thing. I find in this review ten lengthy quotations from -the _Seer_ which was published by Orson Pratt, yet the Seer by formal -action of the First Presidency and Twelve Apostles of the Church was -repudiated, and Elder Orson Pratt himself sanctioned the repudiation. -There was a long article published in the _Deseret News_ on the 23rd -of August, 1865, over the signatures of the First Presidency and -Twelve setting forth that this work--the _Seer_--together with some -other writings of Elder Pratt, were inaccurate. In the course of that -document, after praising, as well they might, the great bulk of the -work of this noted apostle, they say: - - "But the _Seer,_ the _Great First Cause,_ the article in the - _Millennial Star,_ of Oct. 15, and Nov. 1, 1850 * * * * contain - doctrine which we cannot sanction and which we have felt to disown, - so that the Saints who now live, and who may live hereafter, may - not be misled by our silence, or be left to misinterpret it. Where - these objectionable works or parts of works are bound in volumes, - or otherwise, they should be cut out and destroyed." - -And yet these gentlemen, our reviewers, who, of course, we must -believe, since they are ministers of the gospel, and hence they are -ministers of the truth and believe in fair dealing, make ten long -quotations from a repudiated work, and one quotation only from a -work that is accepted as standard in the Church, viz., the Doctrine -and Covenants! For a long time the Church has announced over and -over again that her standard works in which the word of God is to be -found, and for which alone she stands, are the Bible, the Book of -Mormon, the Doctrine and Covenants, the Pearl of Great Price. All -else is commentary, and of a secondary character as to its authority, -containing much that is good, much that illustrates the doctrines of -the Church, and yet liable to have error in it for which the Church -does not stand. - -"Well," says one, "do you propose to repudiate the works of men holding -your priesthood, and who are supposed to speak and act under the -inspiration of the Holy Spirit? Do you not destroy the effectiveness -of your Church ministry when you take this attitude?" Not at all. We -merely make what is a proper distinction. It would be a glorious thing -for a man to so live that his life would touch the very life and Spirit -of God, so that his spirit would blend with God's Spirit, under which -circumstances there would be no error in his life or in his utterances -at all. That is a splendid thing to contemplate, but when you take into -account human weaknesses, imperfection, prejudice, passion, bias, it is -too much to hope for human nature that man will constantly thus walk -linked with God. And so we make this distinction between a man speaking -sometimes under the influence of prejudice and pre-conceived notions, -and the utterances of a man who, in behalf of the Church of God, and -having the requisite authority, and holding the requisite position, -may, upon occasion, lay aside all prejudice, all pre-conception, and -stand ready and anxious to receive the divine impression of God's -Spirit that shall plead, "Father, thy will and thy word be made known -now to thy people through the channel thou hast appointed." There is a -wide difference between men coming with the word of God thus obtained, -and their ordinary speech every day and on all kinds of occasions. - -In thus insisting that only the word of God, spoken by inspiration, -shall live and be binding upon the Church, we are but following the -illustrious example of the ancient Church of Christ. You do not have -today all the Christian documents of the first Christian centuries. -These books that you have bound up, and that you call the word of God, -Holy Bible, were sifted out by a consensus of opinion in the churches -running through several hundred years. They endured the test of time. -But the great bulk of that which was uttered and written, even by -apostles and prominent servants of God in the primitive Christian -Church, the Church rejected, and out of the mass of chaff preserved -these Scriptures--the New Testament. The Christian world up to this -time is not quite decided as to all that should be accepted and all -that should be rejected. You Protestant gentlemen repudiate several -books called Apocrypha which the Catholic church accepts as of equal -authority with the rest of the books of the Old and New Testament. -And so I say in this procedure of ours, in refusing to accept only -that which time and the inspiration of God shall demonstrate to be -absolutely true, we are but following the example of the ancient Church -of Christ. - -We move forward now in our investigation of this charge of yours. You -say of us, that "Adding no spiritual truth to the aggregate of things -already revealed * * * contributing nothing to reverence for God or -to justice and mercy towards men, 'Mormonism' claims to be the only -authorized church of Christ on earth, and sets up a wholly unbiblical -test of salvation." - -Gentlemen, you may not believe, of course, the claims of the "Mormon" -Church, but you cannot in truth say that we apply an "unbiblical test -of salvation." I pray you think of it for a moment. What is the claim -made for Joseph Smith? That he was a prophet sent of God with a divine -message, with a dispensation of the gospel of Jesus Christ. Now, -just for a moment, just for the sake of the argument, suppose that -claim to be true, is the test we apply, at all, much less "wholly," -unbiblical? May one reject God's message and stand uncondemned before -God? Assuredly not. What was the example Jesus set? This: "He that -believeth and is baptized shall be saved, and he that believeth not -shall be damned." He was but proclaiming the message that God had given -to him, and he laid down this principle as connected with the authority -and commission he had bestowed upon the apostles when sending them into -the world: "He that receiveth you receiveth me, and he that receiveth -me receiveth him that sent me." What do we do, when we proclaim the -divine message with which the Prophet Joseph Smith was commissioned to -the world but just apply this same principle? Nothing more than this, -and of course we could do nothing less. As I remarked a moment ago, you -may refuse, as you do, to believe this message and testimony, but you -cannot say in truth that there is anything unbiblical in the principles -on which we proceed to make this declaration to the world: and, by the -way, don't you claim the same thing for your message? If you don't, -what does your message amount to? Are you not ministers of Jesus -Christ? Have you not come with the gospel of Jesus Christ? Can men -reject you and your doctrine and your message and still be secure in -the favor of God? Gentlemen, if you take that position, I brand you as -false teachers, untrue servants--not representatives of the Master. You -are weaker than water spilled upon the ground which one may not gather -again, if you come with a message one may reject with impunity. You are -talking an infinite deal of nonsense when you undertake criticism of -this kind. - -Now we are told that because of the claims of "Mormonism" it provokes -searching investigation, for the reason that "it involves eternal -reprobation of those who finally reject it." Gentlemen, have you not -juggled here a little with words? And is it not just possible that -a wrong impression may go out from your view of our Address, rather -than from the Address itself? Is there such a thing in "Mormonism" -as eternal reprobation as generally understood in the theological -terminology of the world? With the single exception of those who come -to know the truth and then so far sin against it that they have no -power of repentance nor desire for forgiveness--the sons of perdition, -which all our works teach will be comparatively few in number--does not -"Mormonism," aside from these few, hold out a hope of salvation to all -the children of men? But of this we shall have more to say presently; -but the above in passing. Again, this searching investigation is -"provoked" because the claim of the "Mormon" Church to being the only -authorized Church of Christ, "involves the validity of all the Church -ordinances and of all ministerial functions, including the right to -solemnize marriages as administered by the Christian Church from the -second to the nineteenth century." Here we are approaching solid -ground of controversy. "Mormonism" does deny that divine authority -exists in the churches of the world, the churches of men, miscalled -Christian churches. We do not blanch from the position. We proclaim -it; although we do not wish to do so in any offensive way, but we have -to be witnesses for the truth. And God has revealed that to be the -truth. "Mormonism" is in the world because their was a real necessity -for its coming into the world. It did not come into existence through -theological disputations, because of differences of views about -baptism, or church government, or the nature of Deity, or any of these -things; but there had been, and mark it, gentlemen, a complete apostasy -from God's truth by the world. The Church of Christ as an organization, -and the gospel as a system of truth had been displaced by the -institutions and systems of men, consequently there was need of divine -authority being again conferred upon man and a new dispensation of the -gospel of Christ given to the world. It is our pride that "Mormonism" -is this restored gospel and Church of Christ. - -I notice among this body of men I am addressing, the members of this -Ministerial association, the representative of the Episcopal church, a -branch of the great English church. He ought not to complain of this -attitude of the "Mormon" Church, for the reason that in one of the -Homilies of his church; in the Homily on the _Perils of Idolatry,_ it -is expressly stated that "Laity and clergy, learned and unlearned, -all ages and sects and degrees have been drowned in abominable -idolatry, most detested by God, and damnable to man, for 800 years and -more." (_Perils of Idolatry_, p. 3). Certainly "Mormonism" does not -proclaim the apostasy more harshly than that, nor do we declare its -universality more emphatically, but I presume we are offensive to the -representatives of this particular church, the Episcopal, because we -include him and his organization as among those who are in the apostasy -and who have not the gospel of Christ. Yet we are not harder on him -or his church than he is upon the Catholic and all the rest of the -Christian world previous to the establishment of the Church of England -under the patronage of King Henry VIII of England, of unsavory memory, -and we do have this advantage, _viz_.: - -That if we proclaim a universal apostasy, we also proclaim the -restoration of the gospel of Jesus Christ, and the renewal of divine -authority, the resumption of present-day and continuous revelation -from God. So we are in an infinitely better position, as to the -reasonableness of our attitude, than are those who proclaim this -apostasy and yet are without a renewal of a dispensation of the gospel -to the world. - -There is one thing particularly offensive, in this ministerial review, -a misrepresentation put in the most offensive form. Not only do the -reviewers set forth that we deny the existence of divine authority -in their churches, and the nonexistence of the church of Christ for -centuries in the earth, but they say that our attitude involves the -validity of all ministerial functions, including the right to solemnize -marriages. They are not, I take it, responsible for the headlines of -their review as they appeared in the public press, but in order to make -the attitude of the "Mormon" Church as offensive as it could be made, -the headline said, "Gentile Marriage Ordinances Illegal Before God." -Now in justice to us I think this matter should have been put fairly, -and the exact status of the matter given. It should have appeared that -we regard marriage as a civil as well as a religious contract, and -our attitude with reference to divine things nowhere involves us in a -contradiction as to the validity of marriage as a civil contract, nor -as a relationship wholly sanctioned and approved by the divine favor -and blessing of God in this world. The extent to which we, in any way, -in thought or word, invalidate marriage ordinances is in saying that -marriage contracts formed in this world, either by civil authority or -by the authority of sectarian churches, do not extend the marriage -covenant beyond the period of this life. These gentlemen ought to have -been a little more careful, if not a little more honest in stating our -position upon this question. Allow me to do it for them. - -Turning to the revelation on the subject of marriage, this is to be -found: - - "Verily I say unto you that the conditions of this law are these: - All covenants, contracts, bonds, obligations, oaths, vows, - performances, connections, associations, or expectations, that - are not made and entered into, and sealed, by the holy spirit of - promise of him who is anointed, both as well for time and for all - eternity, and that too most holy, by revelation and commandment - through the medium of mine anointed, whom I have appointed on - the earth to hold this power * * * are of no efficacy, virtue, - or force, in and after the resurrection from the dead; for all - contracts that are not made unto this end, have an end when men are - dead." - -Again, - - "And every thing that is in the world, whether it be ordained of - men, by thrones, or principalities, or powers, or things of name, - whatsoever they may be, that are not by me, or by my word, saith - the Lord, shall be thrown down, and shall not remain after men are - dead, neither in nor after the resurrection, saith the Lord your - God. - - "For whatsoever things remain, are by me; and whatsoever things - are not by me, shall be shaken and destroyed. Therefore, if a man - marry him a wife in the world, and he marry her not by me, nor by - my word; and he covenant with her so long as he is in the world, - and she with him, their covenant and marriage are not of force when - they are dead, and when they are out of the world; therefore, they - are not bound by any law when they are out of the world." - -So far as any denial of the validity of marriages is concerned, it -relates only to denying their validity after the resurrection--not this -side of it; and, gentlemen, you ought not to complain of this, because -you yourselves, in performing the marriage ceremony, say, "I pronounce -you man and wife until death does you part." I think you ought not -to take offense at what we say on this subject--we say your marriage -ceremonies are of no binding effect in and after the resurrection, you -make no pretensions of marrying for eternity. The fact is, you scorn -and ridicule it. Before leaving this group of propositions with which -I am dealing, I desire to say respecting this question of universal -apostasy from the Christian faith--we can sustain the truth of that -declaration from Scripture, from history, from the condition of the -religious world at the opening of the nineteenth century. We have no -anxiety about it, but we have not time on this occasion to enter into -an argument on the justification of our attitude. - -But, gentlemen, Christian gentlemen, what in reality is the difference -between your attitude and ours in respect of the world at large, and -the existence of the gospel in the earth, and consequences growing out -of those respective attitudes? You proclaim, do you not, that there -is no other name given under heaven whereby men can be saved except -the name of Jesus Christ? You insist, do you not, that there must be -acceptance of the gospel of Jesus Christ, and do you not hold that -those who do not accept this gospel cannot receive the benefits of its -salvation? Now then, after two thousand years of proselyting in the -world, under the most favorable circumstances, what is the sum total of -your achievements? Why, less than one-third of the inhabitants of the -earth are even nominally Christians! and what is your attitude toward -God's children whom you have not converted. Why, that they are lost. -That is the inevitable result of your attitude and doctrine. Or else -you must say that men can be saved without the gospel of Christ. Now -the difference between your position and ours is simply this: - -The proposition that you present to the world at large, we present -to you as well as to the rest of mankind--and you don't like your -own medicine--with this exception, and it is a grand exception, one -that goes far towards establishing the divine origin of this great -latter-day work; the exception is this: that whereas, your attitude and -principles condemn the great bulk of the human family to everlasting -perdition--and I am going to talk to you about perdition in a little -while, and point out what you mean by it--while you consign to eternal -perdition, I say, the great bulk of our Father's children, we proclaim -an "everlasting gospel," one that shall not only walk beside men -through this life but through all the ages that are to come. You say -in your review that we "contribute nothing to reverence for God, or -to justice or mercy toward men." Well, here is one little item that -"Mormonism" adds to the idea of justice and mercy, that is, we hold -that in any age, now or a thousand years hence, or five thousand or ten -thousand years hence, or ten million years hence--we hold that when an -intelligence, a man, shall learn that it profiteth nothing to violate -the law of God, but that it profiteth everything to yield obedience -to that law, and repentance takes hold of him, and he stretches out -his hands toward God--through the gospel of Jesus Christ, the hand of -God will find the man's hand and bring him unto salvation. That is the -difference between us, and I leave you to judge which smacks most of -the inspiration and truth of heaven. - -We take up now another group of propositions: It is complained by -you, gentlemen, that the "Mormon" Church denies that the Christian -churches have been representing Christ for 1,700 years, notwithstanding -Christian martyrdoms, organized charities, the reforms the churches -have fostered, the progress of mankind which Christians have chiefly -promoted. I wish to explain briefly the attitude of the Church, with -reference to this interregnum between the apostasy and the restoration -of that gospel in the nineteenth century, through our prophet. - -Our position is this: While there was this universal apostasy, while -the Church of Christ as an organization was destroyed, and replaced -by the churches of men, yet just as when the sun goes down, there -still remains light in the sky--so, too, notwithstanding this apostasy -from the Church, there still were left fragments of truth among the -children of men, and some measure of truth thank God, through his -mercy, has always remained with man, not only with Christians but with -all God's children. He has not left himself in any of the ages of the -world without his witnesses, and he has sanctified all generations -of men with some measure of the truth; therefore, when we proclaim -this apostasy from the Christian religion and the destruction of the -Church of Christ, it does not follow that we hold that all truth, that -all virtue, had departed from the world, or that God had absolutely -withdrawn from his creation. Not so. The light of truth burned in the -bosom of good men; but it does not follow that because these fragments -of truth remained there was necessarily the organized Church of Christ -and divine authority in the world. These fragments of the truth could -remain in the so-called Christian parts of the world, as we now know -them to exist in what is called the heathen world. Relative to the -reforms you claim that your churches have fostered and the progress -of mankind which Christians have chiefly promoted, you are aware, -gentlemen, that there is a certain class of thinkers among you--I mean -in the Christian world, not among "Mormons"--you are aware that there -is a school of thinkers among men who will tell you to your teeth, and -they will come very nearly proving the truth of it, that such progress -in civilization, in science, in arts, as the world has made in past -ages, has not been made _because_ of your churches, but _in spite_ of -them. They hold that your organizations have been found quite as often -against the progress of truth as standing in support of it. Taking the -whole time range into account, from the close of the second to the -opening of the nineteenth century, it would puzzle you to meet their -evidence and argument. - -It is claimed that the brevity of our Address not only leaves much to -be desired, but that it is "positively misleading." - -First, our reviewers claim that the address is misleading on the -subject of revelation. Still these reviewers are able to quote from -the Address as follows: "The theology of our Church is the theology -taught by Jesus Christ and his apostles, the theology of Scripture and -reason. It not only acknowledges the sacredness of ancient Scripture, -and the binding force of divinely inspired acts and utterances in ages -past; but also declares that God now speaks to man in this final gospel -dispensation." That seems quite explicit to me. But, commenting upon -the passage, the reviewers say: - - "Under this declaration lies the claim of the 'Mormon' - Church--constantly insisted upon in its congregation here and in - surrounding regions--that the Book of Mormon, the Doctrine and - Covenants, the Pearl of Great Price, together with the living - oracles--_i.e._, certain members of the priesthood--are divinely - inspired and are, therefore, of equal authority with the Bible. - This claim, a knowledge of which is so necessary to even a - tolerable understanding of their system of belief, is not plainly - and explicitly set forth in the declaration of doctrine contained - in the Address, but it has repeated and urgent emphasis in their - teachings in 'Mormon' communities." - -Now, be honest, gentlemen, is it not repeated everywhere with just as -much emphasis as in "Mormon" communities in Utah? Isn't it a universal -proclamation that we make to the world? You know it is, and you prove -that it is from the very works you quote to establish the fact that we -believe in that doctrine, and which are of world-wide circulation. It -was a vile effort at misrepresentation on your part to make it appear -otherwise. But on the subject of revelation, let us go to the Address -itself. What is said upon the subject of revelation is found on pages -three and four, and fourteen and fifteen: "Our religion is founded -on the revelations of God," * * * "It," [the Church of Christ] "not -only acknowledges the sacredness of ancient Scripture, and the binding -force of divinely-inspired acts and utterances in ages past; but also -declares that God now speaks to man in this final gospel dispensation." -At page 14 of the Address this is said: - - _"_It is sometimes urged that the permanent realization of such - a desire [i.e., to live in peace with our fellow citizens] is - impossible, since the Latter-day Saints hold as a principle of - their faith that God now reveals himself to man, as in ancient - times; that the priesthood of the Church constitute a body of - men who have each for himself, in the sphere in which he moves, - special right to such revelation; that the president of the Church - is recognized as the only person through whom divine communication - will come as law and doctrine to the religious body; that such - revelation may come at any time, upon any subject, spiritual or - temporal, as God wills; and finally that, in the mind of every - faithful Latter-day Saint, such revelation, in whatsoever it - counsels, advises, or commands, is paramount." - -Now, gentlemen, will you tell me how we could be more frank or explicit -on the subject of revelation? And when you charge that in this document -we have not dealt candidly with the subject of revelation, why did you -not quote this passage I have just read, with the other passages that -you have quoted? Were you not trying to do a little misleading on your -own account? Did you deal quite fairly with the Address when you failed -to quote this very explicit passage just read? - -Complaint is made about our belief in "Living Oracles" in the Church, -_i.e._, certain members of the priesthood who are divinely inspired, -and who may interpret the revelations and the laws of the Church. - -Well, gentlemen, why do you complain of that? Books do not make -churches. How came we by the ancient scriptures? The Old and the -New Testament, I mean. We are instructed in the Scriptures that no -scripture is of private interpretation, but that "holy men of God spake -as they were moved upon by the Holy Ghost," hence your Old Testament -and your New Testament. They came into existence exactly in the same -way that our scripture is coming into existence. The living oracles -make scripture; scriptures do not make living oracles. And that is what -is the matter with you, gentlemen; you have been relying upon books -instead of relying upon the fountain source of all wisdom, truth and -knowledge, the inspiration and revelation of God to the human soul. -You are book-made teachers, rather than God-made teachers. That is -the difference between the living oracles in the Church of Christ and -those who speak as the Scribes and Pharisees were wont to speak. The -people in ancient times were able to discern the difference; for they -said of Jesus that he spoke as one having authority, and not as the -Scribes and the Pharisees. We are in harmony with the whole course of -God's dealings with his children in this matter of developing his word -in his Church. Yes, we have living oracles in the Church, thank God; -and when they speak as moved upon by the Holy Ghost their utterances -are the very word of God; and when the teachings and discourses of the -elders of the Church shall have been sifted and tried in the fire of -time, much that they have said will prove to be scripture, and thus the -Church of Christ of this dispensation shall make scriptures, just as -the Church of Christ of former dispensations has done. - -Now I read to you another passage from this review. Complaint is made -against our address upon the ground that it treats very briefly--all -too briefly, the doctrines of the Church. I do not know but what it -is open to just criticism on that ground; for our doctrines are but -stated, as you may say, in headlines. I presume the Presidency of the -Church did not think the occasion called for an elaborate exposition of -the principles of our faith, with chapter and verse given for warrant -of the authority on which they rested. But the Church had been under -the fire of severe criticism for a period of four years or more. Its -doctrines had been assailed, the practices of its people had been -misrepresented, their character traduced, and their "whole course of -conduct reprobated and condemned." Taking these circumstances under -advisement, the Presidency of the Church thought, I presume, the time -propitious for an utterance which would in outline tell the world what -we believed, and correct the misunderstanding that obtained respecting -our past history and present position. The address was not designed, -as I understand it, to be a complete exposition of our faith, but a -declaration of our present attitude. - -On the doctrine of the Godhead these Christian gentlemen, our -reviewers, think that the statement of the Address to the effect -that we believe in the Godhead, comprising the three individual -personages--Father, Son and Holy Ghost--is a declaration that will not -perhaps suggest Tritheism or materialism to Christians unfamiliar with -"Mormon" "theological terms." "But," they continue, "when the full -doctrine of the Deity, as taught in 'Mormon' congregations, is known, -it will at once be seen that no Christian can accept it. In fact," they -say, "the 'Mormon' Church teaches that God the Father has a material -body of flesh and bone; that Adam is the God of the human race; that -this Adam-God was physically begotten by another God; that the Gods -were once as we are now; that there is a great multiplicity of Gods; -that Jesus Christ was physically begotten by the heavenly Father of -Mary, his wife; that as we have a heavenly Father, so also we have a -heavenly mother; that Jesus himself was married, and was probably a -polygamist." - -Let me say, in treating this group of statements, that these gentlemen -nowhere support these allegations by citations from our authoritative -works that the Church accepts as binding in doctrine; but they do -quote the commentaries of men, which often express only individual -opinions. I might dismiss this group of charges against the "Mormon" -Church, therefore, by this statement of the case: the Church is not -bound to defend any doctrine that is not explicitly found in the works -of the Church setting forth authoritatively her doctrines. But I do -not propose to dismiss the charges in any such fashion. I propose to -grapple with them, and meet them, I trust to your satisfaction and to -the satisfaction of these gentlemen. - -First, as to God having a body of flesh and bone--being a material -personage. I want to find out what there is wrong, unscriptural, -unphilosophical or immoral about that doctrine. And for the purpose -of this discussion, I am going to put in contrast to our belief, that -God is a spirit inhabiting a body of flesh and bone--an exalted, a -perfected man, if you will--the statement of the belief of these -reviewers as to the nature of God. And, by the way, they are so nearly -at one upon this doctrine, that the Church of England's creed, the -statement of the Episcopal church on the doctrine, will be acceptable, -I doubt not, to them all. On this subject these gentlemen hold: "There -is but one living and true God, everlasting, without body"--and that -term "body," by the way, does not mean to deny that God has a body in -fashion like man's; but it means that he is not matter, not material. -Continuing then--"without body, parts or passions; of infinite power, -wisdom and goodness, the Maker and Preserver of all things, both -visible and invisible. And in unity of this Godhead there be three -Persons of one substance, power and eternity: the Father, the Son, and -the Holy Ghost." - -Of Jesus the creed says: - - "The Son, which is the Word of the Father, begotten from - everlasting of the Father, the very and eternal God, and of one - substance with the Father, took man's nature in the womb of the - blessed virgin, of her substance: so that two whole and perfect - natures, that is to say, the Godhead and Manhood, were joined - together in one Person, never to be divided, whereof is one Christ - very God and very Man." - -Again: - - "Christ did truly rise again from death, and took again his body, - with flesh, bones, and all things appertaining to the perfection of - man's nature; wherewith he ascended into heaven, and there sitteth, - until he return to judge all men at the last day." - -Mark what is said here of Jesus. You say that "the Godhead and manhood" -in Jesus "were joined together in one person," that is, his spirit and -his body are united, never to be severed or disunited. Now I put to you -this question: Is the Lord Jesus Christ God? Yes, you must answer. Then -is not God an exalted man according to your creed? Listen--and this is -your belief as expressed in your creed--"Christ did truly rise again -from death, and took again his body, with flesh, bones, and all things -appertaining to the perfection of man's nature; wherewith he ascended -into heaven, and there sitteth, until he return to judge all men at the -last day." - -According to this statement of the matter, Jesus has not been dissolved -into some spiritual, immaterial essence, and widely diffused throughout -the universe as some spiritual presence. No; he is a substantial, -resurrected personage, a united spirit and body; and "The Godhead, -and Manhood" that are united in the Christ--the humanity and the -divinity--are "never to be divided." He is recognized and worshiped by -you, gentlemen, as "very God and very man." This, of course, scarcely -meets the description of the first paragraph of the creed used here, -where God is declared to be not matter, that is "without body, parts or -passions." But then that contradiction is your affair, your trouble, -not ours. It is enough that I call your attention to the fact that the -second part of your creed leads you closely to the "Mormon" doctrine -that God is an exalted, perfected man, since Jesus, according to your -creed, is God, and yet a resurrected man sitting in heaven until his -return to judge all men at the last day. - -And now as to there being more Gods than one. We believe the Scripture -which says that Jesus was the brightness of God's glory, "and the -express image of his person" (Heb. 1:3). And as we know what kind of -a person the Christ is, who "possessed all the fulness of the Godhead -bodily;" and who, when he declared that all power in heaven and in -earth had been given unto him, and he was in the act of sending his -disciples into all the world to teach and baptize in the authority of -the Father, Son, and Holy Spirit--was a resurrected, immortal man, of -spirit, flesh and bone. And since, I say, the scripture teaches that -the Son was the express image of the Father's person, we conclude that -the Father must be a personage of spirit, flesh and bone, just as the -Son, Jesus, is. Indeed your Athanasian creed says that "such as the -Father is, such is the Son;" and of course, it follows that, such as -the Son is, such is the Father; that is, the Father is a personage of -spirit, flesh and bone, united in one person, "very God and very man," -just as Jesus is. And there are two separate personages, each distinct -from the other in person, two individuals, but both of the same divine -nature; and if two separate personages, individuals, may participate in -the one divine nature, it logically follows that a larger number than -two or three may participate in that nature. And hence the Scriptures -represent in many places the existence of a plurality of divine -personages, how many we do not know, and it does not matter. But we -hear of God saying, "Let us make man in our image; the man has become -as one of us, knowing good and evil;" "God standeth in the congregation -of the Mighty, he judgeth among the Gods. * * * I have said Ye are -Gods, and all of you are children of the most High." The last a passage -of the Psalms, quoted and defended by the Savior as a justification of -his own claim to sonship with God. And now, if the great archangel, -Michael, or Adam, is among that number of exalted, divine souls, what -more fitting than that the father of the human race shall become the -great, presiding patriarch of our earth and its redeemed inhabitants; -and the one with whom our race would most immediately have to do? What -sacrilege is there in this thought? Is it not reasonable that it should -be so? - -Of your nonsense of one being three, and three being but one, we will -say nothing, except to remark that you must reform your arithmetic, if -you expect sensible people to pay attention to your doctrines. - -One other item in which we offend these reverend gentlemen is that -we believe Jesus had a Father as well as a mother. Now, gentlemen, -honestly, is it any worse for him to have had a Father than it is for -him to have had a mother? You concede that he had a mother; that his -body grew as yours did, in the womb of his mother; that he came forth -of the womb by birth pains; that he suckled at the breast of woman; -that through the months and years of infant weakness he was watched and -guided by the hand of a loving mother. Tell me, is it true, that in -your philosophy of things it is all right for Jesus to have a mother, -but a terrible sin and blasphemy to think of him as having a father? -Is not fatherhood as sacred and holy as motherhood? Listen, people, -there is something else. Having objected to our idea of Jesus having -a father, these peculiarly pious gentlemen turn now and object to our -faith because we believe that we have for our spirits a heavenly mother -as well as a heavenly father! They quote, in part, that splendid hymn -of ours on heavenly motherhood, the great throbbing hunger of woman's -soul, and which was given to this world through the inspired mind of -Eliza R. Snow; the hymn is known to us as "O My Father." - -In the Scripture we read: "We have had fathers of the flesh, and we -did give them reverence, shall we not much rather be subject to the -Father of spirits and live?" So that we know we have had a father to -our spirits; but because we hold that the spirits of men have also a -mother in heaven, as well as a father, behold these reviewers complain -against us. Now, observe the peculiar position of these critics: It is -all right for Jesus to have a mother; but it is all wrong for him to -have a father. On the other hand, it is all right for men's spirits to -have a Father in heaven, but our reviewers object to our doctrine of -their also having a mother there. I sometimes wonder what in the world -is the matter with you, gentlemen. I am puzzled to classify your views, -or the kind of beings with which you people heaven. One of your own -number, however, has thrown some light upon that subject, and has so -classified you--saving me the trouble--as to enable us to understand to -some extent your peculiar views. I have a book here that I am going to -use in this controversy. It is a new one. I got it three days ago, and -have read it nearly through in order to be prepared for this occasion. -It is the work of Rev. R. J. Campbell, of City Temple, London, and it -is a treatise on the _New Theology,_ just now much talked of in Europe. -He describes ministers of the gospel and gives them the classification -referred to a moment since, and which I think must needs be all right, -since it comes from a minister. He takes the average business man of -England, naming him "John Smith," for convenience, and he says this -about John: - - "John Smith, with whom we used to go to school, and who has since - developed into a stolid British man of business, with few ideas - and a tendency toward conservatism--John is a stalwart, honest, - commonplace kind of person, of whom brilliant things were never - prophesied and who has never been guilty of any. His wife and - children go to church on Sundays. John seldom goes himself, because - it bores him, but he likes to know that religion is being attended - to, and he does not want to hear that his clergyman is attempting - any daring flights. He has a good-natured contempt for clergymen - in general, because he feels somewhat that, like women, they have - to be treated with half-fictitious reverence, but that they do not - count for much in the ordinary affairs of life, they are a sort of - a third sex." - -Now, ladies, I ask you to remember, in passing, that I am reading -the words of somebody else; their are not my words. The phrase -"half-fictitious reverence" is not mine. I think we ought to have real -reverence for women; no fictitious reverence at all. - -The ministers are here in this passage described as "a sort of third -sex," and I am inclined to think that is right; for when a man in one -case objects to a person having a father, and in another case considers -it altogether unholy for persons to have a mother, I do not know how -else to classify him but as "a sort of third sex"-kind of a man. - -There seems to be objection in the review to the idea of the marriage -relation existing in heaven and subsisting between divine beings. -Loud complaint is made, if you hold that the intelligences of heaven -obey the law of marriage. Let me ask you, Christian gentlemen, Who -instituted marriage? You will answer, God. Is it holy or unholy? Did -God institute an unholy thing and command men to engage in it? You will -have to say that marriage is holy, since God instituted it. Very good. -Then if it is holy, how do you make it out that it will be unholy for -divine personages to practice it? Is it not just as good for divine -personages as for you imperfect men? Can it be that your ideas of the -relationship of the sexes are so impure that you must needs regard that -association as so unholy as to be unworthy of divine beings? Let me -read to you what a great English author--Jeremy Taylor--says on this -subject of, marriage: - - "Marriage is the mother of the world and preserves kingdoms, and - fills cities and churches, and heaven itself. Like the useful - bee, it builds a house and gathers sweetness from every flower, - and labors and unites into societies and republics, and sends out - colonies, and feeds the world with delicacies, and obeys and keeps - order, and exercises many virtues and promotes the interest of - mankind, and is that state of good to which God hath designed the - present constitution of the world." - -Now, you prate to us about our belief, or the belief of some of us at -least, that divine personages are in this holy relationship. But tell -me what it is that has been the great civilizing force of this and all -other ages? What is it that best tempers man, and fits him for the -society of his fellows and for holy communion with God? There is no -force within the experience of man, that is so beneficial or ennobling -to him as the love and devotion of a pure, good woman; and for woman -there is nothing that is so sanctifying as the love of an upright, -honorable man, whose arm protects her and whose love shields her from -the evils of the world. These relations, blessed with the pledges of -their affection in off-spring, complete the circle of man's happiness, -and greatness, and exaltation of spirit in this world. It is the -civilizing force that stands pre-eminent above all others. And that -which sanctifies man here in this world may be trusted not to degrade -him in the eternities that are to come, but, on the contrary, will -contribute to his exaltation and his eternal glory. That is our faith, -at least, and we would not change it for all the sexless, hermaphrodite -existences that your warped minds paint in such glowing colors. - -We offend again in our doctrine that men are of the same race with the -divine personages we call Gods. Great stress is laid upon the idea that -we believe that "as man is, God once was, and as God now is, man may -become." The world usually shouts "blasphemy" and "sacrilege" at one -when he talks of such a possibility. But the world moves, I am happy to -say. Just now, in England, especially, there is a thought-revolution -under way. Some have declared that in importance and extent it is as -great as was the revolution of the sixteenth century, led by Martin -Luther. The present recognized leader of this movement is the Rev. -R. J. Campbell, of the City Temple, London, whose book I referred -to a moment ago. This "New Theology," so-called, has the outspoken -support of the _Christian Commonwealth,_ of London, a publication -of wide influence. A "Society for the Encouragement of Progressive -Religious Thought" has been organized to champion the ideas of the -"New Theology." Mr. Campbell numbers among his champions Dr. John -Clifford, the leading figure in the English Baptist church, also Dr. -R. F. Horton, chairman of the London Congregational Union. In America, -his sympathizers and opponents seem to be equally numerous. Mr. W. T. -Stead, of the _Review of Reviews,_ compares the present theological -ardor in London with that which marked Alexandria in the days of -Athanasius, "when fishmongers at their stalls discussed the doctrine of -the trinity." The strife of tongues has reached even to Germany, where -Prof. Harnack, the eminent theologian, interprets it as a proof that -the "formal theology of the creeds [your creeds, gentlemen,] is being -gradually displaced by the vital theology of experience." - -I want to read to you some key-words of this new theology which is -making its way among all churches. It is' not an organized movement. -No one appears to know whence it springs. Indeed, it is spoken of as -being one of those pulsations of the "cosmic mind" which moves over the -people at intervals and proclaims some great truth. Now, you will be -astonished at the fundamental truth of this new movement, and the great -number of people who are accepting it as the "theology of experience." -Its fundamental principle is the recognition of the identity between -human nature and the divine nature. - -In proof of it, I submit the following passages: - - "Whence springs the deep-seated hostility of so man, of the - representatives of labor to the churches? It can only be from the - fact that organized religion has, in the immediate past, lost - sight of its own fundamental, the divineness of man." (Rev. R. J. - Campbell, in _Hibbert Journal,_ April, 1907, p. 487.) - - "When the man with a burdened conscience comes to us for relief, - let us tell him that we all bear the burden together, and that - until he becomes a Christ all the love in the universe will come to - his help and share his struggle. His burden is ours, the burden of - the Christ incarnate for the redemption of the world." (_Ibid,_ p. - 493.) - - "The starting point in the New Theology is belief in the immanence - of God, and the essential oneness of God and man. * * * We believe - man to be a revelation of God, and the universe one means to the - self-manifestation of God. * * * * We believe that there is no real - distinction between humanity and the Deity. - - "Our being is the same as God's, although our consciousness of it - is limited. * * * The new theology holds that human nature should - be interpreted in terms of its own highest nature, therefore it - reverences Jesus Christ. Jesus Christ was divine, 'but so are we.' - * * * Every man is a potential Christ, or rather a manifestation of - the eternal Christ. * * * The new theology * * * is the gospel of - the humanity of God and the divinity of man." (Campbell, _London - Daily Mail,_ quoted in _Current Literature,_ April, 1907.) - - "I shall continue to feel compelled to believe that the power - which produced Jesus must be at least equal to Jesus, so Jesus - becomes my gateway to the innermost of God. When I look at him I - say to myself, God is that, and if I can only get down to the truth - about myself I shall find that I am too. * * * In him (Jesus) the - humanity was divinity and divinity humanity. * * * But you make - him only a man! No, reader, I do not. I make him the only man, and - there is a difference. We have only seen perfect manhood once, - and that was the manhood of Jesus. The rest of us have got to get - there. * * * We have to get rid of the dualism which will insist on - putting humanity and Deity into two separate categories. - - "Unitarians used to declare that Jesus was man, not God." - Trinitarianism maintained that he was God and man; the older - Christian thought as well as the youngest regards him as God in - man--God manifest in the flesh. But here emerges a great point of - difference between the new theology on the one hand and traditional - orthodoxy on the other. The latter would restrict the description - 'God manifest in the flesh' to Jesus alone; the new theology would - extend it in a lesser degree to all humanity, and would maintain - that in the end it will be as true of every individual soul as it - ever was of Jesus. Indeed, it is this belief that gives value and - significance to the earthly mission of Jesus--he came to show us - what we potentially are." (_The New_ _Theology,_ Campbell, pp. 82, - 83.) - -There is much more to the same effect, which I now pass. - -I am now going to read to you from a higher authority than Mr. -Campbell--from a man of science, a man whose intellectual powers -sway the religious thought of many thousands in Great Britain, the -thoughts of many more people than Mr. Campbell sways. I refer to Sir -Oliver Lodge, who says in the _Hibbert Journal,_ one of the foremost -publications in the world on the subject of theology and philosophy, -with reference to the divinity of Jesus, and the identity of the divine -and human nature: - - "The conception of the Godhead formed by some divine philosophers - and mystics has quite rightly been so immeasurably vast, though - still assuredly utterly inadequate and necessarily beneath - reality, that the notion of a God revealed in human form--born, - suffering, tormented, killed--has been utterly incredible. 'A - crucified prophet, yes; but a crucified God! I shudder at the - blasphemy,' is a known quotation which I cannot now verify; yet - that apparent blasphemy is the soul of Christianity. It calls - upon us to recognize and worship a crucified, an executed God. - * * * The world is full of men. What the world wants is a God. - Behold the God! (referring of course, to Jesus,) 'The divinity of - Jesus' is the truth which now requires to be re-perceived, to be - illuminated afresh by new knowledge, to be cleansed and revivified - by the wholesome flood of skepticism which has poured over it; it - can be freed now from all trace of groveling superstition, and - can be recognized freely and enthusiastically; the divinity of - Jesus, (Mark you--'the divinity of Jesus') and of all other noble - and saintly souls, in so far as they too have been inflamed by - a spark of Divinity--in so far as they too can be recognized as - manifestations of the Divine." (_Hibbert Journal_ for April, 1906, - pp. 654-5.) - -That is the doctrine, gentlemen, that is sweeping the earth, "the -divinity of Jesus," and the divinity of "all other noble and saintly -souls"--the kinship of men and God. That is "Mormonism," and it was -proclaimed by the great prophet of the nineteenth century, half a -century before these modern minds were awakened to its grandeur and -to its uplifting power. I rejoice to see it running in the earth to -be glorified, for in it I recognize the very root principle of all -religion and out of it grow all the relations that link us with all -that is pure, uplifting and divine. - -Now, do not misunderstand me. There is much nonsense in this "New -Theology;" but this root principle of it is true, and it is in accord -with the principles that Joseph Smith proclaimed years ago. The -doctrine of the immanence of God in the world, by which we mean the -universe and the divinity of man, instead of its having its origin -some fifteen or twenty years ago, and now finding expression in the -beautiful diction of Mr. Campbell and Sir Oliver Lodge and others, it -was taught by the Prophet Joseph Smith, at least over seventy years -ago. Concerning the immanence of God, he taught the following in 1832: -He first represents that the spirit of Christ is "in all and through -all things, the light of truth; which truth shineth." Then he adds: - - "This is the light of Christ. As also he is in the sun, and the - light of the sun, and the power thereof by which it was made. As - also he is in the moon, and is the light of the moon, and the power - thereof by which it was made. As also the light of the stars, and - the power thereof by which they were made. And the earth also, and - the power thereof, even the earth upon which you stand. And the - light which now shineth, which giveth you light, is through him who - enlighteneth your eyes, which is the same light that quickeneth - your understandings; which light proceedeth forth from the presence - of God to fill the immensity of space. The light which is in all - things; which giveth life to all things; which is the law by which - all things are governed; even the power of God who sitteth upon his - throne, who is in the bosom of eternity, who is in the midst of all - things." - -The prophet further declared, in 1833, that "the elements are eternal, -and spirit and element inseparably connected receive a fullness of joy. -The elements are the tabernacle of God; yea, man is the tabernacle of -God, even temples." - -Again, I say, there is much in the so-called "New Theology" which we -cannot accept, such as the denial of the atonement, its treatment -of the Scriptures and the like, but in so far as these fundamental -principles of it are concerned--the immanence of God in the world, -and the identity of the race of man and divine beings--there can be -no question as to their accuracy. And those Christian people who are -not accepting these ideas are not moving forward with the far-flung -thought-line of God's revelations on these matters. - -We next come to the subject of priesthood. It is declared by the -reviewers that the teaching of the Church upon this important doctrine -is not candidly set forth in our Address. Then they give us a long -line of quotations, most of them from the _Seer,_ upon the subject of -priesthood; and insist that the priesthood involves the possession and -exercise of arbitrary power in all things, in things both spiritual -and temporal. I read to you a passage or two from the Address on the -subject of priesthood that you may see the injustice of this charge: - - "We affirm that to administer in the ordinances of the gospel, the - authority must be given of God; and that this authority is the - power of the holy priesthood. - - "We affirm that through the ministration of immortal personages, - the holy priesthood has been conferred upon men in the present age, - and that under this divine authority the Church of Christ has been - organized." - -The reviewers quote this far, and then stop to remark--but without -returning to quote again from the Address--"so it is declared; but -the teaching of the Church on this important doctrine is not herein -candidly set forth." Then why did not you reviewers go to another part -of the document where the matter is more explicitly set forth and quote -that? Following the fragment you do quote occurs this passage which -declares the express purposes for which the priesthood was given: - - "We proclaim the objects of this organization to be, the preaching - of the gospel in all the world, the gathering of scattered Israel, - and the preparation of a people for the coming of the Lord." - -But you reviewers say this "power extends not only to things spiritual, -but to secular matters as well." Within certain limitations, granted; -and the acknowledgment of the fact is found in the Address itself which -you charge with being uncandid. Here is the passage: - - "That the Church claims the right to counsel and advise her members - in temporal as well as in spiritual affairs is admitted. Leading - Church officials, men of practical experience in pioneer life, - have aided the people in establishing settlements throughout - the inter-mountain west, and have given them, gratuitously, the - benefit of their broader knowledge of things, through counsel and - direction, which the people have followed to their advantage; and - both the wisdom of the leaders and the good sense of the people - are vindicated in the results achieved. All this has been done - without the exercise of arbitrary power. It has resulted from wise - counsels, persuasively given and willingly followed." - -But you insist that there is "tyranny and arbitrary ruler-ship" over -a community which indorses the priesthood's high claims. I deny the -existence of such tyranny as a fact among the "Mormon" people who -indorse the priesthood's high claims; and I deny the existence of -arbitrary power as a doctrine of the Church, and so does the Address -which you pretend to review. Here is the passage: - - "We deny the existence of arbitrary power in the Church" [why - didn't you gentlemen quote that]; "and this because its government - is moral government purely, and its forces are applied through - kindness, reason, and persuasion. Government by consent of the - governed is the rule of the Church." - -Following is a summary of the word of the Lord, setting forth the -principles on which the Church government is to be administered: - - "The rights of the priesthood are inseparably connected with the - powers of heaven, and the powers of heaven cannot be controlled - nor handled only upon the principles of righteousness. That they - may be conferred upon men, it is true; but when they undertake to - cover their sins, or gratify their pride, their vain ambition, or - exercise control, or dominion, or compulsion, upon the souls of - the children of men, in any degree of unrighteousness, the Spirit - of the Lord is grieved; and when it is withdrawn, amen to the - priesthood or the authority of that man. No power or influence - can or ought to be maintained by virtue of the priesthood, only - by persuasion, by longsuffering, by gentleness, and meekness, and - by love unfeigned; by kindness, and pure knowledge, which shall - greatly enlarge the soul without hypocrisy and without guile." - -Gentlemen, those are our principles. Why didn't you quote them fairly -and fully, instead of charging arbitrary power, when it is expressly -denied by what we regard as the very word of God? Honestly, now, did -you deal fairly with us when you came to this part of your review? But, -you say, "given the power of the 'Mormon' priesthood, that it should -not be used is incompatible with the known facts of human nature." -Well, if it does attempt arbitrary power, it will be in violation of -our principles, and not in harmony with them; and that fact furnishes -a basis for the correction of any abuses that may arise. And while it -is true that here and there, throughout a long experience, there may -have been individual instances of the exercise of arbitrary rule in the -Church, yet speaking for the priesthood of the Church of Jesus Christ -of Latter-day Saints, as a whole, I challenge you to duplicate the same -honorable conduct anywhere within the experience of men, where those -entrusted with power have so uniformly abstained from abusing it while -exercising the functions of government. The Latter-day Saints love -their leaders, living and dead, and not without cause, I assure you; -for these men have labored in season and out of season, persuading, -counseling, advising, and guarding the interests of their people with -an unselfishness that tells us something of the love of God, and that -without effort at personal aggrandizement or enrichment. The lives and -labors of the priesthood are a vindication of its divine origin and -spirit. - -The review further says that when once "the Church's claim for its -priesthood is allowed, the claim of jurisdiction in civil matters -logically follows." But, gentlemen, why did you not point out the fact, -or at least admit it in some form, that the address you were reviewing -_emphatically excepted out of its jurisdiction the sphere of civil -government?