THE ACTS OF THE APOSTLES

THE ACTS OF THE APOSTLES

The only question now remains: Do the Acts of the Apostles and their Epistles supply us with all the teachings that the Spirit of Truth, according to our Savior's promise, was to reveal to the Apostles, and which were necessary for their guidance? If not, continuous revelation will be just as necessary after the New Testament dispensation as it was after the Mosaic economy.

The book called the Acts of the Apostles was written by Luke, and may be considered as a continuation of his Gospel. In this book we can trace the growth of Christian churches during the greater part of the first century after Christ. It covers the period from the time of the crucifixion to the second year of the first imprisonment of Paul in Rome, A. D. 63, and there it breaks off even without recording the issue of the trial. The book may be divided in two parts. The first twelve chapters describe the growth of the Church of Christ {376} among the Jews in Palestine, chiefly through the labors of Peter. The last sixteen chapters treat of the spread of the Gospel among other nations, chiefly through the labors of Paul. Of the works of the rest of the Apostles we have no account.

Tradition has it, that Matthew suffered martyrdom in Ethiopia; Philip in Phrygia; Thomas in India, and so on. But of their work for the promulgating the gospel in the different parts of the world we have no record. What they taught, what difficulties they encountered, how they preached, suffered and endured may be conjectured. But it has not reached us in any historic record.

Nor is the Acts of the Apostles a complete record of the works of the two servants of God, whose ardent labors are noticed. It is as fragmentary as are the gospels. Many important transactions, referred to elsewhere, are omitted. There is no account whatever of the branch in Jerusalem after the imprisonment and deliverance of Peter. Nothing is told of the introduction of the Gospel in Rome, the capital of the world at that time. Nor does it say anything of Paul's many voyages, which he incidentally mentions (II Cor. xi, 25).

Considering all this, it seems as if the Spirit of Truth had been anxious to guard against the impression that this book was intended to conclude God's revelations to mankind.

Let us consider the facts. Christ had promised to send the Spirit of Truth to His chosen Twelve. What this Spirit was to reveal was, of course, as essential and necessary to salvation as anything that our Savior had revealed Himself. But of all this that the Spirit, according to the promise, has revealed to the Twelve, only a small part has been recorded. How can this small part be sufficient to us, since it was not sufficient to the first Christians?

But, besides this, the book of the Acts shows plainly the necessity of continuous revelation; for wherever the gospel is being accepted, the gift of receiving revelation is being imparted through faith. Peter, in his first sermon, declares that the time has now come when the Spirit shall be poured out upon all flesh. Prophecy, visions, dreams were to attend the believers (Acts ii, 17, 18); and, accordingly, whenever the gospel is preached and believed, these manifestations follow. The heavens are opened to Stephen, and he is permitted to see the Son of God on the right hand of the Father (Acts vi, 55, 56); an angel of the Lord appears and directs Philip (Acts viii, 26); Christ appears to Saul (Acts ix, 3-6); through the vision of an angel Cornelius is led to send for Peter, and {377} he receives supernatural gifts (Acts x, 148); an angel delivers Peter from prison (Acts xii, 7, 8); the Holy Ghost reveals to the brethren in Antioch that they should send Paul and Barnabas on a mission (Acts xiii, 1-4); through the Spirit the apostles and elders are able to settle the dispute about the doctrine of circumcision (Acts xv, 1-31); twelve men in Ephesus receive the Holy Ghost through the administration of Paul, and prophesy and speak in tongues (Acts xix, 1-7). Wherever the gospel message is delivered and believed, in Palestine, in Greece, in Asia Minor, the results are the same. The Holy Ghost is given, and His presence is manifested through these gifts.

The Acts of the Apostles has taught us this important lesson--that the gift of receiving revelations was not confined to the Twelve nor was the gift to cease with them. The gift itself was inseparable from the gospel. Where there is no gospel there are no revelations, but where the true gospel of Jesus Christ is, there is revelation also. The promise of receiving the Holy Ghost, the promised Spirit of truth that was to lead into all truth and to reveal things to come, is a universal promise: "For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call" (Acts ii, 39).

THE EPISTLES.

The epistles of the apostles confirm most emphatically the necessity of constant revelations from God. The apostolic churches could not do without such revelations. Hence the necessity of the churches communicating with the apostles and the apostles writing their epistles, embodying the will of God.

For instance, an error arises, as was the case in Colossae. Paul was at the time in Rome, but the church in Colossae sent a special messenger to Paul, viz.: Epaphras, who explained the situation to the apostle and caused the letter to the Colossians to be written as a refutation of that peculiar error. The Scriptures were not sufficient for the guidance of the Colossians. The new emergency required a new communication from God, a new revelation, and God gave it through Paul, his servant.

So with all the epistles. Each has a particular object. None is a treatise on theology, putting forth all that is necessary to know for all ages and all men. There is not one written for that purpose.

The first epistles of Paul, I and II Thessalonians, 52 and {378} 53 A. D., express the joy and satisfaction of the apostle on account of the manner in which the people of Thessalonica had received the gospel. He cautions them against the sins prevalent in that great city, and comforts those who mourned over the loss of dear relatives. The "dead in the Lord" will be resurrected at the coming of the Lord, and this event is more fully explained, in accordance with the prophecy of Daniel concerning the "little horn" (Dan. viii).

The next epistle, that to the Galatians, A. D. 53 or 57, is a warning to the churches in that district not to mix up the rites of the Mosaic law with the ordinances of the gospel, as the two were so different from each other as Ishmael and Isaac, Sinai and Zion. And to give this admonition force, the writer proves that his knowledge of Christian truth was derived not from human teaching, but from God through immediate revelation, wherefore the apostles of the Lord had recognized him as their equal (chap. i, 2).

The epistles to the Corinthians were written A. D. 57 in reply to a letter received by Paul from the branch in Corinth, requesting his advice on certain points (ch. vii, 1); also to correct some errors of which he had heard by report (i, 11; v, 1; xi, 18). The state of the branch was, however, such that the Apostle deemed it necessary to send Timothy there also, thus imparting both by letter and by verbal preaching communications from God. Mark how special emergencies require special revelations!

The epistle to the Romans (A. D. 58) is the most systematic of all the writings of Paul, and one that by Protestants is considered the basis of gospel theology. The scope of this epistle is to reconcile the Jews and the Gentiles in the church of Christ, by placing all on one level in the sight of God. "All have sinned; all must be saved by the same means." This is the whole epistle in one sentence. Now, it is instructive to notice how the apostle in this important letter to the Romans illustrates the question under consideration. In the very first chapter he says he is constantly praying that God may give him an opportunity of visiting Rome, not indeed as a tourist and sightseer, but "that I might impart unto you some spiritual gift" (ch. i, 11). What "spiritual gifts" are, we learn in I Cor. xii, viz.: "Word of wisdom," or "knowledge," "faith," "healing," "miracles," "prophecy," etc. So that it was not enough, according to Paul, for the Christians in Rome to have all the sacred Scriptures, including this letter, but they needed something more. They needed "spiritual gifts" continued among them. It has been reserved for later {379} "Christians" to discover that Paul was wrong, and that "spiritual gifts" were of no account as long as the Scriptures were to be had at a cheap price.

To have the Spirit of God is, further, put forth as the necessary condition of a "child" of God. "If Christ be in you the body is dead because of sin, but the Spirit is life because of righteousness." "As many as are led by the Spirit of God, they are the sons of God." "The Spirit itself beareth witness with our spirit, that we are the children of God" (chap. viii). Such is the importance given to the possession of the Spirit of God. But we have already seen that the very office of the Spirit is to "lead into all truth, and to reveal things to come." He who has the Spirit has, therefore, the Spirit of revelation, and the apostle contends that man without the Spirit of revelation is a stranger and an enemy to God (chap. viii, 5-9). The apostle further states that at the time when the fulness of the Gentiles has been gathered in, direct communication from God will still continue. "For there shall come out of Zion the deliverer and turn away ungodliness from Jacob" (chap. xi, 26). How could this be possible if all communication with God had ceased with the close of the New Testament? But they have not ceased, "for the gifts and calling of God are without repentance" (chap. xi, 29).

This may suffice to show that the great Apostle of the Gentiles never meant his letter to the Romans nor any other letter to close the channels of revelation.

Let us remind ourselves of one more fact. The writers of the New Testament themselves state that they had not written all that was necessary for instruction. In writing to the Corinthians about the partaking of the Lord's supper Paul gives some general directions, but concludes by saying: "The rest will I set in order when I come" (I Cor. xi, 34). Now, what instructions or arrangements are here left out? We do not know. But we see that the written word was not meant to convey all that was necessary to know. The same expression we find in the second letter of John. "Having many things to write unto you, I would not write with paper and ink: but I trust to come unto you, and speak face to face" (II John, 12). See also (III John, 13). Who can then say that we in the books of the Bible have all that written which God ever intended to convey to mankind, and that revelation has ceased? The idea is in direct contrast to the word of the apostles.

It is instructive to notice how theologians have been compelled {380} to turn their own reasons upside down, and to stretch the various passages of Scripture on their learned racks in order to make them fit for all occasions. Luther's explanation of our Lord's prayer is a curious instance. "Daily bread" means, according to that noted reformer, not only what you eat and drink, but "bread" means also a house and a wife, obedient children, good neighbors and "other such things." Whether in "daily bread" was included the beer-keg that Luther received among his wedding presents, the reformer does not state, but in the "other such things" is room for a considerable quantity of "bread." Of course, that kind of exegesis fills everything into the Bible. By it anything can be got of anything or of nothing, but God never put it there. Man did it, and, by so doing, proved himself to be on the wrong track, to say the least.

In order to gain a sound understanding of the word of God, the various books must be read as Mr. Locke says the Epistles ought to be read. He requires you to read through one epistle at a sitting, and observe its drift and aim. "If," says he, "the first reading gave some light, the second gave me more; and so I persisted on reading constantly the whole epistle over at once, till I came to have a general view of the writer's purpose, the chief branches of his discourse, the arguments he used, and the disposition of the whole. This, I confess, is not to be obtained by one or two hasty readings; it must be repeated again and again, with a close attention to the tenor of the discourse, and a perfect neglect of the divisions into chapters and verses." If this plan be adopted, and the books of the Bible be read with a humble, prayerful heart, a heart in unison with the authors that wrote, the true meaning of the word will be grasped.

And the clearer this true meaning becomes, the more it will appear that nothing short of continued communication with God can satisfy the heart. For it is the very purpose of the written word of God to lead men to seek this communication with God, to guide, in other words, the straying child to its loving father.

PROPHECIES OF THE NEW TESTAMENT.

Without entering into a more minute examination of the remaining epistles, we will proceed to consider some of the prophecies of the Gospel dispensation.

Prominent among these prophecies are those which predict the establishment of a new dispensation in the last days. {381} Our Savior calls it "the regeneration," and says that in that dispensation "the Son of man shall sit on the throne of His glory," and the Twelve "shall sit upon twelve thrones" (Matt. xix, 28).

Peter says that Christ is to be in heaven until this new dispensation, "the times of the restitution of all things" comes (Acts iii, 21).

Jude quotes a prophecy delivered by Enoch about this dispensation: "Behold the Lord cometh with ten thousand of his Saints to execute judgment upon all." (Jude 14, 15).

Paul (II Thess. ii.) is very clear and minute concerning the events that had to transpire between his own time and the dispensation of the last days. (1) A "falling away"--a general apostacy was to take place first, and (2) "that man of sin, the son of perdition, be revealed." It is further pointed out that the power of apostacy was already, at the time of the writing of Paul, secretly at work, only there was something that hindered this power from appearing openly. But as soon as this obstacle (the Roman imperial power) had been removed, the "man of sin," i.e., the embodiment of the spirit of apostacy, would boldly appear, and, this "man of sin" would hold his sway over the world until destroyed by the "brightness of the coming" of the Lord (v. 8). And this apostate power is further described as one opposing and exalting himself above every other authority, or "god," both on earth and in heaven. He is "lawless" and "sitteth in the temple," that is, he is a "Christian" not an infidel power; his coming is the work of Satan, and is accompanied by "powers, signs and lying wonders," deceiving all that would not believe the truth. Among the doctrines that should be advanced by this apostate power is noted particularly as a departure from the faith, "doctrines of devils," also a prohibition of marriage, which was a revival of heathenism (see I Timothy, iv, 1-5), all of which was fulfilled to the letter in the evolution from Christianism to Romanism. Nothing can be clearer, from these prophecies of Paul than this: Shortly after his own time, a period of apostacy would follow, during which all kinds of lies were to be promulgated in the name of God. But this period of apostacy would again be followed by a new dispensation of truth and light, the coming of the Son of God in glory.

John was the last of the apostles. He lived to see the spirit of apostacy still more developed than did Paul. In speaking of it he says that "many anti-Christs" had already come (I John ii, 18, 19; iv, 3). To him it was given to see, in {382} his apocalyptic visions, the calamities that crushed the Roman empire, thus making way for the "man of sin," or the "little horn" of Daniel or the anti-Christ, namely the great church of the world with her pontifical "image" in Rome. He was permitted to see the subjugation and flight to the wilderness of the Church of Christ and the subsequent darkness that followed. But he also, like the former seers and prophets of the Lord, was permitted to behold in the future the first rays of the new dispensation, the millennial kingdom, to be established, never to be overthrown.

Let us pause for one moment and reflect. If the word of God is sure, this fact is surely established, that the reign of anti-Christ shall be followed by a new, glorious dispensation, the millennial reign of the Son of God. There is scarcely an event in the Scriptures more frequently predicted than this. All the previous dispensations of God are only preparations for this the last and most glorious of all, at the commencement of which the hosts of heaven join the Saints below in shouting, "Hosannah! Hosannah! Hosannah! The kingdoms of this world are become the kingdoms of our Lord and of His Christ; and he shall reign for ever and ever" (Rev. xi, 15).

But it has before been proved that God never established a new dispensation without renewing revelations. During the Adamic dispensation, which continued while man was yet without sin, God revealed himself. So also during the patriarchal dispensation. God taught man how to offer sacrifices and to conduct worship. The Mosaic dispensation was established through revelation continued through centuries until four hundred years before Christ. The New Testament dispensation or Gospel dispensation was wonderfully rich in revelations, until the Priesthood was taken away "unto God" (Rev. vii, 5); and now, can we believe that revelation then and there ceased? Shall the last dispensation, the most glorious of all, the millennial reign of Christ, be established without revelation, only through the wisdom of man, which, by the way, is foolishness to God? No! Such a view is madness. It may be sound, worldly theology. But it is not the word of God. All the prophecies that have been fulfilled so far, have in that fulfillment been accompanied by divine revelation.

Those prophecies that remain to be fulfilled will as surely be accompanied by revelations. When Christ first came, His coming was heralded by angels, and by the Spirit of God operating on men; His ministry was followed by revelations {383} on the mount, in Gethsemane, and the Spirit was poured out upon His followers. And yet, at His first coming, He appeared in humility, despised by men in general. What will not His second coming, judging from this, bring with it? Surely revelations cannot cease as long as God has promised to send His Son in glory to visit this earth and its inhabitants. Preparations on the earth are necessary for such an event, preparations that no man can make without the aid of divine revelations.

During the ages past God has tried the human race in every respect. The patriarchal dispensation ended in a corruption which even the deluge could not check. The Mosaic dispensation ended in the rejection and the dispersion of the covenant people. The Gospel dispensation ended in the apostacy of the apostolic churches and the reign of anti-Christ. But God is prepared to gain the victory yet. He promised in the end of time to establish that kingdom which shall stand forever, never to be overthrown, and hence the necessity of continuous revelation.

DIFFICULTIES IN ASCERTAINING THE MEANING OF THE SCRIPTURES.

In considering the question whether the Bible is sufficient for the guidance of men to salvation, it becomes a matter of great importance to ascertain whether the language employed by the sacred writers is sufficiently clear to be understood, in all main points at least. If the Spirit of God, in directing the composition of the books of the Bible, intended to make these books a code of divine laws whereby further revelation should be rendered superfluous, we may reasonably expect to find in the Bible clear language conveying the ideas in a manner to be easily understood by the earnest reader. We may expect to find no ambiguity, no indistinctness.

Human laws are written with the greatest possible care. Lawmakers aim at clearness, seeing that this is indispensable when laws are made for the guidance of the citizen. Yet with all possible care in framing laws, it has been found that no law ever was framed, however carefully worded, that could not be construed in more than one way. Hence the necessity of a supreme court to which all cases can be appealed, the meaning of any disputed paragraph of the lay authoritatively given. No human law would ever be a complete guidance for the citizens without such a supreme court.

{384} Now, the question is simply this: Is the Bible clear enough so that it undoubtedly can be understood in only one way? If it be, then there may not be any need for the "supreme court" of divine revelation to appeal to in order to ascertain its meaning, since this is in no instance doubtful. But if the Bible is not clear enough; if it is so worded that, in many instances, the same passage may be understood in more than one way, then further revelation is necessary in order to settle these points. If every passage of the Bible does not convey only one meaning and this unmistakably; if many passages can be, and have been, construed in various ways, and if divine revelation be abolished then we are exactly in this position: We have a code of laws and a collection of doctrines; but for the right understanding of those laws and doctrines we are entirely at the mercy of the sagacity or the stupidity of the (theological) lawyers with whom we happen to be connected. There is, then, no appeal, no authority, no certainty.

Let us honestly consider some of the facts in the case, without shrinking from the inevitable conclusion.

First, we are met by the sad fact that mankind has not yet been able to decide exactly how many and which of the ancient books really belong to the Bible. The Protestant churches now accept sixty-five books in all, viz., thirty-eight in the Old Testament and twenty-seven in the New. But Luther was not quite certain about the canonicity of all of the twenty-seven books of the New Testament. The Revelation of John was always suspicious to him, because he did not understand it, and the Epistle of James, he thought, was more fit to be burned than to be read. As to the books of the Old Testament, a much later and better informed critic, Michaelis, has proposed to exclude the two books of Chronicles from the canon, while others have had their grave doubts concerning the Song of Songs. But the Catholic church, so far from being disposed to diminish the number of books, has added all those which by Protestants have been called apocryphal. The whole apocryphal collection was by the Council of Trent, 1545, declared to be holy Scripture, and the council did so with some antiquity in support of the decision, too. For the book of Baruch is quoted as canonical by Origen, Athanasius, Cyril, and Ephihanius. Tobith, Judith, Wisdom of Solomon, Ecclesiasticus and the Maccabees are quoted as canonical by the great Augustine. Whether, then, the Bible should consist of seventy-nine books (including the fourteen apocrypha) or of sixty-five, or only sixty-one, excluding the two Chronicles {385} and James and the Revelation, is yet a question awaiting its final decision. And it would seem but reasonable not to abolish the immediate revelations from God until this problem has been satisfactorily solved.

Secondly, accepting any of the above mentioned books as canonical, a great difficulty presents itself in determining the precise text. What the first authors wrote is in some cases impossible to determine. Let it be remembered that our present Bibles, with their divisions of charters and verses, are by no means exactly such as the first authors left them. Much is the work of uninspired men. The original manuscripts were copied in numerous editions, and it was always possible in copying to drop a letter, to misspell a word, to leave out a word, etc. Translations and paraphrases have been made. These were not always correct in every particular. In the case of the Old Testament the original authors did not write the vowels, but only the consonants. It was the work of later men to insert all the vowels, but whether these later men in all instances, or even in most, inserted the right vowels is another open question. At all events, if it were possible to prove that all the consonants of the Old Testament are identical with those written by the original authors, and therefore inspired, yet all the vowels, which are added many years afterwards by uninspired men, cannot be proved to be of divine origin or such as God originally intended them to be.

A few instances may be quoted to illustrate the nature of such easily recognized changes as the sacred text has suffered. In Jonah 1, 9, the prophet says: "I am a Hebrew," where the original reading probably was (as the Septuagint has it): "I am a servant of Jehovah." The difference is between Ivri, Hebrew, and Ivdi, the servant of Jehovah. In I Peter ii, 3, it will always be dubious whether the correct reading is: "If ye have tasted that the Lord is gracious," or "that the Lord is Christ." The fact is that both these words were sometimes written with the letters Chs, standing for both Christos and Chrestos, gracious. In Genesis i, 8, the words: "God saw that it was good" is wanting at the end of the second day's creation, but it is found in verse 10, in the middle of the third day's work, indicating a transposition. Sometimes verses have been added by later copyists. Such variations amount to many thousands in all, leaving the present text very far from satisfactory in its details.

Theologians, in admitting this, as they are compelled to do by the facts, generally smooth the disagreeable impression over with the assurance that none of all these variations in {386} the text affect the meaning in the least degree. "The most inaccurate text ever written," they say, "leaves the truths of Scripture substantially unchanged." But this is evidently said more for the sake of the effect than for the sake of truth. For the theologians themselves--particularly the Protestants--always insist on the very letter of the text. The little words "this is" were sufficient in the quibble between Luther and Calvin to cut the Protestantic party in two halves, each wishing to roast the other in hell. Yes, the theologians build doctrines not only on words but on forms of words, discriminating between the meaning of the same words when used in this form or the other. In a text where words are so important, it is ridiculous to say that many thousand variations are of no importance. And besides, since we know there are many thousand variations, how do we know that there are not many thousand more which have not yet been detected?