_ You could have edified those whom you are so anxious to -enlighten with such passages as these: - - "The laws which ye have received from my hand are the laws of the - Church, and in this light ye shall hold them forth." - -That is to say, no law or rule enacted, or revelation received by the -Church, has been promulgated for the state. Such laws and revelations -as have been given are solely for the government of the Church. On the -subject of the relations of the Church and the State the Address says: - - "The Church of Jesus Christ of Latter-day Saints holds to - the doctrine of the separation of church and state; the - non-interference of church authority in political matters; and - the absolute freedom and independence of the individual in the - performance of his political duties. If, at any time, there has - been conduct at variance with this doctrine, it has been in - violation of the well-settled principles and policy of the Church. - - "We declare that from principle and policy, we favor: - - "The absolute separation of church and state; - - "No domination of the state by the Church; - - "No church interference with the functions of the state; - - "No state interference with the functions of the church, or with - the free exercise of religion; - - "The absolute freedom of the individual from the domination of - ecclesiastical authority in political affairs; - - "The equality of all churches before the law." - -Again I read from the review, and this time I deal with a passage -which the reviewers themselves say "dwarfs everything mentioned in the -Address." We shall see what comes of it: - - "Apparently the foundation of the 'Mormon' Church is in the Book - of Mormon, the Doctrine and Covenants, the Pearl of Great Price, - and the testimony of the living oracles delivered from time to - time. But whoever digs down to the lowermost foundation will find - that, at last, everything rests upon the reported visions of - Joseph Smith. When any matter of vital importance is presented - for the belief of mankind, if that matter, either in its nature - or the circumstances attending it, lies very much outside the - ordinary, a due regard for human intelligence demands that, - whatever testimony is produced in support of it shall be buttressed - by corroborative evidence. But here we have a system of religion - which claims sole authority as being alone divinely accredited. - It asks for the acceptance of mankind on the ground of being so - accredited. It anathematizes all who finally reject it. Yet this - religion, making such an astonishing claim, is founded upon the - unsupported assertion of a young person whose probity was never so - well established that his naked word would be taken concerning any - matter transcending ordinary observation and experience; and that - assertion touches supernatural appearances, and messages which, if - true, are of the most profound importance to mankind; and yet that - assertion is wholly without corroborative evidence." - -Gentlemen--Christian gentlemen--you who are such sticklers for -candor--have you spoken truly here, and in a matter which you say -dwarfs everything else mentioned in the Address? What of the testimony -of three certain witnesses, who claim that they stood with Joseph -Smith wrapt in open vision, in the light of day; who give their most -solemn asseveration that a holy angel came into their presence on -that occasion, laid before them certain ancient documents, turned -over the leaves, conversed with them, and at the same time they heard -the voice of God saying that the translation of the Book of Mormon by -Joseph Smith was true, and commanded them to bear witness of it to -all the world--which they did, over their own signatures, and that -testimony is printed in every edition of the Book of Mormon? What of -the testimony of eight other witnesses, to whom Joseph Smith handed -the book of plates, and they handled and hefted them, and passed them -one to the other, and examined the engravings thereon; and they gave -their testimony to the world to this effect, which testimony has been -published with every edition of the Book of Mormon given to the world. -Did you overlook this corroborative testimony? Is it true that you -gave so slight attention to the subject you were reviewing that you -could make a misstatement of the kind just mentioned? Were you so -unacquainted with it? Must we think you so dull? If we acquit you of -stupidity, what then? Must we not think of you as uttering falsehood? -What of the testimony of Oliver Cowdery, who stood wrapt in vision in -the Kirtland temple with Joseph Smith? And of Sidney Rigdon, wrapt in -vision with Joseph Smith, from which resulted their conjoint testimony -concerning that grandest of revelations ever given to man on the -doctrine of the future degrees of glory in which men will live in the -eternities? I do not desire to use harsh language; I will not say that -you wilfully, maliciously, ponderously and atrociously lied; because -while all that might be true, one would be accused of harshness if he -said it; but I will say that you have economized the truth, and you may -settle it with your own consciences. - -Our subject increases in interest as you get into it, and perhaps it is -well it is so, else your interest might falter. We come now to a very -interesting topic--that of polygamy. This is the darling theme of the -reviewers, and so we will not slight it by saying nothing about it. I -had best read what they say on this point: - - "We have no means of knowing to what extent the practice of plural - marriage has been discontinued in the 'Mormon' Church, since - no records of such marriages are kept by the Church that are - accessible to the public. That there have been instances of such - marriages ever since the agreement of the Church to discontinue - them, we know; that they cannot be celebrated without the sanction - of the Church accredited officials, is unquestioned; that, so far - as the public knowledge goes, no officials who may have celebrated - such marriages have been disciplined therefor is certain." - -Throughout one cannot help believing that these gentlemen are not -quite candid with reference to this subject. I do not believe that -in the State of Utah there is any one, in the Church or out of it, -who does not believe that the Church of Jesus Christ of Latter-day -Saints has stopped the practice of, or sanctioning and performing -plural marriages. I am of the opinion that everybody is settled in his -conviction in relation to that matter. - -It requires time for the settlement of such questions as those involved -in the system of plural marriage, as once practiced in the Church. -No proclamation is at first understood. Differences of opinion and -variety of interpretation are bound to exist concerning matters of this -description. And when the announcement was made in President Woodruff's -manifesto of the discontinuance of plural marriage, and the advice was -given that our people should contract no marriages contrary to the -law, the question arose in the minds of some whether that prohibition -was not limited to marriages within the United States, and whether by -refraining from contracting such marriages within the United States -would not fulfill the covenant and agreement implied in the manifesto. -The matter was discussed pro and con. Ultimately, however, the -conclusion was inevitable that the manifesto forbade plural marriages -in all the world; because the Church is not a local Church: it is -not the Church of Jesus Christ of Latter-day Saints for the United -States alone; but it is a world-wide Church; and when its general -conference speaks, it speaks for the entire Church in all the world. -Hence, I say, the conclusion was inevitable that plural marriages were -everywhere forbidden; and when some men held tenaciously to the view -that that was not the case, but that the Church fulfilled her agreement -to discontinue plural marriage by abstaining from performing plural -marriages within the United States--when that view was persisted in, I -say, there was but one thing left, and that was to conclude that such -persons were out of harmony with the Church. Two of the twelve apostles -held that view; they were declared by their associates to be out of -harmony with their brethren in these matters, they tendered their -resignations which were accepted; and since that time there has been -no question in the Church, or out of it, as to where the Church stands -on the subject of discontinuing plural marriages, and I do not believe -that there is any doubt on that subject existing in the minds of the -gentlemen who formulated this review. - -In confirmation of this I submit the letter of resignation of John W. -Taylor: - - "SALT LAKE CITY, OCTOBER 28, 1905. - - "_To the Council of the Twelve Apostles_: - - "DEAR BRETHREN:--I hereby tender to you my resignation as a member - of the council of the twelve apostles, as it is clear to me that I - have been out of harmony with you on some very important matters - which have apparently brought reproach upon the Church of Jesus - Christ of Latter-day Saints. - - "I wish to state in the first place that I have not violated the - laws of the United States, nor of the State of Utah, in relation - to polygamous or plural marriages; also that the authorities of - the Church have not directed or authorized me to do so, or to do - anything contrary to the rules of the Church as adopted by that - body. - - "But I find that I have been out of harmony with the said - authorities as to the scope and meaning of the manifesto issued - by President Woodruff and adopted by the general conference, on - October 6, 1890, and also as to the meaning of the last clause - of the petition for amnesty to President Benjamin Harrison in - December, 1891. I have always believed that the government of the - United States had jurisdiction only with its own boundaries, and - that the term 'laws of the land' in the manifesto meant merely - the laws of the United States. I find now that this opinion is - different to that expressed by the Church authorities, who have - declared that the prohibition against plural marriages extended to - every place and to every part of the Church. It is doubtless true - that this view of the matter has been given by President Woodruff - and others, but I have never taken that as binding upon me or the - Church, because it [such interpretation] was never presented for - adoption by 'common consent,' as was the manifesto itself, and I - have disputed its authority as a law or a rule of the Church. - - "I acknowledge that I received a request from President Joseph F. - Smith, by letter, to appear as a witness in the Reed Smoot case - before the Senate committee on Privileges and Elections, but I - declined to do so because, while I recognized his right to direct - me in Church affairs, I did not think his authority extended to - civil affairs to the extent that I should expose my family concerns - and be questioned and be held up to public ignominy as some of my - brethren were before that body, and I still hold the same views - upon that matter. - - "Inasmuch as I have not been in harmony with my brethren on these - subjects, and I have been called in question concerning them, I - now submit to their discipline, and, to save further controversy, - tender this my resignation, and hope for such clemency in my case - as they may deem right and just and merciful. - - "Your brother, - - (Signed) "JOHN W. TAYLOR." - -The explanation accompanying the resignation of Elder Cowley was of -similar import. - -Another complaint of our reviewers is that polygamy is only abrogated -as to practice, and that belief in the divinity of the principle is -still held by the Latter-day Saints. - -Well, gentlemen, what of it? Whose business is it? Do you hold that you -may enter the sacred precincts of the mind and uproot our opinions? -Your law gives you the right to punish overt acts; but you have no -law and no right to enter the domain of conscience and interfere with -what is held there as the truth. Hands off here! Our belief is our -own. We have a right to our opinions. If you don't believe them, that -is nothing to us, we do. And if you have not succeeded in converting -us, we can't help that. You have got all you deserve out of this -controversy on our marriage system. Properly this was a question which -belonged to the dominion of reason, scripture and polemics. You should -have convinced us, as ministers of Christ, from the word of God and -from the nature of the things involved, that the principle itself was -untrue. But you were not content to leave it to the arbitrament of -discussion and reason; you must needs play upon the prejudices of the -masses and induce them to belabor Congress with their petitions until -your inimical legislation was put upon the statute books; and the -crusade against the practice of our marriage system was declared, and -those who practiced it were raided with unabated vigor for years. We -yielded at last to superior force, not to your arguments, because we -successfully met them. You remember the occasion, do you not, of the -chaplain of the Senate of the United States coming to this very forum, -and here discussing the question, "Does the Bible Sanction Polygamy?" -That your champion was vanquished in the contest is evidenced from -the fact that we publish as a campaign document both sides of -the Pratt-Newman discussion. If you have not convinced us of the -incorrectness of our principles, it must be because of the lameness of -your reasoning, the weakness of your argument, and you must be content -with the result so long as we do not carry into practice that principle -which we believe. We have a right to our belief in that or any other -doctrine as abstract principles, whether our belief suits you or not, -and we have the right to freely express that belief, and if you don't -like it, you may go hang. - -Again the review says: "No denial is made of the practice of polygamous -living. The 'Address' admits that authoritative figures officially -collected show 897 male polygamists in the year 1902. The fact that -later reports are not quoted leads to the reasonable belief that since -that date the number of male polygamists has not diminished but rather -increased." - -It is true the address brings down the figures no further than 897 in -1902; but the address does say "and many of these have since passed -away." Besides, there was a statement made upon the floor of the Senate -of the United States, based upon official figures, to the effect that -the number had been reduced to at least 500. Here is the passage: - - "Careful statistics have been taken and preserved, and will be - found in the testimony, which show that this number has gradually - decreased until there was at the time the testimony closed [before - the Senate committee on Privileges and Elections having in charge - the Smoot case] not to exceed five hundred such households in - existence."--(_Congressional Record,_ p. 3269.) - -Now, gentlemen, here was an opportunity for you to exercise a little -generosity instead of juggling with alleged conditions in Utah, so -as to express your belief that these cases of polygamous living have -increased rather than diminished, you could have called attention to -what were the facts in the case--that it was said upon the floor of the -Senate of the United States that the reduction had been to 500, and -that time would soon obliterate this question from among our problems. - -Let us discuss for a moment this subject of polygamous living. It is -doubtless a difficult problem. It has been difficult for some few men -to discern the line of duty in the matter; but, thank God, the most of -our brethren have not found it difficult to determine what their duty -was in the premises. Notwithstanding that through interpretations the -meaning of the Manifesto has been made to cover polygamous living as -well as new marriages; and logically, however much it may have been -misunderstood, that conclusion was inevitable; and it is conceded that -the law of the land forbids the continuance of these relations--yet, -in the face of these conditions, men have concluded that their moral -obligations to; their families demanded that they should be true to -the relationships into which they had entered in good faith, and under -what they regarded as the sanctions of the law of God. You, gentlemen -of the Ministerial Association do me the honor to quote some words of -mine uttered seven years ago, while in attendance upon Congress, and -trying to maintain the seat that had been given me by the suffrages -of the people of my state. I wish now to repeat what I said then, -though in better form, because the words I uttered at that time were -somewhat garbled, by the report made of them--not intentionally -garbled, by Mr. Arthur McEwen, who reported them. I will say that for -him, because I believe it, and he is since and recently dead. But so -far as I am concerned, I stand exactly where I did seven years ago, -namely, that though the Church proclaimed against the continuance of -that relationship contracted under her sanctions, though the state by -statute proclaimed against it, neither Church nor state can dissolve -the moral obligations I feel I am under to discharge what I regard as -a moral duty. I ask you, gentlemen, to consider this proposition. What -prompts this adherence to these relationships by myself and other men -in our Church? You must concede that the most of those involved in -these relations have passed middle life. They have entered upon the -period of the "sere and yellow leaf." You cannot say their conduct is -prompted by passion or lust; "for the heyday in the blood is cooled -and waits upon the judgment." What is it then that prompts so many men -and women in the "Mormon" Church to remain true to those relations -entered upon in plural marriage? They look into each other's faces--the -bloom of youth has passed, the brightness of the eye is somewhat -dimmed, the suppleness of the form has passed away. But these men and -women have lived their lives under circumstances that tend to endear -men and women to each other. The trials of life, even under ordinary -circumstances, result in that; but when what they regard as oppression -and danger surround them, it is calculated all the more to draw them -more closely to each other in their affections. These men and women -have endured all sorts of trials for each other in addition to the -ordinary trials of life. They, as well as monogamists, have stood -hands clasped by open graves, and have known the purifying effects of -great sorrows. In addition to such experiences, many of the men have -endured exile and imprisonment, and wives have been exiled from their -homes, their kindred and their friends, and have cast their lot among -strangers, rather than to sever the ties by which they were bound to -their husbands; and back of it all stood the conviction that they were -doing God's service--upholding a principle that he had revealed, and -entrusted to them for vindication and making it honorable among men. -These are facts well known in this community. These men and women were -not of the criminal element: their conduct was not prompted by a desire -to defy law; they were acting and are acting now from the highest and -noblest motives--religious conviction of duty. And so I say, for one -of this number--for myself--I stand exactly as I have always stood -upon this question of fulfilling the obligation these relationships -have imposed; and I shall, so far as possible, still respond to the -dictates of honor. I shall read my duty by the light of that conscience -God gives me--I shall respond to the voice of love and honor, and you -reviewers may make the most of it. - -[You will say, such an attitude is inconsistent with the utterances -of the Church leaders before the courts, and especially before the -Senate Committee on Privileges and Elections. So be it then. It is -an inconsistency that has the promptings of honor back of it, and -under such circumstances, for one, I shall trust God to forgive such -inconsistency.] - -It is said by you gentlemen that no apology can white-wash the outlawry -of Joseph F. Smith. Gentlemen, his conduct needs no apology, his honor -needs no vindication, his position needs no defense; it needs only to -be stated. And as you have not stated it, I will; or, what is better, -I will let him state it for himself. On a recent occasion, before the -court in this city, President Smith said these noble words: - - "In the tacit, general understanding that was had in 1890, and the - years subsequent thereto, regarding what were classed as the old - cases of cohabitation, I have appreciated the magnanimity of the - American people in not enforcing a policy that in their minds was - unnecessarily harsh, but which assigned the settlement of this - difficult problem to the onward progress of time. - - "Since the years 1890 a large percentage of the polygamous families - have ceased to exist, until now the number within the jurisdiction - of this court is small, and marriages in violation of the law have - been and now are prohibited. In view of this situation, which has - fixed with certainty a result that can easily be measured up, the - family relations in the old cases of that time have been generally - left undisturbed. - - "So far as my own case is concerned, I, like others who had entered - into solemn religious obligations, sought to the best of my ability - to comply with all requirements pertaining to the trying position - in which we were placed. I have felt secure in the protection of - that magnanimous sentiment which was extended as an olive branch - in 1890 and subsequent years to those old cases of plural family - relationships which came within its purview, as did mine. - - "When I accepted the manifesto issued by President Woodruff I did - not understand that I would be expected to abandon and discard my - wives. Knowing the sacred covenants and obligations which I had - assumed by reason of these marriages, I have conscientiously tried - to discharge the responsibilities attending them without being - offensive to anyone. I have never flaunted my family relations - before the public, nor have I felt a spirit of defiance against - the law; but, on the contrary, I have always desired to be a - law-abiding citizen. - - "In considering the trying position in which I have been placed, I - trust that your honor will exercise such leniency in your sentence - as law and justice will permit." - -I say that Joseph F. Smith's position needs only to be stated to -the world, and the manhood of America will applaud his attitude, -long-haired ministerial associations and short-haired women's -organizations to the contrary notwithstanding. - -But what is the use of talking in this strain to you gentlemen? This -is a question for statesmen, and you cannot be accused of possessing -any of those qualities. That, however, is perhaps your misfortune, not -your fault. When I take into account the intellectual and physical -capital with which you start in life, I sometimes marvel that you have -done so well. Your vocation is not always left to your own choice. -The position is frequently chosen for you by your parents, having -in view your physical and intellectual endowments. The ministry is -generally recognized as a genteel sort of profession. It promises a -certain social standing. It secures you from the dust and sweat and -physical toil of a mechanic's life, and from the brain-sweat of secular -professional life and struggle. It takes you out of the turmoil of -trade and commerce, and out of the fierce contests of political life, -and from the dangers of a career in army and in navy. Then, you know, -as a class you were not physically strong; a larger proportion of your -number are consumptives, neurotics, anemics, paranoiacs, and the like, -than in any other of the professions; and so this genteel profession is -quite frequently selected for you by your parents, and for the reasons -here set forth. There are individual exceptions, of course, but I am -dealing with you as a class. After your calling is selected for you, -you pass into the schools, colleges and universities, and there you -follow a rather kid-glove course of study. You will not need much of -mathematics, so you pay little attention to that subject; you will need -more of _belles lettres,_ of moral and metaphysical philosophy, of -languages and rhetoric, and eloquence. So your studies run along those -lines, and after completing this course you step from your colleges -into pulpits to instruct the world, at the same time knowing less about -that world than any other class of men whatsoever. Then, going into -that world, you are soon sequestrated into a very narrow portion of -it. As a rule, you have to deal most with christenings, with weddings, -with funerals; but you shine most at social functions, more especially -at pink teas. So that, all things considered, neither by your original -endowments nor by your environments nor by your training are you -prepared to meet the broad questions that concern humanity. - -As was stated in the passage I read from Mr. Campbell's book a while -ago, your class "do not count for much in the ordinary affairs of -life." On practical questions you are relegated to the rear, and your -influence in community life grows less and ever less with the passing -years. Do you think I overstate the case? Then let me quote to you -what one of your own number says of you--again Mr. Campbell in his -up-to-date book before quoted. Before giving the quotation, however, -let me disclaim the existence of any personal animosity towards you. -All that I say is meant in the very best of feeling. I speak not from -malice concerning you, but from experience. I have been meeting your -class, gentlemen, for now thirty years; and have had controversies of -various kinds with it during that time, and I know you as a class quite -thoroughly. I speak from experience, not malice, and comparing you as a -class with other classes of men whom I have known, it is just a plain, -solemn truth that you are, as a class, narrow, bigoted, intolerant, -petty; and I say that in the very best of feeling. And now the -passage of Mr. Campbell's book. Speaking of the decline of organized -Christianity and its ministry, he says: - - "For a generation or more in every part of Christendom there has - been a steady drift away from organized religion as represented - by the churches, and the question is being seriously asked - whether Christianity can much longer hold its own. Protestant - controversialists frequently draw attention to the decline of - church-going in Latin countries as evidence of the decay of - sacerdotalism, particularly in the church of Rome. But outside - Latin countries it is not one whit more noticeable in the church - of Rome than in any other church. The masses of the people on - the one hand and the cultured classes on the other are becoming - increasingly alienated from the religion of the churches. A London - daily paper made a religious census some years ago and demonstrated - that about one-fifth of the population of the metropolis attended - public worship, and this was a generous estimate. Women, who are - more emotional, more reverent, and more amenable to external - authority than men, usually form the majority of the worshipers - at an ordinary service. Mr. Charles Booth in his great work on - the _Life and Labor of the People in London_ asserts that the - churches are practically without influence of any kind on the - communal life. This I believe to be an exaggeration, but it - will hardly be denied that the average working, business, or - professional man looks upon the churches almost with indifference. - In many cases this indifference passes into hostility or contempt. - Intelligent men take little notice of preacher and sermons, and the - theologically-minded layman is such a rarity as to be note-worthy. - Most significant of all, perhaps, is the fact that much of the - moral earnestness of the nation and of social redemptive effort - exists outside the churches altogether. * * * The plain, bald fact - remains that the churches as such are counting for less and less - in civilization in general and our own nation in particular. One - of the ablest of our rising young members of parliament, a man - of strong religious convictions and social sympathies, recently - declared that we were witnessing the melancholy spectacle of a - whole civilization breaking away from the faith out of which it - grew." - -As I remarked, I desired to read that passage to you, that you may know -that my charge that the people are slipping away from the influences -of the churches and the ministry was not inconsiderately made. Of -course, the decline in the influence of the churches marks also the -decline in the influence of the ministry, hence the pertinency of -this quotation. What is said by this authority concerning conditions -in England is equally and more emphatically true of our own country -than it is of England. That is, the decline of the influence of the -ministry and churches in the United States is more marked than in -England. Ministers, then, don't count for much when it comes to dealing -with practical questions. And the conditions that have and do exist -in Utah, and that come down to us out of a remarkable past connected -with our former plural marriages are practical questions. Questions -for statesmen, not for sectarian priests and their trundle-bed notion -of things. It is a question for men of blood and brains, and when it -was referred to such a body of men not long since--the Senate of the -United States--they at least refused to take the radical steps you -suggested. Through four long years you raked the country as with a -fine-toothed comb to gather up your evidence and to convince the United -States Senate that they ought to follow your dictation, to assail the -Latter-day Saints, and to break up and terrify, as a few years ago -our community was broken up and terrified by a severe, rigid and, I -may say, cruel administration of this law against polygamous living; -and after you have done your best, submitted your evidence--employed -the best counsel you could find, and after you have awakened all the -prejudices to which you could appeal, the court has turned you down, -gentlemen! You could not move that body to adopt your view of the case. - -I made some remarks this afternoon upon the subject of the toleration -for those conditions respecting polygamous living that have come to us -out of the past. I do not desire to be understood as standing in any -defiant attitude against the public sentiment of our state or of our -nation. The fact of the matter is, these ministerial friends of ours -are disposed to make mountains out of mole-hills, and are representing -to the world as conditions existing here things that do not exist. -The Latter-day Saints are not a law-defying body of people, but on -the contrary they have manifested an obedience and respect for law, -and you shall find no better order or a more universal acquiescence -in and obedience to law than you find here in the settlements of the -Latter-day Saints. We believe in law and in order and in being subject -to kings and presidents, in honoring and magnifying the law; but the -conditions here in Utah are unusual in respect of this one matter of -polygamous living. The conditions, however, are well understood by our -non-"Mormon" friends; and but for the agitation of these ministerial -meddlers and a few disreputable and disgruntled politicians, the -peculiar conditions which confront the community, and in which some -of the best men of the community are involved, would go to their -settlement along the lines in which they are being settled, namely: -by the termination of these relations in death as, one by one, the -parties pass out of existence to the grave. Now, in order to convince -you that I am right in this view of the case I shall read an extract -from the testimony of a prominent citizen of our state, a non-"Mormon," -who I believe, better than anyone else, in the testimony he gave -before the committee on Privileges and Elections of the Senate, in the -Smoot case, described conditions in Utah as they are. He analyzed the -situation here and told the truth in respect of it. I shall read his -testimony--never mind who he is just for the present, but let me read -to you what he said before the committee. Keep in mind that he is a -non-"Mormon" and one not at all prejudiced in favor of the Latter-day -Saints: - - _"The Chairman_ said: Will you state why it is that those who live - in polygamous cohabitation today are not prosecuted? - - _"The witness:_ I will do so as well as I can, and I simply state - here the views, as I know them, of what are termed the 'old guard' - of the Liberal party, Republicans and Democrats, who fought the - Church party in the days when it was a power. Those men have felt, - and still feel, that if the Church will only stop new plural - marriages and will allow this matter to die out and pass away, they - will not interfere with them. First of all, of course we want peace - in Utah. We would like to be like the rest of the country. We want - to make of it a state like the states of the rest of the Union. - We want the 'Mormon' people to be like the rest of the American - people; but we realize that there is a condition there which the - people of the east do not--and, I presume, cannot--understand. - You cannot make people who have been brought up under our system - of government and our system of marriage believe that folks can - sincerely and honestly believe that it is right to have more than - one wife, and yet those people believe it. They are a God-fearing - people, and it has been a part of their faith and their life. - - "Now, to the eastern people their manner of living is looked upon - as immoral. Of course it is, viewed from their standpoint. Viewed - from the standpoint of a 'Mormon' it is not. The 'Mormon' wives - are as sincere in polygamy as the 'Mormon' men, and they have no - more hesitation in declaring that they are one of several wives of - a man than a good woman in the east has in declaring that she is - the single wife of a man. There is that condition. There are those - people-- - - _"Senator Hopkins_ interrupted to say: Do you mean to say that a - 'Mormon' woman will as readily become a plural wife as she would a - first wife? - - _"The witness:_ Those who are sincere in the 'Mormon' faith--who - are good "Mormons," so called--I think would just as readily become - plural wives (that has been my experience) as they would become - the first wife. That condition exists. There is a question for - statesmen to solve." - -You will remember that is what I said to these ministerial gentlemen -this afternoon. The witness continued: - - "We have not known what was best to do. It has been discussed, and - people would say that such and such a man ought to be prosecuted. - Then they would consider whether anything would be gained; whether - we would not delay instead of hastening the time that we hope to - live to see; whether the institution would not flourish by reason - of what they would term persecution. And so, notwithstanding a - protest has been sent down here to you, I will say to you the - people have acquiesced in the condition that exists. - - _"Mr. Van Colt,_ an Attorney: You mean the Gentiles? - - _"The witness:_ Yes, the Gentiles." - -The witness who gave that testimony was Judge O. W. Powers, and you -know, and all Utah knows, that he spoke the truth. - -Mr. J. Martin Miller writing to the _Newark_ (New Jersey) _News,_ -represents Rabbi Louis G. Reynolds as holding the views expressed in -the accompanying quotation on conditions in Utah: - - "I found a very prominent former Newarker, in the person of Rabbi - Louis G. Reynolds, of the Synagogue B'nai Israel here. He was rabbi - of the Oheb Shalem Synagogue, Newark, from 1892 to '96. - - "There is a Jewish population of about 500 in Salt Lake City, said - Rabbi Reynolds. Aside from that particular feature of their creed, - polygamy, I think the 'Mormons' are a very good people. Everything - indicates that polygamy is dying out and that the Church means to - obey the law. Aside from polygamy, I am of the opinion that in - morals the 'Mormons' will average higher than the Gentiles who live - here. The records show that the 'Mormons' furnish a very small - quota of the vice of the city. As a rule, they are a temperate - people. If Senator Smoot is unseated, would the influence of the - 'Mormons' in the state and nation be diminished? I inquired. Not - in the least; it would make them feel their persecution more than - now and cause them to have less faith in the fairness of the - government. They know the government cannot be fooled to any great - extent, and that polygamy must go. Now that the tendency on the - part of the 'Mormons' is to abandon polygamy, the purposes of the - government in making better Americans of the 'Mormon' people than - they are now will be better subserved by allowing the influential - men among the 'Mormons' to help the government bring about the - desired end. I say this with Senator Smoot in mind, and in view - of the believed fact among every class in Utah that he is not a - polygamist. He is one of the most level-headed businessmen in Utah, - and is exceedingly popular with all classes. Polygamy was deeply - rooted. The people for the most part were born in it. Why humiliate - these innocent victims by persecuting them unnecessarily when - they show an inclination to rid themselves and the country of the - blot? The United States is a conciliatory and humane government. I - was born in Russia and can appreciate this government. It is the - kind of a government that begets loyalty in its subjects. Will - these erring children of Utah, who in all probability are not - now contracting any new polygamous marriages, be better citizens - if they are hounded and misrepresented by agitators, or if they - are fairly but firmly dealt with by the government and given a - reasonable chance to prove their good intentions and their good - citizenship? There is a very strong element throughout the country - that takes absolutely no stock in this ecclesiastical warfare that - is being made from Salt Lake City against the 'Mormons.' It has - been plainly demonstrated very recently in the case of one minister - here who carried on a bitter crusade, that was worse than a waste - of energy, that such methods are reactive in the extreme." - -These statements are thoughtful and fair; and no one acquainted with -existing conditions can doubt their truthfulness. - -And why have they, and why do they, the non-"Mormons," acquiesce in -these conditions, and tacitly consent that this question should be -settled by the grave. First, because they recognize the honesty and -the purity of the lives of the people who are involved in the "Mormon" -system of marriage; and they know that it was the promptings of a -religious duty that involved them in that system, and not criminal -instincts nor worldly or ungodly lust. - -That is what they know to begin with--and that the people in these -mountains were contending for the persistence--and they hoped the -triumph--of what to them was a religious principle. That is why -honorable non-"Mormons" respect honorable and upright "Mormons" who -are doing their duty as God gives them the light to see that duty. -And, moreover, their minds doubtless go back to the settlement of this -question by the Constitutional convention of this state of which, -perhaps some of you will remember, I was a member. The people of the -United States, speaking through the Congress of the United States, -demanded of the people of Utah, as a condition precedent to statehood, -that their Constitution should provide "That polygamous or plural -marriages are forever prohibited." When the Constitutional convention -met that proposition--desiring to meet it in good faith, they not -only made the constitutional declaration that polygamous or plural -marriages should forever be prohibited, but they also in order to make -that effective, took the territorial law--which was but a copy of the -Congressional law, which defined "polygamous or plural marriages" and -prescribed for that offense the penalties, the fines and imprisonments, -and which also defined polygamous living and prescribed its penalties. - -The constitutional convention, I say, took that enactment and cut it -square in two, adopting the part that defined the offense of polygamous -or plural marriages, and prescribed its punishments, and made it, -with its penalties, part of the Constitution; but the part of the law -relating to polygamous living or unlawful cohabitation, they left out -entirely. The question was brought up on the floor of the convention, -and debated in open session. The leader of this movement, who advocated -the adoption of this part of the law for the Constitution--for it -was rather an unusual proceeding in constitution making, intended, -however, in good part, to meet a very unusual condition; the question -was put to him in substance: If you thus cut the law in two, and -prohibit polygamous or plural marriages but say nothing about unlawful -cohabitation or polygamous living, will not the inference be--will -not the conclusion be, that you do not intend to include unlawful -cohabitation in the offenses defined and made punishable under this -constitutional provision? The answer was that such would be the -implication--that the intent was to leave the offense out. That was -not only the inference, but it was the understanding--say what men -will--in that convention. The record bears out the statement I make of -it, because it was not done in a corner, or in the dark, it was out -in the open, and some of those who now join you reverend gentlemen in -this agitation against men who are seeking, under hard conditions, to -respond to the promptings of duty and conscience--some of those who now -join you in your clamor, were parties to and sanctioned that settlement -in the constitutional convention. [1] - -[Footnote 1: This subject is discussed circumstantially and at length -in my reply to Senator Kearns' U.S. senate speech,--"Defense of the -Faith and the Saints," Vol. I, pp. 209-218.] - -The subject of "Mormon" loyalty is briefly discussed in this review, -and apparently the only way you reviewers could meet the treatment -of the subject was by a sneer. You say, "It is not recalled that -any Christian Church in this country has found itself under a like -necessity." That is, to avow and defend its loyalty to the government. -Very true, gentlemen, but do you recall that any other church that has -been assailed with misrepresentation and charges of disloyalty as the -Church of Jesus Christ of Latter-day Saints has been? And so, being -assailed, we necessarily make defense. I pass the rest that could -be said on that subject, excepting this, that when you refer to the -conflict we had with the general government during territorial days, -I take you to witness that the controversy was not of our making, but -it was the result in part of your sectarian agitation, your arousing -a popular sentiment, exercising church influence upon Congress which -led that body to enact laws against a principle of our religion. We -contested those laws for every inch of the ground, until the court -of final appeal pronounced judgment on the controversy. Was not that -our right? And does it necessarily involve us in or leave us open to -the charge of disloyalty, because we thus contended for religious -freedom--the right to practice what to us was part of our religion? Let -us remind you, gentlemen, that had the people of the first Christian -age, and the people of the sixteenth century followed your idea of -immediately surrendering when religious principle was attacked, there -would have been no Christian religion at all, there would have been no -such thing as Protestant sects. We contested the grounds legally, and -fought as hard as we could for a religious principle; that is the head -and front of our offending. - -These gentlemen Reviewers express two fears. One is that they will -be charged, because of issuing this review, with misrepresentation. -Well, I don't wonder at that, and I think we have proven that you -have misrepresented. But they also fear that we will charge them with -persecution. Gentlemen, we acquit you of the intention of persecution. -When the Revs. Phineas Ewing, Dixon, Cavanaugh, Hunter, Bogart, Isaac -McCoy, Riley, Pixley, Woods and others carried on an agitation in -Missouri against "Mormonism" and the "Mormons" that resulted in burning -hundreds of our homes and driving our people--including women and -children, remember--to bivouac out in the wilderness at an inclement -season of the year; when the mob incited by these reverends, your -prototypes, gentlemen, laid waste our fields and gardens, stripped -our people of their earthly possessions, keeping up that agitation -until twelve thousand or fifteen thousand people were driven from the -state of Missouri, dispossessed of several hundred thousand acres of -land--two hundred and fifty thousand acres, to be exact--which they -had entered, and rendered them homeless--we might call, we do call, -that persecution. When the Rev. Mr. Levi Williams led the mob that -shot to death Joseph Smith and his brother Hyrum Smith in Carthage -prison, and when the Rev. Mr. Thomas S. Brockman led the forces against -Nauvoo, after the great body of the people had withdrawn from that -city, and expelled the aged, the widow and the fatherless, and laid -waste the property of the people--we think we are justified in calling -that persecution, of which right reverend gentlemen were the chief -instigators. And when in this territory some years ago one wave of -agitation followed another, of which your class, and some of you, were -chief movers, until a reign of terror was produced, and a regime was -established under which men guilty at most of a misdemeanor, could -nevertheless be imprisoned for a term of years covering a lifetime, -and fined to the exhaustion of all they possessed, under the beautiful -scheme of segregating the offense into numerous counts in each -indictment; and when in that reign of terror women were compelled to -clasp their little ones to their breasts and go out among strangers, -exiled from their homes--we might be inclined to call that persecution. -But our experience has been such that we scorn to call such attacks as -this review of yours persecution. It does not rise, gentlemen, I assure -you, to that bad eminence. So we acquit you of any intent in your -review to persecute us. You need not fear that such a charge will be -made, we are not so thin-skinned as all that. Besides, gentlemen, your -power is no longer equal to your malice, and so we do not believe you -will ever be able to persecute us again. - -And now I want to turn "reviewer" myself a while. I want to review some -things which the ministers of the association before us stand for, at -least some of them stand for what I shall refer to; and I only regret -that we can't take up each one in turn and examine his doctrines. But -we all proceed, as far as we can, on this occasion. I turn "reviewer" -because I want to show our young people who are represented here, that -these gentlemen, standing for such principles as their church creeds -represent are scarcely in a position to make an assault upon our -doctrines on any score of inconsistency or repulsiveness; and second, -by placing our doctrine in contrast with theirs, I desire to show the -youth of Israel, whose representatives are here, the greatness and -grandeur and the divinity of those principles for which their fathers -have stood, and for which we stand, for the ensign given into the hands -of our fathers we will sustain and carry to still greater heights of -success. - -Of the doctrine of the Godhead, taught and advocated by the sectarian -world, I have already said something and pointed out the inconsistency -of these ministers, holding Jesus to be divine--nay more, to be Deity, -and yet proclaiming against our views of God being a personage of -tabernacle, a personage of flesh and bone as well as of spirit--in a -word, an exalted, a perfected man--Christ Jesus resurrected from the -dead and possessing all power in heaven and in earth. I shall leave -them, of course, to patch up the contradictions of their creeds on that -subject, I am not concerned about them. - -And now, to turn to another portion of the creed, held at least by the -Presbyterian ministers before us, and by some other members of the -Ministerial Association--our reviewers. I read from the Westminster -Confession of Faith, chapter iii, section 3. - - "By the decree of God, for the manifestation of his glory, some - men and angels are predestinated unto everlasting life, and others - foreordained to everlasting death. - - "Sec. 4.--These angels and men, thus predestinated and - foreordained, are particularly and unchangeably designed, and - their number is so certain and definite, that it cannot be either - increased or diminished. - - "Sec. 5.--Those of mankind that are predestinated unto life, God, - before the foundation of the world was laid, according to his - eternal and immutable purpose and the secret counsel and good - pleasure of his will, hath chosen in Christ unto everlasting - glory, out of his mere free grace and love, without any foresight - of faith or good works, or perseverance in either of them, or any - other thing in the creature as conditions, or causes moving him - thereunto; and all to the praise of his glorious grace." - -Now listen to this: - - "Sec. 7.