This question must be solved before we are prepared to admit that the Bible is a sufficient guide, and has done away with the necessity of further revelation.

But we will pass by the difficulties thus far pointed out. We will suppose that we have settled beyond doubt the number of books to be accepted as canonical. We will suppose that the original text has been preserved, and that the translations thereof in our vernacular tongues are correct. All this we suppose, for the sake of the argument, and yet we will find the greatest difficulty still exists--that of understanding the sacred volume correctly. Indeed, this difficulty is so great that probably not one single man now living can understand it all, and those that understand part of it right do so by the aid of the Spirit of God.

Some of the difficulties in understanding even the translations of the Bible may now be pointed out.

It is admitted that the words used in the Scriptures are sometimes to be used in a figurative sense and sometimes in a literal sense. What words are, in each case, to be understood strictly literally and what figuratively must be left to the judgment of the reader. And from this fact numerous errors have arisen.

People have sometimes allegorized where no allegory was intended, as Origen in reading that Abraham in his old age married Keturah. Now, he says, the word Keturah means "sweet odor;" and "sweet odor" refers to the fragrance of righteousness: Hence he concludes that Abraham in his old age became very pious or righteous, and that this fact is meant when Moses states that the patriarch married Keturah. {387} Equally absurd is the following a la Swedenborg: "Adam represents the intellect and Eve the feeling. That Adam and Eve begat sons and daughters means, therefore, that the union between intellect and feeling is what produces knowledge in man." These instances are extremely absurd and the errors of this kind of interpretation are easily perceived. But sometimes the errors are not so palpable, although equally absurd. As for instance, when it is contended that the "kingdom" of Christ means a religion and not a real kingdom, or that "the first resurrection" means a revival of the principles for which the martyrs were killed. In such cases the errors are great, and hundreds of Bible readers commit just such errors, in many instances without even knowing it.

Then, sometimes words that are really used figuratively are understood literally. You will see pictures, occasionally, where Lazarus is enjoying his heavenly bliss by sitting in the lap ("the bosom") of Father Abraham, the artist having misunderstood the figurative expression used by our Lord.

This kind of error is more easily committed in reading the prophetical portions of the Bible. The prophets borrow words denoting natural objects in order to represent what is spiritual and abstract. Their books are hieroglyphical, although they do not draw their hieroglyphic pictures, as did the Egyptian priests, but describe them in words. Hence the great difficulty in interpreting prophecy. It is not less difficult than to interpret many ancient Egyptian records. The prophets, for instance, talk of a "horn" and mean a "crown" or a "kingdom." "Beast" is a usurping tyrannical power. "Key" stands for lawful authority. "Virgins" are faithful worshippers, not defiled by idolatry.

Generally it must be borne in mind that every word should be understood as it was commonly understood at the time the Bible was written. Much minute inquiry, in fact more than most people are prepared to give, is needed in order to avoid errors arising from a violation of this rule.

Sometimes a knowledge of Hebrew and Greek is absolutely necessary for the right understanding of a passage. In I Kings ii, 8, 9, David is made to say concerning Simei: "Hold him not guiltless, * * but his hoary head bring down with blood to the grave." This is, of course, a contradiction. And, besides, David had sworn not to kill Simei. It seems therefore as if one of the last acts of David was to break his oath and his royal word. But a knowledge of Hebrew idioms clears this up; for the word "not" refers to both clauses: "Hold him not guiltless, * * but bring not his {388} hoary head down with blood." That is the meaning, and Solomon understood it so. "The end of the world" spoken of in Matt. xxiv, 3 a Greek scholar will discover to be not the end of the physical world (telos tou kosmou) but the termination of the then existing economy; for the words are synteleia tou aionos. The interpretation of the whole prophecy of our Lord hangs upon this one word. Matthew (xii, 40) makes Christ say: "For as Jonah was three days and three nights in the whale's belly," whereas the fact is, that there is not, and probably never was, a whale in the Mediterranean. The Hebrew has "a great fish" (Jonah i, 17) which the translator of the Septuagint made into a whale, and the misleading quotation slipped into the New Testament from the Septuagint.

Sometimes people put a mystical sense into the most plain expressions. Christ says: "But one thing is needful" (Luke x, 42) and many an edifying sermon has been preached upon this one "needful thing," and much curiosity has been needlessly excited to know what that one needful thing is that in itself is necessary and sufficient to salvation. People have been so eager to make a mystery that they have forgotten the fact that Christ for the time does not refer to salvation at all, but is speaking of a much more trivial subject, yet not less interesting or noteworthy. Christ has called on His friends, Lazarus, Martha and Maria. The two ladies are both anxious to entertain Him to the best of their ability. But Martha seems to have had an idea that lots of things were necessary in order to make a comfortable meal. In order to be ready in a hurry Martha wanted her sister to help her, upon which the Savior politely remarks that "only one thing is needful." There was no cause for so much serving. He would not enter their house as a stranger for whom they would have to prepare so many extra dishes. He would come as their friend and be entertained as such. This would give both sisters time to sit down and listen to His instructions, which after all was the "good part" of the entertainment. Stripping this narrative of the mysteries of theologians and letting common sense be common sense, we have a beautiful incident at once pleasing and instructive.

Sometimes the reader will be misled by the numbers of the Bible, because he does not know how they originally were used. "Ten" sometimes stands for "several." In Gen. xxxi, 7, Jacob says that Laban had changed his wages "ten times," meaning of course "several times." Perhaps the division of the Roman Empire into "ten" as predicted by Daniel ought to be understood in the same way, since so far no one has {389} been able exactly to tell in what "ten" (the word taken literally) kingdoms that empire on its downfall was divided. If understood to mean "several" kingdoms, there is no difficulty. "Forty," in the same way, often means "many." "Seven" and "seventy" denote a large and complete number, although uncertain to the speaker.

Sometimes a knowledge of history is required for the right understanding of passages. (Acts ix, 31): "The churches had rest throughout all Judea and Galilee" has sometimes been understood to have been the consequence of the conversion of Paul, whereas the real cause of this temporary rest was that at this time Caligula attempted to raise a statue of himself in the "Holy of holies" in the temple. The consternation which this caused among the bloodthirsty Jews made them for a time forget the Christian churches.

Nor less important is a knowledge of ancient chonology, geography, of botany, of mineralogy, zoology, and archaeology in its various branches. But we cannot here multiply instances.

To understand the Bible, even the plainist translation, all these things are necessary as helps, and yet, without the Spirit of God to lead into all truth, not all of these helps are sufficient; so numerous and so vast are the difficulties to be encountered in ascertaining the true meaning of the Bible.

Nor need we be surprised at this. The various books are written in the remote antiquity. Language changes like all that is human. Words do not remain stationary in their significations. Every word has its own history, and antique literature always requires a knowledge of the history of the words. The authors of the Bible write each from his own standpoint. Some are lawyers, as Moses. Others are humble shepherds, as Anos. Some are learned men, as Paul and Luke. Others are uneducated fisherman, as Peter and John. Some are statesmen like Daniel. Others follow more lowly occupations of life, as Jeremiah. Some write poetry, others history, others letters and others visions. Some write in the deserts of Arabia, some by the banks of the rivers in Babylon, some in the palace in Jerusalem, some in prisons in Rome. Each has his own peculiarity of style, and to understand it all, you would have to be conversant with almost every branch of human learning. It is no figure of speech when Locke says that theology is the direction of all knowledge to its true end, or when Parley P. Pratt says: "It is the science of all other sciences and useful arts, being in fact, the very fountain from which they emanate. It includes philosophy, {390} astronomy, history, mathematics, geography, languages, the science of letters, and blends the knowledge of all matters of fact in every branch of art or research" (Key to Theology, p.2).

Seeing now that such requirements are made upon us in order to understand the Bible, and that lack of knowledge necessarily involve misunderstanding of many of the sacred passages, we ask every reasonable being, Can it be supposed that the Bible ever was intended to be a substitute for immediate divine revelation? If it were intended for this purpose it has signally failed in its purpose; and if the Bible alone be intended to be the guide to heaven, it is to be feared that a majority of people will be led to hell for the simple reason that they never had an opportunity of mastering the difficulties attending their attempts at understanding what the Bible doctrines really are.

"CHRISTIAN" SECTS AN EVIDENCE.

If further proofs for the necessity of continuous revelation were needed, the deplorable state of the Christian world, where "each goes his own way," furnishes those proofs in abundance.

The object God had in view in giving to His people men through whom He could reveal His plans and purposes was to "perfect the Saints" and preserve "unity of faith" (Eph. iv, 11-14). As long as the church had apostles and prophets, there was no necessity for the churches breaking up into factions or sects. Differences could arise, and did arise, but when referred to the inspired men, God, through His Holy Spirit always settled the difficulties, preserving the unity.

Some instances, illustrating this, have been recorded for our information.

In the church at Jerusalem, as the members increased, a feeling of jealousy grew up between the different nationalities. The "Grecians" thought that their widows did not receive a fair portion of the alms daily distributed among the poor, the "Hebrews" keeping all for their widows. Among the Jews the "Grecians," that is to say, such Jews that were not born in Palestine, were held in contempt like everything that originated outside the confines of the Holy Land. It was thought that the Jewish converts to Christianity had retained this feeling, and so neglected their foreign brethren. Now, here was a secret power of evil at work, strong enough to break the first church up into factions. For evil grows, if {391} not conquered, and what at first appears like a cloud, the size of a man's hand, develops into a terrible storm with thunder and lightning. Small as the matter appeared to be, it was an attempt at destroying the unity of the Church of Christ. But the church was equal to this occasion. Its foundations were solid and its guardians awake. The whole matter was laid before the apostles, and these found the proper remedy. "Look ye out among you," they said to the church members, "seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business." The people, on hearing this wise counsel, made their choice, and the apostles set the chosen apart for this office. And it may be noted as a characteristic feature of God's way of managing elections, in contrast to the farcical proceedings of the iniquitous world, that the seven men elected on this occasion were all "Grecians," judging from their names. The majority, prompted by the love of God, gave to the minority--the complaining party--the whole control of the distribution. The church was saved from the spirit of destruction. Unity was preserved. But it took inspired men to solve the difficulty in this way, so contrary to all rules, recognized among men (see Acts, vi, 1-8).

The next instance is a difference concerning doctrine.