--The rest of mankind, God was pleased according to the - unsearchable counsel of his own will, whereby he extendeth or - withholdeth mercy as he pleaseth, for the glory of his sovereign - power over his creatures, to pass by, and to ordain them to - dishonor and wrath for their sin, to the praise of his glorious - justice." - -That is to say, that though all mankind be sinners, and it must be -conceded that all men sin, yet out of this mass of sinners some are -rescued from the consequences of that sin by the pure grace of God, -and without any co-operating act of theirs, they are rescued from -the consequence of that sin by the decree of God. Whereas, others of -that mass of sinners, by the decree of God, are relegated eternally -to condemnation, to reprobation, and what that means we shall see -presently--but in the face of this doctrine, where appears the justice -of God, or mercy of God either? But the end is not yet. - - "Sec. 4 (chapter x.) Others not elected, although they may be - called by the ministry of the Word, and may have some common - operations of the Spirit, yet they never truly come unto Christ, - and therefore cannot be saved; much less can men not professing the - Christian religion be saved in any other way whatsoever, be they - ever so diligent to frame their lives according to the light of - nature and the law of that religion they do profess; and to assert - and maintain that they may, is very pernicious, and to be detested." - -Now, on these sections from the Presbyterian creed, I read to you the -comment of a very high authority in that church who deals with this -creed, the Rev. A. A. Hodge. This work is designed for the schools -and colleges of the Presbyterian church. This is his comment on the -articles of the creed: - - "This section * * * teaches the following propositions: That the - non-elect will certainly fail of salvation. * * * That the diligent - profession and honest practice of neither natural religion, nor - of any other religion than pure Christianity, can in the least - avail or promote the salvation of the soul, is evident from the - essential principles of the gospel. * * * That in the case of sane - adult persons a knowledge of Christ and a voluntary acceptance of - him is essential in order to a personal interest in his salvation. - * * * * God has certainly revealed no purpose to save any except - those who hearing the gospel, obey. * * * Whatever lies beyond this - circle of sanctified means is unrevealed, unpromised, uncovenanted. - The heathen in mass, with no single definite and unquestionable - exception on record, are evidently strangers to God, and going down - to death in an unsaved condition. The presumed possibility of being - saved without a knowledge of Christ remains, after 1,800 years, a - possibility illustrated by no example." - -That means, then, that the great bulk of God's children have been -created only that they may be food for the flames of the sectarian -hell, because orthodox Christian sects allow of no means of salvation -beyond the proclamation and acceptance of the gospel in this world. -But we shall not arrive at an understanding and the enormity of these -creeds--we shall have no conception of their abomination until we learn -something about the sectarian idea of hell and the continuation of the -punishment of those who do not accept Christ. Those who have not heard -of Christ are, by these creeds, placed in the same category as those -who have heard of him, who have heard his gospel and rejected it; for -they neither are nor can be, according to the teachings of orthodox -Christianity, subjects of salvation. - -But before taking that matter up, let me read to you another section -from the creed: - - Sec. 111, (chapter 10.) "Elect infants, dying in infancy, are - regenerated and saved by Christ through the Spirit, who worketh - when, and where, and how he pleaseth. So also are all other elect - persons, who are incapable of being outwardly called by the - ministry of the Word." - -This has been a very troublesome part of the creed to our Presbyterian -friends. It has been understood to at least imply the possibility -of some infants not being among the elect and therefore subject to -damnation, just like the non-elect who grow up to maturity, a view most -shocking to most people including--to their honor be it said--most -Presbyterians. The interpretation of this section of the creed by the -Presbyterian church is, that "all infants are among the elect!" If this -was the thought in the minds who wrote the creed, what a pity they -did not say, "All infants dying in infancy are regenerated and saved -by Christ," instead of saying "elect infants," etc. What a world of -controversy it would have saved! - -However, gentlemen, your interpretation is that all infants are of -the elect, and therefore saved, and I will accept your interpretation -because I believe you have a right to your own interpretation. But -say, by the way of whisper, and in confidence, I can make it extremely -interesting, if not difficult for you to make good your interpretation -both by reason of the implication that must fairly be conceded exists -in the language of the section against your contention, as also from -very respectable authorities I can quote, on the history of the -controversy. But we let that pass, and will concede your right to say -what your creed means. Especially so since, the abomination of your -creed may be established without pressing this point. Why should you -Presbyterians be so particular to declare against the damnation of -infants, when the promulgation of the doctrine of the damnation of a -good man, because he is not of the elect, is just as outrageous as the -damnation of an innocent babe? - -In some respects of the case it is even worse. Here we will say, is a -man who throughout his life has made every effort to realize in his -living the lofty ideal of possessing "clean hands and a pure heart;" -who entertains only aspirations that are noble, and performs deeds only -that are honorable; who in the relationships of life, as son, brother, -husband, father and citizen, discharges with reasonable fidelity, -all his duties in these relations, and, as nearly as a man can while -under the effects of the fall, and pestered with human inclinations to -perversity, leads what is recognized as a virtuous life. Yet, if not -of the elect, this man is doomed eternally, and his struggling for the -attainment of his lofty ideals and his noble life, avail him nothing in -the way of warding off damnation; because, forsooth, he is not of the -elect, and hence must perish everlastingly. - -The questions here being considered were once presented to Dr. -Francis L. Patten, president of Princeton university, and a stalwart -Presbyterian defender of the creed, in a rather unique, not to say -personal manner, by a correspondent of one of our great eastern -journals, and as it helps one to get a view of the doctrines here -considered from close range, I quote it: - - Interviewer: "But if it would be unjust to take an infant from - the world and resign it to everlasting torture, is it not equally - unjust that those of us who have lived and suffered and struggled - with life's battles should be eternally doomed because we happen - not to be among the elect? Is it fair or just, or consistent, with - the workings of a religion built upon a foundation of eternal love, - that some of us shall be born into the world under a spiritual ban, - compelled to go through the battle, with the certainty of no reward - for honors or efforts, predestined for hell, as the elect, for no - effort or worth of their own, are predestined for heaven? That is - the doctrine of election, is it not?" - - "That is the doctrine of election," repeated Dr. Patten. "And you - believe it?" - - "I do," was the prompt response, "wholly and unreservedly." - - "And you think it just?" - - "I think it is not for me to pass judgment upon the working of God." - -Is that a fair answer, or artful dodging? - -Again the interviewer asked: - - "Do you believe there may be near and dear ones of yours, reaching - out, perhaps, for all that is noblest and best in life, struggling - each day to gain the mastery over self, striving to attain purity - of purpose to conquer weakness and inferior motives, who, when it - is all over and the battle has been won, and won hard, will be cast - into everlasting torment because they weren't lucky enough to be - elected before they were born?" - - "I have never had the question brought before me in that way," Dr. - Patten replied evasively. "But it is before you now," I persisted. - "Well," replied the doctor, slowly, "I should say that any one who - could strive so hard after the good must be one of the elect." "The - extracts from the Confession of Faith dispose of that theory," I - said. 'Good works do not avail unless one has been chosen.'" - -That sounds very like the reasoning of Jonathan Edwards on the subject -of infant damnation and baptism, when he said that an infant, if one of -the elect, would have the opportunity for baptism; and that while all -infants who were baptized would not be saved, all who were not baptized -were damned, as they could not have been of the elect! - -But, as I remarked awhile ago, no one can begin to appreciate the -abomination of these creeds, these doctrines, until he has some -conception of what is meant by orthodox damnation. Now here is a -picture of God's wrath and vengeance upon men. It is a passage,--a -noted one--taken from the works of the Rev. Dr. Jonathan Edwards, and -he is addressing himself to sinners. Now, I cannot help but believe -that though men are sinners--notwithstanding that fact--I cannot help -but believe that God still has some compassion in his heart for his -children, sinners though they be. Indeed, if that be not true, then it -seems to me despair must settle down like a black pall upon humanity; -for if God loves only those who have remained without sin, how very -few of his children he loves! While God cannot look upon _sin_ with -the least degree of allowance, I believe that he can have and does -have infinite compassion for the sinner. He will never call your sin -"righteousness." He will never compound a sin and say that it is less -than it is. Always and everywhere God's law will stand pronounced -against sin; but while he stands thus committed irrevocably against -sin in all its forms, I believe that his heart goes out in compassion -to men who sin, and he will save them from their sins as soon as -they repent. When they repent he will forgive, and you will find, -my friends, that the forgiveness of God is effective; it is worth -something. It will blot out the sin, and cause it to be no more held -against one who has repented. But now to this description of damnation -by Edwards, who as I think gives quite a contrary view of God from that -I have been presenting: - - "The God that holds you over the pit of hell, much as one holds - a spider or some loathsome insect over the fire, abhors you, and - is dreadfully provoked. * * * You are ten thousand times more - abominable in his eyes than the most hateful, venomous serpent is - in ours. * * * You hang by a slender thread, with the flames of - divine wrath flashing about it. * * * If you cry to God to pity - you, he will be so far from pitying you in your doleful case that - he will only tread you under foot. * * * He will crush out your - blood and make it fly, and it shall be sprinkled on his garments so - as to stain all his raiment." - -What think you of this picture of God, who is supposed to be a God of -infinite compassion, youth of Israel? Was it not about time, since -these conceptions here set forth by Edwards sprang from the creeds -of men--was it not about time when such beliefs prevailed, that some -messenger should come from heaven declaring that such creeds are an -abomination in the sight of God? - -Let us go on: - - "Unconverted men walk over the pit of hell on a rotten covering, - and there are innumerable places in this covering so weak that they - will not bear their weight, and these places are not seen!" - -I believe that is cruel. I think they ought to show us such places at -least; so that if we had the disposition we could possibly avoid them. -Of all the mean things on earth, that can be done, it seems to me, -would be to lead one along the path where the pitfalls are covered. I -would not like to believe that such a thing as that could exist in the -moral economy of God. - -Again: - - "Your wickedness makes you as it were heavy as lead and to tend - downward with great weight and pressure toward hell; and, if God - should let you go, you would immediately sink, and swiftly descend - and plunge into the bottomless gulf, and your healthy constitution, - and your own care and prudence, and best contrivance, and all - your righteousness, would have no more influence to uphold you, - and keep you out of hell than a spider's web would have to stop - a falling rock. * * * The wrath of God is like great waters that - are dammed for the present; they increase more and more, and rise - higher and higher, till an outlet is given; and the longer the - stream is stopped the more rapid and mighty is its course when - once it is let loose. Thus it will be with you that are in an - unconverted state, if you continue in it; the infinite might and - majesty and terribleness of the omnipotent God shall be magnified - upon you in the ineffable strength of your torments; you shall be - tormented in the presence of the holy angels and in the presence of - the Lamb; and, when you shall be in this state of suffering, the - glorious inhabitants of heaven shall go forth and look on the awful - spectacle that they may see what the wrath and fierceness of the - Almighty is; and when they have seen it, they will fall down and - adore that great power and majesty." - - Elsewhere it is said in effect that the saintly souls in heaven - will not be troubled over the misfortunes and sufferings of the - damned, but their very sufferings will increase the happiness of - the glorified saints. The Lord deliver us from all such conceptions - of either God or the saints. - -Again I quote: - - "It is everlasting wrath. It would be dreadful to suffer this - fierceness and wrath of Almighty God one moment; but you must - suffer it to all eternity; there will be no end to this exquisite, - horrible misery; when you look forward you shall see a long - forever, a boundless duration before you, which will swallow up - your thoughts and amaze your soul!" - -Well, we stand amazed now, that anyone could have such conceptions of -God and such treatment of his children as this. But to continue the -quotation: - - "You will absolutely despair of ever having any deliverance, and - end, any mitigation, any rest at all; you will know certainly that - you must wear out long ages, millions of millions of ages, in - wrestling and conflicting with this Almighty, merciless vengeance; - and then, when you have so done, when so many ages have actually - been spent by you in this manner, you will know that all is but - a point to what remains. So that your punishment will indeed be - infinite." - -That is what awaits those who are not of the elect; that is the fate -that awaits the heathen, and without hope of redemption. Again I say, -young people, youth of Israel, if God should ever speak to man at a -time when such ideas obtained, when such creeds and teachings were in -existence, would not the first word uttered be one repudiating these -creeds and the institutions, the organizations, built upon these -foundations, these creeds of men? Would not God's first word denounce -these creeds as an abomination? Of course, it would. Humanity in its -sober senses would be disappointed else. Joseph Smith was entirely -right--or rather God was. The first thing needful was to brush aside -the rubbish of the creeds that traduce the character of God and banish -all the qualities of mercy and justice from the attributes of God, -and his moral government of the world. Hence this message called -"Mormonism"--this message from God--began with a denunciation of these -creeds. God said they were an abomination in his sight, and I do not -doubt it one moment. How could they be otherwise? - -One of the best things that can be said about our "reviewers" here -before us, is that they are better than their creeds. They do not -say much about them. They know the people don't believe them; and a -preacher's influence among men is in exact proportion to the distance -he leaves these creeds behind him--to the depth of oblivion in which -he buries them. I am tempted to believe some times that our reviewers, -bad as they are--I mean that as a pleasantry--they are still too good -to believe these creeds. What if they do, at their ordination, have to -declare that they adopt the creed as their faith! I still believe that -down in their hearts they do not believe them! "Well," one may say, -"this may be a tribute to their goodness of heart, but what of their -sincerity, what of their honesty?" I hope the inquirer will not press -that point, I refer it to the gentlemen most immediately concerned--to -our reviewers. The fact is, speaking of these matters in a general -way--light, thank God! has come into the world and dispelled the gloomy -prospects of the future as pictured by these creeds of men. It is a -great relief to the world, brought about, to a large extent, by the -revelations of God to Joseph Smith. - -Part of the complaint of our Reviewers is to the effect that -"Mormonism" adds no "spiritual truth to the aggregate of things already -revealed;" that "Mormonism" contributes nothing "to reverence for God, -or to justice and mercy toward men." The complete answer to all this -is the fact that "Mormonism" enthrones again in the conceptions of men -the true doctrine in respect of God. It enthrones in the conceptions of -men the God of the Bible. It proclaims once more the high station of -man; in that it recognizes and proclaims him the brother of the Lord -Jesus Christ; as being of the same nature as Jesus and his Father; it -opens up the pathway of progress, and points to the possibility of man -rising to the same exaltation, and participating in the same glory -as Jesus Christ and the Father. It banishes the injustice which the -creeds of men would fix in the moral and spiritual economy of God, and -unfolds anew to the conceptions of men the fact that, while God stands -forever committed against sin, his love and compassion for his children -endure forever, that his gospel is an everlasting gospel. "Mormonism" -teaches to the world a larger hope than it before knew. It proclaims -the possibility of salvation for all the children of men, and that so -long as time endures the gospel will endure; that so long as men can be -brought to repentance, the means of their salvation shall be at hand in -the gospel of Jesus Christ. These are some things that "Mormonism" does -for the world. These are some of the doctrines which it has proclaimed -and emphasized, and which are finding their way among and are being -accepted by the children of men. Moreover, the elements are so forming -that it will yet be possible for a nation to be born to the knowledge -of the gospel in a day. "Mormonism" is not going to fail. This work has -taken such root and hold in the world that it cannot be moved. We have -passed the day when we stand in any danger from persecution by violent -means. We stand today largely secure from the natural effects of the -misrepresentations that you gentlemen of the Ministerial association -fulminate against us. This Church of Christ is beginning to come unto -its own. I hear in fancy the tramping of thousands upon thousands of -the servants of God among the nations of the earth, making proclamation -of these grand truths of the gospel. I hear men casting up accounts, -and searching out the "where" and the "whence" of the truths they have -learned in this generation; and as they go on with the reckoning, -they will find that these truths were revealed from God, of which his -Church, and also we ourselves have the high honor of being witnesses. - -Youth of Israel, be proud of the station which God has given you. -Be fervent in faith; be high-minded in your aspirations, for there -remaineth for Zion a glory, a development, a recognition in this -world that shall more than repay our fathers for all the scenes of -turmoil, strife and labor through which they passed in establishing and -maintaining this great work. They shall have joy in their posterity, -too; for we, their sons, will carry the burdens laid upon them; and -Zion shall triumph; and the gospel shall be proclaimed and accepted; -and the children of men shall be saved; and God shall be glorified. - -[And now a parting word respecting our conference "Address" and this -ministerial review of it. The "Address" was conservative in tone, -truthful in statement, conciliatory in spirit, and intended to form -a basis of a right understanding of the attitude of the Church. It -explained the past; it expressed the intention of strict adherence -to its obligation to discontinue plural marriages--and with that, in -time, would pass away polygamous living--and declared its intention -to abstain from interference in politics. That this was the spirit -and intent of the "Address" cannot be questioned by those who have -read it. It was a fair basis of understanding and settlement of our -local difficulties. And in what spirit was it met, at least by this -Ministerial association? By pretended distrust of its most solemn -asseverations; by misrepresentation and unfair criticism; by sly -innuendo of evil intentions on our part; by a hunting for a basis, not -of justice, reconciliation and friendship, but the hunting of a basis -for future agitation, turmoil and strife; and for what? Sectarian and -political advantage, is the only answer; unless you add sectarian hate -of a rival institution. What can "Mormons" do in the presence of such -conditions? I can tell you what one "Mormon" will do. He will teach -these reviewing gentlemen that the reviews will not be all on one side. -That he himself will turn reviewer. And so far as the theological part -of the controversy is concerned, these gentlemen shall have war if -they want it--war to the knife, and the knife to the hilt, and that on -every platform in the state. "Mormonism" here can hold its own. It does -not have to apologize for its doctrines nor repudiate its principles. -Its representatives stand ready, willing and able to vindicate its -doctrines; and they have some knowledge of the nonsense and weakness of -the reviewers' creeds. Pardon our seeming boastings, gentlemen, but in -the language of Paul, "ye have compelled us." - -Turning from you reviewers to all the people of the state of Utah, -I can say to them irrespective of their creeds or political faith, -that I have the utmost confidence in their fairness, in their native -sense of justice, and love of square dealing; in their manhood and -love of honor. And I know that they know that this local agitation by -the Ministerial association, and disgruntled politicians, who cannot -ride into seats of political preferment by virtue of the exercise of -Church influence in politics, which they feign to denounce, but which -they would gladly use to their own advantage, could they but fawn or -frighten it into supporting them--I say I know that the people of Utah -know that this agitation is unjust; conceived in spite and vengeance; -brought forth of malice; and nurtured by hate. No conditions existing -in Utah justify it. The spectres that are conjured up from the vasty -deep to give warrant to this unseeming agitation are but foul creations -of diseased animals, phantoms of disordered imaginations. - -Fellow citizens of Utah, in my humble judgment, if we have regard -to those things which concern our welfare, our well-being at home, -our standing abroad, our interests in all that concerns us, we will -discourage these agitators, and say, as we can say, to the troubled -waves of our social and civil strife, "peace, be still."] - - - -PART III. - -Joseph Smith's Doctrines Vindicated. - -FOREWORD. - -The discourses which make up Part III, deal with some of the doctrines -advanced in the revelations received by Joseph Smith, and in his -discourses, which at the time they were brought forth subjected him -to the cry of "false prophet," and even of "fallen prophet" on the -part of some of his former disciples, "pagan" and "blasphemy." Slowly, -however, with the passing of successive decades, and building up a new -and a less offensive terminology than the Prophet knew, a change has -come over the religious and philosophical thought of the world, until -today many of those doctrines advanced by Joseph Smith, the "Mormon" -Prophet--without any intention of doing so, and indeed without any -knowledge that they were doing so--are now being taught by leading -minds and in some of our very highest institutions of learning. It is -to point out this startling fact that the following three discourses -are presented. - -I. - -THE FIRST MESSAGE OF MORMONISM VINDICATED. - -A discourse in the Tabernacle, Salt Lake City, Sunday afternoon, August -8, 1909. Reported by F. W. Otterstrom. The National Annual Encampment -Of the Grand Army of the Republic was held in Salt Lake City in August, -1909, and many of the veterans of that organization were present at the -Tabernacle services on the occasion of this discourse being delivered -and hence the reference to them in the closing paragraphs. - -I. - -I presume, my brethren and sisters, that a very large portion of this -magnificent audience is made up of those who are strangers within the -gates of our city; and I doubt not but what, prompted by curiosity and -interest, our friends are here in the hope of learning something about -the faith of the Latter-day Saints whom, perhaps, many of them regard -as a strange people. For my own part, if I could, I would like to -respond to this curiosity or interest of our friends, by setting forth -what message Mormonism has for them and for the world. I would like to -speak, if I could, the choicest word that we have for them and mankind; -but I stand appalled at the task that such a proposition presents to -me, and I frankly confess my own inability to meet such an issue unless -there shall be divine assistance rendered and God shall help by the -inspiration of his Spirit. If he help, then of course we shall not -fail; and if we do not fail, then to him let us accord praise and honor -and glory, since success will be through his help. - -In order to get this message of ours before you, my friends, it is -necessary to refer to a little history connected with this movement -called Mormonism. Perhaps many of you are aware of the fact--since -many of you are well advanced in years--many of you are acquainted -with the fact that in the early decades of the nineteenth century -there was great agitation in respect of religion throughout the United -States and parts of Europe; but more especially in that part of our own -country known as the Western Reserve--northern Ohio; also in western -New York; and the states of Kentucky and Tennessee. In these sections -of our country there seemed to be a great spiritual awakening--or, -at least, so it was regarded at that time--and religious excitement -existed everywhere. It existed to such an extent in some localities -that even the ordinary pursuits of industry were interrupted while -people assembled in great camp meetings to hear noted ministers exhort -and expound in respect of religion. This great religious revival -extended into western New York where the family of Joseph Smith lived, -near Palmyra, in that state. His family had been religiously inclined -for generations before his birth; and when this religious agitation -of which I am speaking reached Palmyra, the family of Joseph Smith -was affected by it. This young man, then about fifteen years of age, -was also influenced by it; but his mind was sore troubled because of -the divisions and contentions existing among the various sects of -religion. There were cries of "Lo here" and "Lo there," as to Christ -and religion; and even when union revival meetings were held, and the -time came for the converts made by united effort to divide off into the -various sects, then much of the good feeling that had prevailed seemed -to be dissipated, and contentions and jealousies predominated. This -young man, Joseph Smith, observed these divisions, and it seems as if -the question of Paul to the schismatically inclined Corinthians reached -him, asking this stern question: "Is Christ divided?" Will God teach -one group of men one set of principles and order of church government -and ordinances, and then teach another principles diametrically -opposed? Is God the author of confusion?" And there was borne in upon -his soul the thought that all was not well with the religions world. In -the midst of these reflections he came upon the Scripture which after -a fashion may be regarded as one of the historical corner stones of -Mormonism, namely: "If any of you lack wisdom, let him ask of God who -giveth liberally to all men and upbraideth not, and it shall be given -him." - -JOSEPH SMITH'S FIRST VISION. - -Joseph Smith informs us that this Scripture became, to his soul, the -very voice of God. In the light of it he reviewed the situation, and -finally came to this conclusion, that if ever man was perplexed he -was; if ever man lacked wisdom, he lacked it; if any man knew not what -to do, he was that person. He had confidence in the Scriptures. The -teachings of a sainted mother and of a Christian father had instilled -that faith into his heart; and hence he decided, in child-like -confidence, to go to God with this query: "Which out of all these sects -is right? Which the true Church of Christ? Which shall I join?" Having -concluded to put these questions to the Infinite Mind--to God--he -retired to a grove not far removed from his father's house--still -standing, by the way, unmarred by the hand of man. On attempting to -engage in prayer, however, he found himself overcome by a spirit of -darkness, and his tongue bound that he could not utter his thought. -As he was about to abandon himself to seeming destruction, he beheld -descending towards him a great, white pillar of light, and as it rested -upon him the darkness was dispelled, and lo! in the midst of the light, -which exceeded the brightness of the sun at noon-day, he beheld two -personages, resembling each other; and one calling him by name, and -pointing to the other, said: - -"_Joseph, this is my beloved Son; hear Him_." - -It speaks well for the intellectual texture of this boy's mind, that -in the midst of these unusual circumstances he could still hold to the -great thought that had brought him to this issue; and to the presence -in which he stood. To the person to whom he was directed Joseph Smith -put the question: "Which of these sects is thy church, and which shall -I join?" - -Now, my friends, bear, I pray you, for a moment, with the seeming -harshness of the reply that was made to that great inquiry. The -personage whom he addressed said to him in reply, that all the churches -were wrong; that he must join none of them; that their creeds were an -abomination in His sight; that those professors were all corrupt; that -they drew near to him with their lips but their hearts were far from -him; that they taught for doctrine the commandments of men, "having -a form of Godliness but denying the power thereof." He was again -expressly commanded to go not after them, at the same time receiving a -promise that the fulness of the gospel should at some future time be -made known unto him. - -That was a tremendous message to deliver to a world that supposed -itself to be living in the full blaze of Christian glory! It was enough -to appall the stoutest heart to be called upon to deliver it! But, my -friends, Mormonism would have no right to existence unless such was -the condition of the world. Of churches and creeds there were already -enough; and unless there was some great, fundamental reason why a new -message should be sent to the world, then Mormonism has no right to -exist at all. - -The vision closed, and the boy went with it to his friends, and out of -it has grown what the world calls Mormonism. Now, let us talk about the -substance of this vision a little while and see if we can not soften -the seeming harshness with which this message of Mormonism begins: "The -churches are wrong." But, my friends, the people then living were not -responsible for those conditions. They had inherited them. Generations -ago men had transgressed the laws, changed the ordinances, broken -the everlasting covenant of the gospel, and formulated creeds which -failed to grasp or record truly the central truths of the gospel of -Jesus Christ, the nature of God, the relationship of man to Deity, or -the purpose of man's earth existence. The false notions and doctrines -that obtained respecting these matters our generation inherited from -preceding generations. It was a case of the fathers "eating sour -grapes, and the children's teeth being set on edge." - -"CREEDS ARE AN ABOMINATION." - -"The creeds are an abomination, and the professors are all corrupt!" -That is a severe arraignment of Christendom. Do we mean by it that -the whole of Christendom is corrupt? That virtue was fled? Of course, -in a certain sense, all men have sinned, and come short of the glory -of God. There is none that doeth wholly good, no, not one. All flesh -is corrupt before God, in that it has in it an inclination to evil--a -concupiscence to sinful ways. But that is not the matter in question -here. No, my friends, we do not mean to say that all Christendom is -corrupt, or that virtue has fled from the earth. I pray you regard the -language more closely: "The creeds are an abomination;" the "professors -are corrupt;" they "teach for doctrine the commandments of men." It -is the professors that are alluded to here as being "corrupt," not -necessarily the _confessors,_ of the creeds; the "professors" the -"teachers" of the creeds are corrupt. What, then, do you arraign the -whole Christian ministry as being corrupt? By no means. We are ready -to believe that many of them like their followers are men who strive -earnestly for the truth, and desire the uplifting of humanity; but -those who, in the ages gone by, could formulate such creeds as exist -in Christendom, expressing such beliefs about God and about man, and -the relationship of God to man; those who could formulate creeds that -would eternally damn innocent infants; or that could forever close the -doors of mercy against the vast majority of the children of God--as -well those who have died in ignorance of revealed truth, as those -who died in the knowledge of it but rejected it--in the awful dogmas -of eternal punishment--men who could formulate such creeds as these -certainly had minds that had gone awry, that were "corrupted," so they -would not or could not see the truth. So you see the harshness of this -message of ours narrows down considerably when you get to analyzing it. -These creed-formulators were teaching for doctrine the commandments of -men; they drew near to the Lord with their lips, but their hearts were -far removed from him, they had reduced religion to forms of godliness -merely. The ground had to be cleared of the theological rubbish that -had accumulated through the ages, that the living rocks might appear, -on which God should found his Church in very deed; and thus our message -had to begin with this declaration concerning the status of Christendom. - -GOD'S FIRST MESSAGE CONFIRMED. - -Now something singular has happened in our time, in our day, within -the past few years, and more especially within the past year. Ninety -years have passed away since this first message of God though Joseph -Smith was given to the world declaring the churches wrong; but, mark -you, we did not sit in judgment upon the world's creeds and religions -and religious teachers. We have not assumed to do that. Neither did -Joseph Smith, he confessed his own inability to judge the matter, hence -he went to God for wisdom. We think it would have been beyond the -capacity of human wisdom to determine which of the sects or churches -were acceptable to God; Or say which was his Church; but God was -competent to sit in judgment, and he sat in judgment, and announced -the conclusion, and made Joseph Smith and the Church of Christ, that -grew out of his message--God made them the heralds of this judgment -of his to the inhabitants of the earth. But, to return to what I was -about to remark,--after ninety years have elapsed, something remarkable -occurs, and that is a wonderful confirmation of this seemingly harsh -message with which our prophet began his life's work. There is at -present going on in the great Catholic church--that church which holds -within her communion more than one half of all the Christians of the -world--within her great organization is going on what is called the -"Modernist" movement. That movement, briefly told is this: a demand -is made on the part of many of her scholars and theologians for wider -intellectual liberty, and that the church shall come out of the -darkness of the creeds and symbols of the dark ages and live in harmony -with the new truths that have been developed through the inspiration -of God operating upon the minds of modern men, of our present-day -scientists and philosophers. In order to be exact in the statement of -the matter, permit me to read to you something of the program that -is suggested by this modernist movement within the Catholic church; -and let no one esteem it as a light thing, as a mere "crackling of -thorns beneath the pot." Rome does not so regard it, I can tell you. -We are assured by a writer in the _North American Review_ for June of -this year that this revolution within the Church of Rome is one of -the mightiest revolutions since that one led by Martin Luther in the -sixteenth century. The Catholic church has already noted the importance -that she attaches to it by issuing what is known as the "Encyclical -Letter on Modernism" by the present pope of the Roman church, a -document filling about one hundred printed pages, in which the errors, -or supposed errors, of the modernists are detailed and reviewed from -the standpoint of the orthodox within the Catholic church. In each -diocese a "committee of vigilance" is appointed to keep watch that -whether in pamphlet, or book, or speech, any prelate or curate of the -church should presume to be in sympathy with this movement, he might -be instantly reported and silenced. Some of the most gifted men within -the church have been driven into retirement from official life; others -have been silenced; some have been dismissed from chairs of instruction -in Catholic institutions of learning; and everywhere the bishops -are called upon to exercise the utmost vigilance to keep down the -throbbing, intellectual life of this movement. - -Newman Smyth in _Scribners_ for February of the present year gives the -following account of the vatican's efforts at suppression of modernism: - - "The vatican has succeeded in putting out a few scholarly - periodicals; in their places others more popular have appeared. - It has persuaded some enlightened teachers to relapse into the - obedience of silence for a season, yet without actual recantation - of their opinions; others it has forced to stand by their own - conscientious intelligence before the whole world. It has - prohibited the publication of some Italian magazines, only to - increase their circulation. It forbade the faithful to read the - 'Program of the Modernists,' and a new and enlarged edition was - called for by the public. It enjoined the Bavarian bishops to see - to it that the people read the 'catechism and good books,' and it - obtained from the civil authority of Innsbruck the confiscation of - a lecture by a modernist professor of canonical law, only to cause - forty-three editions of it to be issued within a short time, and to - lead many thousand liberal German students to organize a strike in - behalf of the freedom of academic teaching. The index of prohibited - writings increases; but it cannot keep up with the modernist press. - In short, the Encyclical Pascendi, which aimed to destroy by a blow - a heresy of the schools, has succeeded in creating a literature - of it for the people. It commands the utmost vigilance in every - diocese in searching out modernist ideas; and in Rome itself, under - the very shadow of the vatican, a scientific-religious publishing - society has been established, and its issues, increasing in power - as well as in number, are now to be found scattered through many - lands. - - "Besides all this, account should be taken of the number of secular - journals which are in sympathy, more or less avowed, with the - modernists. An ecclesiastical authority which in former times - could bind peoples and humble kings, has yet to show whether it is - mightier than the power of a free press in a free state." - -To the Encyclical letter that was issued by Pope Pius, the modernists -themselves have made a most bold and fearless answer, and have -published it, in connection with the Pope's Encyclical to the world. -(See "Program of Modernism," Putman's Sons, 1908.) This movement, -by the way, is described as "a clear call for the rejuvenation of -Roman Catholicism." The modernists believe that the church, the Roman -Catholic church, can harmonize its teachings with the thought of this -present age, that the most ancient church can survive by becoming the -most modern. The ambitious designs of the modernists may further be -learned by the following questions they propound, and answers they make -to them: - - "At this moment (1908) pregnant with all sorts of moral revolution, - when the intellectual world, still alienated from Christ and his - Church, progresses in a hundred ways towards some undefinable - renewal of spirit, we ask ourselves frankly, Is there in the - Catholic church, in that great organism in which the religious - spirit of the gospel has come to embody itself--is there a power - of conquest or simply a conservative instinct? Does she still - hide in the secret complexities of her wonderful organization, - capacities for winning adherents, or is her vitality threatened - by the germs of a speedy decay? Is her mission henceforth to be - limited to a suspicious vigilance over the rude and simple faith of - her rapidly-dwindling followers, or will she rouse herself to the - reacquisition of that social influence which she has lost through - long years of listless self-isolation? For ourselves we have long - since answered this critical question. We have ever watched the - aspirations of the contemporary mind with sympathetic interest; our - hearts have beaten in unison with its glowing enthusiasm for the - new ideals of universal brotherhood; and we have seen in all its - movements the symptoms of a glorious revival of religion. * * * - Speaking the language of our age and thinking its thought we have - tried to bring it into touch with the teachings of Catholicism, - that through such contact their profound mutual affinities might - be made evident. We cannot believe that the church will ultimately - reject our program as mischievous." - -I only want to present these statements to you and ask this question: -Why is this rejuvenation of the Catholic church demanded? Why this -demand to forsake symbol and creed of the middle ages in order to -come into harmony with modern truth as it has been developed by -modern thought and science? Do not the questions pre-suppose that the -church complained against is wrong in creed and doctrine and attitude -towards progress? I may not go further into a discussion of this -Catholic situation, because I want to call your attention to still more -startling things in the Protestant world, especially in our own country. - -REFORM IN PROTESTANTISM. - -There has been running through the current numbers of the -_Cosmopolitan_ magazine a series of articles by Harold Bolce on the -trend of university teaching in America. Some two years ago, Mr. Bolce -blocked out an itinerary for himself, having no less an object than -a visit to leading universities throughout the United States, with a -view to becoming acquainted with the trend of university teaching, -and more especially with reference to economic, social, philosophical -and religious subjects. As a result of that investigation he reports -his visit through four articles of this magazine. I shall call your -attention to what is said simply upon the trend of religious teaching -within the universities. I read the following extracts from the August -number of the _Cosmopolitan._ The article is prefaced with a note from -the editor in which he says: - - "It has been shown in the series of articles beginning with - 'Blasting at the Rock of Ages' that our great universities - repudiate the dogma and orthodox of the established church and - proclaim a new religion divested of Biblical and church creed. - Why do the most profound scholars in our institutions of learning - undertake this revolutionary work? What do they hope to accomplish? - * * * The answer is here. The schoolmen have placed Christianity - in a scholars' crucible. They are determined upon reducing sacred - institutions to scientific tests. The college men approach the - subject with the greatest reverence. It is false to characterize - them as atheists or iconoclasts. They assert that what we need is - not less of God but more of God. They prophesy the introduction - into the world of a system of belief superior to the Christianity - of the ages." - -Such is the editorial conception of the trend of teaching in our -universities, on this subject, with Mr. Bolce's articles before them. -And now from the article itself. I read the following: - - "Instead of living in harmony with God, the church, the colleges - say, has set up a celestial czar, a conception which has been - an injury to man, because it has given him a sense of weakness, - inferiority and fear." - -That is the arraignment of the colleges against the teachings of the -churches as to their conceptions of God. Now mark you, "The colleges -say that the church, through its fear of new truth, has at all times -been an obstacle to progress." Is not that a remarkable thing to say -of the church of Jesus Christ that in reality ought to be in the very -vanguard in the pursuit of truth and in the conservation of it? - - "Dr. Andrew D. White, formerly President of Cornell university, - says that the church in its apprehension of the progress of - learning persecuted Roger Bacon, and by so doing did more harm to - Christianity and the world than has been done as a result of all - the efforts of all the atheists who have ever lived." - - "Professor Borden P. Bowne, of Boston university, Professor Frank - Sargent Hoffman of Union College, and scores of others, say that - the church is the last to come into the possession of truth; - that it often lags behind, even in the matter of the progressive - conscience of the time; that it has had to recede from its position - in every field of science; and that it is still receding and - must continue to make way for the progress of truth in spiritual - matters. For many professors assert that the church, as revealed by - the outcry over the disclosures of what the universities teach, is - still engaged in the effort to strangle thought. - - "And as the opposition to truth, as it is claimed, is still the - role of religious bodies, the inescapable duty of unfettered - institutions of learning is to give the world a new revelation." - -Joseph Smith proclaimed that need ninety years before these professors -awoke to the realization of the need of a new revelation. - -But to continue: - - "The professors believe that civilization is under the domination - of many false doctrines, and that the fact that these are held - sacred is no reason why they should be preserved." - -Not only do these professors--scores of them, remember--hold that the -church is wrong now, but they hold that it has been wrong for ages. -Listen to this: - - "The present crusade of the colleges is surcharged with the - conviction that the churches and church thought are not only behind - the times but that they have, throughout the centuries, been an - obstacle to human advance, and are even now the last barrier - keeping man out of his true spiritual kingdom. They say that man - has earned the right to know the truth, the truth that it will - make him free; and that man's ignorance of his power in a world - of spirit, where he could, if he would, be master, with all the - harmony, health, happiness and abundance that that mastery implies, - is the secret of the centuries of travail, hatred, wars and crimes - that have cursed the world." - -I shall trouble you to read but one more extract: - - "This, then, is the announced justification of the college - arraignment of many cherished institutions. The old indictment - drawn up by irreverent critics against the church, is repeated - with a new force and a new meaning. It is pointed out that it - was religious Jerusalem, not pagan Rome, that clamored for the - crucifixion. Motley and Draper and other historians have been cited - in support of the teaching that the church in many ages murdered - more people than it saved: And these victims were burned alive, - strangled or beheaded, not for crimes committed, but in some cases - for reading the Scriptures, or looking askance at a graven image, - or smiling at an idolatrous procession as it passed. * * * - - "But the college men are not blind to what the church has - accomplished. In this phase of the subject they are peculiarly - catholic. But it is taught now in practically all the departments - of philosophy in the great universities that a new revelation is - quickening this age, and that it is not only the right but the - duty of the colleges to stand, if they can, as interpreters of the - acceptable year of the Lord. Prof. R. M. Wenley of the University - of Michigan teaches that we have every reason to anticipate great - changes in Christianity. The world of thought is in progress of - such profound alteration that orthodox belief can scarcely escape - the transforming effects of the new idea of God. Hundreds of - thousands of young men and young women in America are coming under - the influence of the new university philosophy, and instead of - being apologetic for the teaching that the God of the colleges is - greater than the God of the church, the university philosophers - look forward with composure and even elation to the ultimate - surrender of what they regard as discredited beliefs." - -In relation to the methods adopted by the churches for imparting -religious truths, and enforcing religious living--the revival method -more especially; and be it remembered that of late years many of the -extravagances of this method have been eliminated since the boyhood -days of Joseph Smith. Of this method of the churches, Mr. Bolce -represents the universities as holding the following view: - - "Professor Boris Sidis of the Pathological Institute of New York, - who recently concluded a series of psychological experiments - at Harvard, is ruthlessly arrayed against popular religion as - expressed in revivals, and his findings have been endorsed by - Prof. William James in an introduction to the former's published - report. If there is in American university teaching a more - fearless doctrine than the following as put forth by Prof. Sidis - and countenanced by Harvard's leading philosopher, I have not yet - encountered it: 'Well may President Jordan of Stanford university - exclaim: 'Whisky, cocaine and alcohol bring temporary insanity, and - so does a revival of religion--one of those religious revivals in - which men lose their reason and self-control. This is simply a form - of drunkenness no more worthy Of respect than the drunkenness that - lies in the gutter!'" - -"Professor Jordan," comments the Harvard psychologist as a result -of his investigations, "was too mild in his expression. Religious -revivalism is a social blame; it is more dangerous to the life of -society than drunkenness. As a sot, man falls below the brute; as a -revivalist he sinks lower than the sot."