As soon as the Gospel principles spread and were embraced by the Gentiles, a struggle necessarily followed between the Jewish and the Gentile element. Both had much to give up and much to learn from each other, before a complete unity could be secured. In this struggle, various questions were brought up for discussion, and amongst others this:

Ought not a Gentile convert to first be circumcised and promise to keep the law, before he was baptized and incorporated in the church? Many Jewish converts held that this was necessary. For to them the entrance to the church ought to be through the Mosaic dispensation, to Gentiles as it had been to Jews. But the Gentiles considered this an unnecessary circuitous road to the church, holding that the acceptance of Christ and his ordinances was all that should be required. Here was a difficult question to decide, and the principle involved was one of vital importance to the whole Christian community. The danger of a split was great, but the church had inspired leaders, men who communed with God. To them the question was referred. And they decided it, not only according to the Scriptures but according to the revelation given for the occasion. "It seemed good," they say, "to the Holy Ghost, and to us, to lay upon you no greater {392} burden than these necessary things; that ye abstain from meats offered to idols, and from blood and from things strangled, and from fornication; from which if ye keep yourselves ye shall do well." (Acts xv, 28, 29.) Here is a decision arrived at under the direct influence of the Holy Ghost, and one that brought unity into the churches and joy among the various Gentile branches.

Thus we see exemplified the object of continuous revelation, and the necessity of it. Without it unity cannot be preserved. "That ye may be one" as Christ is one with His Father, is, however, the very essence of Christianity, the mark on which it can be distinguished from the "world," which is all strife and contention. Destroy the unity, and Christianity is gone, or, since unity is impossible without continuous revelation, abandon such revelation, and Christianty is no more.

It is noticeable that the Christian churches, as long as the inspired men were among them and they listened to their words, kept clear of all schisms. So long, we say, but no longer. For soon men arose who thought themselves too wise to listen to the counsel of inspired men. And such imposed upon themselves upon the church with big words and subtle sophistry, thus drawing many away from the path of righteousness. This was the work of the spirit of anti-Christ, and the result was schisms, sects. But still the spirit of revelation lingered among the churches, uniting the honest everywhere in the love of God and of one another, until after a long struggle amid persecution from the outside and rebellion from the inside, the Spirit of revelation was withdrawn. "The child was taken up to the throne of God." (Rev. xii, 5). The light gave way to darkness.

Not that the Christian churches became annihilated, not that the doctrines preached by Christ or, what is the same, the Christian theology at once vanished. No! It was all there, but wrapped in darkness.

Suppose yourself on a ship trying to make for the harbor on a dark, stormy night. There are the lights along the shore, according to whose guiding rays alone you can steer your course. But suppose all these lights are suddenly extinguished. You can see no more where to go. All your calculations are in vain. Those rays of lights from the lighthouses were just as necessary for your safety as are your maps and your compass. Something analogous to this happened to the world, or, rather to the Christian churches. The guiding light of continuous revelation was extinguished and {393} the ship left in darkness. At what precise time this took place we do not presume to say. But it is certain that the time of revelation did not extend much beyond the age of the apostles. The church was still there for years, but the lighthouses were not shining.

What followed? The most pitiable confusion. The leaders of the church, no longer guided by inspiration, were unable to preserve love and unity. Factions became numerous and each faction leader claimed the supreme authority for himself. Contests for power ensued, accompanied by scandalous scenes. The church was abandoned, each faction constructing their own raft and each steering their own course, occasionally trying to sink other rafts as these by wind and current were driven out. This was the result of the withdrawal of divine revelation.

People were in total darkness. They split on the most trivial questions as well as over the more important ones. What are we to think when we read the "history of the church" and find that "Christians" are trying to find out whether Christ was a real man or only an apparition! Or whereto had truth gone, when, after long struggles about the doctrine of the Godhead, it was finally decided, as the standard of orthodoxy, that: "Incomprehensible is the Father, incomprehensible is the Son, and incomprehensible is the Holy Ghost; yet not three incomprehensibles, but one." (Symbol Athan.)? Christ says: "This is eternal life, that they may know thee, the only true God, and Jesus Christ whom thou hast sent." (John, xvii, 3); Paul prays that he may know Christ and the power of His resurrection. (Philippians, vi, 7-10); and John says that we by keeping God's commandments, know that we "know" Him. (I John ii, 3), but the Church, as soon as the Spirit of revelation withdrew, declared that she was in darkness. God, she said, is incomprehensible. The contrast is so conspicuous that only a blind man can help seeing it.

This spirit of darkness still enwraps the whole "Christian" world. The work of dissolution has been going on all the time, and is still going on. The "Christians" stand against each other like enemies on a battlefield. Nobody knows where to seek or to find truth. Has the Roman Catholic church the truth? or the Coptic? or the Armenian? or the Reformed church? or the church of England? or Luther's faction? or Methodists? or Baptists? or Presbyterians? or Irvingians or Adventists? or Universalists? or Quakers? Which has the truth? Which faction is the Church of Christ?

{394} Paul says that factions are the result of a "carnal" condition. "For whereas there is among you envyings and strife, and divisions, are ye not carnal, and walk as men?" (I Cor. iii, 3.) The "Christian" world to-day, the Apostle then declares to be a "carnal" christendom. But to be carnally minded, we further learn (Rom. viii, 6, 7), is "death," and "enmity against God." The Christian world to-day is therefore in a state of "death" and "enmity against God." The word of God has pronounced His judgment, and all as a consequence of their having despised and rejected continuous revelation from God.

This suggests the remedy to be applied: Divine revelation.

God has promised, in the last days, "And it shall come to pass afterward that I will pour out my Spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions * * * * and it shall come to pass that whosoever shall call on the name of the Lord shall be delivered: For in Mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call" (Joel ii, 28-33). And this promise God will fulfill. Revelations are necessary for the deliverance of His people in these last days, and God is faithful.

Already the light of revelation has broken through the dark clouds of medieval errors. The prophets of God have again spoken, revealing God's way of salvation. Will the "Christian" world believe? Or will they, like the Jews formerly, reject the light of revelation, to their own damnation?

One objection, and only one, needs to be answered before we close this part of our investigation. It has been said that God prohibits people from adding anything to the Bible, since John the Revelator says: "If any man shall add unto these things, God shall add unto him the plagues that are written in this book" (Rev. xxii, 18). The prohibition is given for any "man" to add anything of his own to the book of Revelation, or to the word of God. And woe to the man who is preposterous enough to add his own productions to the sacred compositions of God! But neither this passage nor any other passage in the Bible states that God would never any more reveal anything. God does not prohibit himself from adding whatever He thinks necessary.

In fact, God has added to the volume of the New Testament since the book of Revelation was written. The Gospel of John, and, in all probability, the three epistles of John, were all written after the book of Revelation. The latest {395} date assigned to the Revelation is 96 A. D., while others (and more probably) give it the date of 67 or 68. The three epistles were written 68 and the gospel 97, so that there is no possibility for thinking that God did not intend to add anything to the existing records.

The Gospel of John is the last book of the New Testament. And in this very book we have the comforting promise of Christ recorded: "He (the Spirit) shall glorify Me: for he shall receive of Mine, and shall show it unto you. All things that the Father has are Mine: therefore, said I, that he shall take of Mine, and shall show it unto you" (John xvi, 14, 15). Here is a promise of continuous revelation.

II.

Having seen, now, that continuous revelation is necessary for the guidance of men unto eternal salvation, and also that God through his ancient prophets has promised to manifest Himself preparatory to the foundation of the kingdom of the Son of God upon the earth, it becomes necessary to enquire into the evidences that present themselves of the truth of the claims of Joseph Smith, the Prophet. Did God speak through him, or, was he an enthusiast, an impostor? This question concerns every human being.

With a voice like that of the angel whom John saw in his visions on Patmos, Joseph proclaims in the name of the Lord:

"Hearken, O, ye people of My Church, saith the voice of Him who dwells on high, and whose eyes are upon all men, yea, verily I say, hearken ye people from afar, and ye that are upon the islands of the sea, listen together. For verily the voice of the Lord is unto all men" (Doc. and Cov. sec. i, 1, 2).

For centuries past the world had cherished the thought that the voice of the Lord should no more be heard, when suddenly, thunderlike, a messenger appeared, heralding from one end of heaven to mother the above quoted intelligence. God has spoken.

To the chosen seed these were, indeed, tidings of great joy, but the world at large, influenced, as the Jews formerly were, by priests and rabbis, denounced the messenger as a bold imposter. He offered the strongest proof a man ever can offer as a demonstration of the truth of his message; he gave his life, sealing his testimony with his blood. Yet a sceptical world refused to believe, refused, to a large extent, even to investigate.

{396} What was, then, the nature of his message? That the day of the Lord is at hand; that the inhabitants of the earth must repent of their sins and false doctrines, and turn unto God; that those who would obey should be made happy in the kingdom of the Son of God, but on all disobedient souls fearful judgments would speedily fall. To prepare for the coming of Christ was the message sent from God to man through His servant, the Prophet Joseph. That was the nature of the message.

It will be perceived that this is in full harmony with the sacred writ, and its very nature should be a sufficient proof of its divine origin. If it harmonizes with the Bible, how can it be false? How can those who believe the one reject the other? Is not that the very same contradiction as that of which the Jews were guilty who believed the sacred writings of the Old Testament at the same time they rejected Christ? Clearly, when the Bible is first proved to be true, everything that is in perfect harmony with the Bible must be true, too. In such relation to the Bible stands the divine message of which we are speaking.

This is a subject that must not be treated lightly. The highest interests are here at stake--interests dearer than life itself, which lasts but a moment. If God has spoken to this generation, woe, woe, woe unto those who wilfully shut their ears and harden their hearts against the word of God! The antediluvian world was drowned by a flood because the people did not heed the warning voice. The cities of the plain were wrapped in flames and buried in a sulphurous tomb because they rejected the message of God. Jerusalem fell because she did not know the time of her visitation. And how can the present world escape a similar fate under similar circumstances?

With these lessons of past ages before us, let every honest soul investigate the evidences of the truth of this message of the latter days. An honest investigation is the very least that can be demanded for a subject of this vast importance.

The attention of theological students who are familiar with the evidences of the truth of Christianity is particularly called to the line of thought here offered, as it is proposed to show that the message delivered by Joseph Smith is supported by the same evidence as the message delivered by former prophets or apostles. Christianity and "Mormonism" must stand or fall together. If the evidence here presented is sufficient for the one, it is sufficient for both.

{397} RETROSPECTIVE EVIDENCE.

The books of the Old Testament abound with predictions foretelling the work of Christ on earth. It is distinctly predicted that a deliverer should come, "the seed of woman;" he should spring out of the people of Abraham; a new covenant would be made; the deliverer would be despised, put to death, and yet reign for ever and ever. Such wonderful predictions run like a string through the Old Testament, and are always pointed to as an evidence of the truth of Christianity. This is what is sometimes called retrospective evidence. Christ himself points to these predictions as such evidence. "Ought not Christ to have suffered these things, and to enter His glory? Beginning with Moses and all the prophets, He expounded unto them in all the Scriptures the things concerning himself." (Luke xxiv, 26, 27. Compare John v, 46, 47.)

But the same prophets foretell with equal clearness the grand work in which the Latter-day Saints are now engaged, as will appear on investigation of the following passages.

Isaiah has many remarkable predictions, some of which were fulfilled shortly after their delivery. Syria and Israel, for instance, were to be conquered by Assyria, before the infant son of the prophet could say "my father" (Isaiah viii, 4). The glory of Kedar was to fail in one year (xxi, 6), that of Moab in three years (xvi, 14), that of Ephraim in sixty-five years (vii, 8), that of Tyre in seventy years (xxiii, 15). Other predictions relate to more distant times. Thus that portion of his book which is contained in chapter xl to lxiv embraces the whole period from the Babylonian captivity to the end of the Christian dispensation.

In this portion of the book the prophet predicts the deliverance of the Jews by Cyrus (xliv, 28; xlv, 1-5, xlvii); the return to Judea (xliv, 28), the coming, suffering and glory of the Messiah, the downfall of idolatry, the rejection of Christ by the Jews, and their consequent rejection by God; also their final conversion and recovery (lii, 3; lxii; lxv).

Speaking of this last event, the final gathering of the Jews--an event which is about to be fulfilled in our own time--the prophet (chapter lv) says that there should be a people or a nation, previously unknown to the Jews, who should be willing to join the Jews in their worship of God Almighty. "Behold, thou shalt call a people which thou didst not know; and a people which did not know thee shall run to thee for the sake of Jehovah, thy God, and for the sake of the Holy One in Israel, for he hath glorified thee."

{398} Could language more clearly convey that at the time of the final restoration of the Jews there should exist another people, too, who would share with the Jews the glory in store for them? In the next chapter (lxvi, 6-8) this other people is more clearly described: "And the sons of the stranger who follow Jehovah in order to serve Him, and to love Jehovah's name * * * those I will bring to My holy mountain, and they shall rejoice in My house." These predictions are very clear, and it is a literal fulfillment thereof that the Saints are called out of all nations of the earth so that they may form that one nation here spoken of, and the latter part of Isaiah's predictions are as literally verified as that part which relates to former events.

Among the predictions of the prophet Micah we notice the invasion of Shalmaneser (i, 6-8), and Sennacherib (i, 9-16), the dispersion of Israel (v, 7-8) the destruction of Jerusalem (iii, 12). He also foretells the gathering of Israel and the exaltation of Christ over all nations. Speaking of the gathering of Israel, he says that a forerunner should first come, and this forerunner is described as a people with a leader at their head and Jehovah as their guide, alluding to Israel in the wilderness, where Moses was their prophet, Jehovah going before them. Thus saith Micah ii, 12, 13: "Certainly I will gather thee, Jacob, and bring together the rest of Israel. * * The forerunner (or rather the one who 'breaks' the way) goes before them; * * * the prince goes before them and Jehovah leads." In chapter iv. the prophet more fully describes what should happen before the gathering of Jacob: "At the end of the days the mountain of the house of Jehovah shall be established upon the top of the mountains, * * and the nations shall run thereto. * * * In the same days said Jehovah, shall I gather the remnant." Read chapter iv, 1-10 carefully. It predicts unmistakably that at the time of the final delivery of the Jews there should exist a people gathered among the mountains in order to serve the Lord, a people endowed with wisdom to exercise judgment in the affairs of the nations of the world, and yet be a peaceful, agricultural people, who had thrown away their swords for peaceful occupations. This prediction is as clear as any ever given concerning Christ and His work, and it is fulfilled in the gatherings of the Saints. If prophetic evidence is required, God has given it to us.

Let us turn to Jeremiah, who flourished a hundred years later.

{399} The chronological arrangement of the predictions of this prophet, as has been already remarked, is not very plain, but passages relating to the first salvation of Israel are easily recognized. Chapter iii, 15-18, are among these. Here the prophet in words that cannot be mistaken says that the house of Judah shall go to the house of Israel, and "they shall come together from the land of the north to the land which I have given your fathers."

That this prediction does not relate to the deliverance from Babylon is evident from the fact that the prophet says: "the house of Judah shall walk with the house of Israel." The house of Israel must then already be gathered, or else the house of Judah could not go with them. At the return from Babylon Judah took the lead, and the Israelites who returned had to come to Judah. Judah took the lead. Here is a deliverance and return predicted in which Israel takes the lead. Israel must consequently be gathered as well as Judah and previous to Judah. Compare this with the message delivered through Joseph the Prophet, and the evidence is both strong and conclusive.

No less clear is Daniel. In his second chapter, this great prophet predicts coming events with the clearness of history. Four kingdoms are described: The Babylonian, under the dynasty of Nebuchadnezzar; the Medo-Persian, the Grecian and the Roman. The last named is divided into ten, all of which in their composition carry the seed of their dissolution. Iron (political power) and clay (man-invented religion) mixed together, was their inheritance from Rome, and the cause of their weakness. But in the days of these ten kingdoms the kingdom of heaven is founded, a stone cut out without hands of man yet of miraculous origin; mighty as a mountain, and finally, superior to the finest metals, the most splendid earthly thrones.

That this prediction was not fulfilled at the time of Christ is clear from two facts: First, that Christ came before the dissolution of the Roman empire; and, secondly, that Christ did not found a kingdom at all when He was here. Only by the most lamentable perversion of Scripture can this passage be made to apply to the first coming of Christ. It must apply to His second coming or have no meaning at all. But to His second coming it applies. Then His kingdom will fill all the earth, but the stone must first roll, and, while so doing, grow until it becomes fit to perform the work assigned to it.

In chapter seven the prophet treats of the same subject. {400} The four kingdoms are represented by four beasts, and the ten kingdoms by ten horns; three of the horns or kingdoms are subdued by a little horn, the papal, anti-Christian power, which exercises its tyrannical reign, and overcomes the Saints for a period of one thousand two hundred and sixty years. Here, too, the time is fully defined, showing beyond the possibility of doubt that the restoration of the Kingdom of God belongs to this century, counting from the appearance of the little horn, the papal power.

Thus the ancient prophets have spoken of the time in which we live, and their predictions are irrefutable evidence of the truth of the message accepted by the Latter-day Saints.

Let us add one more testimony. John, the great prophet of the New Testament, while on Patmos, has a vision in which the Turkish conquest is shown (chapter ix). Four angels, bound in the great river Euphrates, are let loose to spread war and desolation upon the earth for a period of about four hundred years (Rev. ix, 15). Their great numbers are described, their armors, their national colors, their power to hurt an idolatrous "Christian" world, tormenting those who had abandoned the worship of God for the worship of Saints and images. After this (chapter x) a messenger appears with a little book, signifying that the Spirit of prophecy should again be manifested before "many people, and nations, and tongues and kings" (Rev. x, 1-11). How very clear is this prediction as to the great event of our time. In reading the vision we feel that John saw the youthful Prophet Joseph with the little book in his hand, and heard his mighty voice declaring that the fulness of times had come. "And the angel (or messenger) which I saw stand upon the sea and upon the earth (embracing both hemispheres) lifted up his hands to heaven and swore by him that liveth for ever and ever * * * * that there shall be time no longer, but in the days of the voice of the seventh angel * * * * the mystery of God should be finished" (x, 5-7). Is not this the very essence of the message delivered by Joseph the Prophet?

With such frequency and with such clearness the Spirit of prophecy in all past ages foretells the work in which the Latter-day Saints are now engaged. If Christ can point to predictions as an evidence of His divine mission; if Christians can point to prophecy as an evidence of the truth of Christianity, why are not these predictions, these prophecies, equally infallible evidence of the truth of the divine mission of Joseph Smith? How one can be accepted and the other rejected I fail to see.

{401} PROSPECTIVE EVIDENCE.

Our Lord refers more than once to prophecies delivered by Himself as evidence of His divine mission: "And now I have told you before it came to pass, that when it is come to pass ye might believe." (John xiv, 29.) This kind of evidence has been called prospective. When we read, for instance, the prophecy of our Lord announcing the destruction of Jerusalem, compare the prediction with the description of the fearful event given by Joseph, and see how literally everything was fulfilled, we can understand what strong evidence the prophecy is of the divine mission of the Lord. Jerusalem, Babylon, Nineveh are all witnesses of the truth of the word of God, and their testimony is unanimously accepted by everyone who is able to trace the finger of God. The conclusion is this, that when a man foretells an event which no human wisdom could foresee, the occurrence of such an event is a sure proof that God spoke through that man. So God Himself reasons: "Who hath declared this from ancient times? Have not I, the Lord?" (Isaiah, xlv, 20-22.)

If we apply this rule to the message delivered through Joseph Smith, we unavoidably reach the same conclusion. We are forced by the most plain logic to acknowledge his divine mission.

The following is offered for consideration: In the Book of Doctrine and Covenants many predictions are given concerning the Saints, some of which have already been fulfilled, while others are still awaiting fulfillment.

In 1830, when the Church was still in her earliest infancy, it was predicted: "Zion shall rejoice upon the hills and flourish before the final salvation of Israel" (Doctrine and Covenants, sec xxxv, 24, 25). This remarkable prediction is often repeated, and finally, in the year 1838, at Far West, Missouri, it is again announced: "Therefore, will I not make solitary places to bud and to blossom, and to bring forth in abundance, said the Lord? Is there not room enough upon the mountains?" (Doctrine and Covenants, sec. cxvii, 7, 8.)

From the very foundation of the Church the Spirit of God, through the prophet, thus announces in no uncertain way that Zion, the Saints, should move to "the hills," "the mountains," "the solitary places," and there be prosperous, "blossom" gloriously. It must be remembered that these predictions were delivered at a time when no human wisdom could foresee such an event. When the Church was founded in 1830, there was no possibility--speaking from a mere human {402} point of view--of foreseeing her removal to the hills, much less that she would be removed and prosper in the "hills." Nor is there in the whole history of mankind anything analogous to this exodus of the Church. The probability, speaking from a human point of view, when the Church was founded, was either that she would be favored by the world and remain where she was, or that she would be crushed on the spot by an immense hostility. Either of these two occurrences might have been considered probable at the time; but none of them was predicted. The Church should blossom in the hills. Has not this prediction, delivered half a century ago, been remarkably fulfilled? Who can travel through the valleys of the mountains to-day, among fragrant gardens and orchards, and notice the friendly, peaceful homes that everywhere smile upon the stranger, or observe the condition of the Saints, without seeing that the predictions have come literally true? Zion now blossoms in the mountains.