--(_Cosmopolitan_ for July, -1909.) - -Now, my friends, after that, do not complain of harshness in the -message that Joseph Smith was commissioned to give to the world ninety -years ago? He never said anything nearly so harsh as the American -universities are now saying about the churches. It seems to me as if -God had called from the high seats of learning throughout our land -the most intellectual class in the world to confirm the truth of the -message of His prophet. - -The world despised the word of an unlearned youth upon this subject, -albeit coming with a message from God--from the Highest Intelligence. -What will they say now to the testimony of the learned--which confirms -the message of Joseph Smith? - -WHAT MORMONISM AFFIRMS. - -I do not want to take all the time, however, in discussing this -negative part of our message. I desire to say something affirmatively, -something that will dispel the gloom that this first part of our -message is likely to impress upon the minds of those who contemplate -it. In the affirmative part of our message we come to you with these -glad tidings: God has again spoken. He has renewed, so to speak, -official relationships with the world. At that time when men supposed -that God had spoken His last word in revelation; at that time, when it -was supposed angels would no more visit the earth; at that time when -men concluded that the volume of revelation was completed and forever -closed--in the very darkest hour of these great errors, lo, the heavens -open! angels visit the earth; the American volume of Scripture, the -Book of Mormon, the Scripture, of the old inhabitants of America, -before they fell into anarchy and barbarism, when they were learned and -enlightened, when they had communion with God and Christ, and received -the gospel--their record is brought forth to be a witness for God; a -witness to His justice, to His mercy; it came as a protest against -the dark and awful thought that God could possibly leave a hemisphere -to perish in ignorance of his mind and of his will, and of the gospel -of Jesus Christ! In the moment when these thoughts had crystallized -into dogma, God brushed them aside, renewed revelation, gave a new -dispensation of the gospel to the children of men, restored divine -authority, re-established the Church of Christ, deposited with her his -revealed truth, and gave her commission to make proclamation of it to -all the inhabitants of the earth--"to every nation, and kindred, and -tongue and people;" giving warning that the kingdom of God was at hand. -Our message comes then with the announcement of these great truths; and -Mormonism is this restored gospel of the Christ, this re-established -Church of Christ, or nothing. It is not a new gospel, my friends, not -a new religion. But the old gospel, the old religion and the Church of -Christ coming forth under a new dispensation. We, equally with you of -other Christian persuasions, believe there is no other name given under -heaven whereby men may be saved except the name of Jesus of Nazareth, -Jesus the Christ. Therefore to us there can be but the one true gospel -and one true Church. Not only this, but our message goes further. It -comes to you with the glad tidings that God is still in the world, not -apart from it, not standing aloof in unsympathetic observation of the -creation of his hands--but he is in it. What men name divine immanence. -His spirit permeates all the elements. "He is in the sun, the light -of the sun, and the power thereof by which it was created. He is in -the moon, and the light of the moon, and the power thereof by which -it was made." Also he is in the many blazing suns that we call fixed -stars, and the power by which they were created. He is "the light which -is in all things, which giveth life to all things;" which is the law -by which all things are governed--even the power of God." That is, -to say, God through and by his Spirit is immanent in the world--in -his world--the universe. The elements--the stuffs we call matter are -eternal: and element united with spirit may attain to a fulness of -joy; when separated they can not attain to a fulness of glory, nor -answer the end of their existence. In this view "the elements are the -very tabernacle of God;" or, as some of your scientists put it, "the -material universe is but the garment of God." Under that garment is the -living, throbbing, sympathetic God, in whom we live, and move, and have -our being. - -God is in his world reconciling it unto himself, and working out his -sovereign will. But chiefly God by his Spirit may be in man, if man -will but have it so. Yea, man may be, and often is "the tabernacle of -God, even temples." There may be such an indwelling of God in man that -God is very near to him and not afar off. Your life, my friends, and -mine, may touch the life of God; his rich spiritual grace and life may -pour into our poor lives, making them rich in deed--who, then, shall -talk of failure! But let us see clearly here. - -While our message proclaims God to be immanent in the world by his -Spirit, and pre-eminently so in man--yet also does our message proclaim -God to be a person. God, my friends, with the Latter-day Saints, is not -a mere abstraction, an empty word without objective reality; a merely -spiritual essence or influence; but, on the contrary, God is a person -in the sense that he is an individual. He is revealed to us through -Jesus Christ. We believe in that revelation of God that is to be read -in the life and character of the Nazarene--the Lord Jesus Christ. To us -he is the very image and likeness of God; nay, as the Christ was and -now is, so God is! The Christ you remember stood in his resurrected -immortal body before his disciples, out on the Mount in Galilee, where -he had appointed a meeting with them. As he stood there, in all the -glory of a resurrected, immortal personage, no more subject to death, -he said to them: "All power is given unto me, in earth and in heaven. -Go, therefore, and teach all nations, baptizing them in the name of the -Father and of the Son and of the Holy Ghost, teaching them to observe -all things whatsoever I have commanded you, and lo! I am with you -always to the end of the world." As the Christ thus stood before his -disciples he was God manifested in the flesh. And as the Son is, so we -are assured, is the Father--a glorious mighty intelligence of tangible -reality, as much so as the Christ was there on the mount in all his -resurrected glory--a being whose heart throbs in sympathy with his -children. For his children! Yes, friends; this Mormon message bids us -proclaim that the children of men are also the children of God, essence -of his essence, and nature of his nature. Our message proclaims man -divine, as also it proclaims God human--God and man of one and the same -race! But God relatively to man, perfect; man, fallen and imperfect -in his present estate, yet an heir of salvation and a child of God -destined to become like his Father and Elder Brother, the Christ. You -see I was right in saying that God is no mere abstraction with us, but -a real personal being with whom we sustain very definite relations--the -relation of child to father, with all the sympathies that grow out of -the conception of that relationship. - -IMMORTALITY OF MAN. - -One other thing that our message is burdened with is the immortality -of man--a proper immortality, not merely and alone a continuation of -conscious being after death, not merely a prolongation of life, but a -pre-existence of life and intelligence before we tabernacled in the -flesh. Our habitation was with God before we came to this earth. In our -first, primeval childhood we lived in his presence, and have come forth -from his presence merely to gain an experience in the midst of the -conditions that prevail in this world of ours. We believe in and teach -the immortality of man; an immortality that stretches backward before -birth as well as forward after death. - -Our message also proclaims the persistence of the individual. There -is something in you, my friends, according to this Mormon message to -the world--there is something in all of us, that was not created: and -that will not die. Something that is indestructible and uncreatable; a -something that must live, because it can not be destroyed--the soul, -the intelligence of man. That entity, that intelligence--_you_--will -not be absorbed, and lose its identity. _You,_ friend, as an -intelligence, and as a man shall live through all eternities. _You,_ -friend, shall accumulate experiences and grow in grace and knowledge, -and power, and might and dominion, until _you_ attain unto something -that is worthy to be called divine--a son of God indeed! - -On the day that you, our visitors, members of the Grand Army of the -Republic--on the day that you parade the streets of our city, our Zion, -and we shall note you as you go by--perhaps, with feeble footsteps and -bowed forms, not with the elastic step of youth as when you responded -to your country's call when the great Republic was in danger!--We -shall look upon you on that day and note, perhaps, in our thought, the -contrast. We shall think of you, my friends, in sympathetic mood; and -we shall contemplate the time when these aged forms of yours shall -put on immortality--when even these bodies shall give forth in the -resurrection the vital elements essential to the manifestation of -your spirits, in all the eternities to come. Our message, friends, -reaffirms the reality of the resurrection from the dead. We are -commissioned to say that though a man die, yet shall he live, and that -eternally. Christ is our warrant for the reality of the resurrection -of all men. You, then shall live again--aye and in immortal youth, -and possessed of all the high powers of a glorious manhood. You will -meet again the comrades and the old commanders beyond the heights, to -hold your camp-fires and recount the glories of your victories for the -preservation of our great nation. We shall think of you in this spirit -as you march by, and our sympathies will go out to you, but we shall -regard you as the children of God--immortal men! not only in history, -but in reality. And what may not be accomplished in eternity, friends, -under these circumstances? What may we not all accomplish in such a -state as our gospel gives hope to believe in, through Jesus Christ our -Lord? Think of eternity in which to live, with God for your friend, -with good men for your associates, and eternity in which to work out -the problems of existence--eternity!--its shining plane stretching -out illimitably before you--I say, what may you not hope to achieve? -At least development, intellectual, spiritual; at least growth, moral -growth--soul growth, until at last, citizenship in the kingdom of God, -sonship to God, and brotherhood with all divine Intelligences. - -You see, then, my friends, this message of Mormonism, beginning so -harshly, to what music it leads us! to what harmonies! We stand here, -with you, panoplied in this faith, in these hopes, in this spirit -of charity for the world. Our message is optimistic; we have glad -tidings for the world, not a message of dole and damnation, but of -assurance, of hope, and encouragement, an uplifting message. Mormonism -proclaims the coming of a brighter day for the world--the long-promised -millennium with the reign of the Christ-- - - "The morning breaks, the shadows flee! - Lo, Zion's standard is unfurled! - The dawning of a brighter day - Majestic rises on the world. - - "The clouds of error disappear - Before the rays of truth divine; - The glory, bursting from afar, - Wide o'er the nations soon will shine." - -God grant it, for Christ's sake. Amen. - - - -II. - -OTHER DOCTRINES OF JOSEPH SMITH VINDICATED BY COLLEGES. - -I. - -Men the Avatars of God. [1] - -[Footnote 1: The word avatar comes from the Sanskrit word _avatara,_ -and in Hindu mythology meant an incarnation; a manifestation of Deity. -This discourse was delivered in the Salt Lake Tabernacle, Nov. 21, -1909.] - -Early in the month of August, of the year 1909, I had the pleasure -of addressing a congregation from this stand; and when the remarks I -made on that occasion were published, those who had the publication -in charge entitled them, "The Message of 'Mormonism.'" In part the -remarks covered a review of a series of articles published in the -_Cosmopolitan Magazine_ during the early summer months, in which Mr. -Harold Bolce gave the result of a two years' itinerary through the -universities of the United States, pointing out the trend of religious -and philosophical thought among the professors of these universities. -On that occasion I called attention to the fact that the first great -message that Joseph Smith delivered to the world: namely, that all the -churches were wrong, and their creeds an abomination unto the Lord, -received wonderful confirmation from the utterances of these professors -quoted in the articles I name. That occasion in August did not warrant -a complete or exhaustive review of these articles, nor did it afford -the opportunity, for sheer lack of time, to indicate all or even the -chief points at which modern educated thought sustained utterances of -the great modern prophet. It is this theme which I desire to renew and -discuss on the present occasion. - -The question which I now propose to take up will prove to you, I think, -that it is useless for the world to decry some of the fundamental -doctrines announced by the Prophet Joseph Smith, on the ground that -they were the utterances of an uneducated, obscure and ignorant -youth--since, I believe, I shall be able to show you that from some -of the highest seats of learning in the land there comes pronounced -confirmation of many things our prophet taught; and hence that his -utterances on the doctrine to be considered were not born of ignorance, -but of inspiration from God. - -In the _Cosmopolitan_ for July, 1909, in the editorial review of Mr. -Bolce's article, is this utterance: - - "Many university teachers, while subscribing to doctrines akin to - those of Christian Science, New Thought, and the Emanuel movement, - are in favor of studying the forces of the spiritual world in a - cold, scientific manner. Orthodox Christian dogma is regarded as - at variance with its own principles and is interpreted in a new - and revolutionary light. The professors' philosophy is purged of - mysticism and blind faith. By moving their young students, they - believe they will move the world, and so they are directing their - energies to the scientific interpretation of those forces which are - marvelously transforming our contemporary age." - -Mr. Bolce himself, in further explanation of the attitude of many -of the educators in the universities, represents Professor James -C. Monaghan, recently of Notre Dame University, and formerly of -the University of Wisconsin, as telling his classes, in regard to -the adage "there is room at the top," that there is no top, "that -progress--particularly spiritual progress--is eternal." The Latter-day -Saints will readily recognize that statement as in harmony with -"Mormon" doctrine. Continuing, Mr. Bolce says: - - "Friends of the college philosophers insist that if there is a gulf - between them and the people, it is because the masses have not yet - crossed over into the life of progress and spiritual liberty. It is - simply that the professors from the standpoint of their followers, - are inviting mankind again into the fields to which the prophets - beckoned the world centuries ago. The choice, it is declared, is - either backward to the brute, or forward to the superman." - -I think that the Latter-day Saints will also recognize in that a note -of "Mormonism"--because they believe that whatever man may be today, -whatever his excellence may be--even the excellence of the most highly -developed men--we believe that there are heights beyond those which he -has now attained, to which it is possible for him to mount. - -I merely wanted to read those two paragraphs for the purpose of -presenting the attitude of the professors, in a general way, in regard -to the creeds of men and the existing Christian Churches. I now call -your attention to some few doctrines that our prophet taught in respect -of man. Of course, you who are familiar with Christian teaching of -three-quarters of a century ago, will recall the fact that it was quite -customary to represent man as a quite inferior, insignificant, poor -worm of the dust; and the phraseology applied to him was that he was a -creature "conceived in sin and shapen in iniquity." Referring to these -ideas as something engrafted upon Christianity, yet foreign to its -genius, Professor G. H. Howison of the University of California, in his -contribution to the book _Conceptions of God_ (1902) and speaking of -those who hold and taught such views, says: - - "Their monotonous theme was the inevitable greatness of the Supreme - Being and the utter littleness of man. Their tradition lay like a - pall upon the human spirit--nay, it lies upon it to this day, and - it smothers now, as it smothered then, the voice that answers there - to the call of Jesus." (p. 96.) - -When the prophet proceeded with the deliverance of his message to the -world, he departed from this view as to the essential baseness of the -nature of man, and proceeded to proclaim him to be a son of God, not -only through some means of adoption, but by the very nature of him. -He proclaimed him to be an eternal intelligence as to his spirit, and -that after the experience of the resurrection from the dead, he would -be an immortal personage, a prince of heaven, an heir to all that God -possesses, and a joint heir with Jesus Christ, capable of infinite -progress and of amazing possibilities. On one occasion--to be more -specific, in 1844--while discoursing upon the subject of man and his -spirit, he propounded this question: - - "The mind of man, the immortal spirit--where did it come from? - All learned men and doctors of divinity say that God created it - in the beginning, but it is not so. The very idea lessens man in - my estimation. I do not believe the doctrine; I know better. Hear - it, all ye ends of the world! for God has told me so. If you don't - believe me, it will not make the truth without effect. * * * We - say that God himself is a self-existent being. Who told you so? - It is correct enough, but who told you that man did not exist in - like manner, upon the same principle? God made a tabernacle and - put man's spirit in it, and it became a living soul. * * * * It - does not say in the Hebrew that God created the spirit of man; it - says God made man out of the earth and put in him Adam's spirit, - and so became a living soul. The mind or the intelligence which - man possesses is co-eternal with God himself. * * * God himself - does not create himself. Intelligence is eternal, and exists upon a - self-existent principle; it is a spirit from age to age, and there - is no creation about it. The spirit of man is not a created being, - it existed from eternity, and will exist to eternity." - -Such was the prophet's teaching upon this subject. I might, however, -supplement the above statement by quoting one of the revelations that -also bears upon this theme. The Christian world are ready to accord -to the Christ, the Son of God, an existence co-eternal with God; and -indeed would consider it unorthodox to hold any other view than the -co-eternity of the Son with the Father; and they quote in support of -this view the very beautiful preface to John's gospel; namely, "In the -beginning was the Word, and the Word was with God. The same was in the -beginning with God. * * * * In him was life, and the life was the light -of men." And then later it is explained that this "Word" "became flesh -and dwelt among us, and we beheld his glory; the glory as of the Only -Begotten of the Father, full of grace and of truth." - -All orthodox Christians believe that this passage establishes the -co-eternity of the Christ with the Father. Now, that is a very great -doctrine; but I desire to show you that, excellent as it is, the Lord -in our dispensation has added another truth to that one by what is said -in the revelation from which I now read. Jesus Christ is represented as -speaking: - - "Verily, I say unto you, I was in the beginning with the Father, - and am the first-born. [Now, mark you--addressing the several - brethren who were present when this revelation was received]--Ye - were also in the beginning with the Father; that which is spirit, - even the spirit of truth." - -Meaning that part of man that is spirit, that intelligence, that -thing within man that is conscious of its own existence, and of other -existences; that has power to will and to direct and to do things; that -thing within man that reasons and reflects and has memory; that being -who, most emphatically, is you, yourself, and not the house, merely, -in which you live; that, too, was in the beginning with the Father. -And now the revelation broadens the truth beyond those to whom the -Christ directly spoke at the time the revelation was given; for in a -subsequent verse it says: "Man," undoubtedly meaning the race-- - - "Man was also in the beginning with God. Intelligence, or the light - of truth, was not created or made, neither indeed can be. - - "All truth is independent in that sphere in which God has placed - it, to act for itself, as all intelligence also, otherwise there is - no existence. - - "Behold, here is the agency of man, and here is the condemnation of - man, because that which was from the beginning is plainly manifest - unto them, and they receive not the light. - - "And every man whose spirit receiveth not the light is under - condemnation, - - "For man is spirit. The elements are eternal, and spirit and - element, inseparably connected, receiveth a fulness of joy; - - "And when separated, man cannot receive a fulness of joy. - - "The elements are the tabernacle of God; yea, man is the tabernacle - of God, even temples." - -That is bold doctrine. When our prophet came with this splendid message -to the world, he was met with the cry of "Blasphemy, blasphemy!" -Three-quarters of a century have now passed away since these utterances -were first given to the world; and I want to show you what men in the -highest seats of learning have to say with respect to principles that -are either identical with these, or closely analogous to them, though, -of course, the learned men whom I quote may not be aware even of the -existence of these revealed truths given to the world by Joseph Smith. -They are not, of course, consciously bearing any testimony to the -doctrines announced by our prophet; but they are bearing unconscious -testimony to the truth; and I am glad to see the truth grow, whether -by direct or indirect means. Sometimes I think that the indirect means -that God is using for disseminating his truths are more potent and -far-reaching, perhaps, than the direct means which we are seeking to -use, and that God is using through his Church. But now to this record -and what our learned men are saying on principles identical with or -analogous to these. Professor Howison, whom I before quoted, says: - - "Son of man, thou art the son of God. Rouse heart! put on the - garments of thy majesty, and realize thy equal, thy free, thy - immortal membership in the Eternal Order!" (Conceptions of God, p. - 96.) - -Professor Robert Kennedy Duncan, in the concluding pages of his _The -New Knowledge,_ (1905) says: - - "Still another conception of the new knowledge is that of the - vast stores of inter-elemental energy of which we live but on the - fringe--a store of energy so great that every breath we draw has - within it sufficient power to drive the workshops of the world. - Man will tap this energy some day, somehow. * * * But now that - we know, or think we know, of this infinite treasure-house of - inter-elemental energy lying latent for the hand of the future - man to use, it is neither difficult nor fanatical to believe that - beings who are now latent in our thoughts and hidden in our loins - shall stand upon this earth as one stands upon a footstool, and - shall laugh and reach out their hands amidst the stars. * * * 'In - the beginning God created,' and in the midst of his creation he set - down man with a little spark of the Godhead in him to make him to - strive to know--and in the striving to grow and to progress to some - great, worthy, unknown end in this world. He gave him hands to do, - a will to drive, and senses to apprehend--just a working equipment: - and so he has won his way, so far, out of the horrible conditions - of pre-history." - -I have been presenting to you in my discourse the words of our prophet. -Mr. Bolce represents the professors of our American universities as -saying: - - "The professors see in man, and in man alone, the consciousness - and power destined to sway the affairs of the world. Professor - Munsterberg insists that the world we will is the reality, and - that the least creature of all mortals 'has more dignity and value - than even an Almighty God,' as that being is popularly conceived. - * * * It is declared by the professors that if divine energy is - divisible and man's spirit inferior to God's, the eternal future of - the soul is unalluring. Christianity so teaches, they say, and is - of all philosophies the most pessimistic. Forever in its scheme man - is to be an underling. Not only that, but uncountable billions of - souls--worms of the dust--are created doomed to perpetual despair; - while a fortunate remnant's highest felicity is to gather around - the throne of a superior and august God and chant his praises." - -Then follows this contrast with the above view: - - "Opposed to this conception is the new psychology that teaches - that the spirit of man is the highest conscious expression - of the infinite, and that by invoking the powers--the divine - forces--resident in the human, all that humanity desires may be - accomplished." - -Thus complete does the divinity of man's spirit appear to these -philosophers. Continuing, these views are expressed: - - "The colleges in teaching this faith take ground with those who - believe that in the emancipation and fruition of modern thought - greater works than Christ did will be performed. It is, therefore, - to rid the modern mind of this deadening effect of what they deem - to be paralyzing superstitions that the professors attack orthodox - dogmas." - - "Far from deriding the forces of the spirit, the colleges proclaim - that the laws of divine energy are the most important study - confronting modern man. The professors take their stand with - Professor Slater of Chicago University whom I heard emphasize with - marked sincerity that the 'name of Jesus is not written but plowed - into the history of the world.' Yet in their determination to - approach the God-idea as scientists, they consider themselves more - reverent than the great body of church people who, they believe, - are indulging in idolatrous prostration and ritual." - -In still stronger confirmation of Joseph Smith's doctrine, in language -more direct, is the following utterance from Professor Herrick, of -Dennison University, who says: - - "Focused in the mind of man, therefore, are the dynamic forces of - the universe. Beyond and above our most daring calculation is the - potency of thought! And in the following allegorical words, the - Scientist explained how the mind of man, assuming and asserting - its power may absorb the fire of creative energy. 'The wood - disappears in the grate, but the genial warmth pervades the room, - invades our blood, quickens our pulse, wakens vital action, and - finally is wrought into the history of our life.' If we keep in - mind this picture of an element becoming transfused by natural - processes into human life and happiness, it is not difficult to - understand the scientific interpretation of prayer, of New Thought, - of Christian Science, of the Emmanuel Movement, and similar forces - marvelously transforming our contemporary age. As scientists, not - as communicants at old altars, many scholars have allied themselves - with the forces of spiritual health and healing." - -And yet when the Prophet Joseph and the first elders of the Church -taught that the world today was entitled to the enjoyment of the same -"spiritual gifts," of forces that characterized the Church of Christ in -the early Christian centuries, by which the sick were healed, the lame -made to walk, and the power of prophecy and revelation enjoyed,--they -were classed as presumptuous persons, and generally discredited; indeed -one of the complaints against the Saints when settling in Jackson -county, Missouri--1831-1833--was that - - "These pretended to communications and revelations direct from - heaven, to heal the sick by the laying on of hands, and, in short, - to perform all the wonder-working miracles wrought by the inspired - apostles and prophets of old. * * * They openly blaspheme the most - high God, and cast contempt on his holy religion by pretending to - receive revelations direct from heaven, by pretending to speak in - unknown tongues, by direct inspiration, and by diverse pretenses - derogatory of God and religion, and to the utter subversion of - human reason." - -This is from a document put into circulation by the Jackson county -anti-"Mormon" mob, in the summer of 1833 (_Evening and Morning Star_ -for December, 1833). But now we find, according to Mr. Bolce's -representation, professors in universities asserting their faith in -the possibility of this spiritual force operating at present among the -children of men, and incidentally, our author remarks, "These men are -not dreamers; they are of solid mental mould." - -As a result of man awakening to the consciousness of these indwelling -forces, our author says: - - "'Human society, for the first time in history, is coming to - itself,' says Professor Edmund J. James, 'and is becoming conscious - of definite ends and purposes toward which it is striving; of the - possibility of setting up certain ideals toward which it can ever - struggle.' And now that man has discovered that there resides in - his nature a spirit of energy that is divine, the colleges say, - and that he can summon it to work his will, the potency and future - operation of this psychic force no man can compute. Science having - found a way through psychology to God, the opportunities for the - race, through invoking in the human consciousness the brooding - spirit that fills all space, are absolutely infinite. Science, - therefore, is demonstrating along new lines, or at least is - claiming to demonstrate, _that man is God made manifest!_" - -More than seventy-five years before this utterance of the scientist, -however, there went ringing down the corridors of time these words of -our prophet: - - "The elements are the tabernacle of God; yea, man is the tabernacle - of God, even temples!" - -Continuing, Mr. Bolce concludes his article on this theme in the -following terms: - - "And modern philosophy, as set forth in American universities, - holds this incarnation not as a fanciful and merely beautiful - ideal, but as a working and understandable principle in the soul - of humanity. The professors, therefore, who are digging what they - believe to be graves for dead dogmas, stand as exponents of the - teaching that man is the embodiment and conscious expression of the - force that guides all life and holds all matter in its course. Man - has begun the cycle of that triumphal daring prophesied by ancient - seers, and which appealed so potently to the imagination of Poe. - Not merely in religious rhetoric but in reality the schoolmen say, - is man the avatar of God." - -That is to say, man is the incarnation of God, the incarnation of a -divine spirit; his spirit is one with the Infinite Spirit, even the -spirit and essence of God. Let no one hereafter say, when viewing the -teachings of Joseph Smith in reference to the divinity of man's spirit, -that his doctrines are merely the utterance of an ignorant, unlettered -man, since the doctrines he taught three-quarters of a century ago, -now receive this splendid, though unconscious vindication, through the -utterances of the most learned men of our country and age. - -II. - -The Existence of a Plurality of Divine Intelligences--Gods. - -The trend of teaching by professors in universities of America is -supporting the ideas expressed by Joseph Smith in relation to Deity; -not by direct affirmation, of course, but by natural implication, they -sustain his doctrines in relation to Deity. Let me call your attention -to what the prophet taught on the subject of Deity, by quoting one -paragraph from a discourse delivered by him in 1844. I think this one -paragraph presents in one view the essential things the prophet had to -say about God: - - "What sort of a being was God in the beginning? Open your ears - and hear, all ye ends of the earth. * * * God himself was once as - we are now, and is an exalted man, and sits enthroned in yonder - heavens. That is the great secret. If the veil was rent today, and - the great God who upholds this world in its orbit, and who upholds - all worlds and things by his power, was to make himself visible--I - say if we were to see him today, you would see him like a man in - form, like yourself in all the present image and very form as a - man: for Adam was created in the very fashion, image, and likeness - of God, and received instructions from and walked and talked and - conversed with him, as one man talks and communes with another." - -This doctrine met with the cry of "Blasphemy!" even more pronouncedly -than the Prophet's doctrine respecting the divinity of man. The general -conception of orthodox Christendom in relation to God was that he was -an incorporeal being, that he was without body; by which they meant -that he was not matter; that he was immaterial and without form. -They adopted the old pagan idea that God was without parts, without -passions; that he was without quality, as a matter of fact, if these -other descriptions of him were true. - -What is the inevitable outgrowth of the doctrines of these professors -in our universities, from what was said in part II, of this treatise? -It is that there is in man a divine spirit: that man is "God manifested -in the flesh." From this, the question very naturally arises: Do men -as such become immortal? Are there any means by which men may become -eternal entities--as spirits and bodies inseparably connected--immortal -individuals? If so, would they be any less incarnations of a divine -spirit in their immortal state than they are now as mortals? The answer -is obvious; and if only it be admitted that man, as man, may become -immortal, then the doctrine of Joseph Smith respecting God receives -strong support by necessary implication from the aforesaid teachers of -the universities; for if it be true, as we now are assured it is by -these teachers, that "man is God made manifest;" that "focused in the -mind of man are all the dynamic forces of the universe"--then truly it -is that such doctrines cannot be far removed from the bold announcement -of Joseph Smith, that "God himself was once as we are now, and is an -exalted man, and sits enthroned in yonder heavens." To make complete -the support of Joseph Smith's doctrines from the teachings of the -universities, it only becomes necessary to say that the individual man -persists; that he becomes as man, body and spirit, immortal. Let these -declarations be made: The spirit in man is divine--he is an incarnation -of God; man will become immortal. Say this and then the whole doctrine -of Joseph Smith, both as to man and as to God, receives perfect support -from the trend of university teachings, as represented by Mr. Bolce's -papers here being discussed; and there is no escaping that conclusion. -Hold to the first proposition, namely, that the spirit of man is -divine, then the question resolves itself merely into this: Is there -such a thing as resurrection from the dead for man? The Christ answers, -Yes; and proclaims himself to be the "resurrection and the life;" and -the "first fruits of the resurrection." - -Paul most eloquently argues for the reality of the resurrection from -the dead; indeed, his whole ministry had this as its foundation. -You will remember how he argues the question in the 15th chapter of -First Corinthians; wherein he masses the Christian testimony for the -resurrection of the Christ; and after massing it he then declares that -if Christ was not raised from the dead then the faith of the Saints -was vain, and men were still in their sins, and were without hope in -the world; for it is 'only through Christ that men might hope for the -resurrection from the dead. Not only does the Christ and Paul argue for -this great fact yet to be realized in man's experience, but you will -find very many Christian philosophers who are contending today for the -same truth. Among these is one who is among the first scientists of the -English speaking people of today, Sir Oliver Lodge who, in speaking -upon the subject of the resurrection, in his recent work, _Science and -Immortality,_ says: - - "It is clear that Christianity, both by its doctrines and its - ceremonies, rightly emphasizes the material aspect of existence. - For it is founded upon the idea of incarnation; and its belief in - some sort of bodily resurrection is based on the idea that every - real personal existence must have a double aspect, not spiritual - alone, nor physical alone, but in some way both. Such an opinion, - in a refined form, is common to many systems of philosophy, _and is - by no means out of harmony with science_." - -That is the declaration of one of the foremost scientists of our day. -Continuing he says: - - "Christianity, therefore, reasonably supplements the mere survival - of a discarnate spirit, a homeless wanderer or melancholy - ghost, with the warm and comfortable clothing of something that - may legitimately be spoken of as a "body;" that is to say, it - postulates a supersensually appreciable vehicle or mode of - manifestation, fitted to subserve the needs of terrestrial life; - an ethereal or other entity constituting the persistent 'other - aspect,' and fulfilling some of the functions which the atoms of - terrestrial matter are constrained to fulfill now. And we may - assume, as consonant with or even as part of Christianity, the - doctrine of the dignity and sacramental character of some physical - or quasi-material counterpart of every spiritual essence." - -In other words, Sir Oliver evidently believes in something equivalent -to the resurrection of man; that there will be some sort of -quasi-material substance that shall form the future clothing of man's -spirit, suitable to the future states of its existence and experiences. - -Now, my friends, the point is this: If our professors, as we see they -do, insist that there is incarnate in man a divine spirit, and we get -men through the veil of death, and they become immortal men, possessing -immortal tabernacles, what have you here but the "superman" of the -professors, or the "exalted man" of Joseph Smith's doctrine? And if we -postulate for these immortals, as both Joseph Smith and the professors -do, a limitless opportunity for progress and development, then indeed -it is not impossible that man may approach, somewhat even to the -excellence of his Father, and of his elder brother, Jesus Christ. - -This brings me to the consideration of another thought in connection -with Joseph Smith's doctrine, namely, the doctrine that there is a -plurality of divine intelligences in the universe--"Lords many and Gods -many," as Paul would say. - -It was supposed that Joseph Smith was guilty of great blasphemy when -he announced to the world that in the great vision of God, given to -him, he beheld two personages, each resembling the other, and that they -spake to him; and one said to the other, calling the prophet by name, -"This is my beloved Son; hear him." Since Joseph represented that there -were two divine personages--Father and Son--separate and distinct, one -from the other, he was charged with having uttered a great blasphemy. -Such a statement was at variance with the orthodox conception of -Deity. It had been held in the creeds of men--notwithstanding they -professed belief in God the Father, and God the Son, and God the Holy -Spirit--that somehow or other the three persons of the Godhead were but -one essence or substance; were but one entity, and not three separate -and distinct personages or individuals. But if the doctrine considered -in part II of this treatise be true as to the spirit in man being -divine; and if that spirit goes through the resurrection and becomes -an immortal personage--still divine--what is the result? The result -must be that there are a multitude of divine intelligences; which is -only another way of saying with Paul, and Joseph Smith, that there -are "Lords many and Gods many." And so the inevitable result of the -teachings in our universities leads to the support of this doctrine -that was announced to the world by the Prophet Joseph Smith, that there -are a multitude of divine intelligences in the heavens--spirits and -angels and arch-angels; and Gods who meet in solemn councils--David's -"congregation of the mighty," where God "judgeth among the Gods" to -generate the wisdom that is present through the universe that has -been brought from chaos into cosmos by the wisdom and power of these -divine intelligences. But as "pertaining to us," there is one Godhead -appointed to preside from among these intelligences--the Father, the -Son and the Holy Spirit. And this Godhead, or grand presidency, does -preside over our world and the spheres that are associated with it: -with our earth and its heavens. - -This doctrine of the existence of a plurality of divine intelligences -has further support by a very eminent professor--no less a personage -than Professor James, late of Harvard university. Within the year, his -lectures before Oxford university, England, have been published, and -this work bears the title _A Pluralistic Universe._ The outcome of -Professor James' learned discussion of all the questions involved in -this subject is to the effect that instead of the universe being, as he -satirically speaks of it, when referring to the monistic view of it--"a -solid block," it is a pluralistic universe. One of his passages runs as -follows: - - "I propose to you that we should discuss the question of God, - without entangling ourselves in advance in the monistic assumption. - Is it probable that there is a superhuman consciousness at all, in - the first place? When that is settled, the further question whether - its form be monistic or pluralistic is in order." (page 295). - -This question as to their being a "superhuman consciousness" the -professor decides in the affirmative as at least probable; and then he -announces that the only way to escape from the inconsistencies of other -theories "is to be frankly pluralistic and assume that the superhuman -consciousness, however vast it may be, has itself an external -envelopment, and consequently is finite" (page 311 ). - -"The line of least resistance, then, as it seems to me," he adds, "both -in theology and philosophy, is to accept, along with the superhuman -consciousness, the notion that it is not all-embracing, the notion, -in other words, that there is a God, but that he is finite, either in -power or in knowledge, or in both at once. These, I need hardly tell -you, are the terms in which common men have usually carried on their -active commerce with God; and the monistic perfections that make the -notion of him so paradoxical practically and morally are the colder -addition of remote professorial minds, operating _in distans_ upon -conceptual substitutes for him alone" (page 311). Professor James also -explains that present day Monism carefully repudiates complicity with -Spinozistic Monism, "in that, it explains, the many get dissolved -in the one and lost, whereas in the improved, idealistic form they -get preserved in all their manyness as the one's eternal object. -The absolute itself is thus represented by absolutists as having a -pluralistic object. But if even the absolute has to have a pluralistic -vision, why should we ourselves hesitate to be pluralists on our own -sole account? Why should we envolve our 'many' with the 'one' that -brings so much poison in its train?" (Page 311.) - -Addressing himself directly to Oxford men on the movement of late -towards pluralistic conceptions of the universe, professor James -says: "If Oxford men could be ignorant of anything, it might almost -seem that they had remained ignorant of the great empirical movement -towards a pluralistic panpsychic view of the universe, into which our -own generation has been drawn, and which threatens to short-circuit -their methods entirely and become their religious rival unless they are -willing to make themselves its' allies" (page 313). - -The professor also insists that by taking the system of the world -pluralistically we banish what he calls our "foreignness"--by which I -understand him to mean our apartness from the world (_i.e._, universe). - - "We are indeed internal parts of God, and not external creations, - on any possible reading of the panpsychic system. Yet because - God is not the absolute, but is himself a part when the system - is conceived pluralistically, his functions can be taken as not - wholly dissimilar to those of the other smaller parts,--as similar - to our functions, consequently. 'Having an environment, being in - time, and working out a history just like ourselves, he escapes - from the foreignness from all that is human, of the static, - timeless, perfect absolute. * * * * No matter what the content of - the universe may be, if you only allow that it is many everywhere - and always, that nothing real escapes from having an environment, - so far from defeating its rationality, as the absolutists so - unanimously pretend, you leave it in possession of the maximum - amount of rationality practically obtainable by our minds. Your - relations with it, intellectual, emotional and active, remain - fluent and congruous with your own nature's chief demands." (pages - 318, 319.) - -We may not here and now, of course, enter into all the explanations and -arguments that Professor James enters upon in treating this subject, -but the purpose of his whole work is to establish the idea that the -unity one discovers in the laws and forces of our universe, grows -out of a "free harmony of individual entities;" that the absolute -reality is a system of self-active beings forming a unity; and hence, -he concludes the world to be "a pluralistic universe." With this view -Professor Howison, of the University of California, if I understand him -aright, in his contribution to a volume on the _Conception of God,_ -largely agrees. - -To this may be added also the views of Arthur Kenyon Rogers Ph.D., -Professor of Philosophy in Buttler College recently expressed in a -book entitled "The Religious Conception of the World," "An Essay in -Constructive Philosophy," 1907. On the particular point in question, -"the nature of the unity of God and of lesser conscious beings," he -says: - - "The modern world is coming more and more to feel that if there is - to be any real body and permanent satisfaction to the spiritual - life, it will have to be carried back in large part to the sort of - experience that we get concretely and verifiably in our every-day - human and social relationships. * * * * Now here also in the social - realm there is a verifiable and significant sense in which we may - talk of identifying ourselves with others. But it distinctly is not - to merge our conscious lives into a single and inseparable whole of - conscious content. Rather it is to work for common interests and - care for the same things, to feel a concern each for the other's - welfare, a respect for his character, a regard for the essential - individuality of the other. Two things in this situation--and these - two the most fundamental--are wholly foreign to an absolute merging - and absorption. Love, as human love, presupposes necessarily the - self-identical and independent consciousness of the one toward whom - it is directed. And the moral life, about which some of the deepest - values cling, in its turn involves alike a personal autonomy which - absorption would destroy, and an extra-personal, an outgoing and - unselfish concern for others, for which no converging of all - reality to a single self-conscious centre could find a place. * * * * - - "We have only, then, to extend this conception a step farther, in - order to pass from what is merely an account of the social order to - a philosophy of the universe. The ultimate way for understanding - the universe _is not self-consciousness, but a society of selves._ - But in this community there is one member who occupies a quite - exceptional position. For God, as the inner reality of what we call - the world of nature, stands clearly somehow in a special way at the - centre of things, as human selves do not. In him there are summed - up the conditions which are needed to account fully for the lesser - world of our own more immediate social experience, since the lives - of men confessedly have their roots in nature. In him therefore - we may suppose the unity of the whole is directly reflected, and - there are gathered the broken threads of the universal purpose as - it appears in our partial and limited human experiences. But none - the less, if we are to follow the conception, is he still only one - member of the community, and not the whole sum of existing things. - He exists as one whose nature needs the positing of other lives - which do not come within the same immediate conscious unity as his - own. He also is a social being as men are, and finds his life in - social co-operation, though the complete conditions of his life - may be eternally present to his consciousness as they are not to - ours. But while his knowledge thus may cover all existence, the - inclusion will be one of knowledge simply. My conscious life will - still be mine alone, which no one else in the universe can directly - share, not even God himself. No one else feels my feelings or has - my sensations. * * * * - - "And this is the position which has already been argued for in - a preceding chapter. In other words, God does not create us by - an arbitrary choice of his, so that our nature as human selves - is merely secondary and derivative. _This nature of ours is - an ultimate fact of reality._ It is implicated in the deepest - constitution of the universe, in the nature of God himself. - _Reality is a confederacy of free beings;_ and no one of these - is ultimately responsible for the others, since each alike is - essential to the whole with which reality is identified." - -From all this, then, it appears that the doctrine of a plurality -of divine intelligences existing in the universe, as taught by our -prophet, is receiving confirmation by the works and the philosophizing -of some of the foremost learned men of our country, and, for that -matter, of the world. - -Perhaps you will be putting to me the question: What of all this? Why -discuss questions of this character? What spiritual or moral force may -one gather from a contemplation of such themes? Well, in the first -place, to Latter-day Saints, those who have faith in the dispensation -of the fulness of times and in the Prophet Joseph Smith--does it mean -nothing to you to find the inspirations of God in this man confirmed -by the conclusions of plodding philosophers who come trailing in -seventy-five years after the words of the prophet have gone forth to -the world? After he has been denounced as charlatan, as false prophet -and deceiver, for advancing the truths we have been considering--does -it mean nothing to you to find that the truths which he stood for are -permeating the philosophies of men and are receiving the sanction and -approval of the learned? It means much to me; it gives confirmation to -my faith; and I rejoice in the triumph that the truth is achieving. -Then to all, whether Latter-day Saints or not, it seems to me that -to have fixed in the mind, in the consciousness, the thought of the -reality of things--the reality of God, the reality of the divine in -man, the consciousness that this spirit within us is of a divine -nature, and that it is capable of attaining to something really good -and great--to something really worth while--to goodness, power and -glory, to have that thought present to consciousness, as we go about -the duties of life--to feel that "for a wise and glorious purpose God -has placed us here on earth," and has merely "withheld the recollection -of our former friends and birth"--to be conscious of all this, I say, -is to gather strength for the battle of life. To feel that we, in the -essence of us, are one with God, and that he envelopes us closely -about by spiritual influences that we can call to our assistances--to -be conscious of the fact that our life is part of God's life--to be -conscious of this is to banish from us the thought of failing in -life. We gather spiritual strength, and force and power to meet the -responsibilities and duties of life, by contemplation of these high -themes. This is the practical effect of these doctrines--we know that -our life touches the life of God; that our life is one with God's life, -and this inspires to noble efforts, out of which may grow the highest -and most glorious results possible in human existence. - - - -Part IV. - -Miscellaneous Discourses. - -I. - -THE SPIRIT OF MORMONISM; A SLANDER REFUTED. - -A discourse in the Salt Lake Mormon Tabernacle, January 16, 1910. -(Reported by F. W. Otterstrom.) - -I. - - "Doth a fountain send forth at the same place sweet water and - bitter? - - "Can the fig tree, my brethren, bear olive berries, either a vine, - figs? So can no fountain both yield salt water and fresh." - -Such is the language of James, whose epistle appears in the New -Testament Scripture; and the passage condensed simply means, of course, -that an impure fountain sends forth not pure streams, neither does a -good fountain send forth impure streams; such as the fountain is, such -also is the stream. - -I have been somewhat surprised, if not amazed of late at the bitterness -that has been manifested in the discussion in our local prints, of -some doctrines and some of the history of this great movement known as -Mormonism. There has been lately a raking up of old past controversies, -until one would think that we would be under the necessity of fighting -again the old battles of 60 and 70 years ago; for this raking up of -old controversies extends that far back with reference to this great -latter-day movement. I have it in mind to make a little contribution -to this discussion, from the standpoint of this text. Of course, it -is said that the tree must be judged by its fruit; and that must be -admitted to be a righteous judgment, because in all moral machinery, -the effectiveness of it must finally be judged by moral results, and we -could not, if we would, escape the judgment of the world, which will -be pronounced upon the results of our religious and ethical system. -But, while that is a most excellent method of estimating the value of -any religious or philosophical or ethical system, it does not exclude -the justice and righteousness of judging it from this standpoint of -James, namely: Is the fountain, whence it springs, pure? If so, it were -an anomaly, indeed, if the streams flowing out of it were not like -the fountain--pure. So, for a little while, I am going to invite your -attention to the spirit in which this thing the world calls Mormonism -had its inception. This gives us the opportunity of briefly reviewing -some things that are very commonplace with you, but important, -nevertheless; and we may begin with that very wonderful incident of -the Prophet Joseph Smith's boyhood when but fourteen years of age. He -went as you know to the Lord in prayer, in response to the Scripture -which said: "If any of you lack wisdom let him ask of God who giveth -to all men liberally and upbraideth not." He became familiar with that -Scripture, for it constituted, at least on one occasion, a text to a -discourse to which he listened, and it became the voice of God to his -soul. At last he put this Scripture to the test and inquired of God, -with the result familiar to you all that he received a splendid vision -of God the Father and of the Son, and received knowledge of the purpose -of the Father to give a new dispensation of the gospel to the world -through him, provided he should be faithful. Three years passed, and -when reviewing the experiences of those three years, and calling to -mind, as any lad could, the follies of youth, the light-mindedness and -the foolishness of boyhood, a sorrow took hold of him as he made this -review; and he wondered to what extent he had given offense to God. He -besought the Lord in prayer again, in order to know his standing, with -the result that a holy messenger from the presence of God visited him -and made known his acceptance to the Lord, notwithstanding his boyhood -follies, and assured him that he was still the chosen instrument in -the hands of God for the accomplishment of his purposes, and revealed -to him the existence of a whole volume of Scripture, being the word -of the Lord as delivered unto the prophets living upon these western -American continents in ancient times. Of course, I am not relating -these familiar incidents in the history of the Prophet, with a view of -imparting information as to these facts to you, but I simply want to -call your attention to the course pursued by the Prophet, to ask you if -this course is not altogether commendable in him; and so far as we have -pursued the course followed, is it not altogether praiseworthy--this -seeking the Lord and finding him? This guidance by the spirit of -prayer? This was the spirit in which Mormonism, so-called, had its -inception, so far as the Prophet was concerned; and now I want to -follow its development a little further. - -By and by, others began to participate in the development of this work. -Among those who sought to be useful in bringing it into existence was -the Prophet's own father. He desired that his son inquire of the Lord -to learn what course he should take, and what was to be his lot and -part in this work. The Prophet inquired of the Lord and received the -following message, contained in your Doctrine and Covenants: - - "Behold, a marvelous work is about to come forth among the children - of men; - - "Therefore, O ye that embark in the service of God, see that ye - serve him with all your heart, might, mind and strength, that ye - may stand blameless before God at the last day; - - "Therefore, if ye have desires to serve God, ye are called to the - work. - - "For behold the field is white already to harvest, and lo, he that - thrusteth in his sickle with his might, the same layeth up in store - that he perish not, but bringeth salvation to his soul; - - "And faith, hope, charity and love, with an eye single to the glory - of God, qualify him for the work. - - "Remember faith, virtue, knowledge, temperance, patience, brotherly - kindness, godliness, charity, humility, diligence. - - "Ask and ye shall receive, knock and it shall be opened unto you." - -What virtue exists outside of those here enumerated and enjoined? What -say you of this fountain--good, or corrupt? - -By and by, but a few months after this, in fact, Oliver Cowdery came to -the Prophet, he who was to be the Second Elder in the Church of Christ -about to be established--a young man, a schoolteacher, a blacksmith, -formerly a store-keeper--a variety of occupations of course impossible -outside of frontier life in America, in the early decades of the -nineteenth century. He had heard of God's dealings with this prophet -who was being qualified for his great mission; and so came to him. He, -too, like the Prophet's father, was willing to throw his lot in with -the Prophet and the work that was developing. He, too, would know the -will of the Lord concerning him, in his relationship to this work; -and, now, what said the Lord to him? It is told in section six of your -Doctrine and Covenants. It was given April, 1829, a year before the -Church was organized; to Oliver the Lord said: - - "A great and marvelous work is about to come forth among the - children of men." - -Observe how that prediction is constantly repeated in these -revelations. One need only call your attention to the great latter-day -work and its wonderful history, to prove the prophetic character of -this repeated utterance in these early revelations. Continuing: - - "Behold, I am God, and give heed unto my word, which is quick and - powerful, sharper than a two-edged sword, to the dividing asunder - of both joints and marrow; therefore give heed unto my words. - - "Behold the field is white already to harvest, therefore whoso - desireth to reap, let him thrust in his sickle with his might, and - reap while the day lasts, that he may treasure up for his soul - everlasting salvation in the kingdom of God: - - "Yea, whosoever will thrust in his sickle and reap, the same is - called of God; - - "Therefore, if you will ask of me you shall receive; if you will - knock it shall be opened unto you. - - "Now, as you have asked, behold, I say unto you, keep my - commandments, and seek to bring forth and establish the cause of - Zion." - - "Seek not for riches, but for wisdom, and behold, the mysteries of - God shall be unfolded unto you, and then shall you be made rich. - Behold, he that hath eternal life is rich. - - "Verily, verily, I say unto you, even as you desire of me, so it - shall be unto you; and if you desire, you shall be the means of - doing much good in this generation. - - "Say nothing but repentance unto this generation: keep my - commandments, and assist to bring forth my work, according to my - commandments and you shall be blessed. - - "Therefore be diligent, stand by my servant Joseph, faithfully, in - whatsoever difficult circumstances he may be [in] for the word's - sake." - -Let us pause here and a little contemplate the striking sentences of -this revelation: "Seek not for riches"--Why, we were told here but a -few days ago, in our local prints, as about a year ago in one of the -great magazines of our country, we were told that "lust of gold, not -love of God," was the motive power of Mormonism. - -"Admonish him [the Prophet] in his faults."--What! a prophet with -faults? O yes; and to be admonished by his brethren? Yes. What -humility is here required of the prophet; what frankness, what godlike -quality!--"Admonish him in his faults, and also receive admonition of -him. Be patient; be sober; be temperate; have patience, faith, hope and -charity." - -We are told, and it is charged in the old anti-Mormon books of fifty, -sixty and seventy years ago, that these men were liars, intemperate, -idlers, money diggers; that they were utterly untrustworthy; and, yet, -get behind the scenes where the word of God comes to them, and, lo! -the purity of the fountain whence Mormonism comes! And this was no -playing to the galleries of the world, either. These revelations were -not published to the world at that time, indeed there was no idea that -they would ever be published. As the secret thoughts of a man is to his -actions, so were these revelations to the Church. - -II. - -PEOPLE JUDGED BY THEIR LAWS. - -With historians it is common to regard the laws that are enacted as -being among the truest means of insight to conditions prevailing among -a people; because the things that the laws forbid, or the things that -the law commands are truly a revelation of the inclinations of the -people. And so, too, the legislation of a people will reveal their -aspirations, their strivings after justice and righteousness; and -likewise the revelations which God gave through Joseph Smith, out of -which the Church of Latter-day Saints has been developed, reveal the -spirit of this great Latter-day Work, the aims and aspirations of the -Church. - -Again, the Prophet's brother, Hyrum, his lifelong companion, and fellow -martyr at the last, in the spring of 1829 came from Manchester down -to Harmony, upwards of a hundred miles, to inquire of the Lord. His -brother Samuel had recently been in touch with Joseph and Oliver, and -had received the testimony of the Lord that the work these young men -were engaged in was true; and he had received baptism at their hands. -It was he who carried the word up to the Prophet's father's home, that -the brethren had received the ministration of John the Baptist, and -had received divine authority to teach the gospel of repentance--the -preparatory gospel--and to baptize for the remission of sins. And this -occasioned Hyrum to immediately repair to Harmony to find out if there -was a word from the Lord for him; and this word came: - - "A great and marvelous work is about to come forth among the - children of men." - - "Behold, I am God, and give heed to my word, which is quick and - powerful, sharper than a two-edged sword, to the dividing asunder - of both joints and marrow; therefore give heed unto my word. - - "Behold, the field is white already to harvest, therefore: whoso - desireth to reap, let him thrust in his sickle with his might, and - reap while the day lasts, that he may treasure up for his soul - everlasting salvation in the kingdom of God. - - "Yea, whosoever will thrust in his sickle and reap, the same is - called of God; - - "Therefore, if you will ask of me, you shall receive, if you will - knock, it shall be opened unto you. - - "Now, as you have asked, behold, I say unto you, keep my - commandments, and seek to bring forth and establish the cause of - Zion. - - "Seek not for riches but for wisdom, and, behold, the mysteries of - God, shall be unfolded unto you, and then you shall be made rich, - behold, he that hath eternal life is rich." - - "Verily, verily, I say unto you, even as you desire of me, so it - shall be done unto you: and if you desire you shall be the means of - doing much good in this generation. - - "Say nothing but repentance unto this generation. Keep my - commandments, and assist to bring forth my work, according to my - commandments, and you shall be blessed." - -The spirit of this is splendid, it is good, not evil. Contemplate these -words to Hyrum Smith and you get better than any where else, perhaps, -the spirit of Mormonism--"Verily, verily, I say unto you, even as you -desire of me, so it shall be done unto you: and, if you desire, you -shall be the means"--of doing what? Revelling in luxury, living without -the labor of his hands--be deprived of the blessing of earning his -bread in the sweat of his brow--and participate in the pride and glory -and honor and applause of the world? No; not so; but: "_you shall be -the means of doing much good in this generation_." - -THE CALLING OF SIDNEY RIGDON. - -The same holds good as to other characters who came dropping into the -work. When Sidney Rigdon came with Edward Partridge--the latter the -Prophet described as a pattern of piety and one of the Lord's great -men, and of whom the Lord spoke afterwards as being like unto Nathaniel -of old, because there was no guile in his heart. When Sidney Rigdon, -in December, 1830, came to the Prophet to inquire of him, the Lord -commended him for his past work in the Disciple's ministry, where he -had been teaching repentance and faith and baptism in water for the -remission of sins; and, now, the burden of the Lord's word in this -man, Sidney Rigdon, was simply that hereafter his mission should be -enlarged, and he should not only baptize with water but he should -baptize now, also, with water and with fire and with the Holy Ghost. No -promise of wealth and position; no worldly exaltation was promised to -him, but warnings of toil and labor in the ministry and the opposition -of the world. And, by the way, there is something a little interesting -in this incident of Sidney Rigdon coming into the work. It is generally -held forth, in the anti-Mormon publications, that Joseph Smith neither -in his general information, nor in trained faculties, was equal to the -task of bringing forth the Book of Mormon. They assumed that some more -skilful man, some man better versed in the Scriptures and in history, -and having more literary ability withal, was somewhere behind the -scenes manipulating affairs to bring forth the Book of Mormon and the -Mormon Church. But Sidney Rigdon did not come to the Prophet until -December, 1830. When he came--in addition to what I have reported -of what was promised to him--he was appointed to be scribe to the -Prophet; and afterwards in all their labors and associations he held -a subordinate position to the Prophet. At this time Sidney Rigdon was -a man thirty-seven years of age; the Prophet but about twenty-five. -We might ask our anti-Mormon friends how it came about that if Sidney -Rigdon was the master spirit in bringing forth the Book of Mormon and -the Mormon Church--"the real Mephistopheles of the blasphemous drama -that was being enacted"--how comes it that after playing this part -for a number of years, in secret when he comes out into the public -light, with all his advantage of age, of education and experience and -power as a public speaker, he consents to take second place in the -great drama to be enacted--no, not even second place for that had been -conferred upon Oliver Cowdery who had been ordained and sustained by -the Church as the Second Elder of the Church, while Sidney Rigdon at -his advent must be content with being the Prophet's scribe! Is there -any consistency in claims of this anti-Mormon sort? - -I come now to another matter. You have seen how our Prophet began his -work--in prayerfully seeking unto the Lord for his own guidance, and -ever, as men who became leaders in the movement, one after another, -come dropping into the work, from his father and brother, and Oliver -Cowdery to Sidney Rigdon, Edward Partridge, and afterwards the same as -to Brigham Young, Heber C. Kimball and all the rest--ever as they came -into the work, it was always the same thing; he inquired of the Lord -for these men, and received answers; he was prayerful throughout--this -Prophet. In 1833 the Prophet himself went on a mission to Canada to -visit some branches of the Church that had been raised up by the labors -of Parley P. Pratt; and among the treasures of our Historian's office -is the daily journal of the Prophet while on that mission--a little -book--not so large, in thickness, at least, but a little larger in -length and breadth than this small hymn book that I now hold in my -hand; a journal kept in his own hand writing, that recorded the events -of each day, the thoughts that were in his heart, and his method of -procedure. I want to read a few entries from that journal to you; -because our Church history, that is, as originally published in the -_Times and Seasons,_ and as published in _The Millennial Star,_ does -not contain all the entries of the Prophet in that journal; but in the -recently published history of the Church, in the first volume of the -six now published, these entries are to be found in the Footnotes. I -want to have you follow the Prophet for a few days in his ministry, -that you may know the spirit of this man. - - A FEW DAYS WITH THE PROPHET. - - "Oct. 5--I started on a journey to the east, and to Canada in - company with Elders Rigdon and Freeman Nickerson. We arrived in - Springfield whilst the brethren were in meeting, and Elder Rigdon - spoke to the congregation. A large and attentive congregation - assembled at Brother Rudd's in the evening, to whom we bore our - testimony. Had a great congregation--paid good attention. _O God, - seal our testimony to their hearts."_ That is from page 6 of the - manuscript book I speak of. - - "Oct. 11--We left Westfield, and continuing our journey, stayed - that night with a man named Nash, an infidel, with whom we - reasoned, but to no purpose. I feel very well in my mind. _The Lord - is with us, but have much anxiety about my family."_ (Page 7.) - - "Thursday, 24th--At the house of Mr. Beman, in Colburn, whence we - left for Waterford, where we spoke to a small congregation; thence - to Mount Pleasant, and preached to a large congregation the same - evening, when Freeman A. Nickerson and his wife declared their - belief in the work, and offered themselves for baptism. Great - excitement prevailed in every place we visited. _The result is in - the hands of God_." - - "Friday, 25th--This afternoon, at a Mr. Patrick's; expect to hold a - meeting this evening. People very superstitious. O God, establish - thy word among this people. Held a meeting this evening; had an - attentive congregation; _the Spirit gave utterance_." - - "28th--In the evening we broke bread and laid on hands for the gift - of the Holy Ghost, and for confirmation, having baptized two more. - The Spirit was given in great power to some, and peace to others. - _May God carry on his work in this place till all shall know him. - Amen."_ (Page 16.) - - "Tuesday, 29th--After preaching at 10 o'clock a. m. I baptized two, - and confirmed them at the water's side. Last evening we ordained - F. A. Nickerson an elder; and one of the sisters received the girt - of tongues, which made the saints rejoice exceedingly. _May God - increase the gifts among them for his Son's sake_." - - On the 29th the Prophet's party started for home. _"May the Lord - prosper our journey. Amen."_ (Page 17.) - - "Friday, Nov. 1--I left Buffalo. New York, at 8 o'clock a. m. and - arrived at my house in Kirtland on Monday, the 4th, 10 a. m., and - found my family well, according to the promise of the Lord in the - revelation of October 12, _for which I felt to thank my heavenly - Father_." - -Now, my friends, this is but a few days with the Prophet. You may -follow him throughout his career--in freedom and in bonds, in the -midst of his joys and in the darkness of his sorrows; you shall find -this same prayerful attitude towards God--always thanksgiving for -blessings, cries for help in his hour of need, and always prayers for -divine guidance when unfolding the great organization of the Church -of Christ. Tell me--is the spirit in which this man labored, evil or -good? Is this the course of a libertine and a liar? Or, is it the -course of a righteous man? To me there draw tremendous consequences in -connection with this course of our Prophet; and the importance of these -consequences will appeal to you, I think, when I call your attention -to them. When you see this man so constantly seeking communion with -God, seeking for guidance and help--if God came not to his help, and -did not guide him, then what hope may men entertain that God will hear -prayer at all? Or give divine guidance to those who seek it? If I could -be persuaded that God did not hear and answer the prayers of this -man--beginning in his innocent boyhood, and continuing to his martyr, -cry _"O Lord, my God_!"--if God, I say, did not hear him, and did not -walk beside him and guide his footsteps, I would say to all the world: -Your prayers are but mockeries; your heaven above you is brass; the -earth under your feet is iron. Cease from prayer; become self reliant, -and do the best you can by your own inherent strength; develop such -human wisdom as you may, and walk in its light, for it is all there -is--your cries for help and guidance cannot penetrate the heavens, and -there is no God to hear or help you! - -But, of course, believing, as I do, that God responded to the -heart-cries of the Prophet, to his prayers, I say to all men--Behold -the result of Joseph Smith's praying in the achievements of his life's -work! In this circumstance we may find encouragement to believe that -God will both hear and answer prayers, and help all to know the truth -and walk in its light, who seek for it. - -But notwithstanding the fact that this great latter-day work called -Mormonism had its inception in this prayerful spirit--this manifest -hungering and thirsting after righteousness; notwithstanding all who -sought to be helpful in it, and to be identified with its development -were sternly bidden to keep the commandments of God; that faith, hope, -charity, temperance, chastity and patience were required qualities; -that they must seek for wisdom, not for riches--"the laborers in Zion -shall labor for Zion; for if they labor for money they shall perish" -(II Nephi 26:51); notwithstanding the stream called Mormonism arises -from so noble and pure a fountain, how greatly has it been defamed -either through misconception of it, or through malice, and the motives -of its founders misrepresented! - -Only a short time ago, no later in fact than last Thanksgiving day, a -minister in preaching what I think, in the main, must have been a very -excellent discourse, took occasion to glance in our direction, and -say what I think was one of the unkindest things that could be said -of the Latter-day Saints. I will read to you what the press reported -the gentleman as saying. You know the local press of our city, now -and then, becomes wonderfully agitated about our paying tithes and -offerings to the Church; and, really, if you read those reports and did -not know better you would think the Latter-day Saints were a community -that were impoverishing themselves by carrying on the work of the Lord. -This minister referred to that, and what he says on that particular -point is rather refreshing, and I commend it to the attention of the -local paper in question: - - "One of our local papers has assigned, as one of the reasons of the - so-called poverty and handicap of the Mormon people, the collection - of tithes. We think the paper in error in this, for we ourselves - are in favor of the tithes and have practiced it for the past - twenty years. The children of Israel were never so prosperous as - when they brought the tithes and offerings to the treasury of the - Lord;"--and everybody that is acquainted with the history of Israel - knows that to be true. "The true cause of this so-called poverty - and handicap, of course, is not in reference to the tithes, _but - the low ideals in the homes and the lack of respect for woman. As - the earthly, home is lifted it becomes nearest like the home beyond - the skies, the final home of the soul._" - -III. - -WOMAN'S PLACE IN MORMONISM. - -I say that the charge made as to "low ideals in the homes, and the -lack of respect for woman," is the unkindest thing that could be said -of the Latter-day Saints, or, really, of any people. It would be the -saddest commentary that could be made on any system if it were true; -but I resent it as a charge against my people, and say that it is -untrue; and on the contrary affirm that the gospel of Jesus Christ, the -new dispensation of it committed to this world through the ministry -of the Prophet Joseph Smith, teaches the highest respect for woman -that may be described by human speech or wrought into practice. There -is no people in the world that so religiously and absolutely believe -that doctrine of Paul's that in God's economy of things "the man is -not without the woman, neither the woman without the man in the Lord." -Some, through misrepresentation, have charged that we believe this -doctrine so absolutely as to hold that there is no salvation for man or -woman outside of the marriage relation. Of course, that is an extreme -to which we do not go. We believe--at least, permit me to say that I -believe, and I think I have warrant for such belief in the principles -of our faith, that it is possible for either man or woman to be saved -without marriage at all. It is possible for a man to be saved with one -wife, and, if you will just be patient enough to let me say it, if we -may here regard the teachings of the Hebrew Scriptures, which speak of -Abraham as having a place in the kingdom of God--nay, his very bosom -is the goal to which all Christian eyes turn, where they hope to find -peace and heavenly rest--and if we believe this of Abraham, we may be -justified in believing it possible for a man to be saved though he -should happen to have more than one wife. But instructed by our faith, -we so honor woman that we hold that man cannot attain to the heights of -exaltation and glory possible to the intelligences we call men only as -he shall be holily joined with woman in divinely appointed wedlock, for -in that state, and that state only, is the power of eternal lives, and -increasing glory, and dominion, and exaltation. No man may attain unto -these high things only as he is united with woman in holy marriage. - -I accept all that the reverend gentleman says of the beauty and -blessedness of the home. It is indeed, from the Mormon viewpoint, the -principal factor of civilization; the spring and source of national -life and greatness and stability. And, as our reverend friend remarks, -"as the earthly home is lifted it becomes nearest like the home beyond -the skies, the final home of the soul." A very pretty sentiment, -truly, and Mormons believe in it so absolutely that they look forward -to the actual existence of the family "beyond the skies," or at -least in heaven--through all eternity--that they even now make their -marriage vows and covenants with reference to that status--the eternal -perpetuation of the family. They are not content to have the marriage -ceremony end with that doleful note from the tombs--"until death does -you part!" but rejoice rather in the blessed words of their God-given -ceremony--the inspiring words of life and joy and hope--_"I pronounce -you man and wife through time and all eternity!"_ To those who express -the fear that all this is too concrete, to matter-of-fact, too sensual, -we answer that such has been the refining influence of woman upon man, -developing the purest and best part of his nature; such has been the -influence of the home upon civilization in this world, that we cannot -believe but what the joys of heaven will be heightened and rendered -purer by it, and even conception of its community life must be made -grander by thinking of it as made up of indestructible families. Hence -our hopes and holiest aspirations are associated with the family--in -which woman is necessarily a chief and honored factor in this world and -in that which is to come. And not only is this our hope for the future, -but we believe it is a condition prevailing in all past eternities, as -note one of our hymns: - - "In the heavens are parents single? - No, the thought makes reason stare; - Truth is reason, truth eternal - Tells me I've a mother there. - - "When I leave this frail existence, - When I lay this mortal by, - Father, Mother, may I meet you - In your royal courts on high? - - "Then at length when I've completed - All you sent me forth to do, - With your mutual approbation, - Let me come and dwell with you?" - -I challenge the Christian world to equal--to say nothing of -surpassing--this conception of the nobility of woman and of -motherhood and of wifehood--placing her side by side with the Divine -Father--consort and Mother of divine intelligences--the spirits of -men. Some object to that conception, and undertake to detract from -its beauty and glory by saying that it presents to the thought a -pluralistic Deity, consisting of divine Father and divine Mother. That, -however, is a consequence they attach to our faith, not a principle -that we accept; because the Godhead, for us, as all those who are -acquainted with our doctrines know, consists of the Father, the Son -and the Holy Ghost, the grand creating and presiding, divine Council -that upholds and sustains and guides the destiny of our earth and its -associated spheres. These gentlemen who are so fearful of a pluralistic -deity and universe being thought of, would do well to stand out a -little upon the frontier of the highest Christian thought of our age, -and they will discover that many of our first and greatest philosophers -are beginning to teach the doctrine that so far as the infinite or the -absolute exists, it exists in a plurality of divine intelligences; -and that the oneness of God is but the free harmony of divine -intelligences. And, then, for matter of that, so long as the Christian -world teaches that in the Godhead are three personalities--the Father, -the Son, and Holy Spirit--they will try in vain to get away from the -conception of a pluralistic deity. - -And now, I am about to violate what some regard as the canons of -good taste in public speaking, by making reference to a matter quite -personal. But what I am about to present meets this charge of "low -ideals in the home--and the lack of respect for woman"--I say the thing -I have in mind so completely meets this issue that I am even going to -venture upon something some what personal. - -It has been my custom, now, for quite a number of years, on the -anniversary of my mother's birth, and on the anniversary of my own -birth, to either visit her in person and chat with her, or else, if -away from her home, to write her a communication. Four years ago, not -being able to reach her, on the anniversary of my own birth, I sent her -the following communication, written in honor of women--in honor of -her--my mother. I now read it to you. I gave it a title, calling it - - GOD'S HERALD OF THE RESURRECTION AND HUMAN BROTHERHOOD--WOMAN. - - "Next to her holy office of wifehood and motherhood, the most - exalted honor Deity ever conferred on woman was that of making her - his first messenger of the resurrection; and, in its most emphatic - form at least, the messenger also of the beautiful doctrine of - the Fatherhood of God, and the brotherhood of man. The manner - of conferring this high and sacred commission upon woman was as - follows--the account is John's: - - "The Christ had been crucified and laid in the new sepulcher - provided by Joseph of Arimathea. Then early in the morning of - the third day after the crucifixion, came Mary of Magdala to the - sepulcher and found it empty; whereupon she ran and, informed Peter - and John that the body of Jesus had been taken away. There was a - hasty and excited visit to the sepulcher, and, on the part of Peter - and John, a hasty departure. But Mary lingered near the vacant - tomb. This was where she had last seen him whom she loved--here she - must begin her search for him--and she will search for him, for it - is woman's nature to hope--O glorious inconsistency!--against hope - itself. And she was rewarded for her love that made her linger, - though it was by an empty sepulcher; for soon angels said to her, - 'Why weepest thou?' and Mary said, 'Because they have taken away - my Lord, and I know not where they have laid him.' And then one - greater than the angels stood by her, and said, 'Why weepest thou? - Whom seekest thou?' Then she: - - "'Sir, if thou have born him hence, tell me where thou hast laid - him, and I will take him away.' - - "'Mary!' - - "'Rabboni,' with arms extended-- - - "'Touch me not,' gently, lovingly, not harshly said--'Touch me not; - for I have not yet ascended to my Father; but go to my brethren, - and say unto them, I ascended unto my Father, and your Father; and - to my God, and to your God.' - - "Commissioned so, Mary told the disciples that she had seen the - Lord, 'and that he had spoken these things unto her.' - - "And thus to a woman was it first given to carry the glad message - fashioned first by angel's tongues--'He is risen!' As also the - message that the Christ's Father is man's Father; that the Christ's - God is man's God; and that in consequence of this, all men are - brethren.' - - "Many eulogies have been written in thy praise, O woman! Much - honor accorded thee in God's economy of the world. But here thy - glory--under the limits of our opening sentence--attained its flood - tide. Never wast thou so honored before; never, so far as human - ken may see, wilt thou be more honored. Indeed, how couldst thou - be? What concerns the world more to know than what is comprised in - thy message--Christ is risen; his Father is man's Father; his God, - man's God--all men are brethren! This the sum of the law and the - gospel--all else commentary. And thou, O woman! the messenger of - these glad tidings! How honored wast thou! Even the glory of being - 'last at the cross, and earliest at the tomb,' is eclipsed by the - honor of being herald of this. Cherish thou this honor. Claim it - in all its Christ-given splendor; for it is fitting that thou unto - whom it is first given to know human earth-life perennial, should - be made herald of life immortal, and declare also its great source, - and its relations. And thus wast thou honored of Deity, O Mother - of human life--herald of life immortal! and of common fatherhood - and brotherhood for human race. I am taught by these high things to - honor thee, and here uncovered and holily I reverence pay thee." - -That was sent, on the 13th of March, 1906, to my mother. It was not -written with any intent, the remotest, for publication; and while it -may lack very much of excellence and come far short in worthiness of -the high theme with which it deals; yet whatever its defects may be, -it is not lacking in appreciation and honor of woman. It is the result -of much thought and reflection, of one born and reared in the Mormon -system; such sentiment of respect and honor as it breathes for woman in -her high offices is taught to me by my Mormon faith, letter and spirit. -If anyone shall say in controversion of this that my brief treatise -deals with New Testament facts, such an objector must be reminded -that my Mormon faith teaches me the acceptance of both Old and New -Testaments as "the word of God," a fact too frequently overlooked by -our critics; and from them, as other books containing revelations from -God, I learn my Mormonism. - -A few days ago, she to whom the above words were written, breathed -out her life in my arms; and yesterday we stood by the open grave -while friends and kindred laid this honored woman to rest. I am still -in the atmosphere of these things; and from the midst of these holy -associations, I denounce as false--I hope it was not maliciously -made--the charge that the Mormon faith gives out "low ideals in the -home and lacks in its respect and honor for woman." The charge is not -true. - -UNJUST CRITICISM ANSWERED. - -A word, in conclusion, on the proper limits of religious controversy. -In 1824 Robert Southey, Esquire, poet laureate of England at the time, -wrote a book under the title "The Book of the Church." It was a defense -of the Protestant position with reference to the holy Scriptures, and a -comparison of the respective attitudes of Catholics and Protestants in -relation to them. The book was replied to by Charles Butler, Esquire, a -Roman Catholic; and in the preface of his book, which he dedicated to -Charles Blundell, Esq., he says: - - "I willingly admit that to produce against our creed or conduct - all that research and fair argument can supply, is legitimate - controversy; but surely to conceal our merits or to represent - them very briefly and imperfectly, and to display our defects at - length and with the highest coloring; to impute to our general body - what in justice is only chargeable on individuals; or to estimate - the writings or actions of our ancestors in the dark ages by the - notions and manners of the present age, is a crying injustice." - -That states a true principle, and registers a just complaint. It voices -a protest that precisely fits our case. In the controversy waged -against us our merits, both as to doctrine and as to practice, are -either concealed or represented very briefly and imperfectly, while -our defects are displayed at length and with the highest coloring; to -the general body of the Church is imputed what, in justice, is only -chargeable on individuals; and I may add to this enumeration that we -are judged as to our settled convictions and established sentiments -respecting our relation to our fellow citizens, not of our religious -faith, and our attitude as citizens of the great republic, our country, -by the ill-advised and sometimes harsh expressions of some leading men -when in a state of irritation and disturbance; thus contravening the -principle long since laid down by Edmund Burke and quite generally -accepted that-- - - "It is not fair to judge of the temper or the disposition of - any man or set of men when they are composed and at rest from - their conduct and expressions in a state of disturbance and of - irritation." - -BY THEIR WORKS THEY SHALL BE JUDGED. - -Now, of course, as I stated in the commencement of my remarks, the -moral machinery of any system will be judged by the moral results -of it. We recognize the fact that a beautiful and perfect life is -unanswerable in support of a system that produces it; and yet while -exalting this species of evidence in vindication of a system, human -nature ought to be taken into account, for a perfect and beautiful -life in any system is rather a rarity, even among the early Christians -who were called saints it was so. They were not called saints because, -good souls, they were such; that is, in the sense of being perfect; but -they were called saints because they aspired to be such; because of -their struggles after righteousness. A close inquiry into their lives, -however, will demonstrate the fact that they were made of much the same -stuff that enters into our composition--that they were men of like -passions and weaknesses with ourselves, and fell far below the great -ideals set up by the gospel of Jesus Christ. - -I am not putting this forth as a plea of justification for any failures -on our part. I am willing that this tree of Mormonism should be judged -by its fruits absolutely, and let it stand or fall by that test. But, -what I do object to is the course so often pursued by our critics. -That course is as if one should go into an orchard of twenty or fifty -acres of fruit-bearing trees, and should seek out and find here and -there--as one may, even in the best of orchards--the wind-beaten, -blasted, mildewed, dwarfed, or shrunken fruit, and carefully raking -this together, represent that as the fruit of the orchard! Whereas the -facts are that there are scores of tons of beautiful, ripe and perfect -fruit that is a credit to the orchard and to the husbandman of it. Yet -all that is passed by, and you are asked to judge the orchard by the -blasted specimens that have been raked together. - -So in this work called Mormonism. Let our critics take into account the -rich harvest of righteous souls that this system has produced; and the -present upright and honorable men and women of our system, and judge -not the people by those who have failed to reach the high ideals that -Mormonism holds up as the goal of moral and spiritual achievement, and -who fail because they depart from our principles and the practices they -enjoin. - -My brethren and sisters, I believe the gospel of Jesus Christ. So far -as it is possible for the soul of man to be conscious of the truth, I -am conscious of the truth of this great latter-day system. I love it -with all my heart. There is no heart-throb of mine, no matter how far -short I may come in meeting the high requirements of the gospel--there -is no heart throb of mine that does not pulsate with love for this -work. I believe it true--nay, I know it to be of God. The fountain -whence it springs is pure. The water flowing from that fountain, the -streams, are also pure, in the name of God, Amen. - -II. - -ERRONEOUS IMPRESSIONS ABOUT THE LATTER-DAY SAINTS--WHAT THEY DO NOT -BELIEVE. - -An address delivered at Salt Lake Tabernacle, Sunday, March 19, 1911, -following a discourse delivered by Elder Charles W. Penrose, of the -Council of the Twelve. (Reported by F. W. Otterstrom.) - -II. - -My brethren and sisters, I greatly rejoice in these sublime principles -expounded by our beloved brother and, now these many years, prominent -elder in the Church, Charles W. Penrose. While listening to him on this -occasion, I thought of the very many times I have had the opportunity -of so listening to him and being instructed in these principles which -concern the salvation of men. I remarked to Elder George Albert Smith, -by whom I sat during the discourse, how much the youth of Israel, how -much the present living membership of the Church of Latter-day Saints, -and the many thousands that have passed away--how much we all owe to -the faithful service of this witness for God! I felt that I wanted to -acknowledge my own indebtedness to him for the service that he has -rendered to the Church and to the world. I feel in my heart to thank -God for his ministry, for the gifts of his mind. I thank the Lord that -the Spirit of God has touched his understanding with inspiration to our -edification for, lo, these many years. Those are my sentiments towards -Brother Charles W. Penrose. The Lord bless him. - -While contemplating the duty of speaking to this congregation, a duty -that arises out of the appointment I received to be in attendance upon -this conference, and while listening to the discourse just closed, I -came to the conclusion that it is almost as important to tell the world -what we do _not_ believe as it is to tell them what we _do_ believe. -Really, there is great strength at times in a negative statement, a -disclaiming of certain doctrines which we are slanderously reported to -believe, but in which we do not believe. The force of this negative -statement has been recognized by all the great councils of the Catholic -church at least, from the first unto the last. Upon every formal -announcement of dogma, by the councils of that church, there has been -attached an anathematizing clause. For illustration, in the great -council of Nicea, held early in the fourth century of the Christian -era, after defining the doctrine concerning the nature of God and the -relationship of the persons of the holy trinity, the Catholic church -added this clause: - - "But those who say that there was a time when he [the Son] was not, - and that he was not before he was begotten, and that he was made of - nothing, or affirm that he is of any other substance or essence, - or that the Son of God is created and mutable or changeable, _the - Catholic church doth pronounce accursed_." - -CATHOLIC BELIEF. - -And again, in the council of Trent, held in the sixteenth century, in -defining the doctrine of justification, which was then in debate, and -was one of the points of difference between the Protestants and the -Catholic church, after defining the doctrine of justification, the -Church said: - - "If any one shall say that the sinner is justified by faith alone - in the sense that nothing else is required, which may cooperate - towards the attainment of the grace of justification, and that the - sinner does not need to be prepared and disposed by the motion of - his own will, _let him be accursed_." - -And so the last council held by that church, known as the Vatican -council, held in the closing months of 1869, and in the first months of -1870, defining the infallibility of the bishop of Rome, the pope of the -Catholic world, the anathematizing clause stands as follows: - - "But if any one, which may God avert, presume to contradict this - our definition, _let him be anathema_." - -FAITH IN THE GODHEAD. - -I read these statements to show you that the negative statement is -recognized as possessing great force; for these anathematizing clauses -in the announcement of the councils are inserted to guard the Roman -Catholic faith from error. I am of the opinion, let me repeat, that -a negative statement by us, concerning some things that we do not -believe, would have a certain force, and I am going to try to make an -application of this principle just a little this afternoon, though in a -somewhat informal way. - -To begin with, take this doctrine so ably expounded by Elder Penrose -in relation to our belief in God and in Jesus Christ and in the Holy -Ghost, the trinity of the Holy Scriptures and of our faith. We profess -faith in that Godhead, and to that Godhead alone do we pay divine -honors in holy worship; but it is extremely difficult to get the -people of the world to believe that we are thus far Christians. We -are accused, in some cases, of man-worship; we are sometimes accused -of worshiping Joseph Smith. Because we proclaim his mission and the -divinity of it, and say that through him there has been restored to the -earth divine authority to speak and act in the name of this Godhead -whom we worship--because we have emphasized his mission and have -insisted upon its divinity--because we speak much about it and write -much about it--the world has accused us of worshiping Joseph Smith; but -that is not true. We worship this Godhead of the Christian scriptures -alone; and if we may not say because of Christian charity, let him who -accuses us of worshiping other God than this be anathema, let us at -least say to those who assert that we worship other Godhead than the -Godhead of Holy Scripture, that they misrepresent and slander their -"Mormon" brethren. - -So also in relation to our belief in the Savior of men. It has been -explained here by Elder Penrose that we believe and accept Jesus of -Nazareth as the Savior of men; that he was and is the Son of God, whom -God gave to the world, that through faith in him, and obedience to his -gospel, the world might be saved; and let those who say that we look to -other source and have other expectations of salvation, than through him -and his power, let them also know that they, at least, misrepresent the -Latter-day Saints. - -ERRONEOUS REPORTS. - -Another matter, in connection with this, might be dwelt upon at greater -length, and that is an accusation to the effect that we believe in -what is called "blood atonement." So, indeed, we do; and so also do -the Christian world. Is it not the belief of the Christian world that -they will be saved through the atoning blood of Jesus Christ, the Son -of God? Most assuredly; and so, too, do we believe in the atonement of -the Christ--aye, and in the manner of the atonement of the Christ--that -the very form of it was necessary to the salvation of men. We believe -that there is no other means that could be devised to make adequate -satisfaction to justice and preserve in its integrity the moral law of -the universe. Just what was done in the atonement of the Lord Jesus -Christ, his death, and the manner of his death, the shedding of his -blood was necessary to the salvation of the world, for in the gospel, -as in the law, "without the shedding of blood is no remission of -sins." (Heb. ix:21). Yet it would appear that there are some things -for which not even this atonement can bring forgiveness. For example, -it is said by the Master himself, that "every sin and blasphemy shall -be forgiven unto men, but the blasphemy of the Holy Ghost shall not be -forgiven unto men. If men speak a word against the Son of Man it shall -be forgiven them, but if they speak a word against the Holy Ghost it -shall not be forgiven them, neither in this world, neither in the world -to come." (Matt. xii:31-32); and that notwithstanding the atonement -of the Christ. Again it is written, "The murderer hath not eternal -life abiding in him." (I John iii:15). Again it is written, "He that -sheddeth man's blood, by man shall his blood be shed." (Gen. ix:6). -Blood for blood was the doctrine of that Scripture. Now we believe in -that doctrine; that is, we believe that those who so far transgress -that they imbrue their hands in the blood of their fellow men, that -their lives are necessary to the complete atonement; and that their -execution should be such that it admits of the shedding of their blood. -And it is because of this belief that the laws of Utah permit such -method of execution for capital offenses as sheds the blood of the -murderer. But the reputation has gone out, the slander has passed from -lip to lip, it has been printed from one book into another, until the -report has gone out into all the world, that the Church of Jesus Christ -of Latter-day Saints, the "Mormon" Church, arrogates to itself the -right to take human life for apostasy from the Church, and for certain -other sins. That is a slander; it is not true. We do not believe the -doctrine; we do not claim for the Church that it has the right of -capital punishment, or the right of executing vengeance. We do not -teach nor claim that the Church has the right to assassinate men for -apostasy, even though they be murderers. However much we might believe -them worthy of death, the Church claims no right to execute them. The -doctrine of the Church in relation to that matter is found here in -the Doctrine and Covenants. It is in a revelation given before the -Church was a year old, and is found in section 42 of the Doctrine and -Covenants. - - REVELATION QUOTED. - - "And now, behold, I speak unto the Church, Thou shalt not kill, and - he that kills shall not have forgiveness in this world, nor in the - world to come; - - "And again, I say, thou shalt not kill, but he that killeth shall - die." - -Yes, but how? By whose hand? Read it in a subsequent verse, in the same -revelation: - - "And it shall come to pass that if any persons among you shall - kill, _they shall be delivered up and dealt with according to the - laws of the land;_ for remember that he hath no forgiveness, and it - shall be proven according to the laws of the land." - -And of course those who administer the laws of the land must become the -executors of that law; the Church claims no right of executing such a -law. That is our belief in relation to this subject. "Yes, but," some -one will be ready to say, "is it not matter of record that some very -emphatic and even vehement declarations have been made in relation to -this matter by very prominent men in the Mormon Church, in years that -are gone?" Yes, some very extravagant utterances, some very ill-advised -expressions were used; but those exaggerated, those embittered and -over-zealous words on the part of very well-meaning men, doubtless, -did not announce in those instances the doctrine of the Church of -Jesus Christ of Latter-day Saints. The question will be asked, How -are you going to account for these expressions which you declare are -unwarranted by the law of the Church? How are you going to justify -them? Well, I am not going to justify them at all, but I can account -for them. - -It cannot be that the world is so ignorant in this enlightened age -as not to know that churches cannot be held responsible for every -utterance that is made in their name and from their pulpits. Listen to -this passage from the writings of the learned Edersheim, in his History -of the Life and Times of the Christ; he says: - - "No one would measure the belief of Christians by certain - statements in the Fathers; nor judge the moral principles of - Roman Catholics, by prurient quotations from the casuists; nor - yet estimate Lutherans by the utterances and deeds of the early - successors of Luther; nor Calvinists by the burning of Servitus. In - all such cases the general standpoint of the times has to be first - taken into account." - -So it is in our history, not every word that has been spoken, even by -men high in authority in the Church, has always been the exact and -perfect word of God. - -BELIEF IN REVELATION. - -That thought brings me to another subject; our belief in continuous -revelation, and an inspired priesthood in the Church. We have heard, -by our brother who preceded me, that we believe in the revelations of -God. One of our articles of faith puts it in this form: "We believe -all that God has revealed, all that he does now reveal, and we believe -that he will yet reveal many great and important things pertaining to -the kingdom of God." We believe that the Church of Christ is within -the hearing of God, that is, not only that he hears the prayers of -his Saints, but also that he answers those prayers. We feel that this -Church of Christ--this Church of ours--is in touch with the Infinite -and in tune with the Infinite, that the intelligence and power of God -are among its resources; that where human wisdom comes short, God may -be reached through the channels appointed and God's intelligence, and -wisdom, and power brought into the service of the Church of Christ. It -is possible for his prophet to divest himself of personal desires and -interests; to put away from himself preconceived thought and notion, -and seek to know the mind and will of God; by going into the holy of -holies, thus prepared, it is possible, if God will, for him to return -with the law of God unto his people, unto his Church, thus making the -wisdom and strength of God the wisdom and strength of his Church. We -believe that; but there is for the Church but one man in the Church -at a time who has the right to thus come with the law of God unto his -people. Though every individual, in his individual capacity, and for -guidance in the position he occupies in the Church--it is possible for -each person to have access, through the inspirations of the Spirit of -God, to the same source of knowledge and strength and power. We believe -in an inspired priesthood for the Church; we believe in inspired -teachers; but that does not require us to believe that every word that -is spoken from the pulpit is the very word of God. Perhaps some of you -will think that there is a passage in one of our revelations somewhat -against this conception of things, as for instance here in section 68 -of the Doctrine and Covenants, is a revelation that was given to Elder -Orson Hyde and the Church. It is written here that Elder Hyde was -called upon to go from land to land as a teacher of the gospel-- - - "And behold, and lo, this is an ensample unto all those who were - ordained unto this priesthood, whose mission is appointed unto them - to go forth; - - "And this is the ensample unto them, that they shall speak as they - are moved upon by the Holy Ghost. - - "And whatsoever they shall speak _when_ moved upon by the Holy - Ghost, shall be scripture, shall be the will of the Lord, shall be - the mind of the Lord, shall be the word of the Lord, shall be the - voice of the Lord, and the power of God unto salvation." - -INSPIRED UTTERANCES. - -But mark you this, the fact that shall give unto their utterances the -value of Scripture, making their words as the word of God, and the -power of God unto salvation--the condition precedent to this is that -they "speak as moved upon by the Holy Ghost." "Whatsoever they shall -speak _when_ moved upon by the Holy Ghost shall be scripture," etc. But -it is not given to mortal man always to walk upon that plane where the -sunlight of God's inspiration is playing upon him. Men may, by care and -devotion and spiritual strength, rise sometimes to that high plane; may -stand at times as on mountain tops, uncovered, in the presence of God, -their spirit united with his Spirit, until the mind of God shall flow -through them to bless those who hearken to their words: and there is no -need that one shall rise up and say, "This man was inspired of God," -for all the people who receive of his ministrations know that by the -effect of his spirit upon their spirits. But, sometimes, the servants -of God stand on planes infinitely lower than the one here described. -Sometimes they speak merely from their human knowledge, influenced -by passions; influenced by the interests of men, and by anger, and -vexation, and all those things that surge in upon the minds of even -servants of God. When they so speak, then that is not Scripture, that -is not the word of God, nor the power of God unto salvation; but when -they speak as moved upon by the Holy Ghost, their voice then becomes -the voice of God. So that men, even some of high station in the Church, -sometimes speak from merely human wisdom; or from prejudice or passion; -and when they do so, that is not likely to be the word of God. I do -not think the world should require such perfection of us as to insist -that our religious teachers always deliver the inerrant word of God! In -any event it must be allowed by us that many unwise things were said -in times past, even by prominent elders of the Church; things that -were not in harmony with the doctrines of the Church; and that did not -possess the value of Scripture, or anything like it; and it was not -revelation. Moreover, no revelation even becomes the doctrine of the -Church of Jesus Christ of Latter-day Saints until it is accepted by -that Church by formal action; it must be accepted by official vote of -the Church before it becomes the law of the Church. - -REVEALED WORD. - -There is one thing which always gives me great and abounding joy, and -that is this: Here in the Doctrine and Covenants we have a volume of -revelation that has been given to the Church as the word of God, and -accepted as such by the Church. We accept four great books as the -authoritative Scriptures of the Church, wherein the doctrines of the -Church are couched, viz. the Bible, the Book of Mormon, the Doctrine -and Covenants, and the collection of writings called the Pearl of Great -Price, containing the Book of Moses, the Book of Abraham, and some of -the writings of the Prophet Joseph. I have been engaged for some years -in advocacy of our faith, and in defending it, and in these Scriptures -that have been given under the inspiration of God, and accepted by the -Church of Christ as containing the doctrine of the Church, I find no -doctrine, that may not be successfully defended before any body of men -in the world, I care not how learned or intelligent they may be--nay, -the more learned and intelligent the easier is the defense. The books I -have named constitute our Scripture, not the haphazard sayings of men -from the pulpit; and as in the future we receive line upon line, and -precept upon precept--as the volume of written revelation shall grow, -it will possess the same characteristics of truth that our present -volumes of Scripture possess. - -There is one other item I would like to speak upon, viz., that article -of our faith which declares that "We believe in being honest, true, -chaste, benevolent, virtuous, and in doing good to all men." Now, -of course, that article covers the whole moral law of the gospel -as pertaining to personal conduct, and as pertaining to conduct in -relationship to others. It introduces a theme altogether too large -for exposition here; and I shall confine my remarks just to the two -first things--which, really are but one thing, namely, that we believe -in being "honest, true." If you were to judge of the character of -the Latter-day Saints by what is being said of them in the current -magazines and the daily press, one would really think that they -possessed no quality of honesty or of truthfulness; but that in both -civic and religious life their whole course of conduct was based upon -chicanery, and fraud, and untruth. Yet, here is our article of faith, -that we believe in being honest, in being true. That means that we -believe in speaking the truth and acting the truth; it goes both to -belief and to action; to mental attitude and actual practice: - -GOD'S WORD IS TRUTH. - -Let me call attention to another fact--and Brother Penrose -mentioned it, also--namely, that we believe in certain attributes -that God possesses. Among these attributes, as well as eternity, -and omnipotence, and omnipresence, and omniscience, and holiness, -and wisdom, and knowledge, and power, and love, and justice, and -mercy--there is also the attribute of truth; and this attribute of -truth is absolute in God. The scriptures say, with verity, that he is -"a God of truth, without iniquity; just and right is he." "Mercy and -truth," said another prophet, "go before thy face." Another one has -said, "God is not a man that he should lie, nor the son of man that he -should repent." Along this line we ourselves have a very grand saying, -given to the Prophet Joseph before the organization of the Church, -but it will endure through all time, and in all ages, and in all -experiences, namely: - - "God doth not walk in crooked paths; neither doth he turn to the - right hand, nor to the left; neither doth he vary from that which - he has said; therefore, his paths are straight, and his course is - one eternal round." (Doc.