The fulfillment of these predictions has not been brought about by man, otherwise than in this way that ungodly men, without their own knowledge, were the instruments. The Saints were driven from place to place. They went not with a calculation to fulfill prophecy, but because they could not help themselves. In the same way the Jews and the Romans fulfilled the predictions of our Lord.

Anyone who will honestly consider these facts will see that the events prominent in the history of the Latter-day Saints indelibly mark Joseph Smith as a prophet of God.

Other predictions delivered by Joseph the Prophet concern the nations of the earth. In 1832 the following prediction was given: "For after your testimony cometh the testimony of earthquakes, that shall cause groanings in the midst of her, and man shall fall upon the ground, and shall not be able to stand. And also cometh the testimony of the voice of thunderings, and the voice of lightings, and the voice of tempests, and the voice of the waves of the sea, heaving themselves beyond their bounds. And all things shall be in commotion; and, surely, men's hearts shall fail them; for fear shall come upon all men." (Doctrine and Covenants, sec. lxxvii, lxxxix, xci).

True, this prediction has not yet in all its details been fulfilled; still, the events of the last ten years fully indicate that the time is drawing near when the "testimony of thunders" shall roll over the earth. I refer to numerous calamities which the last years have witnessed. Earthquakes, floods, {403} storms, fires, conflagrations, wars, anarchy have filled the newspapers with horrible reading matter. We need only remember the earthquake in Charleston, the overflow of the Yellow River in China, the conflagration of several theatres, the riots in Chicago. So noted have these years been for calamities of every description that astrologers have pointed out that they were caused by certain planets which, during the past years, have had a peculiar position in relation to each other and to the earth. Be this as it may, the fact remains that we live in a time of visitation--a visitation already foretold by Joseph the Prophet. Here, again, we see his words verified, and he himself vindicated as a prophet of God.

Another prediction, the fulfillment of which is written in letters of blood on the pages of the history of the American nation, cannot be contradicted. In 1832 God declared through Joseph Smith: "Behold the Southern States shall be divided against the Northern States, and the Southern States shall call on other nations, even the nation of Great Britain, as it is called, and they shall also call upon other nations, in order to defend themselves, and thus war shall be poured out upon all nations." (Doctrine and Covenants, sec. lxxxvii, 3). Concerning this war, it was foretold that it should terminate in "death and misery to many, many souls." Also the place where the first shot was to be fired was foretold: "Verily, thus saith the Lord, concerning the wars that will shortly come to pass, beginning at the rebellion of South Carolina." (Doctrine and Covenants, sec. lxxxvii, 1; cxxx, 12, 13.)

These minute predictions were given at a time when people generally did not believe it possible for the United States to engage in a war with each other. Those acquainted with the sentiments that prevailed in America at that time, all agree in this. Nay, even when the report reached the Northern States that their Southern brethren had actually commenced the tragedy, it was hard for the Northern States to believe it. There was no possibility at the time of Joseph for human sagacity to foresee this war. Yet the despised prophet predicted it with a clearness not surpassed by Isaiah or Daniel.

Did it come true? Did the war break out in South Carolina? Was the slave question the casus belli? Did the Southern States apply to other nations for help? Every particular came true, and the world knows it, even if it fails to acknowledge that all had been predicted years before it happened.

{404} It would be a reasonable supposition that the literal fulfillment of a prediction like this should be proof enough of the divine mission of the prophet. Or, what is required of a true prophet? Is not that enough that his predictions are proved to be true? In the case of Isaiah, Jeremiah, Daniel, John, nothing more is required. When we see that their predictions have come true we grant that they were true prophets. Must we, then, reverse every rule of logic in the case of Joseph Smith? Must we say his predictions have been fulfilled; ergo he was a false prophet? The absurdity of this is too great to need refutation.

We know that an objection has been raised that the prediction of the war did not come true in every particular--that the war was confined to the United States, and was not poured out upon all nations.

To this objection we answer that, in one sense, it was poured out upon all nations. The population of the United States consists, as is well known, of people from almost every nation under the sun, and England, Germany, France, Italy, Sweden, Denmark, all were represented in the armies of that war. All contributed to the death list in that long and fearful combat. How much misery, how much sorrow, how many tears did that war cause far beyond the borders of the great republic, when aged mothers and fathers, and sisters and brothers in the old countries received the intelligence that a son or a brother was wounded or dead? If we will consider this in all its consequences we will soon find that the expression, "War shall be poured out upon all nations" is no idle figure of speech. It is a stern fact. Thousands beyond the rolling waves of the ocean drank the bitter cup filled with the curse of that war. Understood in this way, the prediction is literally fulfilled in all its details.

But it must also be remembered that we have not yet reached the last scene of the drama. It is a grave question with some clear-seeing politicians to-day whether the slave question has yet reached its final solution. If it has not, we may yet see the prediction in question fulfilled in every particular.

The prediction itself plainly states that some time would elapse between the fulfillment of its various parts. Verse 3, D&C 87, foretells that the war should be caused by the division of the United States into two great parties, and that the Southern States should call upon Great Britain; "and thus war should be poured out upon all nations." Then verse 4 {405} explains that this should be continued "after many days," thereby that the slaves (the negroes) should rise up, and also the remnant (the Indians), and new wars, new bloodshed take place. The prophecy thus clearly marks two divisions, the events of which are separated from each other by a period of many days, or years; for days in the prophetic language are always understood to mean years. Thus the prediction itself is plain. It foretells the so-called War of the Rebellion, its subsequent result as well as its causes. It further intimates that the question out of which it arose should be settled for many years, but that again the flames of war should be kindled and spread wider than before. The first part of this prediction has been fulfilled. The second belongs to the future.

Having thus removed the objection made to the prediction, it may not be out of place to show that this way of putting close together, in prophetical sentences, events which are in time far separated from each other, is common to prophetical writers. In this respect the Prophet Joseph resembles the ancient prophets, a fact which ought not to be the ground of objection.

Isaiah, speaking of the mission of Christ (chapter lxi, 1-3), says: "The Spirit of the Lord Jehovah is upon me * * to proclaim the year of acceptance of Jehovah and the day of vengeance of our God." Christ, in reading and expounding this text in Nazareth, reads to the middle of the verse, closes the books and exclaims: "To-day this scripture is fulfilled in your ears." (Luke iv, 21.) Indeed, with the coming of Christ the year of acceptance of Jehovah had come. The first part of the verse was fulfilled, but the second portion--the day of vengeance--was not yet. Thousands of years lie between the first part of this verse and the second.

So the Prophet Joel, in his second chapter, verses 28-32, foretells in one sentence the wonders of the day of Pentecost (compares Acts ii, 16-21) and the great day of Jehovah, when no one can escape the judgments to come except those who take their refuge upon Mount Zion and in Jerusalem, events which are separated from each other by thousands of years.

The objection to the prediction of Joseph Smith is therefore no objection at all, unless the ancient prophets must be rejected on the same ground. On the contrary, an honest investigation leads to the discovery that the very language of prophecy as delivered by the Prophet of this dispensation is in harmony with ancient prophecies, that they flow from one and the same source--the Spirit of God.

{406} DIRECT EVIDENCE.

With "direct evidence," theologians mean such evidence as is supplied by the miracles of the Lord and his servants.

It is true that miracles are often appealed to as evidence of the divine mission of Christ. Nicodemus says: "No man can do these miracles that thou doest except God be with him" (John iii, 2). Christ Himself supports this view. "I have greater witness than that of John; for the work which the Father has given me to finish, the same works that I do bear witness of me, that the Father hath sent me" (John v, 36). "Believe me that I am in the Father, and the Father in me, or else believe me for the very works' sake" (John xiv, 11). Also: "But that ye may know that the Son of Man hath power on earth to forgive sins (He says to the sick of palsy), I say unto thee, 'Arise, and take up thy bed, and go thy way unto thine house'" (Mark ii, 10, 11). Here, clearly, miracles are furnished as evidence of Christ's divine mission.

But it must be remembered that the performance of miracles is not always a proof of divine authority. The Egyptian magicians worked several miracles, it seems, in the sight of Pharaoh, thereby turning his heart away from God. The disciples of the Pharisees at the time of Christ also performed miracles. They charged Christ with the crime of being connected with the powers of darkness, and that He by such aid cast out demons; to which charge Christ with holy indignation, replies: "If I cast out demons with the aid of Beelzebub, by whom do your children cast out demons?" So that miracles were by no means something which Christ claimed as his exclusive prerogative. It has also been clearly foretold that anti-Christ should claim miraculous powers and thereby deceive many. "His coming is after the workings of Satan with all power and signs and lying wonders" (II Thess. ii, 9). "And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men and deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast" (Rev. xiii, 13, 14). From these passages it is clear that caution is needed in accepting this kind of evidence. Miracles may be evidence of the presence of God or the presence of anti-Christ.

Nor is the performance of miracles always necessary to prove divine authority. A man may be sent from God in order to fulfill a very important mission without having to {407} prove this by miracles. Thus John the Baptist had a very important mission. He came to "prepare the way" for the appearance of Christ, yet it is not known that he proved his mission by miracles.

It is true that Christ and His Apostles after Him worked many striking miracles, even the raising of the dead, but these miracles were, after all, not so frequent as has sometimes been imagined. Those men of God did not touch everything with supernatural power, healing every sick person they saw, raising every dead one, changing the common day occurrences of life into scenes matching the stories of the "Arabian Nights." Not at all. Their miracles were comparatively scarce; they were exceptional occurrences. Thus when Paul was incarcerated in Rome, the cold prison walls forming but a poor shelter for his body during the winter, and his resources probably being exhausted, he asked Timothy kindly to bring with him the cloak which Paul had forgotten at Troas, at the house of one of the brethren, called Carpus. (II Tim., iv, 13). The passage is as prosaic as it could possibly be, and has nothing supernatural about it. Still more, in the same chapter we hear Paul diligently plead with Timothy to come to Rome to him, for he was now alone. All except Luke had forsaken him, and among other misfortunes was this--that he had had to leave Trophimus sick at Miletum. "Erastus abode at Corinth, but Trophimus have I left at Miletum, sick" (II Tim. iv, 20). Sick? Why did not the great Apostle cure him instead of leaving him sick? If the Apostles had been such miracle-makers as modern fancy has represented them to be, an occurrence of this nature would have been impossible. But this is not the only one recorded. Timothy, one of Paul's converts and fellow laborers, is always spoken of in terms of high praise, and he is a noble instance of eminent gifts and grace in one young in years. This favorite of the apostle was sick, however, and in his letter Paul therefor exhorts him to be careful about his health: "Drink no longer water but use a little wine for thy stomach's sake and thine often infirmities" (I Tim. v, 23). Let those who have overestimated the frequency of miracles at the time of the first Christian churches, consider this passage well, and they will be likely to see their mistake. Here was a prominent man of the church, himself possessing great spiritual gifts, constantly suffering from "infirmities." Here is the great "Apostle of the Gentiles," whose power always was great, advising that prominent man to use a little medicine. {408} Why did he not promise him a miracle? Why? That we do not know, but this we do know, that miracles were never by God strewn round, "plenty as black berries."