& Cov., sec. 3:2). - -Because of this attribute of truth in God, he must be thought of as -imparting to the institutions which he founds his own nature; they must -be in harmony with his attributes. Consequently, when he establishes -his Church, it will be a church of truth; it will stand for the truth -like its founder; it will speak the truth without variation, without -turning to the right hand, or turning to the left hand. God must be -true--an untruthful God? The very thought, but that I am refuting it, -would be blasphemy. It would wreck the moral universe for God to speak -untruth. It is unthinkable; it cannot be entertained. That also which -God founds, an institution such as his Church, must also, I repeat, -stand for the truth. But those, I say, who judge our reputation from -what is said of us in the current magazines--a person forming his -judgment upon those slanders, would believe there was no truth in -us, nor in the Church. But we, nevertheless, believe in truth; we -believe in being honest, true, virtuous; and let those who charge -us with believing otherwise than this; or who say that we trust in -falsehood; and believe in practicing it, wherein they do not speak -ignorantly--"_let them be anathema_!" And those among us--those of our -faith--and I fear that there may be one in ten thousand, I do not know, -but I have found some who will advance the idea that even the kingdom -of God has to resort to deception and untruth, at times, in order to -meet some emergency or other--to all such without qualification, I say -_anathema!_ Be ye accursed! They do the Church to which they belong a -great injustice. The Church cannot stand on untruth. The truth, the -whole of it, and constantly the truth, must be the creed of the Church -of Jesus Christ of Latter-day Saints, or else it proves itself not -the product of the God of truth, for he is true. To doubt it would -be disloyalty, to think of it, otherwise than to refute it, would be -blasphemy. - -TESTIMONY BORNE. - -There is much more that might be dealt with negatively, and -anathematized, perhaps, but this satisfies me upon this occasion, -and the time for closing this meeting has arrived. I join here, this -afternoon, with my brother, Elder Penrose, in bearing witness to the -truth of the gospel of Jesus Christ; to the existence of God the -Father, God the Son, and God the Holy Ghost. With him, I bear witness -to you of the virtue and power and saving grace in the atonement of -the Lord Jesus Christ; and bear witness to you that there is no other -name given among men whereby we may be saved, only the name of Jesus of -Nazareth. With him, I bear witness to you, out of my experience, that -men may have communion with God, that his Spirit does give inspiration -to the spirit of man, and through that means there may be both union -and communion now between men and God, through obedience to the gospel. -I know and I bear witness, with Elder Penrose, that this is the Church -of Jesus Christ, founded in these latter-days; that there was virtue -and power, and divinity in the mission of Joseph Smith, the instrument -in God's hands of bringing in this new dispensation of the gospel of -Jesus Christ. I testify that those who believe the gospel and obey it; -that those who with real, earnest effort--even though stumblingly--seek -to obey it, to them will be extended the divine grace and power of God, -and helpfulness; that out of the abundance of his mercy and grace will -God help those who are weak, if only they keep their faces constantly -directed towards him, and back of all their mistakes and failures they -maintain an earnest determination to overcome the things of this world -and the weaknesses of human nature. God will remember that they are but -men in the making, and he will be merciful and ultimately will give -them the victory, if only they will strive and pray and not faint. That -I know, for God has taught me that in my own experiences, and I bear -witness of it to you, in the name of Jesus Christ. Amen. - - - -III. - -THE THINGS OF GOD GREATER THAN MAN'S CONCEPTION OF THEM. - -Discourse in the Salt Lake Tabernacle, Sunday, September 12, 1909. -(Reported by F. W. Otterstrom.) - -I. - -I never face this tabernacle congregation without a very great amount -of misgiving on my part, which amounts to an inward fear and trembling. -I presume it arises from the fact that such a position brings home to -one the weight of responsibility that rests upon him who undertakes -to be a public teacher; and, sometimes, I have felt for my own part, -that I would be happier if these occasional duties did not devolve upon -me. However, we can't help but remember that in discharging this duty -the Lord has sometimes been good to us and blest us with a measure of -success, and some truth, or portion of truth, has been presented in a -manner to be understood by the saints. This gives one encouragement -and faith to try again, and perhaps, my friends, on this occasion, if -we can acceptably approach the Lord, our meeting together may result -in blessing. I most fervently pray that such may be the outcome of our -meeting this afternoon. - -I have not been able to fix upon any text which would foreshadow the -truth that I would like to present on this occasion. I have no text, -but I have a theme in mind, that has taken more or less of definite -form--a theme which may be illustrated by many texts; and certainly by -many historical experiences of the people of God in various ages of the -world. My thought may be stated in these terms: No matter what your -conception of divine things may be--however wide or high--the divine -things themselves, be assured, are much greater than your conceptions -of them. I pray you, think about that a while, and get it well in mind: -No matter how great or comprehensive your conceptions may be of divine -things, the divine things themselves are always greater than your -conceptions of them. It must have been some such thought as this which -led our Prophet Joseph Smith to make the following remark: "The things -of God are of deep import, and time and experience, and careful and -ponderous and solemn thoughts can only find them out. Thy mind, O man, -if thou wilt lead a soul unto salvation, must stretch as high as the -utmost heavens, and search into and contemplate the darkest abyss and -the broad expanse of eternity--Thou must commune with God!" - -DIVINE THINGS MISJUDGED. - -Associated with this theme that we have here announced is another, -namely, that in consequence of man's failure to comprehend fully the -things of God, there is great danger that he may misapprehend divine -things--God's messages and God's purposes. The experience of God's -people abundantly demonstrate this second truth. For example: suppose -you think upon the misapprehension that the Jews had concerning the -promised Messiah. Their prophets and even their patriarchs, in their -writings and prophecies, had foreshadowed the coming of the Messiah -the Redeemer not only of Israel but of the world. Yet, when he came, -the Jews altogether misapprehended him, and so far misunderstood him -and his mission that they rejected him. Israel's national existence -had been a very precarious and trying one. They had been subdued again -and again by nations surrounding them. For many generations their -petty kingdom had been but a shuttle-cock between the battle-doors of -Assyrian and Persian, of Persian and Egyptian; and at the time of the -advent of the Messiah, Palestine had been reduced to the condition of -a Roman province, and was under the iron hand of Roman rule. The Jews -looked back, frequently, to the glorious days of David and Solomon, -when Israel could well be proud of her national existence. They longed, -again, for a king, and national independence; and hence they regarded -the promise of the Messiah as the coming of a king to bring redemption -to Israel and to establish them as a nation in the earth. But instead -of a king, there came a peasant; instead of a conqueror, there came a -teacher; and they did not recognize, in his character, and mission the -elements that would exalt him far above all earthly kings and give to -him an empire over the children of men that should far exceed in glory -anything that could come to earthly potentate or monarch. They wholly -misapprehended the mission of the Messiah; and yet, when you take into -account the position of the Christ today in the world, although we have -had but a partial development of his truths, although the glory of his -kingdom has been somewhat arrested by reason of the departure of men -from that divine system of truth which he established, notwithstanding -we have had but a lame and halting Christianity--yet, to what heights -has it lifted the Messiah of the Jews in mighty influence among the -nations of the earth! We get the principle with which we started our -discourse illustrated most beautifully in these circumstances: First -the misapprehension of men of the things of God; and yet the truth -that however great the conceptions of men may be of divine things, -the divine things themselves far outrun in glory, and largeness, and -power, men's conceptions of them; for the Jews never attributed even -to the Messiah of their prophecies the glory that has already come to -the Christ. He reigns, with more or less supremacy in the hearts of -at least more than one-third of the inhabitants of the earth, and is -accepted as prophet, as priest, and, in some sense or other, as the -Redeemer of all men. And that, I believe, far outstrips the conceptions -that the Jews had of the glory of their Messiah. - -Take another illustration of our theme. The early Christians, as well -as the Jews, failed to apprehend the mission of the Christ. There was -fixed in the minds of those early converts to the Christian faith the -thought that salvation was of the Jews; (John 4:22); and it seems to me -they added to the words of Christ the idea that not only was salvation -of Israel, but salvation, in their minds, was merely for Israel. Those -early Christian converts had no idea that their Messiah was to become -the Messiah and Savior of all men; and it required special revelation -to the chief apostle, Peter, to get even him to understand that the -message of the Christ was for the gentile as well as for the Jew. You -will remember, when the Lord had inspired a certain gentile, of the -name of Cornelius, to inquire of the Lord what he ought to do in order -to be accepted of God, how by special revelation unto Peter, as the -messengers from this devout gentile approached his dwelling place, he -was given a vision, the import of which was that whosoever God should -recognize as clean, Peter must not call filthy or unclean. Three times -was this lesson taught to the chief apostle, when, lo, the messengers -from Cornelius were knocking at his doors. He met the messengers from -Cornelius, who brought word that God had visited this devout gentile, -and bid him send for the chief apostle of the Christ. Peter went down -to the house of Cornelius and taught him the truths of the gospel; -and as he spake the Holy Ghost rested upon the gentiles present as -it had upon the Jews on the day of Pentecost. Then Peter saw the -interpretation of his vision; and he said: "Can any man forbid water, -that these should not be baptized, which have received the Holy Ghost -as well as we." - -By this means the Lord led this man, Peter, to have a wider view of -the mission of the Christ, but it was extremely difficult to get the -rest of the Christians, in that day to accept this thought. Hence when -Paul came forward, being raised up of the Lord to carry his message -to the gentiles, it was his chief offense, so thought the Christian -Jews, that he taught this broader application of the Gospel of the -Christ to the children of God; and those early, fanatical Christians -stoutly accused him of blasphemy and of bringing those who were unclean -into the temple of God. It required all the revelations that God gave -to Peter; it required all the inspiration that God gave to Paul--all -his energy, all his learning, all his inspired eloquence--to make it -known to the world that salvation was not only for the Jew but for the -gentile also; and the first congregations of the Christians in Judea -seem, in sullen mood, to have rejected the greater revelations accepted -by the apostles, and the great tide of the gospel swept by them and -left them in their obscurity; while Paul and his associates ran to -and fro, through the mighty Roman empire, and planted the standard of -the gospel in many gentile cities, and made the world ring with the -message of the Messiah. These people, the first Christians, many of -them good and pure minded people, no doubt, failed to rightly apprehend -the great mission of the Messiah, and so that mission swept on by them -and left them in their obscurity. We may say in closing this branch of -our reflections that the prophecy of the Messiah respecting the Jews -who rejected him; and in a manner also the Jews who accepted him, but -failed to apprehend the largeness of his mission, the universality of -the salvation he brought into the world--the prophecy of the Messiah, I -say, was fulfilled--"The Kingdom of God shall be taken from among you, -and given to a nation bringing forth the fruits thereof." And Paul: "It -was necessary that the word of God should first have been spoken to -you: but seeing ye put it from you, and judge yourselves unworthy of -everlasting life, lo! we turn to the gentiles." - -Now I am wondering if you will bear with me while I point out the fact -that we too, in this dispensation of the fulness of times, are in the -same danger of failing to apprehend the greatness of the things of God -restored to us. We, too, are human; we, too, fail to grasp the full -import of the truth which is the center around which our thoughts are -moving. We fail to realize that great as our conceptions may be of -divine things, yet, those divine things are infinitely greater than our -conceptions of them. - -II. - -MARVELOUS WORK AND A WONDER. - -Take here this book of Doctrine and Covenants. In some half score of -the early revelations, you find this statement made, "A great and -marvelous work is about to come forth unto the children of men." How -many of the early converts of the Church appreciated the meaning of -that solemn announcement? They stood in the presence of certain facts -then developing, that were truly marvelous and great in their eyes. -In an age when the orthodox churches were teaching that God would no -more speak from heaven to give further revelation; in an age when all -Christendom taught that the visitation of angels had ceased; in an age -when it was orthodox to regard the volume of Scripture as completed -and forever closed--these early converts had heard the wonderful -announcement of God's witness, that the heavens had been reopened; -that God had once more revealed himself to man upon the earth; that -angels had come with messages from God; that there had been brought -forth a whole volume of Scripture that was a witness for God, the -Book of Mormon, that spoke of the ancient inhabitants of this western -world, giving an account of the migration of their fathers to this -land from the old world; that gave an account of the rise and fall of -nations and empires in this western hemisphere; that testified of the -goodness of God to them, and revealing himself to them, and sending the -risen Messiah to them to make known the gospel of the Son of God, and -proclaim the means of their salvation. The early converts to the Church -had witnessed that volume of Scripture brought forth. They had seen a -church organized under the direction and inspiration of God. They had -seen a renewal of those spiritual powers and graces that characterized -the primitive church of the Christ. Contrary to the expectations and -teaching of modern Christendom, the sick were healed; the lame were -made to walk; in some cases the eyes of the blind were opened. Men felt -once more that they stood in the immediate presence of the living, -throbbing power of God in the world, and especially in the Church of -Christ. These things were indeed "great and marvelous" to them; but -how very far short of the full glory of the latter-day work do these -few first steps now seem to us! The saints in those early days did -not dream that there was to be an unfolding of doctrine and Church -organization such as we now behold. They did not understand in those -early days that there would again be a quorum of apostles, endowed -with the same powers and gifts and authority that characterized the -first apostolate of the Church of Christ. They did not know then that -there were to be called into existence thousands and tens of thousands -of assistant apostles, the seventies, who would be commissioned to go -into all the world under the direction of the twelve, to preach the -gospel to all nations and gather Israel. They had no idea that scores -and even hundreds of bishops would be called into official existence -to preside in the midst of the people of God. They did not understand -that the keys for the redemption of the dead would be restored, so that -the gospel could be proclaimed in the spirit World and men brought -to a knowledge of the truth, that they might "live according to God -in the spirit," and, ultimately, be judged as men are judged in the -flesh. They did not know that temples were to be erected, in which this -work for both living and dead could be performed. They could not then -understand that in this dispensation of the fulness of times all the -ends of the earth were to meet; and "all things in Christ be gathered -together in one, even in him," until all the families of the earth that -would receive the truth might in every way be bound in chains of love -at the feet of the living Christ. The early converts to the Church had -no such vision of the work of God, as this. It is not a reproach to -them that they did not fully comprehend these things, or anticipate the -marvelous history that the people of God would make. They were just -like the children of men in all generations, and like ourselves. No -matter how wonderful to them divine things were, no matter how great -their conceptions of them, the divine things themselves were infinitely -greater than they conceived them to be. - -III. - -THE NEW JERUSALEM. - -Take another illustration of my theme. In the Book of Mormon this -truth was revealed, that in this western world a holy city would -finally be builded by the people of God. A city called "Zion," the -"New Jerusalem." When the saints saw that fact revealed in the Book -of Mormon, they, very naturally, desired to know the place where the -city would stand; and the Lord finally revealed the place where the -City of Zion will be located. The place of that city is in the central -portion of the land of Zion. Independence, Jackson county, Missouri, -was designated as the place where the holy city is to be founded. No -sooner was this known than straightway the gathering of the people -to that point commenced. Some few hundreds of the saints gathered to -that land and essayed to lay the foundations of the city, the glory of -which was described in the Nephite Scriptures. In the course of time, -however, the saints were expelled from Jackson county by the cruelty -of their neighbors, who rejected their religion and rose up against -the people of God. When the saints were compelled to leave Jackson -county, they looked upon themselves as exiles from Zion, and it was -rather with heavy hearts and with sinking hopes that they went to -building other cities elsewhere in Missouri. Finally the entire state -of Missouri rose against the people of God--and unjustly and by the -violation of every principle of constitutional government, expelled -some twelve thousand of the saints from that state. As you know, the -saints located themselves on the Illinois side of the Mississippi river -and founded the city of Nauvoo. They still counted themselves as exiles -from Zion, and they thought that the cause of God--that is, many of -them--thought that the cause of God was losing, that his purposes were -being thwarted; they were exiles from the land of promise; the City of -Zion was as a dream that was fast fading from their consciousness. Then -the Prophet began to instruct them more fully concerning this matter of -Zion. He called their attention to the fact that the whole of America, -both north continent and south continent--was the land of Zion; that -the promise of God concerning Zion related to this western hemisphere; -that these great continents were consecrated chiefly unto the seed of -Joseph, the patriarch in Israel, son of Jacob, and that this whole land -was given to him as his inheritance. That is how it is that both Moses -and also Jacob, in their blessings upon the head of Joseph declare that -his blessings had prevailed above the blessings of his progenitors; -and that his lands extended to the "utmost bounds of the everlasting -hills." He was given the birthright in Israel, to stand at the head of -Israel. (I Chron. 5:1-2.) Reuben "was the first born; but, forasmuch -as he defiled his father's bed, his birthright was given unto the sons -of Joseph, the son of Israel; and the genealogy is not to be reckoned -after the birthright"--i.e., of Reuben. "For Judah prevailed above -his brethren and of him came the chief ruler; but the birthright was -Joseph's;" and hence the Scriptures frequently declare that God is a -Father unto Israel, and Ephraim is his first born. (Jeremiah 31:9). -This was a larger view of the subject of Zion than the saints had -entertained. Can you see in this illustration, confirmation of our -theme, viz., that no matter how great your conceptions may be of divine -things, the divine things themselves are infinitely greater than you -conceive them to be? - -IV. - -RESTORATION OF ISRAEL. - -Still another illustration. It is a prominent principle of the faith -of the Latter-day Saints that the great promises which God has made -unto Israel, to the effect that they shall be gathered in from their -dispersion, shall be fulfilled in this dispensation of the fulness of -times. Of course you know, being familiar with the history of Israel, -that they have been scattered among all the nations of the earth. This -is true with reference to all the tribes of Israel. "I will sift the -house of Israel among all nations" is what Amos represents the Lord -as saying (Amos 9:8, 9). Of course you are aware of the fact that -after the reign of Solomon, Israel divided into two kingdoms--the -northern kingdom composed of the ten tribes, the southern kingdom, -Judah, composed of the tribes of Judah and Benjamin. After a national -existence of some two hundred years, the Assyrians overcame the -northern kingdom and took the people captive into Assyria; but while -in captivity there, we are informed by tradition, that the people -resolved to leave the heathen nation by whom they had been led into -captivity, and go into a land never before inhabited by man, and there -they resolved that they would keep the statutes and the judgments -of God even better than they had done in the land of their fathers. -The historian who tells us of these circumstances (Esdras) also says -that they performed something like a year and a half's journey to the -northward, up through the narrow pass of the Euphrates and Tigris -rivers, and thence northward, and inhabited the land; and since those -days they have been known as "the lost tribes of Israel." The kingdom -of Judah maintained but a precarious existence; it was first subject -to one nation and then to another, until finally, toward the close -of the first century of the Christian era, the nation was completely -subjugated by the Roman power; her people were taken captive and sold -into slavery, or scattered as exiles among the nations of the gentiles. -Ever since then, until now, Judah has been a hiss and byword, a broken, -scattered people. But over and above all these historical events rings -out clear and strong the promise of God, as spoken by the mouth of -Jeremiah, Saying: - - "Hear the word of the Lord, O ye nations, and declare it in the - isles afar off and say, he that scattered Israel will gather him - and keep him as a shepherd doth his flock. For the Lord hath - redeemed Jacob, and ransomed him from the hand of him that was - stronger than he (ch. xxxi:10, 11). Behold I will bring them [the - children of Israel] from the north country, and gather them from - the coasts of the earth, and with them the blind and the lame, the - woman with child and her that travaileth with child together; a - great company shall return thither. They shall come with weeping - and with supplications will I lead them: I will cause them to walk - by the rivers of waters in a straight way, wherein they shall not - stumble: for I am a father to Israel, and Ephraim is my first - born." (Ch. xxxi: verses, 8, 9). - -The Jewish Scriptures are full of this promise. It is iterated and -reiterated; and it is well known that the tradition lives in Israel, -that though now scattered abroad, yet will they at some time be called -to resume the thread of their national existence, and Israel shall yet -be known among the nations of the earth. As broad as the scattering has -been, so broad also shall be the gathering. This message of ours, the -gospel of Jesus Christ, has always been accompanied by proclamation -of this doctrine of the gathering of Israel. The prophet Amos tells -us that God had "sifted" Israel among the nations, and now unto the -servants of God in this dispensation is given the commission to cry -aloud unto Israel, "Come out of her, my people: that ye partake not of -her sins, and receive not of her plagues," speaking of Babylon. God, I -say, has repeatedly promised that there shall be a gathering together -of Israel, and those who were led away into the "north countries," we -are told shall be brought again to the land of their fathers; their -prophets shall hear the voice of God, and shall not stay themselves, -but they shall come forth in the power of God and bring their people -unto Zion, where they shall receive blessings at the hands of the -children of Ephraim, the first born, who holds the patriarchal right -to bless and seal in the house of Israel. This is the faith of the -Latter-day Saints respecting Israel. - -V. - -LOST TRIBES IN THE NORTH. - -Permit me to make a little divergence at this point. I have observed -some criticisms in our local press in relation to the views entertained -by the Latter-day Saints about the return of the lost tribes of -Israel from the land of the north. We have recently had the north -pole discovered--well, discovered twice, if reports be true. [1] And -it is claimed by the aforesaid local press that the Church entertains -the view that somewhere, in this frozen region of the pole these lost -tribes have lived, and that it has been the hope of the Latter-day -Saints that from the north pole regions these lost tribes would return -to supplement them in numbers and power and influence here in this -land of our Zion. There is more or less of merriment indulged in -because, now that the north pole has been discovered, lo, there is no -people there and no place for a people. Ice fields, ice mountains, ice -floes, with accompanying desolation--an absolute loneliness out there -at the poles! Well, I think men for some time have been sufficiently -close to the pole to lead any thoughtful person to the conclusion -that such conditions of lonely desolation must have existed there, -rather than any continent of salubrious climate and fertile soils, -where a great people could be located. Let me offer this suggestion: -If those of us who believe in the messages from God given in these -last days are likely, because of inability to asses these messages -at their full value--if we are likely to have misapprehensions of -the messages and the purposes of God, certainly those who have no -sympathy with them, and who do not believe in them are apt to have -still wider misapprehensions of the messages and purposes of God. -That being true, it is possible also that our local newspaper critics -have formed misconceptions concerning an alleged belief of ours about -the existence of the ten tribes somewhere in polar regions. I do not -know how many Latter-day Saints may have entertained the view that -about the polar regions were located the lost tribes of Israel. I do -not know how many even of our students--the students of the gospel -of this dispensation of the fulness of times--may have entertained -the same view. There is the statement of Esdras that there was a -year and a half's journey northward from Assyria, by the ten tribes; -and there is the promise repeated frequently in Jewish Scriptures, -that the Lord would lead back from the north the tribes of Israel. -From these statements, some of our people may have concluded that -necessarily these lost tribes must be established in the extreme -northern portions of the earth, hence the region of the north pole. -There may be something in our literature to that effect--I cannot -say positively, because I have not had the opportunity, recently, to -examine our literature with reference to that particular view. But of -this I am positive; that in none of the revelations of God is there -any expression that would lead one to believe that God had located -the ten tribes about the north pole. The revelations of the Lord do -not necessarily lead us to any such conclusion. When the Savior was -in the western hemisphere, ministering among the Nephites, he called -their attention to the announcement that he had made to his disciples -in Judea, when he said, "Other sheep have I which are not of this -fold; them also I must bring and they shall hear my voice, and there -shall be one fold and one shepherd." (John 10:16.) When ministering -to the Nephites, I say, the Messiah explained to them that they -were the "other sheep" he had in mind in this passage. Some of the -disciples, he explained, believed that he had in mind the gentiles, -not appreciating the fact that his manifestation of himself and of -his truth to the gentiles should be through the manifestations of the -Holy Ghost, rather than by ministration of himself personally to them. -The disciples in Judea then had a misapprehension of this matter, -though Jesus himself had said that he was not sent (personally) but -to the lost sheep of the house of Israel. (Matt. 15:24.) Here, then, -in this western world, were the "other sheep," that the Christ had in -mind in this remarkable statement that he made to his disciples in -Judea. The Messiah also informed the Nephites that he had not only -fulfilled this Scripture but now there was still another mission that -had been given him, namely to visit the lost tribes of the house of -Israel, and manifest himself to them, for though these tribes were -lost unto the children of men they were not lost unto the Father. He -knew their location, and had given commission to his Son to minister -unto them. (See III Nephi, chaps. 15, 16, 17.) But there is nothing in -the statement of the Messiah to the Nephites that would compel us to -believe that these lost tribes were located about the north pole; but -merely expressions in the Scriptures that would lead one to conclude -that they were located in northern lands. Then again, in the matter -of this return of the "lost tribes of Israel," there are those I -believe, who, seeing that there was small hope of a location for them -about the north pole, have held that perhaps the said lost tribes were -located upon some detached portion of the earth. As to that, I have no -opinion to express; but this I believe, for myself, that within the -known regions of the earth, where the children of men are located, it -is quite possible for God to fulfill all his predictions in relation -to the return of Israel. It would have been quite possible for God to -scatter, or to use the language of the prophet Amos--"Sift the house -of Israel among all nations, like as corn is sifted in a sieve," and -"yet not the least grain fall upon the earth"--i.e., be lost to the -knowledge of God, though now lost to men. And as it was possible to -lose these tribes of Israel among the nations of the earth, so is it -possible for God to recover them from their scattered condition from -among these nations, with a display of the divine power. And with -reference to this display of divine power, let me say that something -must always be allowed to the character of prophetic language. You must -remember that seers and prophets do not speak the cold, calculating -language of philosophy, where every word is weighed in the exact scales -of thought. Prophets do not follow the precision in their language that -is required of the scientists. These men, prophets and seers, commune -with God. Their finite life touches, for a moment, the infinite life -of God. Their limited wisdom touches for a moment the supreme wisdom -of the infinite. For an instant they see things large; and infused and -inspired with the fire they have received from this contact with the -divine, lo! they come with their message and speak it in the words of -spiritual passion. Of course, to them, in this mood, the mountains -will sink; the valleys will rise. Of course, the prophets, if in the -north, will hear the voice of God, and the mountains of ice will flow -down at their presence; the hills will rejoice and the mountains shout -for joy! When men come with this inspiration upon them they see and -feel things large, and they speak of them in that spirit; and when -we come to reduce what they thus bring to us, from the heart of God, -to our petty conceptions, we of course must be prepared to take into -account the figurative language they speak. It is possible that if we -fail to do this, we shall misapprehend, in part, some material fact of -their message. Especially should one be on his guard in such highly -picturesque matters as the return of the lost tribes from their long -dispersion--from the lands of the north. In such an event not only will -"mountains of ice flow down" at the presence of their prophets, but -highways will be cast up in the midst of the great deep--their enemies -will become a prey unto them--in barren deserts shall come forth pools -of living water--the parched ground shall no longer be a thirsty -land--the "boundaries of the everlasting hills shall tremble at their -presence!" (Doc. and Cov., sec. 133.) - -[Footnote 1: Having reference to Cook's claims of "discovering the -pole" as well as Peary's discovery.] - -We must make some allowance, I repeat, for the hyperbole of that -language in which the message of these prophets is delivered--remember, -it is vibrant with the great things of God; and it makes some effort to -encompass these great things. - -ISRAEL NOW GATHERING. - -But, coming to a closer consideration of this "gathering of -Israel"--Israel is gathering all right; perhaps not after our -conception of it, not after our ideas as to how Israel should or would -be gathered. Nevertheless, Israel, I say, is gathering to the land of -Zion. You Latter-day Saints--whence came you? From the British isles, -from Germany, from the Scandinavian countries, from the islands of -the sea. Who are you? Israelites, gathered by the gospel message, -which includes the word of God to you to gather together on this land -of Zion. You are chiefly of the tribe of Ephraim, according to the -inspired utterances of the patriarchs who pronounce blessings upon -your heads. Well, if you--gathered from a multitude of nations--are of -Israel, may not Israel, by hundreds of thousands and millions, be in -the lands whence you came, which was chiefly from the northern lands of -Europe? for our mission has had little success among the Latin races -of southern Europe. You have been gathered by the proclamation of the -gospel and are of Israel; and not only are you who have received the -gospel gathered, but your kindred Germans, your kindred Scandinavians, -your kindred Britishers, have also been coming to the land of Zion. -Indeed, it seems that America is an asylum for all people; and even -races that we fain would close our gates against, in spite of all the -wisdom and caution and legislation of our national legislators and the -administrative officers of our government, they, too, come to the land -of Zion; and who shall say that these races have not inheritance in -Zion? This western hemisphere is not only granted to the descendants -of Joseph in Israel, not only to it will come those of the lost tribes -of Israel, but the gentile races also have promise of an inheritance -in this land; and here shall they receive the blessings of the gospel -of Jesus Christ; receiving it at the hands of the children of Ephraim, -upon whom commission has been bestowed and divine authority given to -preach the gospel and administer in its ordinances. So Israel is being -gathered in these last days to the land of Zion, and here gentile races -are also assembling. Here in the United States alone we can reach more -Germans than we can preach to in Germany, because of the limitations of -religious liberty in Germany. Here we may preach to more English people -than in England. Here we may preach to more Scandinavians than we can -preach to in Scandinavia. Here we have opportunity to teach the truth -unto gathered Israel in this blest land of Zion, and here and among -the other known nations of the earth is full scope and opportunity for -the accomplishment of all those things that have been predicted by the -servants of God in all ages of the world respecting Israel, without -assuming that it is necessary to go into the north polar regions or to -detached portions of the earth somewhere in illimitable space. - -VI. - -PURPOSES OF GOD WILL NOT FAIL. - -The purposes of God are not failing. God is imminent in this world, and -is fashioning it according to his own divine purposes. There will be no -failure in Jehovah's plans. The only thing is, Can we so enlarge our -thought, can we lift ourselves from the narrow limits of our thinking -in which we are so contented to walk--can we take broader views in -relation to God's purposes and messages to the children of men? That is -the only question. The Lord Almighty, I repeat, is accomplishing his -designs in relation to the land of Zion; in relation to the gathering -of Israel and the return of the ten tribes; just as he will accomplish -his purposes with reference to the re-establishment of Judah upon the -promised land of Canaan, and the redemption of Jerusalem. All this will -come about in its times and seasons. The word of the Lord will go forth -from Jerusalem, and the law will go forth from Zion--nay, in my view, -it is now going forth in large measure from Zion--in a manner to reach -the inhabitants of the earth, and bring to them the blessings that God -has decreed for the children of men. - -My brethren and sisters, I rejoice in the largeness of this work of -God--this dispensation of the fulness of times. I love it, in part, -because of its greatness--in its very bigness there is inspiration. -I love to contemplate the purposes of God in their far-reaching -possibilities. I rejoice to feel that today the children of men are -moving up to a higher and truer conception of the things of God. We -talk about, and we sometimes even dare to hope for, the coming of the -millennium! I wonder what our sensations will be if some morning we -wake up to a realization that the millennium is already on its way, -and has been on its way for some time? When I think of the mighty -progress that has been made in these modern days, and especially since -God opened the heavens and revealed himself unto his servant Joseph -Smith; when I take that circumstance as a starting point and contrast -conditions as they are today with conditions as they were when that -first revelation was given to the Prophet Joseph Smith, it seems to -me that the prediction that old things shall pass away and all things -shall become new is on the way to a very rapid fulfillment. At that -time--early in the third decade of the nineteenth century--not a single -foot of railroad existed anywhere in the world; today, all civilized -nations are a network of railroads and railroad systems. We have moved -all the way from the ox-cart and stage-coach to the mighty express -train that thunders with lightning speed throughout the land. Distance -is discounted--well nigh annihilated, in comparison with former times. -In ocean navigation we have come from the rude vessel that could only -be driven by the wind, to the mighty ocean greyhounds that speed across -the oceans like express trains; and the oceans, once a dreaded mystery, -are now but the convenient highways between the continents, the -highways of commerce! Man, within the period we are considering, has -not only mastered transportation upon the earth and upon the ocean; but -we have recent demonstrations that man has mastered also the element -of air; and may navigate the air with as great speed and ease as the -land or the water. Within the period named--1820-1909--we have come all -the way from the tallow dip to the electric light. In communication -we have come from the pony express to the telegraph, and to the -wireless telegraph, and the telephone; so that now we are in instant -communication with all portions of the earth. No event of any moment -may happen tonight that will not be spread upon the pages of tomorrow -morning's press, which will await us upon our breakfast tables! Then -in the way of advancements that give promise of peace--so mighty have -become the engines of destruction; so revolutionary the promises of -this recent mastery of the air, that it would seem that war must be an -impossibility in the near future; and it becomes imperative that men -devise--statesmen must devise, philanthropists must devise, patriots -must devise--some means by which the international questions that -arise may be settled without allowing nations to go to the dreadful -arbitrament of war for a settlement. The time when swords shall be -beaten into plow-shares, and spears into pruning hooks seems not far -distant, even the time when nations shall learn war no more--the vision -of the prophets! These are the conditions in the midst of which we -live: A time when property is more secure than it ever was before in -the world; a time when personal liberty is more secure than ever it was -before in the world; a time when the comforts of life among the masses -of mankind well nigh equal conditions that only kings could enjoy in -ages that are past! When I see all these blessings, and realize that -year by year they are increasing with accelerated speed--when I see -the sentiment of universal brotherhood enlarging--when I see great -and mighty intellects pushing far out upon the frontier of Christian -thought, grasping the truths of God and weaving them into systems of -practical philosophy, tending to make ready the inhabitants of the -earth for that fulness of truth that God, through his prophets, has -decreed should be poured out upon the nations of the earth in the last -days,--when I see these evidences of man's progress within the last -three-quarters of a century, since God spoke from heaven to Joseph -Smith, I can not help but believe that there is some connection between -the re-opening of the heavens to restore the gospel, and this wider -diffusion of knowledge by which the comfort and enlightenment of men -as to material things has been brought to pass--the golden age that -prophets dreamed of, that prophets sang about--the golden age--the -millennium--has at last dawned upon the earth! And right here, in the -midst of it, God has established his Church. He has given to it the -knowledge of the means of salvation. He has given to the Church divine -authority to administer in the ordinances of the gospel, and the coming -forth of this work is the herald of the modern world's awakening! For -when the Book of Mormon came forth, by that token Israel might know, -and the world might know, that God had set his hand to fulfil and -accomplish the things that he had decreed concerning the gathering -of Israel, and concerning all the inhabitants of the earth--their -happiness and peace and glory and security. (II Nephi 30, and III -Nephi 21.) This is our part of the work; to make proclamation of these -things; to exemplify the law of God and the excellence of the Gospel -of Jesus Christ; to proclaim to the children of men that God is not a -God afar off--One who transcends the world; but God imminent in the -world, and that men may connect their lives with the life of God; and -feel the inspiration of his life vibrating in their lives, uplifting, -purifying, exalting--until man, the individual, and communities of men, -nations--may walk with God in this great age now dawning on the world! -And yet, great as our conceptions may be of the things of God--divine -things--be assured that the divine things themselves are infinitely -greater than our conceptions of them can be--then how great indeed they -must be! The prophet spoke truly when he said of God: "His thoughts are -not as your thoughts; his ways are not as your ways; for as the heavens -are higher than the earth, so are his thoughts above your thoughts, -and his ways above your ways." But while we are under the necessity -of conceding the truth of that, may we not share in and enjoy in some -measure a knowledge of divine things and therein rejoice, as I feel we -do this day by this brief glimpse of some of the things of God? - - - -IV. - -MORMONISM AS A BODY OF DOCTRINE. - -A discourse at the Salt Lake Tabernacle, Sunday, March 13, 1910. -(Reported by F. W. Otterstrom.) - -I. - -INTRODUCTORY. - -Some time ago, within a year at least, a gentleman of some prominence -in the public life of our state felt that he had occasion in a public -address to allude to our religious faith as a "body of doctrine," and -in doing so I think he exhausted his skill in framing an expression of -contempt for it. He said: - - _"I will venture it as my individual opinion, that considered as - a body of doctrine, no well instructed person would give this - priesthood creed, the cold respect of a passing glance_." - -It is not worth while getting vexed over such expressions as that. -They do no harm to our faith, nor to our society--the Church. Such a -remark may lead one to wonder if the gentleman, who has some reputation -for intelligence, and especially for his ability in following to -logical conclusions any investigation he may undertake--I say such a -remark may lead one to wonder if the gentleman himself has paid our -faith the "cold respect of the passing glance" to which he refers; -or has he presumed to pass judgment upon it without even such "a -passing glance"--since he assumes with such air-sniffing loftiness and -pride of intellect that "no well instructed person"--of which he is -one, of course--would give it? For my own part, the only effect that -this remark had upon me was to send me back in a half amused frame -of mind to see if things pertaining to our creed were really as bad -as that; and once more, I examined the foundations of our faith. I -returned from that examination with my convictions deepened, with my -respect and admiration very much increased for this body of doctrine -so contemptuously characterized by this gentleman, and my faith in it -strengthened. When called upon, this afternoon, to address you, it -seemed to me that I could do you no better service than to give you the -benefit of an examination of our faith as a body of doctrine--so far as -possible in one sitting; and this holds good whether you be strangers -within our gates, or members of the Church. - -It is a good thing, occasionally, to recur to first principles, as -a means of keeping in view the whole system for which we stand. -Every religion must have some sort of philosophy; it must give some -accounting for things; some explanation of life and its meaning; some -explanation of the universe and whither things trend. Religion must -address itself to the understanding as well as to the heart; to the -reason as well as to the emotions. Religion has been described by one -as "morality touched with emotion" and, in some of its aspects, I think -that is a very happy description of religion. But we are living in an -age that asks adult questions, and religion must give adult replies. -I think our faith is capable of doing that. I love it because it -appeals to my understanding as well as to the emotions of my heart; -and consequently, when I heard this contemptuous reference to it, I -resolved to do what I could by exposition of that faith, to show this -gentleman, and those who think with him, how mistaken they were. So now -to our task: - -II. - -Mormon View of the Universe. - -First, concerning the world itself--I mean by that expression the sum -total of things, the universe. In 1832 the Prophet Joseph Smith came -with this message, in one of the revelations contained in the Book of -Covenants: - - "All kingdoms have a law given: and there are many kingdoms; for - there is no space in the which there is no kingdom; and there is no - kingdom in which there is no space, either a greater or a lesser - kingdom." - -By this term "kingdom" our Prophet does not have in contemplation a -number of people ruled by a king; the context reveals the fact that the -prophet had in mind those great planetary systems which make up the -universe. These are the "kingdoms" he had in mind; and he announces -here a very wonderful doctrine, when he declares that there is no space -but what has in it some one or other of these kingdoms--worlds and -world-systems; and that there is no kingdom in the which there is not -also extension, or space. A great scientist and scholar expresses the -same truth in the following language: - - "Through all eternity the infinite universe has been, and is, - subject to the law of substance: The extent of the universe is - infinite and unbounded. It is empty in no part, but everywhere - filled with substance. The duration of the world is equally - infinite and unbounded. It has no end; it is eternity." - -Such is the summing up of what he calls the "law of substance," by one -of the profoundest minds of Germany, Ernest Haeckel. Analyze it, and -you will find it precisely the same conception as that announced by our -Prophet in 1832, when he said: "There is no space in the which there -is no kingdom; and there is no kingdom in which there is no space." -I think, perhaps, it will be necessary to dwell upon that idea for a -few minutes in order that we may grasp the thought in something of its -immensity. I had a teacher, once, who was very skilful in imparting -knowledge to his pupils in the matter of solving mathematical problems. -The lines on which he proceeded were these: He would take a very simple -example that involved the same principles that were to be applied in -the more difficult problem; then he would work out the simple problem -and tell us to work out the more difficult one in the same manner. So -I am of opinion that if we spend a short time in considering our own -little solar system, perhaps it will help us form some idea of the -immensity of the universe of which we speak. - -It is well known to you all that our solar system is made up of what -the astronomers call eight major planets and a great number of minor -planets, lying between the orbits of Mars and Jupiter; that our planets -in the order of their relationship of nearness to the sun, consist -of Mercury, Venus, the earth, Mars, Jupiter, Saturn, Uranus, and -Neptune, these are the eight major planets. In diameter, we are told -that Mercury measures 3,200 miles; that the diameter of Venus is 7,760 -miles; that the earth is 7,918 miles in diameter; that Mars is 4,200 -miles in diameter; that Jupiter is 85,000 miles in diameter (while our -earth is less than 8,000 miles in diameter, be it remembered!); that -the diameter of Saturn is 73,000 miles. Yet, take all these planets and -all their satellites, wonderful and great as they are, and consider them -melted down into one great sphere, and still our sun alone, the center -of this planetary system, is upwards of 750 times as large as all these -planets combined would be! - -Let us now consider these several planets with reference to the -distance at which they revolve about their primary--the sun. Mercury -makes the circuit in 116 days; Venus makes the circuit around the sun -in 224 days; the earth of course, as you remember, makes the circuit -in 365 days; but Mars requires 687 days in which to make the journey; -while Jupiter requires 4,330 days (more than 11 years); Saturn 10,767 -days (more than 29 years); Uranus, 20,660 days, or 56 years; and -Neptune, 60,127 days, or about 165 years. - -The distances of these planets from the sun, in millions of miles, are -as follows: Mercury is 36 millions of miles; Venus 67 millions; the -earth 92 millions; Mars 141 millions; Jupiter 483 millions; Saturn 875 -millions; Uranus 1,770 millions; Neptune 2,746 millions of miles. - -These figures and the facts they represent are given that some little -idea may be conceived as to the extent of our own solar system, that -after contemplating its immensity and discovering that, inconceivably -great as it is, it is still no very considerable part of the universe, -we may arise to a brief contemplation of still greater spaces--depths -of the universe, and their contents. You see, I am using our solar -system, as the teacher referred to a moment ago used the simple -problem in arithmetic, to help solve the more intricate problem of -comprehending a little more clearly the immensity of the universe. Let -us resume our work. Professor Newcomb in his "Popular Astronomy" makes -use of the following illustration to help the popular mind grasp the -immensity of the sidereal system: - - "Turning our attention from this system to the thousands of fixed - stars which stud the heavens, the first thing to be considered is - their enormous distance asunder, compared with the dimensions of - the solar system, though the latter are themselves inconceivably - great. To give an idea of the relative distances, suppose a voyager - through the celestial spaces could travel from the sun to the - outermost planet of our system in 24 hours. So enormous would be - his velocity, that it would carry him across the Atlantic ocean, - from New York to Liverpool, in less than a tenth of a second of the - clock. Starting from the sun with this velocity, he would cross the - orbits of the inner planets in rapid succession, and the outer ones - more slowly, until, at the end of a single day, he would reach the - confines of our system, crossing the orbit of Neptune. But, though - he passed eight planets the first day, he would pass none the next, - for he would have to journey 18 or 20 years, without diminution of - speed, before he would reach the nearest star, and would then have - to continue his journey as far again before he could reach another. - All the planets of our system would have vanished in the distance, - in the course of the first three days, and the sun would be but an - insignificant star in the firmament. The conclusion is, that our - sun is one of an enormous number of self-luminous bodies scattered - at such distances that years would be required to traverse the - space between them, even when the voyager went at the rate we have - supposed." (Newcomb's Astronomy, p. 104.) - -Just now the great winter constellations are leaving our skies; -still, in the evening, you may yet see Orion, in the western sky; and -following, and shining most brightly of all the stars in the firmament, -the Dog star. It is estimated by our astronomers that light travels -through space at the enormous speed of 198,000 miles per second; that -in about eight minutes a ray of light reaches our earth from the sun. - -Yet, this Dog star, to which I call your attention, is so distant from -us that it requires something like 16 years for a ray of light to reach -us from that distant and splendid sun; and from the familiar Pole -star, it requires 40 years for a ray of light to reach our earth. Mr. -Samuel Kinns, well known in England, as one of the foremost thinkers -in that land, tells us that this Dog star, judging from the amount of -light emitted from him, is 3,000 times larger than our own sun; and he -argues, that if this great primary, is so many times larger than our -sun, may it not be possible that the retinue of planets of which he is -doubtless the center, is correspondingly greater than our planetary -system. - -Nobody knows, of course, how many fixed stars there are. Our -astronomers tell us they number all the way from 30 to 50, 60, or even -hundreds of millions; and that it is not unreasonable to suppose, -they argue, that since we find this little planet of ours inhabited -by sentient beings, by intelligences, by men and women capable of -establishing national governments, and high grades of civilization, it -is not unreasonable to suppose that in some of these more magnificent -world-systems there may be beings more intelligent, more powerful -than we are, and further advanced in arts and Sciences and all that -goes to make up superior methods of life and civilization. And if -our astronomers are anywhere nearly right in relation to the scores -of millions of suns, they report, and it is true, that they are the -centers of planetary systems, then of course of worlds such as ours, -and more magnificent than ours; there are hundreds of millions. Upon -this head Professor John W. Draper says: - - "Man when he looks upon the countless multitudes of stars--when he - reflects that all he sees is only a small portion of those which - exist, yet that each is a light and life-giving sun to multitudes - of opaque, and therefore invisible worlds--when he considers the - enormous size of these various bodies and their immeasurable - distance from one another, may form an estimate of the scale on - which the world (universe) is constructed." - -These reflections I trust will help to impress upon our minds the -immensity of the universe, until we can in some measure understand the -greatness of that truth announced by the Prophet Joseph, when he said: -"There are many kingdoms; and there is no space in which there is no -kingdom; and there is no kingdom in which there is no space, either a -greater or a lesser space;" and the deductions of Ernest Haeckel, when -he said: "The extent of the universe is infinite and unbounded. It is -empty in no part, but every where filled with substance. The duration -of the world is equally infinite and unbounded. It has no end; it is -eternity." - -Mormonism recognizes certain eternal truths, necessary truths, because -the opposite of them cannot be conceived of--as, for example, that -space or extension is boundless, as one of our hymns puts it: - - "If you could hie to Kolob, - In the twinkling of an eye, - And then continue onward, - With that same speed to fly-- - - "Do you think that you could ever, - Through all eternity, - Find out the generation - Where Gods began to be? - - "Or see the grand beginning, - Where space did not extend? - Or view the last creation, - Where Gods and matter end?" - -You cannot limit space in any conception of it you may form--try how -you will; for as soon as you fix the limitation, your mind conceives -extension beyond the point you fix upon, and you may fix it as distant -as you please. So, also, in relation to duration. Mormonism recognizes -no limit to duration. Time is endless; there is no absolute beginning -or end of time. All beginnings and endings spoken of are but relative, -and concern not duration absolutely, but "time" within eternity, when -a certain order of things begins or when it reaches an end. We measure -duration so, and call it time. So in relation to matter. Mormonism -recognizes the eternity of matter and also eternity of spirit; that -matter is uncreated; spirit is also uncreated. These, spirit and -matter, are eternal existences, constituting what our Book of Mormon -speaks of as "things to act and things to be acted upon." (II Nephi -ii:14.) - -Referring back now to the immensity of the universe--to this limitless, -heaving, restless ocean of worlds and world-systems--is it inhabited by -sentient beings? Or stands it tenantless save only for our own little -earth--less than the single grain of sand on limitless sea shores? On -this head Sir Robert Ball, one of the leading men of science in England -has a most thoughtful passage; and though it would seem to open again -the subject of the immensity of the universe on which we have already -dwelt over long, still I cannot consent to omit any part of what -follows: - - "We know of the existence of 30,000,000 of stars or suns, many - of them much more magnificent than the one which gives light to - our system. The majority of them are not visible to the eye, or - even recognizable by the telescope, but sensitized photographic - plates--which are for this purpose eyes that can stare unwinking - for hours at a time--have revealed their existence beyond all - doubt or question, though most of them are almost inconceivably - distant, thousands of tens of thousands of times as far off as our - sun. A telegraphic message, for example, which would reach the sun - in eight minutes, would not reach some of these stars in 1,800 - years. The human mind, of course, does not really conceive such - distances, though they can be expressed in formula which the human - mind has devised, and the bewildering statement is from one point - of view singularly depressing, it reduces so greatly the probable - importance of man in the universe. It is most improbable, almost - impossible, that these great centers of light should have been - created to light up nothing, and as they are far too distant to be - of use to us, we may fairly accept the hypothesis that each one - has a system of planets around it like our own. Taking an average - of only 10 planets to each sun, that hypothesis indicates the - existence, within the narrow range to which human observation is - still confined, of at least 300,000,000 of separate worlds, many - of them doubtless of gigantic size, and it is nearly inconceivable - that those worlds can be wholly devoid of living and sentient - beings upon them. Granting the, to us, impossible hypothesis that - the final cause of the universe is accident, a fortuitous concourse - of self-existent atoms, still the accident which produced thinking - beings upon this little and inferior world must have frequently - repeated itself; while if, as we hold, there is a sentient Creator, - it is difficult to believe, without a revelation to that effect, - that he has wasted such glorious creative power upon mere masses - of insensible matter. God cannot love gases. The probability, at - least, is that there are millions of worlds--for after all, what - the sensitized paper sees must be but an infinitesimal fraction of - the whole occupied by sentient beings." - -This is as far as scientific men may go. Our astronomers stand upon -our earth with their telescopes directed to the planet Mars, which -most nearly resembles the physical conditions of our own earth, so -far as may be judged, and they speculate as to whether or not Mars is -inhabited. And while they thus stand halting, our Prophet, through the -revelations of God and the inspiration of the Almighty that was in him, -proclaimed these worlds and world-systems to be inhabited by the sons -and daughters of God. Let me read a passage of Mormon scripture to you: - - "There are many kingdoms; for there is no space in the which there - is no kingdom; and there is no kingdom in which there is no space, - either a greater or a lesser kingdom; - - "And unto every kingdom is given a law; and unto every law there - are certain bounds also and conditions. * * - - "Unto what shall I liken these kingdoms, that ye may understand? - - "Behold, all these are kingdoms, and any man who hath seen any or - the least of these, hath seen God moving in his majesty and power. - - "Behold, I will liken these kingdoms unto a man having a field and - he sent forth his servants into the field to labor in the field; - - "And he said unto the first, go ye, and labor in the field, and in - the first hour I will come unto you, and ye shall behold the joy of - my countenance; - - "And he said unto the second, go ye also into the field, and in the - second hour I will visit you with the joy of my countenance"--and - so he said unto all. - - "And thus they all received the light of the countenance of their - lord; every man in his hour, and in his time, and in his season; - - "Beginning at the first, and so on unto the last, and from the last - unto the first, and from the first unto the last. - - * * * * - - "Therefore, unto this parable will I liken all these kingdoms, and - the inhabitants thereof; every kingdom in its hour, and in its - time, and in its season; even according to the decree which God - hath made." - -The late Elder Orson Pratt, in a Footnote, commenting upon the above -passages says: - - "The inhabitants of each planet blessed with the presence and - visits of their Creator." - - That which scientific men may only properly say is a probability, - the Prophet Joseph boldly proclaims as revealed truth--the universe - is not tenantless, but is inhabited by sentient beings--the - offspring of Divine Beings. - -III. - -PHILOSOPHY OF MORMONISM. - -I think now we have sufficient data before us on which we may proceed -to the consideration of the philosophy of Mormonism. - -With your permission, then, and asking you to bear with me and -follow me as closely as you can in what I now have to offer, I will -read--because one ought to be careful in stating conceptions of -important things--I will read to you a few paragraphs touching these -great and, I think, essential principles of so-called Mormonism that -ought to be considered when we are discussing Mormonism as a body of -doctrine. I trust we shall arrive at the conclusion, finally, that -it is worth more than the "respect of a passing glance." It would be -difficult to characterize Mormon philosophy under any of the schools -extant. "Eternalism" I should select as the word best suited for its -philosophic conceptions. It is dualistic, but not in the sense that -it breaks up the universe into two entirely distinct substances--the -material world and an "immaterial God,"--as the Christian philosophy, -in the main does. It is also monistic, but not in the sense that in the -last analysis of things it recognizes no distinctions in matter, or -that matter--gross material--and spirit, or mind, a finer and thinking -kind of material, are fused into one inseparable sole substance which -is at once "God and nature," as the monists claim. Its dualism is -that which, while recognizing an infinitely extended substance, the -universe, unbounded and empty in no part, but everywhere filled with -substance--it holds, nevertheless, that such substance exists in -two principle modes, having some qualities in common, and in others -being distinct; first, gross material, usually recognized as matter, -pure and simple; and, second, a finer, thinking substance, usually -regarded by other systems of thought as "spirit," i.e., "immaterial -substance"--if one may use terms so contradictory. These two kinds -of matter have existed from all eternity and will exist to eternity, -in intimate relations. Neither produces the other, they are eternal -existences--"things to act and things to be acted upon." The monism of -Mormonism, alluded to a moment since, while recognizing the universe as -infinitely extended substance and all substance as material--and hence, -in this respect, monistic; yet it also recognizes the world substance -as being of two kinds: one gross material; the other a finer, or -thinking material; having some qualities in common with gross matter, -and in others being distinct. "All spirit is matter," said our Prophet, -"but it is more fine or pure [i.e., than gross matter tangible to our -ordinary senses] and can only be discerned by purer eyes. We cannot -see it; but when our bodies are purified we shall see that it is all -matter." - -After these distinctions are made and all the while held in -consciousness, so that there shall not be a loss of distinction in -things, nor a confounding of things, we may hereafter use the terms -"intelligence" and "matter"--equivalent of mind and matter--as naming -the two modes in which, for Mormonism, the eternal and infinitely -extended substance, the universe, exists. To say that intelligence -dominates matter and produces all the ceaseless changes going on in -the universe, both of creation and demolition, for both forces are -operating--as our Pearl of Great Price says: "There are many worlds -that have passed away, by the world of my [God's] power; and there are -many that now stand; and as one earth shall pass away and the heavens -thereof, even so shall another come; and there is no end to my works;" -and hence the creation and demolition to which reference is here made. -To say that mind dominates matter, I repeat, is merely to say that -the superior dominates the inferior; that which acts is greater than -that which is acted upon; that mind is the eternal cause of the "ever -becoming" in the universe, the cause and sustainer of the cosmic world. -It is also to say that mind is power; that mind possesses as qualities -the power of thought, and will, and life, and love. - -As the grosser material exists ultimately in elements that are -themselves eternal--uncreated and uncreatable, so the finer or thinking -substance, intelligence is eternal--uncreated and uncreatable. That is -the doctrine of the revelation, which says: "Man was in the beginning -with God. Intelligence, or the light of truth, was not created, or -made--neither, indeed, can be;" and as the gross material, atoms, -exist, some in organized worlds and world-systems, the cosmos; and -also others in chaotic mass, so the intelligences, intelligent -entities, exist in somewhat analogous states, some in the form of -perfected exalted men clothed upon with immortal bodies, as the Christ -was--nay, rather is now, today, and participating in a nature that -is divine--having won their exaltation through stress and trial in -the various estates or changes through which they have passed; other -intelligences exist in spirit bodies, less tangible than the first -class, possessed of less experience, less of power and dignity, but -still they are in the way of progress through other estates yet to be -experienced by them; also intelligences not yet begotten spirits, not -yet united with elements of the grosser substance, union with which is -essential to the highest development of intelligences. You find this -last doctrine mainly-recorded in the Book of Doctrine and Covenants, as -follows: - - "The elements are eternal, and spirit and element, inseparably - connected" [as in the case of resurrected, glorified personages] - "inseparably connected, receive a fulness of joy; and when - separated, man cannot receive a fulness of joy." "The elements are - the tabernacle of God; yea, man is the tabernacle of God, even - temples; and whatsoever temple is defiled God shall destroy that - temple." - -Such is the Mormon view of the universe and the modes of existence in -it, briefly outlined. These existences, both of the thinking substance -and the grosser materials, are subject to infinite changes and -development in which there are no ultimates. Each succeeding wave of -progress may attain higher and ever higher degrees of excellence, but -never attain perfection: The ideal recedes ever as it is approached; -and, hence, progress is eternal, even for the highest of existences. - -One other thought in connection with all these matters. I read to you -a few moments ago a passage to the effect that "to all these kingdoms -of the infinite universe is given a law, and unto every law there are -certain bounds also and conditions." Later in the same revelation this -is added: "Verily I say unto you he, [God] hath given a law unto all -things by which they move in their times and in their seasons. And -their courses are fixed; even the courses of the heavens and the earth, -which comprehend the earth and all the planets; and they give light to -each other in their times and in their season, in their minutes, in -their hours, in their days, in their weeks, in their months, in their -years; all these are one year with God, but not with man." - -In passing it may be interesting to note respecting the idea expressed -above, viz., that "to every law there are certain bounds also and -conditions,"--that a remarkable statement was made by a learned man -of our own country touching this same principle. The passage quoted -from Joseph Smith bears the date of December, 1832. Sixty-three years -afterwards, Henry Drummond, speaking upon this principle of law being -limited by law--or law itself being under the dominion of law--said: - - "One of the most striking generalizations of recent science is that - even laws have their law." - -That is to say, even unto laws there are certain bounds and conditions -that limit them. Let me illustrate it, if I can. The old-time mariner, -say of a hundred years ago, knew nothing of nature's forces applied -to navigation except the tides, the ocean currents, and the winds. He -believed these were all the propelling forces that entered into ocean -navigation. If he were alive today, and could see one of our great -ocean greyhounds, the modern passenger ocean steamship, dashing through -the waves dead against both ocean currents and the wind, and yet making -greater speed than he could ever attain in his sailing vessel with -both wind and the tide in his favor, he would declare that he beheld a -miracle. But that would not be true. We of today, with our knowledge -of other forces than those of wind and ocean currents operating in -ocean navigation, look upon the steamship's speed as perfectly natural. -The natural forces with which the mariner of a hundred years ago was -acquainted are simply overcome by other forces in nature; not in -violation of any natural law, but through the application of forces -unknown to the sailor of a hundred years ago. So, doubtless we shall -find it true in relation to nearly all laws or forces that exist. -We shall find still other laws, still other forces, that limit or -supercede, when applied, the forces now known to us. - -But what I wanted to do is merely to call your attention to the fact -that Mormonism teaches this very great doctrine, viz., that the whole -universe--unlimited and unbounded as it is, and having within it and -now operating processes both of evolution and devolution--as it is -written in the Book of Moses (Pearl of Great Price): "Behold there are -many worlds that have passed away by the word of my power. And there -are many that now stand, and innumerable are they to man. * * * And -as one earth shall pass away and the heavens thereof, even so shall -another come; and there is no end to my works"--notwithstanding all -this is going on in the universe, the operation of both creative and -destructive forces, yet we are assured by the word of God as well as -by the deductions of scientists and philosophers that all the mighty -change going on in the universe, as well as the universe itself, are -under the dominion of law; and in the consciousness of the reign of -law, our faith teaches us to repose sublime and perfect confidence in -the fact that - - "God is in his world: - "All is well with the world." - -Such I conceive to be the effect of this conception that we live under -the reign of law; and that constructive forces predominate in the -economy of things, else things that are would not be nor persist. - -IV. - -SOURCE OF MORAL EVIL. - -Now we come to an element in our faith, extremely interesting and -that is the transgression of law, which the Apostle John declares to -be sin: "for sin," said he, "is the transgression of the law." This -transgression of law is a fact that has to be taken into account in -the sum of things. The existence of moral evil in the world is one of -the problems that has vexed Christian theologians from the earliest of -times until now. They have had extreme difficulty in reconciling their -conception of God as an absolute being, infinitely wise, all-powerful, -all-good, and that he created everything out of nothing, and yet not -assign to him the creation of evil. If all things have been produced -by an infinitely righteous, perfect, all-powerful, and good Creator, -how can moral evil exist in his economy? That is a question to which -no satisfactory explanation has yet been found. Mormonism teaches that -God does not create moral evil; but that moral evil arises out of the -agency of intelligences, and that so long as there are intelligences, -possessed of free agency, it means that they can violate law, if they -insist upon doing it. To conceive this as impossible would be to deny -the free agency of intelligences. - -I know there is one passage that, perhaps, might be quoted against my -contention, that God does not create evil. It occurs in the writings of -Isaiah, it is said--and it is the only place in Scripture where it is -said, so far as I have been able to learn--"I [God] make peace," and "I -create evil." "I create"--what? "Evil," such as the opposite of peace, -such as war, famine, and the like. But to what end does God cause war, -or famine? For corrective purposes only, to chastize men, to bring -them to a realization of wrong-doing, or national transgression. For -these ends God has, sometimes, brought to pass these conditions that we -recognize as evil. But that class of evils is quite a distinct thing -from moral evil. Though God may bring on a famine, storm, tempest, or -war for corrective purposes, yet God is not the creator of falsehood; -he is not the creator of slander; nor of drunkenness; nor of avarice, -nor malice, nor of robbery, nor unkindness, nor of adulteries. These -moral evils are not of his creating. Jesus Christ did not say, "Lead -us not into temptation," for, as the Apostle James instructs us, God -cannot be tempted of evil. "Let no man," says he, "when he is tempted, -say, I am tempted of God; for God cannot be tempted with evil, neither -tempteth he any man. But every man is tempted when he is drawn away of -his own lusts and enticed. Then lust when it hath conceived bringeth -forth sin, and sin when it is finished bringeth forth death." The -prayer of the Christ, as taught to his apostles, and as restored -through the word of the Lord to our Prophet, is not, "And lead us not -into temptation," but "Suffer us not to be led into temptation, deliver -us from evil." - -So far as moral evil is concerned, then, I say it is not of God's -creation. It is one of those possibilities that are eternal. It did not -begin with the transgression of Adam upon this earth. It existed before -that; even in the heavens, when Lucifer rebelled against the King and -majesty of heaven--God. Lucifer had power even there to sin; and so -far back as the agency of intelligences extends, there has existed -always the possibility of sin; and so far forward as the agency of -intelligences shall extend, there will always be the possibility, of -the transgression of law, of sin; for sin potentially, is an eternal -reality. It is concurrent with the free agency of intelligences. - -But God, according to Mormon doctrine, does not create evil, tempt -men with it, and then when not sufficiently strong to withstand the -temptation, damn them everlastingly for falling. The only way in -which God affects men is favorably, that is, he helps them in their -apprehension of and their adoption of the good. He does not, according -to Mormon doctrine, create intelligence, for that is an independent, -self-existing thing; therefore not even God creates man's intelligence, -that is uncreated and uncreatable--an eternal thing. As I have said -elsewhere, God is not responsible for the use they make of their -freedom; nor is he the author of their sufferings when they fall -into sin; suffering arises out of the violations of law to which the -"intelligence" subscribed, and must be endured until the lessons of -obedience to law are learned. - -Man has his choice of moving upward or downward in every estate -he occupies; often defeating even the benevolent purposes of God -respecting him, through his own perverseness; he passes through -dire experiences, suffers terribly, yet learns by what he suffers, -so that his very suffering becomes a means to his improvement; he -learns swiftly or slowly, according to the inherent nature of him, -obedience to law; he learns that "that which is governed by law is also -preserved by law, and perfected and sanctified by the same; and that -which breaketh the law and abideth not by law, but seeketh to become a -law unto itself, and willeth to abide in sin, and altogether abideth -in sin, cannot be sanctified by law, neither by mercy, justice nor -judgment. Therefore they must remain filthy still." This conception of -things relieves God of the responsibility for the nature and status of -intelligences in all stages of their development; their inherent nature -and their volition makes them primarily what they are, and this nature -they may change, slowly, perhaps, yet change it they may. God has put -them in the way of changing it, by enlarging their intelligence through -change of environment, and through experiences. - -THE PLACE AND MISSION OF CHRIST IN MORMON DOCTRINE. - -There is a singular fact connected with this subject of moral evil--of -sin. And that is that the transgression of the moral law entails -suffering, even as violation of physical law may result in pain, or -sickness or death. The way of the transgressor is hard. "Whatsoever -a man soweth that shall he reap." "The wages of sin is death." Not -only are these truisms, but it is also true that often the righteous -are made to suffer because of the transgressions of the wicked. The -innocent are involved in the misery of the guilty. No man lives unto -himself alone, and he may, and often does involve others in his -transgressions. It is possible for the fathers to suffer because of -the sins of the children. It is possible for the children to suffer -because of the sins of the fathers. Many a father can still exclaim as -David did over his wayward son Absalom, "O! my son! Would to God that -I had died for thee!" This is one of the difficulties that confront -religious thought--the innocent being involved in the sufferings of -the guilty. Yet, from the midst of our perplexity over such a seeming -injustice as this, there comes to us the mighty testimony that it is -not only possible but it is a fact, that the innocent can and do suffer -with and because of the transgression of the guilty; may they not also -suffer for them, since vicarious suffering is a possibility? On that -possibility hinges the whole gospel of the Christ, and the saving power -of the atonement. It is deeply written in the experiences of men that -the innocent can suffer with and because of the guilty; and it is the -doctrine of the Christian revelation that the innocent can suffer for -the guilty, as witness the following testimonies: "For when we were yet -without strength, in due time Christ died for us." "Christ also hath -once suffered for sins, the just for the unjust, that he might bring us -to God." "He [the Christ] appeared to put away sin by the sacrifice of -himself. * * * So Christ once suffered to bear the sins of many; and -unto them that look for him shall he appear the second time without sin -unto salvation." "Christ also suffered for us. * * Who his own self -bore our sins in his own body on the tree, that we being dead to sin, -should live unto righteousness; by whose stripes we were healed." It is -very clear, then, that it is the doctrine of the Christian revelation, -which doctrine of course, Mormonism accepts, that Christ suffered -for man's transgressions. There is Scripture evidence also, could we -but take the time to point it out, to prove that the whole scheme of -man's earth-life and his redemption was considered even before the -foundations of the earth itself were laid. And the Redeemer chosen and -agreed upon and hence was "the Lamb slain from the foundation of the -world." Paul announces himself as living, "In hope of eternal life, -which God, that cannot lie, promised before the world began." The -facts in brief are that the time came when for the progress of spirit -intelligences an earth-life, under conditions such as exist in this -world, became necessary to them. To bring to pass that earth-life the -union of spirit with earth element and attended by the experiences -which such a life would bring, involved transgression of law, -involving the race in sin and death from which it was only possible to -extricate it by adequate atonement being made to satisfy the claims of -inexorable law. In this crisis there arose in the councils in heaven -one great, sympathetic Soul who recognized not only the fact that the -innocent can suffer with the guilty, or because of the guilty, but -_for_ the guilty, and offered himself a sacrifice for the sin that -should be committed in breaking the harmony of things in order to give -intelligences the advantages of earth-life and its lessons. The Christ -would make atonement for Adam's transgression, so that as in Adam all -should die, as saith the Scriptures, so in Christ should all be made -alive; that "since by man came death, by man should come also the -resurrection of the dead." And not only was this vicarious atonement -made to cover the transgression of Adam, but it was made to reach also -to the individual sins of men, that they might not suffer if they -would accept the gospel. The doctrine is better stated in a revelation -given to our Prophet than anywhere else in sacred literature, hence -I quote that revelation. Let it be borne in mind that transgression -of the moral law--sin--is attended upon by suffering, and now this -revelation. It was given through the Prophet to Martin Harris, one of -the three witnesses to the Book of Mormon, reproving him for some of -his delinquencies: - - "And surely every man must repent or suffer, for I, God, am endless, - - "Wherefore, I revoke not the judgments which I shall pass, but woes - shall go forth, weeping, wailing and gnashing of teeth, yea, to - those who are found on my left hand; - - * * * * * - - "Therefore I command you to repent, repent, lest I smite you by - the rod of my mouth, and by my wrath, and by my anger, and your - sufferings be sore--how sore you know not! how exquisite you know - not! yea, how hard to bear you know not! - - "For behold, I, God, have suffered these things for all, that they - might not suffer if they would repent, - - "But if they would not repent, they must suffer even as I, - - "Which suffering caused myself, even God, the greatest of all, to - tremble because of pain, and to bleed at every pore, and to suffer - both body and spirit; and would that I might not drink that bitter - cup and shrink-- - - "Nevertheless, glory be to the Father, I partook and finished my - preparations unto the children of men; - - "Wherefore, I command you again to repent, lest I humble you - with my almighty power, and that you confess your sins, test you - suffer these punishments of which I have spoken, of which in the - smallest, yea, even in the least degree you have tasted at the time - I withdrew my spirit." - -I presume that the experience of Martin Harris, here described, has -at least been sufficiently the experience of every matured man and -woman--that they know this testimony to be true, that is, that sin -produces suffering--sorrow, anguish of heart; and when the Spirit of -the Lord is withdrawn and darkness, like the blackness of night surges -through the soul of man, and the sun of righteousness seems set for -him, he is then made to feel what it means to sin against the law -of God as it has been revealed unto his soul. When you think of the -bitterness of that personal suffering, you will not marvel that when -the heavy burden of a world's sin rested down upon the Son of God in -Gethsemane--you certainly will not marvel that he sweat great drops of -blood in his agony; nor wonder at his suffering on the cross. - -Now, the transgression of the moral law we say results in suffering. It -is possible for the innocent to suffer for the guilty, and through the -voluntary act of the Christ, he took upon him your sins and mine, if we -will but be bought by the price which he paid for us. He has suffered -that we might not suffer, if we would but obey his law henceforth. - -The atonement of the Christ both for Adam's transgression and for -the individual sins of men, brings into the moral economy of God the -element of mercy, and of love from which mercy springs. To make room -for mercy, however, justice had to be satisfied, hence the atonement. -"And God so loved the world that he gave his only begotten Son, that -whosoever believeth on him should not perish, but have everlasting -life. For God sent not his Son into the world to condemn the world, -but that the world through him might be saved." This sacrifice of -the Christ is the manifestation of that love of God that binds in -sympathetic relations all the intelligences of the universe together; -by which they suffer not only _with_ each other and _because_ of each -other, but at need _for_ each other. This is the doctrine of the -atonement of the Christ; this the good news of salvation, the gospel of -Jesus Christ. You may be rescued, I may be rescued, from the suffering -that comes of sin, through the vicarious atonement of the Christ. And -that the forces of that atonement may be applied to us, we manifest our -acceptance of this means of salvation by our repentance of sin, and -by going into the waters of baptism, into the great cleansing element -of the world, and there are buried with the Christ in likeness of his -own burial; and then we are brought forth from the watery tomb in the -likeness of his glorious resurrection; and as he awoke to a newness of -physical life, by the resurrection, so, too, may we come forth from -baptism to a newness of spiritual life. We also complete the baptism -by the application of the purifying element, the baptism of the Holy -Ghost--likened unto a baptism of fire. The Spirit of God is thus -imparted to our spirit, which means that our lives are united with the -life of God; by which his wisdom may be at our service; by which his -strength may be our strength; his glory, may be our glory. Thus may men -be united to God by these most beautiful and holy symbols of the gospel -of Jesus Christ. Then, to keep the object lessons constantly before us, -and to be reminded of the price that was paid for the possibility of -our redemption from sin, we often partake of the emblems of the body -and of the blood of the Christ, by which we renew covenant, by which we -renew spiritual life, and thus keep our fellowship with God, that the -blood of Christ may cleanse us from all sin. - -This, in part, is the body of our doctrine. This is the grand scheme -of man's salvation, and the philosophy that underlies it. This is -our doctrine concerning the universe, concerning the existence of -intelligences within it, the purpose of earth-life of man, and the -means provided for man's redemption from the consequences of the -transgression of law involved in that earth-life. Judge ye, this day, -whether such a body of doctrine as this is not worthy of something more -than "the cold respect of a passing glance." - - - -V. - -PEACE. - -Remarks at the "Peace Meeting," held in the Salt Lake Tabernacle, -Sunday afternoon, May 16th, 1909, following a Discourse by Elder W. W. -Riter on the subject of "Universal Peace." - -I. - -THE BLESSEDNESS OF PEACE. - - "And he [Jehovah] shall judge among the nations, and shall rebuke - many people; and they shall beat their swords into plow shares, - and their spears into pruninghooks; nation shall not lift up sword - against nation, neither shall they learn war any more." - -This is the passage of Scripture which Elder Riter referred to as -being the one which, perhaps, will be more frequently repeated today -than any other passage of Scripture; for in our own land, and other -Christian lands, this day is dedicated to the promotion of peace; to -the suggesting of ways and means by which peaceful arbitration may be -substituted for the dreadful arbitrament of war, in the settlement of -international difficulties. - -I presume there is no one but what loves peace. We remember, of -course, the injunction of the Psalmist, "to seek peace and pursue -it." We recall, on this occasion, the song of the angels at the birth -of the Christ, when the hope of Isaiah in a new form was expressed -in the song of the angels, in the Judean hills--"Glory to God in the -highest, and on earth peace, good will toward men." I think of all -the salutations that were ever spoken to man, the most beautiful is -that salutation of the Christ after his resurrection upon meeting his -disciples--"Peace be unto you!" This afterwards became the universal -Christian salutation--"Peace be unto you!" "He [the Christ] hath called -us to peace," is Paul's declaration. Again: "if it be possible--as much -as lieth in you, live peaceably with all men." Of wisdom it is said: - - "Her ways are ways of pleasantness, and all her paths are paths of - peace." - -From all these expressions we learn, of course, the desirability and -the beauty and grace of peace--"peace on earth, and toward men good -will." Strange indeed would be the spectacle of a man who would express -himself in favor of war instead of peace. Peace is the mother of -abundance; the nurse of sciences and of arts; for without peace these -things may not abound. Peace is essential to the progress of nations; -some one has called it the "calm health of nations." Every prompting -of the heart and every deduction of the reasonable mind would array -all men upon the side of peace. Good sense demands it; prosperity and -progress of nations demand it. I give my voice for peace. But in our -contemplation of this subject, there are some other things that, I -think, ought to be considered. We must not forget that there is such a -thing as "ignoble peace," There has been in the past, and there may be -in the future, such things as "honorable wars." There are some things -in this world that can not be arbitrated. A burglar, for instance, -enters your home, and he loads up his bag with your valuables--your -jewelry, your money, the product of your frugality and industry--and -when you catch him red-handed in the act, he may not drop his bag and -propose arbitration. You can't arbitrate the case; he must be seized -and brought before the courts, and receive the punishment due to his -crime. The community must be protected against such characters. It -is equally true that there are international affairs that may not -be arbitrated. A host may not invade our territory, and while still -occupying it propose arbitration of differences between us. We will -not endure the presence of the invader. He must be driven from the -fatherland. Until we reach the basis of assured justice in personal -affairs and in national affairs, the world may not hope to dispense -with the force that can demand and assure justice. The very existence -of law implies force. The great Napoleon, who will yet be recognized -as a greater statesman than he was warrior, once said, "Your laws are -mere nullities without the force necessary to make them respected." Law -implies penalty; penalty implies force; force, in the last analysis of -it, means armies and navies, and there is no escaping the conclusion. -While God is spoken of as a God of justice, he is also spoken of as a -God of battles: and we have a number of instances named in holy writ, -where God justified war--notwithstanding all the horrors attendant upon -it. There are some things worse than war, and there are some things -even better than peace. Justice is better than peace; and without -justice, be assured you can have no enduring peace. War is horrible, -but slavery is worse. Deprivation of your rights, the right to life, to -liberty, and to the pursuit of happiness--to be deprived of these is -worse than war; and these are worth all that it costs to maintain them, -worthy of all that even a war would cost us to maintain them. - -II. - -THE GOD OF BATTLES. - -I was much impressed, many years ago, in reading the account of Joshua, -when he was taking possession of the land which God had given to the -Hebrew race. As he was nearing Jericho, in the early days of his -conquests, on one occasion he observed a stranger approaching, with his -sword drawn in his hand: and Joshua went unto him and said, "Art thou -for us, or for our adversaries?" "Nay," said this glorious personage, -"but as captain of the host of the Lord, am I now come;" and Joshua -fell at his feet and worshiped him without reproach, acknowledging him -as lord, and inquired what he would have him to do; and the divine -personage--for he was no less--required the warrior, Joshua, to remove -the very shoes from his feet, for he was standing on holy ground! How -different this incident from that where an angel appeared unto John, -the beloved disciple, and John, overwhelmed with the glamor of the -angel's brightness, fell down and worshiped him, or would have done -so, but the angel quickly raised him up and said, "See thou do it not, -for I am of thy fellow servants and of thy brethren that have the -testimony of Jesus, worship God." But in the case of Joshua bowing down -to this personage, with drawn sword in hand, "Captain of the Lord's -hosts," he was not stopped in his worship of him; proving to us that -this personage was more than an angel--that he was divine. What, Deity? -Yes, or why was he worshiped by Joshua? Again, it is written in the -Scriptures: - - "The sons of Reuben, and the Gadites, and the half tribe of - Manasseh--made war with the Hagarites--and they were helped against - them: for they cried to God in the battle, and he was entreated of - them; because they put their trust in him.