Anyone who will study the miracles of our Lord and his apostles, will find that they were always performed for the glory of God, and conveyed a lesson necessary and appropriate. Although individuals were thereby benefited, yet this was not the only or ultimate aim. Christ, for instance, heals with a touch a man whom the law had pronounced unclean, and whom no Jew would touch. He shows by His miracles that he is the Lord over disease, over demons, over physical nature, over brute creatures, in order that we may have confidence in Him in all things. We see him forgiving sins, answering prayers, direct (Mat. ix, 20-22), intercessory (23-26), united (27-31), and even unuttered (32-33). The same characteristics may be observed in the miracles of the apostles. They were never performed for selfish purposes, nor for the gratification of curiosity, never for the sake of show. The epistles explain that miraculous gifts, including prophecy, were given to confirm the truth of the Gospel, promote its rapid dissemination, and edify the churches.

Such miracles, then, are from God, and may be relied upon as evidence of the truth of those revelations which they are intended to prove.

Two questions now become appropriate in our investigation: Did miraculous manifestations follow the message of Joseph the Prophet, and, if so, were these miraculous manifestations of such a nature as to warrant the conclusion that he had his power from God? Let us see.

In the year 1830 the Lord declared through His prophet: "And it shall come to pass that there shall be a great work in the land, even among the Gentiles * * * for I am God and mine arm is not shortened; and I will show miracles, signs and wonders, unto all those who believe on my name; and who shall ask it in my name in faith they shall cast out devils (demons); they I shall heal the sick; they shall cause the blind to receive their sight, the deaf to hear, and the dumb to speak, and the lame to walk. The time speedily cometh when great things are to be shown forth unto the children of men" (Doctrine and Covenants, sec. xxxv 7-10.) Here we have an unmistakably clear promise that miracles should attend the message of our Prophet; and this promise is repeated at other times. But was this promise also kept? Were those "great things" shown unto the children of men? Or was the promise a false one?

{409} How could it be false? This was one of the very first promises given. When we remember how rapidly the Church spread in those early days, no other conclusion is possible than this: that the promise given was also kept to the very letter. Men are not so foolish as to follow a man who promises "great things" and never keeps his promises. This the ministers of the world have learnt, wherefore they wisely abstain from promising any "great things" before the millennium, possibly. It is always convenient to have a future to draw on during present poverty. But here is a man who, contrary to most ministers of the world, declares in the name of the Lord that the time had now come for the manifestations of "great things." Thousands heard this and believed, in itself a sure proof that "great things" really were shown. The sick were healed, the blind received their sight, the deaf heard, the dumb spake and the lame walked.

At the time of Joseph it was generally accepted, even among the enemies, as a fact that the Prophet performed many great miracles. We remember a romance from that time wherein Joseph is represented as raising a dead lady. Of course, the author of this romance explains it as humbug, the apparent death being caused by a dose of morphine or something else. Other authors ascribe the works of the Prophet to magnetism. Joseph Smith, they say, knew the mysteries of magnetism and understood how to turn them to good account. These efforts on the part of the enemies to explain or account for the miracles of the prophet are a proof as sure as any one can desire that he showed those "great things" which he promised to show in the name of the Lord. Had there been nothing, the enemies would have nothing to account for. "He did it through magnetism" is the modern expression for: "He did it through Beelzebub." Had Joseph been an impostor, how easily that could have been exposed. Here he promises that the sick should be healed by faith. Yet no attempt has been made to prove that the promise was never kept, only that he kept it through magnetism! The enemies well knew that such works followed the testimony of Joseph the Prophet, works for which they could not account in the usual way.

As an instance of how commonly the enemies believed in Joseph's power, the following well-known incident may be referred to. A man once came to the Prophet and asked him to show a miracle. It was not the Prophet's way to make "show" of such works; wherefore he positively refused. But the man grew impertinent and abusive, and talked lightly of {410} the work of God. Finally the prophet said in a voice which penetrated the soul of the miracle-seeking visitor: "You want a miracle. Tell me what you want. Do you want to be struck blind, deaf or dumb? In the name of the Lord God I tell you, you shall have it." Upon this the man left the presence of the prophet in a hurry. Now, why did not this man stay and have a fair trial? Joseph promised him a miracle. Why did he not wait and get it? Simply for the reason that he dared not. In common with all who knew Joseph, he was too well aware of the power of God through the Prophet. The enemies themselves are thus testifying to the fact that miracles attended this Prophet.

Orson Pratt in his work has recorded a number of cases of wonderful healing.

Nor are we referred exclusively to dead witnesses. There are still living men and women in Utah and elsewhere who were personally acquainted with the Prophet, and they are willing to testify, to the last of the great works they have seen with their eyes and heard with their ears, performed by the Prophet. Moreover, great works still continue. To deny, therefore, that miraculous manifestations followed the message of Joseph the Prophet is to deny facts.

These miracles, on the closest investigation, will all be found to partake of the nature of genuine Scriptural miracles. Their aim is the glory of God, as they are always ascribed to Him alone, not to the power of man. Nor are they performed in order to glorify any one man, or set of men. They are performed as a confirmation of faith, not to produce faith.

These points are important and instructive. While the miracles of the Catholic Church appear to be either silly nonsense or worked in support of some notoriously false doctrine, in order to gain proselytes, or otherwise exhibit their spurious origin, the miraculous manifestations following the Church of Christ exhibit no such marks. Their origin is divine, and they bear the divine in arks in themselves. Like God's works in nature, these miracles must be closely studied in order to be known in all their beauty. The indifferent pass them by without notice. There is nothing to "show" in them. But this is one proof of their divine origin. Man always works in a "showy" way when left to himself; God's ways are "in the deep."

I have pointed out that true miracles are referred to as evidence of a divine mission. We have proof that such miracles attended the message of Joseph the Prophet. The conclusion {411} is therefore given. He was a man sent from God, and his message was divine.

When applied to Christianity no one doubts the correctness of the conclusion, if he believes in miracles at all; but if the promises are granted and the conclusion accepted in the case of Christianity, what a fearful corruption of mind there must be in a man who can deny both premises and conclusion when the rule is applied to test the claims of Joseph the Prophet. Surely, in order to be consistent, we must either accept or reject both. A third we do not see.

The evidence thus far considered is external and direct, appealing to our senses. Another class of evidence remains which has been called internal. Applied to Christianity this kind of evidence is thus explained: If Christianity is not of divine origin, it must be a cunningly devised fable. Which is the most probable supposition? Internal evidence tries to answer that question.

The same process of reasoning by which this question is answered when applied to Christianity can also be applied to the message brought by Joseph the Prophet. If this message is not from God it must be from man; it must be forged in order to deceive and must be termed the greatest fraud of the century. It is either a divine truth or a diabolical lie. Tertium non est. Which is the more likely supposition?

In order to decide this question we must consider the moral precepts given by the messenger, his own character, and the character of those who receive it and profess to follow its precepts. For it is very clear that any message which in itself is "good" and which also produces good results in the hearts and lives of men, is not likely to be from the evil one. What is good is from God. Was Joseph the Prophet a good man? Did he inculcate holy principles unto his fellow-men? Does the gospel he preached tend to make men holy? If so, his message must be from God.

MORAL EVIDENCE.

That the moral character of a man who professes to be a divine messenger is very important as an evidence of the truth of his message is admitted on all hands. The following is the opinion of an eminent writer: "The character of Christ is a wonderful proof of the divinity of the Bible. The Hindoo cannot think of his Brahmin saint other than possessing the abstemiousness and austerity which he admires in his living models. The Socrates of Plato is composed of elements practically {412} Greek, being a compound of the virtues deemed necessary to adorn the sage. A model of the Jewish teacher might easily be drawn from the writings of the Rabbis, and he would prove to be the very deflection of these Scribes and Pharisees who are reproved in the Gospel. But in the life of our Redeemer a character is represented which departs in every way from the national type of the writers, from the character of all ancient nations, and is at variance with all the features which custom, education, religion and patriotism seem to have consecrated as most beautiful. Four different authors have recorded different facts, but they exhibit the same conception, a conception differing from all they had ever witnessed or heard, and necessarily copied from the same original. Moreover, this glorious character, while borrowing nothing from the Greek, Indian or Jew, having nothing in common with established laws of perfection, is yet to every believer a type of excellence. He is followed by the Greek, though a founder of none of his sects, revered by the Brahmin, though preached by one of the fisherman caste, and worshiped by the red man of Canada, though belonging to the hated paleface."

This very striking picture of our Savior is true in all its details. In the Gospels we see Him described as holy (John vii, xlvi, li, 8, 46, 10, 32; Matt. xxvi, lix, 27, 23, 24; Luke xxiii, 13-45); full of benevolence and compassion (John iv, Luke ix, 55; x, 30-37); kindness and affection (Matt. xiv, 27-31; Luke xix, 5; xli, 22-61; John xi; xix, 25-27); having meekness and humility (Matt. ix, 28, xviii, 22); moral courage, firmness and resignation (Matt. xxvi, 39-46; Mark x, 32; Luke iv, 23; John xi, 7; xviii, 4); abhorring hypocrisy and popularity (Matt. vi, 1-18; x, 16-39; xxii, 18; Mark xii, 38, 40; Luke xi, 44; John xvi, 1-16); being moderate and free from enthusiastic austerity (Matt. viii, 19; xxiii, 23; Luke v, 29, 35; John ii, 1; Mark xii, 17.)

Looking at all these characteristics of our Savior, so eminently "good," and hearing Him solemnly declare that He has a message from God to man, we feel bound to admit that He is no deceiver. His words are true. He is the Son of God. Thus His character becomes an evidence.