--Then fell down many - slain, because the war was of God." - -These incidents represent God indeed as a God of battles. I know it -is said that "War is hell," and therefore, from that standpoint, some -people may think that God has little or nothing to do with war; but at -this point I may say that I share the views of his Grace the Archbishop -of Armagh, who, in a poem published a few years ago, said: - - "They say that 'war is hell,' the 'great accursed, - 'The sin impossible to be forgiven-- - Yet I can look beyond it at its worst, - And still find blue in Heaven. - "And when I note how nobly natures form - Under the war's red rain, I deem it true, - That he who made the earthquake and the storm, - Perchance made battles too! - - * * * * * - - "As the heaven's many colored flames - At sunset are but dust in rich disguise-- - The ascending earthquake dust of battle frames - God's pictures in the skies." - -III. - -JUSTICE THE BASIS OF PEACE. - -You will see, from what I have here said, that while I am interested -in this question of peace, and believe in it, I have little sympathy -with the hysteria that sometimes goes with those who advocate it. If -the world wants peace--very good; the world may have it; but that -world-peace which has been the dream of prophets and sages must -have for its basis justice. No more beautiful expression than this: -"Righteousness and Peace have kissed each other;" and peace is of -little worth till kissed by righteousness. Make your basis of universal -peace universal justice, and peace is assured. And may we hope for -it, this universal peace? Most assuredly. It has been promised the -world by divine wisdom, and his word will not fail; but when we get -universal peace, it will be because righteousness has been established, -and because justice is assured. Those of us, then, who are interested -in establishing international peace--universal peace--let us proceed -by seeking to establish righteousness--personal and national--and -by establishing justice. Already there has been wonderful progress -made by the world in this direction. Already we may see the twilight -breaking over the eastern hills that gives assurance of the coming -day of peace spoken of by the prophets. Elder Riter has traced for us -some of the developments in this progress. I think, in modern days -our movements towards it have been almost by leaps and bounds. It was -in 1815 that the first peace society in the world, was organized. -That organization was effected in the United States. It took place -immediately after the close of the unfortunate war of 1812, our last -war, with Great Britain--pray God it may be, indeed, the very last! -The circumstances attendant upon that war, the pity of seeing people -of the same race and of the same religion, locked in deadly conflict; -and then, too, the unhappy circumstances of having the chief great -land battle fought some fifteen or twenty days after the peace between -the two nations had really been signed--these circumstances created a -sentiment against such wars as this, wars between people so closely -allied in interest and sentiment, and religion--it was like brother -fighting brother! And the great internecine war between the American -states presented to the world even a sadder picture, and created a -still stronger sentiment for peace. So the peace movement began from -these circumstances, and from these beginnings grew until from a purely -local movement it became a national one; and today is an international -one. In 1899 we had the happiness of seeing the world's first great, -permanent international court of arbitration established, the beginning -of the fulfilment of that dream of the prophets, the establishment -of the universal parliament of the world, the federation of nations. -The leading nations of Europe and America sent delegations to the -Hague that year, and there was established this permanent court of -arbitration, which has already passed upon some twelve international -cases, and that has quite a number of cases still pending before it. -This is progress beyond the dreams of men a quarter of a century ago. -But these things grow slowly. We need not marvel if the movement that -finally established this permanent international court of arbitration -grew slowly. "Constitutions," says an authority on civil law, "are not -made--they grow." They come up out of the long experience of races -of men. They are beaten out upon the anvil of human experience. Take -a single nation, a homogenous people--how slow they have been, in -the centuries of the past, to come to a settlement of the questions -pertaining to the civil rights of persons, to their political rights -under the law. How slow individuals have been to learn that liberty -is liberty under the law; and not the license to do as one pleases, -irrespective of the rights of others! You may be assured that if a race -or a nation has made slow progress along these lines, when the people -were homogenous, when their civilization was identical, when their -aspirations were of one character--then you may be assured that nations -of different races, civilizations, traditions and temperaments will -still make slower progress and require a longer time to conform their -conduct to international law, the object of which shall be to dispense -justice among the nations. Still we may hope that this movement towards -a recognition of international justice and universal peace will be more -rapid than in past ages as to national reforms and progress, since we -live in an age noted for the diffusion of knowledge, and a constantly -widening circle of intelligence. - -In this text I have read to you, there is one thing that I want to -call your attention to, that we are apt to overlook, and that is -this: "And He [Jehovah] shall judge among the nations, and shall -rebuke many people," etc. Mark you that! Jehovah "shall judge among -the nations;" then comes your promise of the beating of swords into -plowshares, and spears into pruning hooks. When? When Jehovah judges -among the nations--when his law, the very essence of which is justice, -is observed and honored by the nations; then we may hope to find the -fulfillment of the dream of the prophet,--and not until then. And -when the dream of the poets and sages shall come to pass, and the -federation of nations shall be a reality, and there shall be the -world's parliament--what then? Why, even then you will find that law -implies force to compel obedience, and that force in the last analysis -of things means armies, navies--war! So that when the world shall be -removed from the possibilities of war, I do not know. My judgment is -that we shall need courts, police, armies, navies--the embodiment -of force, just so long as on the part of individuals and groups of -individuals and communities and nations there is a disposition to -resort to acts of injustice, to violate law, to gratify the disposition -in man to make aggression upon his fellow-men. These things must be -restrained; and, in some cases force only is the means by which they -may be restrained; so that the means of the enforcement of law, so far -as I can see, must live as long as there is law. - -Well, this view is not so very hopeful for international--for universal -peace, is it? I read, in my Scriptures, about their having been war -even in heaven; and I do not know but what there may be future wars in -other heavens--I am sure there will be if there is rebellion against -law, and justice, and good order; and it will extend into the future, -as well as being a reality of the past. Now, do you not see that the -end of all our reflections upon the subject simply means that you must -have righteousness or you can have no peace? You must have justice or -you can never have peace. Neither Gods nor men have been able to have -peace in the past, not even in heaven, apart from these principles; -and what holds as to the past, I think is very likely to hold for the -future. - -As to the sorrow that wars bring to us--I scarcely know what to say of -that. But even sorrows have their mission in this world; and suffering -has its mission. I think that any Christian who rightly understands -the gospel of Jesus Christ will value all the more the salvation that -comes to him, by reason of what it cost--the blood-sweat of the Christ -in Gethsemane, as well as his sufferings on Calvary. I think a man -should value the liberties that he enjoys all the more because of the -awful price that has been paid for them. I read here in our Book of -Doctrine and Covenants that God inspired the fathers of our republic -to establish the Constitution of our country--the United States; and -he tells us that he "redeemed the land by the shedding of blood." Are -these battles of the past, these sufferings and sacrifices of past -generations, of no value? I prize the liberties of our age and the -civilization of our times, not only because of the value of the things -in themselves, but also because of the price that the generations -in the past have paid for them. They become sanctified through the -suffering and the sacrifice that it has been necessary to make fo -them. Father Ryan has voiced some sentiments, in which I share, and I -am going to read them to you. It is said by some one, whom I do not -now remember, that "Calvaries and crucifixes take deepest hold of -humanity--the triumphs of might are transient, they pass away and are -forgotten--the sufferings of Right are graven deepest on the chronicles -of nations." I do not believe that all the suffering of the past is -wasted, by any manner of means, "Crowns of roses fade; crowns of thorns -endure!" And now for this poem: - - THE LAND WITH MEMORIES. - - "Yes! give me a land where the ruins are spread, - And the living tread light on the hearts of the dead; - Yes, give me a land that is blest by the dust, - And bright with the deeds of the downtrodden just! - Yes, give me the land that hath legend and lays - Enshrining the memories of long-vanished days; - Yes, give me a land that hath story and song, - To tell of the strife of the Right with the Wrong; - Yes, give me the land with a grave in each spot, - And names in the graves that shall not be forgot! - Yes, give me the land of the wreck and the tomb, - There's a grandeur in graves--there's a glory in gloom! - For out of the gloom future brightness is born, - And the graves of the dead, with the grass overgrown, - May yet form the footstool of Liberty's throne, - And each single wreck in the war-path of Might, - Shall yet be a rock in the Temple of Right!" [1] - -[Footnote 1: This poem was often quoted by Mr. Alexander Stephens, of -Georgia, than whom America has produced few greater statesmen, and this -poem for him seemed to voice the sorrows of the South after the close -of the war between the States.] - -Now, let us have peace, even if we have to fight for it--and in my -judgment, for some time to come, if you have peace, it will be because -you are prepared to fight for it; and when the great central government -shall be established--the world's federation of nations--it will need -the force, the power to compel men to submit to its just decrees. -This dream of the poet, here in Isaiah, shall be fulfilled in very -deed, when God shall judge among the nations; because when he judges -among the nations, he will judge in righteousness, and he will judge -in justice; that will insure the world's peace; and our national -armaments then will not be necessary. But what experiences, national -and international, lie between where we now stand and the attainment -of that end--who may tell? Another prophet caught a glimpse of that -side of the question, when he declared that the nations would beat -their plows into swords, and their pruning hooks into spears (Joel -3:10); and there is something in the way of experience in that kind -for modern nations, in all probability. Yet, I am a man of peace, I -believe in peace. I intend to work for peace, but I cannot close my -eyes to some of these things that are born out of the experiences of -races and nations of men; but may God grant that the spirit of peace -may increase in the world--there is much need of it, but when peace -becomes universal and permanent, be assured it will be so, because -righteousness and justice shall have been established in the world. - - - -VI. - -THE MYSTERIOUS HARMONIES OF THE GREAT REPUBLIC. - -Being a development of the thought that God had part in founding the -government of the United States and is directing its destinies. (Fourth -of July speech at Spanish Fork, 1908.) - -I. - -INTRODUCTION. - -_Mr. Chairman, Ladies and Gentlemen_: I appreciate the honor you have -done me in asking me to come to your beautiful and thriving town to -speak such things to you as this occasion may suggest. I think it -is quite generally conceded that the old-fashioned Fourth of July -celebration, like many other old-fashioned things, is growing out of -date. The thirteen guns at sunrise, the hoisting of the flag, the -early assembling of the people, the parade, in spite of heat and dust, -rain or mud, representation of the thirteen states by thirteen young -ladies--beautiful all; the assembling of the people in the grove, the -prayer of the chaplain, the reading of the Declaration of Independence, -with all its serious charges against King George III intact; and, above -all, the long and serious and wearying speech of the "orator of the -day"--all this is passing away, and we celebrate our nation's birthday -usually under less imposing ceremonies; and to this change, for one, I -have been entirely reconciled. So far reconciled, in fact, that I had -made something like a resolution that never again would I participate -in the old-fashioned methods of celebration; that I would no more -inflict on my fellow-citizens a Fourth of July speech so often misnamed -"oration." - -But receiving your committee's very flattering invitation to address -the good people of Spanish Fork, a change came over the spirit of -my thought, and it occurred to me that at this particular time the -occasion might afford an opportunity for the expression of thoughts -which I am quite sure the people of your town, and the people of our -entire state, would do well to consider at this time, and hence I am -here to venture a few remarks which I hope will be of some interest to -those here assembled, and without offense to any. - -THE MIRACLE OF AMERICAN ACHIEVEMENTS. - -I think no man of intelligence can contemplate the achievements by the -United States of America through the last one hundred thirty six years -without being over-powered by the sense that what has been wrought is -the result of something more than merely unaided, human achievement. -The establishment, maintenance and extension of free institutions until -they reach triumphant success in permanent, peaceful self-government -by the people; the enlargement of our borders from the great lakes to -the gulf; from the shores of the Atlantic to those of the Pacific; -the triumphs obtained over the wilderness; the marvelous extension -of civilization; the contributions we have made to civilization -itself; the triumphs of intellect over material things; the practical -annihilation of distances; the network of railroads, trans-continental -and local, with accompanying network of telegraph lines bringing all -parts of our land into immediate communication with each other, and -with all the world; the multiplication of mechanical contrivances, -which removes man from much of the drudgery of life; the marvelous -increase in conveniences and comforts of human life, country life, -town life, city life and national life; the general uplift that has -taken place in intellectual, moral and spiritual life; our expanding -educational facilities and the wide dissemination of knowledge among -the people; the increase among the people, if not of patriotism, at -least of confidence in the permanency and success of our system of -government--all these triumphs, I repeat, proclaim a higher power than -that which is resident in human wisdom as being the force that founded -and that has guided the destinies of our country to the achievement of -all this. For some wise purpose, yet to be more perfectly unfolded, -through plot and counterplot of men, I feel that God is developing -the mysterious harmonies that shall make up the history of our great -republic. It is upon this idea that I shall dwell today, the idea that -God has had a part in founding our nation and directing thus far its -course. I am the more free to take in hand this subject today, because -I believe that I am speaking to those who quite generally accept this -view. - -II. - -THE INSPIRATION OF THE FOUNDERS OF THE AMERICAN CONSTITUTION. - -The following passage is to be found in a book which many of our -citizens accept as scripture, and which represents Deity saying: - - "It is not right that any man should be in bondage one to another. - And for this purpose have I established the constitution of this - land [the United States] by the hands of wise men whom I raised up - unto this very purpose, and redeemed the land by the shedding of - blood." (Doc. and Cov. Sec. 101.) - -I think this doctrine may be maintained in two ways: First, by -reference to the historical incidents of the American revolution, in -the throes of which our nation had its birth. And, second, by an appeal -to the principles of the constitution on which our nation is founded. -Necessarily, of course the consideration of these two branches of the -subject must be very limited. Let us consider the first proposition. -One hundred and thirty-six years ago today, when the Declaration -of Independence was signed by the American patriots assembled in -Philadelphia, there were in existence, and in rebellion against Great -Britain, thirteen colonies extending along the Atlantic seaboard from -Massachusetts to Georgia. In round numbers, the population did not -reach 3,000,000. They were not a military people. They were a farming -and frontier population. The task immediately before them, in an -economic way, was the subjugation of the wilderness. They had no great -stores of munitions of war, nor were they well supplied with arms. -Their commerce was primitive and depended upon the favor and shipping -of the nation with which they were at war. They had no great military -geniuses among them, and, from the standpoint of those who believe -that God fights on the side of those who have the largest and most -perfect armies and the heaviest ordinance, the struggle for independent -national existence would look hopeless. In the eyes of many of the -colonists themselves it was a forlorn hope, this dream of independence. -They were about to measure arms with one of the most formidable empires -of the world. A nation ready and armed at all points, "her navies," -as some of the leading men of Virginia said--"her navies were riding -triumphantly in every sea; her armies never marched but to certain -victory." What could be the issue of such a conflict except that the -colonies would become an easy prey to Great Britain, and the rebellion -would end in converting "the right" which the British parliament -then claimed to tax America without representation, into a firm and -indubitable right by conquest? - -The fact alone that the colonies succeeded in the face of such -overwhelming odds in winning their independence must necessarily argue -the support of some superhuman power which intervenes in the affairs -of nations. And when the secondary means through which victory was -finally secured for the colonies is considered, the more apparent -becomes the fact of divine interposition. The mind skeptical to such -faith as this, would naturally say that the victory of the colonies -was achieved because France and Spain, old enemies of Great Britain, -and Holland, her jealous rival for the world's commerce, joined with -the American colonies in the war against Great Britain, and that those -nations, rather than the colonial armies, won for the American colonies -their independence. To my mind, however, it is just here that the -interposition of divine providence becomes most apparent; and I find my -belief most aptly expressed by one of the most accomplished of American -historians (Marcus Wilson), who, in commenting upon the treaty of peace -signed by Great Britain, France, Spain, Holland and the United States, -said: - - "This closed the most important war in which England had ever been - engaged--a war which rose wholly out of her ungenerous treatment - of her American colonies. The expense of blood and treasure which - this war cost England was enormous; nor, indeed, did her European - antagonists suffer much less severely. The United States was the - only country that could look to any beneficial results from the - war, and these were ordained by a strange union of opposing motives - and principles, unequaled in the annals of history. France and - Spain, the arbitrary despots of the old world, had stood forth as - the protectors of an infant republic, and had combined, contrary - to all the principles of their political faith, to establish the - rising liberties of America. They appeared but as blind instruments - in the hands of providence, employed to aid in the rounding of - a nation which should cultivate those republican virtues that - were destined yet to regenerate the world upon the principles of - universal intelligence, and eventually to overthrow the timeworn - system of tyrannical usurpation of the few over the many." - -To this expression of my belief I may hope to add nothing. I do, -however, desire, in addition to the evidence thus presented for the -idea of the interposition of providence in the affairs which led to -the establishment of our nation, I do desire to call your attention to -the fact that some of the great American leaders in the Revolutionary -period had a most perfect pre-vision of all these events which history -records as having taken place. Among these inspired men, which many of -you believe God raised up to found the constitution of our country, -there certainly was none more inspired than the great Virginia orator, -Patrick Henry. Mr. Wirt, his biographer, calls attention to an item of -his history which seems to have been strangely overlooked by those who -speak of this great man and the contributions he made to the general -cause of freedom in our land. Mr. Wirt tells us of a conversation that -took place at the residence of Colonel Samuel Overton, in Virginia, -in the presence of a number of prominent gentlemen that is so clearly -prophetic that you shall not find in Isaiah or Micah or Amos or any -of the Jewish prophets a passage that surpasses it for prophetic -clearness. I shall quote the incident as related by Mr. Wirt, who -received the story of Mr. Pope, and records it in his excellent -biography of Patrick Henry: - - "I was informed by Colonel John Overton, that before one drop - of blood was shed in our contest with Great Britain, he was at - Colonel Samuel Overton's in company with Mr. Henry, Colonel - Morris, John Hawkins and Colonel Samuel Overton, when the last - mentioned gentleman asked Mr. Henry, 'whether he supposed Great - Britain would drive her colonies to extremities, and if she should, - what he thought would be the issue of the war.' When Mr. Henry, - after looking round to see who were present, expressed himself - confidentially to the company in the following manner: - - "'She will drive us to extremities; no accommodation will take - place; hostilities will soon commence, and a desperate and bloody - touch it will be.' 'But,' said Colonel Samuel Overton, 'do you - think, Mr. Henry, that an infant nation as we are, without - discipline, arms, ammunition, ships of war, or money to procure - them do you think it possible, thus circumstanced, to oppose - successfully the fleets and armies of Great Britain?' 'I will be - candid with you,' replied Mr. Henry. 'I doubt whether we shall be - able, alone, to cope with so powerful a nation. But,' continued he - (rising from his chair, with great animation), 'where is France? - Where is Spain? Where is Holland?--the natural enemies of Great - Britain. Where will they be all this while? Do you suppose they - will stand by, idle and indifferent spectators to the contest? Will - Louis XVI be asleep all this time? Believe me, no! When Louis XVI - shall be satisfied by our serious opposition, and our Declaration - of Independence, that all prospect of a reconciliation is gone, - then, and not until then, will he furnish us with arms, ammunition, - and clothing; and not with these only, but he will send his fleets - and armies to fight our battles for us; he will form with us a - treaty offensive and defensive, against our unnatural mother. - Spain and Holland will join the confederation! Our independence - will be established! and we shall take our stand among the nations - of the earth!' Here he ceased; and Colonel John Overton says, he - shall never forget the voice and prophetic manner with which these - predictions were uttered, and which have been since so literally - verified. Colonel Overton says, at the word independence, the - company appeared to be startled; for they had never heard anything - of the kind before even suggested." - -I think this passage alone, when the roster of "American prophets" -shall be made up, will place this first man of our Revolutionary period -high on the list of such prophets, and we shall yet have occasion to be -as proud of our American prophets as the Jews are of their prophets. -Of other manifestations of inspiration in the men who guided the -councils of our nation in this Revolutionary period, I may not here -speak at length. It is matter of pride, however, that their wisdom was -recognized by friends over the sea. Of the first continental congress, -the Earl of Chatham, in the British house of lords, said: - - "I must declare and avow, that in all my reading and study of - history (and it has been my favorite study--I have read Thucydides, - and have studied and admired the master states of the world), - that for solidity of reasoning, force of sagacity and wisdom of - conclusion, under such a complication of circumstances, no nation - or body of men can stand in preference to the general congress of - Philadelphia." - -Whence obtained these men the wisdom that thus challenged the -admiration of the first statesman of Great Britain, and of his age, a -man of gigantic intellectual powers, of incorruptible integrity, and -who devoted the great powers of his mind to the service of his country? -Could the wilderness impart much knowledge of principles of government -and statesmanship as was manifested in the councils of those American -planters, manufacturers and trades people? What books were extant from -which they could learn it? Was it the genius of the land they inhabited -that taught them statecraft? Was it the spirit of freedom that -brooded over the country, over lake and stream and forest that sought -self-expression through them? Did the wild waves of the Atlantic, as -they broke upon the shingle of New England's rugged coast, hymn civic -wisdom into their souls? Let poets and romancers attribute it to what -source they will, to me it was the inspiration of God which touched -their spirits and gave them understanding. - -And not only was that inspiration wisdom to the American councils, -but it inspired courage in the presence of defeat and patience that -taught their armies to wait for their victory. It gave hope and calm -to the turbulent spirit of Washington, and faith and confidence to -his companions in arms. It kept alive the fires and patriotism in the -breast of the common soldier and quieted the fears of the loved ones -left to watch over the homes during the absence of husbands and fathers -and sons. It affected all the departments of the great struggle until -"Yorktown's sun rose on a nation's banner spread, a nation's freedom -won." And the nation of the United States began that career whose -achievements are the admiration and marvel of the world. - -III. - -THE UNIQUE THINGS IN AMERICAN GOVERNMENT. - -Let us now consider the second proposition; namely, that the -inspiration of those who founded our constitution may be sustained by -a consideration of the principles on which our government is founded. -That there were republics and federated republics, too, before our -own, goes without saying; that the justice of the principle of -government by the people had been recognized by masters of the science -of civil government is equally true; but never before in the history -of the world has there been developed such a highly complex system of -government, none in which there has been such a balancing and fair -adjustment of powers, will be conceded by every student of history and -of civil government. In the first place, the division of the sovereign -power of government into three co-ordinate and independent departments, -both in the states and in the nation--the executive, the legislative -and the judicial departments--is more insisted upon than in any -other government that has ever been established. Then, again, in the -division of the sovereign power as between the states and the general -government it is unique. On the one side the general government is -more limited and on the other more extended than in any other republic -ever founded. Limited in that the general government is confined to -powers expressly conferred upon it by the constitution, while all other -powers of government are reserved to the states or to the people, -respectively. The side on which its powers are more extended than in -any previous confederation is in this, that power is conferred upon the -general government to execute its own laws, with its own machinery, -and upon all citizens within any one and in all the states. The French -philosopher, De Tocqueville, declares that the principle of our -republic rested upon "a wholly novel theory, which may be considered as -a great discovery in modern political science, and for which there is -as yet no specific name." Enlarging upon the subject, he said: - - "This constitution, which may at first be confounded with the - federal constitutions which have preceded it, rests, in truth, - upon a wholly novel theory, which may be considered as a great - discovery in modern political science. In all the confederations - which preceded the American constitution in 1789, the allied states - for a common object agreed to obey the injunctions of a federal - government; but they reserved to themselves the right of ordaining - and embracing the execution of the laws of the Union. The American - states which combined in 1789 agreed that the federal government - should not only dictate, but should execute its own enactments. In - both cases the right is the same, but the exercise of the right - is different, and this difference produced the most momentous - consequences. The new word, which ought to express this novel - thing, does not yet exist. The human understanding more easily - invents new things than new words, and we are hence constrained to - employ many improper and inadequate expressions." - -Our own national experience proves that it is the adoption of this -principle in our system of government which supplies the element of -strength that is usually supposed to be lacking in republican forms -of government, and makes it possible for a republic to persist, to be -strong, and at the same time conserve the freedom of the people. - -The principle, however, which most concerns us here today in our -deliberations is the great and fundamental principle of our system -of government--"the law of laws," as De Tocqueville calls it, the -doctrine of the sovereignty of the people--"government of the people, -by the people and for the people." This principle is, of course, the -foundation not only of our republic but of all republics. It has, -however, in our American system received increased emphasis; it has -taken on new life; it has become a reality. There are not wanting -writers on civil government who say this principle is active in all -governments, and, indeed, to some extent, that is true; but for -the most part, in modern times, until the establishment of our own -government, this principle found expression only "in the purchased -suffrages of a few of the satellites of power." At other times "in the -votes of the timid or interested minority." Or else it was "discovered -in the silence of the people and based on the supposition that the fact -of submission establishes the right to govern." But in our system this -principle is not barren or concealed; it is recognized by the customs -of the people, as well as proclaimed by the laws. "It spreads freely -and arrives without impediment at its most remote consequences," as -De Tocqueville urges, and it has direct application to the affairs -of government. It is a principle that takes government out of the -hands of a favored few, and recognizes civil power as resident in the -people. It upsets the doctrine of the divine right of kings to rule, -and of priests to interfere, only as they may exercise their rights -of citizenship in common with their fellow-citizens. That utterance -of our Declaration of Independence, which says "governments derive -their just powers from the consent of the governed," may seem at first -glance to be an unimportant statement, but tremendous consequences -draw it, and it was truly revolutionary in its character, as matters -stood in the political affairs of the British Empire at the time it was -proclaimed. And when we say that we believe that the constitution of -our country was established by a divine inspiration, working through -the men who formulated it, we should remember that we stand committed -to this doctrine of government by the people; and to such of us who -hold to a divine inspiration in our constitution, that principle of our -government is God-ordained. - -Referring to this idea that the constitution of our country is an -inspired instrument, I am tempted to believe sometimes that we fail to -appreciate the seriousness of that doctrine. We are apt to speak of -it too glibly, and as applying to a mass of things that we have never -taken the time to analyze and consider in detail. But if we really -mean what we say when holding to this view of the constitution being -an inspired instrument, then let us remember that we believe that the -constitution, not only as a whole, but in its parts, is inspired of -God. That is, it was a divine wisdom that recognized the power of civil -government as resident in the people. In other words, God ordains, for -our country at least, that government shall be by the people; that the -sovereign power of government which they ordain and establish shall be -divided into its three co-ordinate and independent branches, executive, -legislative and judicial; that there shall be a further division of -the sovereign powers of government between the states and the general -government; that the general government is authorized to exercise only -such powers as are expressly conferred upon it by the constitution; -that the rest of the sovereign powers of government are reserved to the -states and to the people respectively. The theory that the constitution -of our country is inspired commits us to the doctrine that there shall -be freedom of the press, freedom of speech, separation of church and -state, and the freedom, equality and independence of the individual -citizen--all these things together and severally are ordained of God; -_and he who infringes upon any one of these things ordained by our -inspired constitution is untrue to that order of things that God has -ordained for our government through an inspired constitution_. - -There is even more than all this to those of us who believe the -constitution to be an inspired instrument; for the most of us who -believe that believe also that the Book of Mormon is a true history of -ancient America; and in that book is recorded an historical incident -which has a direct bearing upon the subject we are here considering. -It refers to a new element in government by the people; one that we -will do well to properly regard. And that is, the direct personal -responsibility that the individual carries under a system of government -where the people rule. The incident occurs in the alleged reign of -Mosiah I at a period that corresponds with the latter half of the -second century before Christ. The old king proposed to his people -a revolution in the form of government by which monarchy should be -abandoned and the republican form of government be established in its -place. In urging this revolutionary measure the good king said: - - "It is not common that the voice of the people desireth anything - contrary to that which is right; but it is common for the lesser - part of the people to desire that which is not right; therefore - this shall ye observe and make it your law to do your business - by the voice of the people. And if the time comes that the voice - of the people doth choose iniquity, then is the time that the - judgments of God will come upon you, yea, then is the time he will - visit you with great destruction even as he has hitherto visited - this land. * * * * And I command you to do these things in the fear - of the Lord; and I command you to do these things, and that ye have - no king; that if this people commit sins and iniquities, they shall - be answered upon their own heads. For behold, I say unto you, the - sins of many people have been caused by the iniquities of their - kings; therefore their iniquities are answered upon the heads of - their kings. And now I desire that this inequality should be no - more in this land, especially among this my people; but I desire - that this be a land of liberty, that every man may enjoy his rights - and privileges alike, so long as the Lord sees fit that we may live - and inherit the land; yea, even as long as any of our posterity - remains upon the face of the land." - -The old king in his passage points to the existence of an important -element in government by the people, the moral element; the direct, -personal responsibility of the individual for such evils as obtain -under government where the people rule. But in order that this element -of moral responsibility may be brought into government, it stands -to reason that every individual must be free and untrammeled in the -exercise of his political duties, in the casting of his vote. Each -individual musts have an equal voice in the government. Every man must -be a sovereign in the civil institution, and his vote must represent -the voice and judgment of a free man. A vote unawed by influence, and -uncoerced by any power whatsoever. Less than this would bring the -whole scheme of government by the voice of the people into contempt -and failure. Under the system of government by the people, in order to -retain the moral responsibility of the people in civil affairs, there -must be no appeal but to the intelligent judgment of the individual. -Each man's act must be the act of a free man; and those who would -corrupt the electorate of a government where the people rule, or sway -it by any other force than by an appeal to reason, would destroy -this element of personal, moral responsibility in civil government, -and in the case of those of us who accept this book from which I am -quoting--_if we would appeal to any other force than to that of reason, -we would be setting ourselves against an order of things that God has -ordained_. - -This old king of whom I am speaking manifested wisdom in another -respect. His suggestion of this change from a monarchy to a republic -carried with it the provision that the change should not go into effect -until the time of his death. He would remain king so long as he lived; -then the rule by the voice of the people should begin. Was the old -monarch conscious that it would be difficult to inaugurate this rule -of the people while he yet lived? That there would be those who would -seek to know his desires, then proclaim them, influence the minds of -the electorate, and thus still have Mosiah's rule instead of government -by the people? I do not know how far these thoughts may have been the -thoughts of the king; but surely he removed grave difficulties from the -institution of his newly conceived form of government for his people -by putting off its inauguration until after his death. For sure it is -that the desires of one so esteemed, so wise and unselfish, would have -had such influence that his wishes, howsoever expressed, would have -been followed by the people, and in a measure the end of his proposed -revolution would have been thwarted. - -These reflections bring to my recollection the words of an American -writer (Orville Dewey) whose works I learned to esteem in the early -days of my reading. Especially did I admire the following passage on -what the character of a free people should be, from his essay on "Human -Life:" - - "Liberty gentlemen, is a solemn thing--a welcome, a joyous, a - glorious thing, if you please; but it is a solemn thing. A free - people must be a thoughtful people. The subjects of a despot may - be reckless and gay if they can. A free people must be serious; - for it has to do the greatest things that ever was done in the - world--to govern itself. That hour in human life is most serious - when it passes from parental control into free manhood; then must - the man bind the righteous law upon himself, more strongly than - father or mother ever bound it upon him. And when a people leaves - the leading-strings of prescriptive authority, and enters upon the - ground of freedom, that ground must be fenced with law; it must be - tilled with wisdom; it must be hallowed with prayer. The tribunal - of justice, the free school, the holy church must be built there, - to entrench, to defend and to keep the sacred heritage. * * * In - the universe there is no trust so awful as moral freedom; and all - good civil freedom depends upon the use of that. But look at it. - Around every human, every rational being, is drawn a circle; the - space within is cleared from obstruction, or, at least, from all - coercion; it is sacred to the being himself who stands there; it - is secured and consecrated to his own responsibility. May I say - it?--God himself does not penetrate there with any absolute, any - coercive power! He compels the winds and waves to obey him; he - compels animal instincts to obey him; but he does not compel men - to obey. That sphere he leaves free; he brings influences to bear - upon it; but the last, final, solemn, infinite question between - right and wrong, he leaves to man himself. Ah! instead of madly - delighting in his freedom, I could imagine a man to protest, - to complain, to tremble that such a tremendous prerogative is - accorded to him. But it is accorded to him, and nothing but willing - obedience can discharge that solemn trust; nothing but a heroism - greater than that which fights battles, and pours out its blood - on its country's altar--the heroism of self-renunciation and - self-control. Come that liberty! I invoke it with all the ardor - of the poets and orators of freedom; with Spenser and Milton, - with Hampden and Sydney, with Rienzi and Dante, with Hamilton and - Washington, I invoke it. Come that liberty! Come none that does - not lead to that! Come the liberty that shall strike off every - chain, not only of iron, and iron-law, but of painful constriction, - of fear, of enslaving passion, of mad self-will; the liberty of - perfect truth and love, of holy faith and glad obedience!" - -I trust this consideration of some of the details that enter into -the idea that our constitution is a divinely inspired instrument, -will bring home to us more emphatically the seriousness of that -declaration, as also that it will bring to us the realization of our -responsibilities that we sustain as free men, as sovereigns in a free -government. I trust, however, that you will not think I am calling -attention to these matters because I believe there will be any failure -on the part of the people of our great republic to perpetuate these -institutions so vital to our system of government. I cannot believe -that our nation was brought into existence under the circumstances that -attended upon its birth to end at last in failure. On the contrary, -I am persuaded that the time has fully come for the establishment in -this world, in some permanent way, government by the people. That -the reign of tyrants is ended and that the rule of the people has -begun, and will remain. The people of our country, especially the -people of our state, I trust, and believe, will stand for the great -principles that will perpetuate free institutions; that there shall -be in our country "equal and exact justice to all men, of whatever -state or persuasion, religious or political;" that our nation shall -continue as an indissoluble union of indestructible states; that -"the state governments shall be supported in all their rights as the -most competent administration for our domestic concerns, and the -surest bulwark against anti-republican tendencies;" that the general -government "shall be preserved in its whole constitutional vigor as the -sheet anchor of our peace at home and safety abroad;" that a "jealous -care shall be exercised of the right of election by the people"--unawed -by influence, uncoerced by any power other than an appeal to reason; -that "absolute acquiescence shall be maintained in the decision of the -majority, the vital principle of republics;" also "the supremacy of the -civil over military authority;" the "diffusion of information and the -arraignment of all abuses at the board of public reason; freedom of the -press and freedom of person" [1]--all these shall be maintained, and -with these principles maintained we may be assured that free government -will not perish from among men. - -[Footnote 1: The reader will, of course, recognize these quoted members -of the concluding sentence as excerpts from Jefferson's First Inaugural -Address.] - - - - - -End of the Project Gutenberg EBook of Defense of the Faith and the Saints -(Volume 2 of 2), by B. H. Roberts - -*** END OF THIS PROJECT GUTENBERG EBOOK DEFENSE OF FAITH AND SAINTS, VOL 2 *** - -***** This file should be named 52819.txt or 52819.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/2/8/1/52819/ - -Produced by the Mormon Texts Project -(http://mormontextsproject.org), with thanks to Trevor -Nysetvold for proofreading. - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. Project Gutenberg is a registered trademark, -and may not be used if you charge for the eBooks, unless you receive -specific permission. If you do not charge anything for copies of this -eBook, complying with the rules is very easy. You may use this eBook -for nearly any purpose such as creation of derivative works, reports, -performances and research. They may be modified and printed and given -away--you may do practically ANYTHING in the United States with eBooks -not protected by U.S. copyright law. Redistribution is subject to the -trademark license, especially commercial redistribution. - -START: FULL LICENSE - -THE FULL PROJECT GUTENBERG LICENSE -PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK - -To protect the Project Gutenberg-tm mission of promoting the free -distribution of electronic works, by using or distributing this work -(or any other work associated in any way with the phrase "Project -Gutenberg"), you agree to comply with all the terms of the Full -Project Gutenberg-tm License available with this file or online at -www.gutenberg.org/license. - -Section 1. General Terms of Use and Redistributing Project -Gutenberg-tm electronic works - -1.A. By reading or using any part of this Project Gutenberg-tm -electronic work, you indicate that you have read, understand, agree to -and accept all the terms of this license and intellectual property -(trademark/copyright) agreement. If you do not agree to abide by all -the terms of this agreement, you must cease using and return or -destroy all copies of Project Gutenberg-tm electronic works in your -possession. If you paid a fee for obtaining a copy of or access to a -Project Gutenberg-tm electronic work and you do not agree to be bound -by the terms of this agreement, you may obtain a refund from the -person or entity to whom you paid the fee as set forth in paragraph -1.E.8. - -1.B. "Project Gutenberg" is a registered trademark. It may only be -used on or associated in any way with an electronic work by people who -agree to be bound by the terms of this agreement. There are a few -things that you can do with most Project Gutenberg-tm electronic works -even without complying with the full terms of this agreement. See -paragraph 1.C below. There are a lot of things you can do with Project -Gutenberg-tm electronic works if you follow the terms of this -agreement and help preserve free future access to Project Gutenberg-tm -electronic works. See paragraph 1.E below. - -1.C. The Project Gutenberg Literary Archive Foundation ("the -Foundation" or PGLAF), owns a compilation copyright in the collection -of Project Gutenberg-tm electronic works. Nearly all the individual -works in the collection are in the public domain in the United -States. If an individual work is unprotected by copyright law in the -United States and you are located in the United States, we do not -claim a right to prevent you from copying, distributing, performing, -displaying or creating derivative works based on the work as long as -all references to Project Gutenberg are removed. Of course, we hope -that you will support the Project Gutenberg-tm mission of promoting -free access to electronic works by freely sharing Project Gutenberg-tm -works in compliance with the terms of this agreement for keeping the -Project Gutenberg-tm name associated with the work. You can easily -comply with the terms of this agreement by keeping this work in the -same format with its attached full Project Gutenberg-tm License when -you share it without charge with others. - -1.D. The copyright laws of the place where you are located also govern -what you can do with this work. Copyright laws in most countries are -in a constant state of change. If you are outside the United States, -check the laws of your country in addition to the terms of this -agreement before downloading, copying, displaying, performing, -distributing or creating derivative works based on this work or any -other Project Gutenberg-tm work. The Foundation makes no -representations concerning the copyright status of any work in any -country outside the United States. - -1.E. Unless you have removed all references to Project Gutenberg: - -1.E.1. The following sentence, with active links to, or other -immediate access to, the full Project Gutenberg-tm License must appear -prominently whenever any copy of a Project Gutenberg-tm work (any work -on which the phrase "Project Gutenberg" appears, or with which the -phrase "Project Gutenberg" is associated) is accessed, displayed, -performed, viewed, copied or distributed: - - This eBook is for the use of anyone anywhere in the United States and - most other parts of the world at no cost and with almost no - restrictions whatsoever. You may copy it, give it away or re-use it - under the terms of the Project Gutenberg License included with this - eBook or online at www.gutenberg.org. If you are not located in the - United States, you'll have to check the laws of the country where you - are located before using this ebook. - -1.E.2. If an individual Project Gutenberg-tm electronic work is -derived from texts not protected by U.S. copyright law (does not -contain a notice indicating that it is posted with permission of the -copyright holder), the work can be copied and distributed to anyone in -the United States without paying any fees or charges. If you are -redistributing or providing access to a work with the phrase "Project -Gutenberg" associated with or appearing on the work, you must comply -either with the requirements of paragraphs 1.E.1 through 1.E.7 or -obtain permission for the use of the work and the Project Gutenberg-tm -trademark as set forth in paragraphs 1.E.8 or 1.E.9. - -1.E.3. If an individual Project Gutenberg-tm electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any -additional terms imposed by the copyright holder. Additional terms -will be linked to the Project Gutenberg-tm License for all works -posted with the permission of the copyright holder found at the -beginning of this work. - -1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg-tm. - -1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg-tm License. - -1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including -any word processing or hypertext form. However, if you provide access -to or distribute copies of a Project Gutenberg-tm work in a format -other than "Plain Vanilla ASCII" or other format used in the official -version posted on the official Project Gutenberg-tm web site -(www.gutenberg.org), you must, at no additional cost, fee or expense -to the user, provide a copy, a means of exporting a copy, or a means -of obtaining a copy upon request, of the work in its original "Plain -Vanilla ASCII" or other form. Any alternate format must include the -full Project Gutenberg-tm License as specified in paragraph 1.E.1. - -1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg-tm works -unless you comply with paragraph 1.E.8 or 1.E.9. - -1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg-tm electronic works -provided that - -* You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg-tm works calculated using the method - you already use to calculate your applicable taxes. The fee is owed - to the owner of the Project Gutenberg-tm trademark, but he has - agreed to donate royalties under this paragraph to the Project - Gutenberg Literary Archive Foundation. Royalty payments must be paid - within 60 days following each date on which you prepare (or are - legally required to prepare) your periodic tax returns. Royalty - payments should be clearly marked as such and sent to the Project - Gutenberg Literary Archive Foundation at the address specified in - Section 4, "Information about donations to the Project Gutenberg - Literary Archive Foundation." - -* You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg-tm - License. You must require such a user to return or destroy all - copies of the works possessed in a physical medium and discontinue - all use of and all access to other copies of Project Gutenberg-tm - works. - -* You provide, in accordance with paragraph 1.F.3, a full refund of - any money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days of - receipt of the work. - -* You comply with all other terms of this agreement for free - distribution of Project Gutenberg-tm works. - -1.E.9. If you wish to charge a fee or distribute a Project -Gutenberg-tm electronic work or group of works on different terms than -are set forth in this agreement, you must obtain permission in writing -from both the Project Gutenberg Literary Archive Foundation and The -Project Gutenberg Trademark LLC, the owner of the Project Gutenberg-tm -trademark. Contact the Foundation as set forth in Section 3 below. - -1.F. - -1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -works not protected by U.S. copyright law in creating the Project -Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm -electronic works, and the medium on which they may be stored, may -contain "Defects," such as, but not limited to, incomplete, inaccurate -or corrupt data, transcription errors, a copyright or other -intellectual property infringement, a defective or damaged disk or -other medium, a computer virus, or computer codes that damage or -cannot be read by your equipment. - -1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right -of Replacement or Refund" described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg-tm trademark, and any other party distributing a Project -Gutenberg-tm electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE. - -1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium -with your written explanation. The person or entity that provided you -with the defective work may elect to provide a replacement copy in -lieu of a refund. If you received the work electronically, the person -or entity providing it to you may choose to give you a second -opportunity to receive the work electronically in lieu of a refund. If -the second copy is also defective, you may demand a refund in writing -without further opportunities to fix the problem. - -1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO -OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT -LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. - -1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of -damages. If any disclaimer or limitation set forth in this agreement -violates the law of the state applicable to this agreement, the -agreement shall be interpreted to make the maximum disclaimer or -limitation permitted by the applicable state law. The invalidity or -unenforceability of any provision of this agreement shall not void the -remaining provisions. - -1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg-tm electronic works in -accordance with this agreement, and any volunteers associated with the -production, promotion and distribution of Project Gutenberg-tm -electronic works, harmless from all liability, costs and expenses, -including legal fees, that arise directly or indirectly from any of -the following which you do or cause to occur: (a) distribution of this -or any Project Gutenberg-tm work, (b) alteration, modification, or -additions or deletions to any Project Gutenberg-tm work, and (c) any -Defect you cause. - -Section 2. Information about the Mission of Project Gutenberg-tm - -Project Gutenberg-tm is synonymous with the free distribution of -electronic works in formats readable by the widest variety of -computers including obsolete, old, middle-aged and new computers. It -exists because of the efforts of hundreds of volunteers and donations -from people in all walks of life. - -Volunteers and financial support to provide volunteers with the -assistance they need are critical to reaching Project Gutenberg-tm's -goals and ensuring that the Project Gutenberg-tm collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg-tm and future -generations. To learn more about the Project Gutenberg Literary -Archive Foundation and how your efforts and donations can help, see -Sections 3 and 4 and the Foundation information page at -www.gutenberg.org - - - -Section 3. Information about the Project Gutenberg Literary Archive Foundation - -The Project Gutenberg Literary Archive Foundation is a non profit -501(c)(3) educational corporation organized under the laws of the -state of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation's EIN or federal tax identification -number is 64-6221541. Contributions to the Project Gutenberg Literary -Archive Foundation are tax deductible to the full extent permitted by -U.S. federal laws and your state's laws. - -The Foundation's principal office is in Fairbanks, Alaska, with the -mailing address: PO Box 750175, Fairbanks, AK 99775, but its -volunteers and employees are scattered throughout numerous -locations. Its business office is located at 809 North 1500 West, Salt -Lake City, UT 84116, (801) 596-1887. Email contact links and up to -date contact information can be found at the Foundation's web site and -official page at www.gutenberg.org/contact - -For additional contact information: - - Dr. Gregory B. Newby - Chief Executive and Director - gbnewby@pglaf.org - -Section 4. Information about Donations to the Project Gutenberg -Literary Archive Foundation - -Project Gutenberg-tm depends upon and cannot survive without wide -spread public support and donations to carry out its mission of -increasing the number of public domain and licensed works that can be -freely distributed in machine readable form accessible by the widest -array of equipment including outdated equipment. Many small donations -($1 to $5,000) are particularly important to maintaining tax exempt -status with the IRS. - -The Foundation is committed to complying with the laws regulating -charities and charitable donations in all 50 states of the United -States. Compliance requirements are not uniform and it takes a -considerable effort, much paperwork and many fees to meet and keep up -with these requirements. We do not solicit donations in locations -where we have not received written confirmation of compliance. To SEND -DONATIONS or determine the status of compliance for any particular -state visit www.gutenberg.org/donate - -While we cannot and do not solicit contributions from states where we -have not met the solicitation requirements, we know of no prohibition -against accepting unsolicited donations from donors in such states who -approach us with offers to donate. - -International donations are gratefully accepted, but we cannot make -any statements concerning tax treatment of donations received from -outside the United States. U.S. laws alone swamp our small staff. - -Please check the Project Gutenberg Web pages for current donation -methods and addresses. Donations are accepted in a number of other -ways including checks, online payments and credit card donations. To -donate, please visit: www.gutenberg.org/donate - -Section 5. General Information About Project Gutenberg-tm electronic works. - -Professor Michael S. Hart was the originator of the Project -Gutenberg-tm concept of a library of electronic works that could be -freely shared with anyone. For forty years, he produced and -distributed Project Gutenberg-tm eBooks with only a loose network of -volunteer support. - -Project Gutenberg-tm eBooks are often created from several printed -editions, all of which are confirmed as not protected by copyright in -the U.S. unless a copyright notice is included. Thus, we do not -necessarily keep eBooks in compliance with any particular paper -edition. - -Most people start at our Web site which has the main PG search -facility: www.gutenberg.org - -This Web site includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. - diff --git a/old/52819.zip b/old/52819.zip Binary files differdeleted file mode 100644 index 89f0e88..0000000 --- a/old/52819.zip +++ /dev/null |