Now, concerning the subject under consideration, must we not also admit that Joseph the Prophet was a man sent from God, when we find that his character is in perfect harmony with those qualities that are peculiar to a servant of God?

Those who want to investigate this are referred to works {413} extant, which treat on the "Life of Joseph Smith," and I think any unprejudiced reader will feel impressed with the fact that Joseph was a good man--a "man of God."

How he urges holiness as the condition of happiness! In his benevolence he seemed boundless, embracing every race of humanity, white, red and black! His kindness and affection are touching. Of meekness and humility he exhibits the most striking examples which shall ever be worthy of imitation. The moral courage and firmness which prompted him to face a hostile world and to die "calm as a summer morning," must be admired. His straightforwardness, for which hypocrisy ever stood rebuked, is well-known to his friends and acquaintances. His whole career and the doctrines he taught are indisputable proofs that, although he was inspired by a noble enthusiasm, yet he was far from being what is called an enthusiast.

Here, then, we find all the marks of a true disciple of Christ, proving, if anything at all, that Joseph the Prophet, was a man of God. His message must be therefore from God, too. We know that his antagonists have done all in their power to prove the bad character of the prophet. But we also know what credit must be attached to slanderers inspired by bigotry and hatred.

Were we to draw our information from such sources concerning Christ himself, we would have to reject even Him, the spotless Lamb of God. For the enemies did not fail to stain the character of Christ. "He casteth out devils through Beelzebub, the chief of the devils" (Luke xi, 15.) "Say we not well that thou art a Samaritan (an infidel?) and hast a devil?" (John viii, 48.) A special charge against Jesus was that He was a drunkard (Matt. xi, 19), and generally he was accused of being on intimate terms with "sinners" (Luke xv, 2), by which term the Jews understood outcasts, reprobates, the company of which was contaminating in its influences. Finally, as is well known, our Savior was tried and condemned to death by the ecclesiastical authorities for blasphemy and by the civil court for treason. Must all this be believed? Certainly not. We know that those charges were dictated by hatred. Neither must we believe what hatred has dictated against Joseph the Prophet.

After all, the most diligent slanderers have not been able to bring anything against the Prophet worse than was brought as a charge against the first Christians. When a great calamity befell the Roman empire, or a part thereof, the Christians were the originators. Pests and famines, it was thought, came {414} on account of the Christians, or even that the Christians made them through secret exorcisms in their private meetings. During the reign of Nero, Rome was consumed by a conflagration that lasted for seven days. Five-sevenths of the city were laid in ashes, including temples, palaces and other monumental buildings. Although the embittered people had reason to believe that the emperor himself had caused the fire, yet as soon as the report was started that the Christians had done it, this was willingly believed and a persecution broke out in which most of the apostles of our Lord were cruelly put to death. That the Christians practiced bloody sins in their meetings, that they killed and ate the children and that they plotted against the state were common charges. But we know that these and similar accusations had no foundation in reality.

A very strong proof (as anyone acquainted with human nature will admit) that Joseph the Prophet was a man whose life corresponded with his teachings is the fact that those who knew him best from private intercourse with him were his most earnest admirers. His wife, his brothers, his parents, are all found among the first who joined the Church. How could this be if Joseph the Prophet had not in his daily life been a living witness to the fact that he really communicated with God? This is well worth consideration. A man who professes to have a divine message-must live accordingly or else stand rebuked as a liar before those who know him.

Not less remarkable is the fact that even apostates testify to the truth of the claims of Joseph. Thus David Whitmer, although his position towards the Church in later years was not exactly a friendly one, yet on being asked if he believed that Joseph was a true prophet, he invariably answered: "Do I still believe that Joseph Smith was a divinely inspired prophet? I know he was; it is not a matter of belief," and this testimony the old man has given to the world on his very death-bed.

Considering all this, we must conclude that the life of the prophet and the doctrines which he taught were in such harmony with each other as to impress his surroundings and friends with the fact that he was a man of God. If so, his message must be divine, for no evil power could operate through a righteous person.

This kind of evidence, however, is more to be felt, as it were, than described. Its force on the mind will depend on the moral character of the investigator. Pure minds, practical in holiness, will feel its force stronger than other less pure {415} minds. All will depend on those "relationships of spirits" of which even poets have dreamed. The Nathanael, the "Israelite, indeed, in whom is no guile," could feel in the mere presence of Christ, through the Spirit, that emanated from Him, that here was more than man, and he had to exclaim, "Rabbi, thou art the Son of God; thou art the King of Israel." So will men whose hearts are pure, in following Joseph the Prophet through his short but exceedingly eventful career, certainly feel in their hearts that here is a messenger of God and perhaps sing with the poet:

"We thank thee, O God, for a Prophet, To guide us in these latter days."

PECULIARITIES OF THE MESSAGE.

When Christianity was introduced into the world it was brought in contact with many different religious and philosophical systems. The Romans were proud of their military glory, the Greeks of their superior wisdom. Among the Jews a pharisaic spirit prevailed, and the whole nation was divided in factions. They mutually hated each other and all agreed in hating their Roman oppressors and the gentile world at large. A mere human teacher, it has been justly said, would under such circumstances have become either a partisan or have flattered each sect by exposing the faults of the rest, or he would have endeavored to gain the favor of the nation by condemning their conquerors. Instances of this kind of Bessermachen are not unheard of in our time among the "Christian" world, when all stress is often laid on one principle at the sacrifice of the rest. But Christ did not follow this course. He stood up as an independent Teacher, rebuking all error, condemning all the sects, and yet taught principles contrary to the inclinations of the human heart. Hence, Christianity has several peculiarities of its own. In opposition to an empty ritualism it teaches personal holiness as the condition of eternal happiness. All men are alike brought before the bar of God. Even those who have been apostles and worked miracles will fall condemned if they be workers of iniquity. It bids men return good for evil, not to "get even" with everybody; it instructs men to love their enemies, to be humble and forgiving, qualities which philosophers considered weaknesses instead of virtues; it places every race and every station as on a level before God, except for the free mercy of God, whose choice has fallen upon one individual {416} or one section in preference to another. Such doctrines were acceptable to none, and yet they are again and again repeated and enforced.

In the teachings of Christianity, moreover, sin is always spoken of as transgression against God, a contrast to the idea prevalent among the Greek philosophers, who taught, according to Cicero, that "the Deity is never displeased, nor does He inflict injury on man" (De Off. iii, 28). God is traced everywhere--in nature, in history, in revelation; and as for men's acts, they are traced to their very source in the human heart, and there, if evil, condemned. Christianity does not content itself with condemning sin, when already committed, like every human law; but it condemns the thought, the feeling, if not pure, thus striking at the very root of sin.

Well may we, when we rightly understand these facts, with the theologians exclaim: "It must be felt that the morality of the Gospel is not of man. Bad men could not have taught such truths, and good men would not have deceived the people."

But when we apply this great truth to the subject under consideration we reach the same conclusion. The message delivered by Joseph the Prophet, like Christianity in its primitive purity, has peculiarities of its own, all of which prove it to be from God.

First of all, let us consider the importance which this message attaches to faith. While theologians of the world either give the pre-eminence to works, like the Catholics, or like Protestants, give to faith a secondary place in their system, here comes a young man and declares, "Faith is the first principle of revealed religion, and the foundation of all righteousness." He gives to faith its right place as the very beginning of the new life, the foundation of the structure. Where had he learnt this? There is not a theological school within the sphere of our knowledge which has discovered this great truth. Men had for centuries been exhorted to repent first and then try to believe, as if it were possible to produce repentance without faith. Or, men were instructed to do good, as if works could be meritorious without faith. Not only is faith placed in its right place, but the definition of it is given strictly in harmony with ancient revelations. Faith is declared to be the only principle from which obedience and success can flow. In relation to God faith is, indeed, a confession of our weakness and utter inability for everything that is good; and yet, as to success in all things pertaining to our {417} exaltation and glorification, it is omnipotent. (See Doc. and Cov. Lectures on Faith). Now, from whence had the youthful Prophet this discovery taught in the Bible, but not understood by the world? Who had pointed out this great philosophical truth to him? Who but God.

Nor is this all. In the message delivered through Joseph the Prophet, faith has been established on the only sure foundation ever given: The Word of God--REVELATION. This was done at a time when almost everybody thought revelation a thing of the past. No theologian in the whole wide world had discovered the great secret that faith must be based on a communication from God, given not only to people who belong to antiquity, but to the individual who is required to believe. Let everybody honestly investigate the real cause of the weakness of faith as it exists among men. How is it that, notwithstanding all preaching, faith is almost extinct on earth? It is this, that people are required to believe only that which God said anciently. This is the real cause. We are so constructed that we cannot by any force of will take the same lively interest in what happened thousands of years ago as what happened to-day; nor can we realize in the same way what happens to others as that which immediately concerns ourselves. Hence, naturally, all the preaching about what God revealed formerly has only a weak impression comparatively, and it does not make the effect that it should. The faith it produces is something as powerless as faith possibly can be. In order to produce this, preachers are under the necessity of resorting to all sorts of sentimental anecdotes, death scenes, war scenes, dreams, etc., or even to drums and tambourines. Revivalists know the effects of these artificial methods and prefer them to the simple tale of Him who died on Golgotha--a proof of the poverty, spiritually, of the prevalent systems. Now, how is this changed by the simple announcement: "God has spoken!" This at once stirs the whole world and the whole hell and something definitive comes out of that. It produces either faith or condemnation. Where faith is the result it is a strong faith. What gave the former-day Saints the power to endure all for their religion? What gave the Prophet and his fellow martyrs power to endure all hardship and death at the hands of enemies? This assurance: God has spoken. God has revealed His will. Such faith this assurance will always produce. How had Joseph the Prophet come to discover this fundamental truth? No Catholic, no Lutheran, no Episcopalian, {418} no Presbyterian, no Methodist, no Baptist was in the position of teaching Joseph this truth; none but God.

Let us further consider the great truth revealed in these last days concerning God. While all the world, as far as the influence of Christianity is felt, knows how to repeat the words of the prayer which our Lord taught His disciples: "Our Father, which art in heaven," yet who has understood this one word "Father" in its full meaning? We call upon every honest, believing soul in the whole world to inquire into his own mind and see whether this beautiful prayer before the days of Joseph the Prophet had any more significance than being a beautiful figure of speech? Or was there one single theologian who had understood that God really is what He teaches us to call Him, Father? If there be, we are not aware of it. But here comes a young man, educated in no school, formed according to no existent religious system, and opens up to us an infinite view of eternities past and eternities to come by declaring that God is in reality our Father, that we are His children, and that we are here for certain purposes, which accomplished will bring us back to an eternal home, in a circle of real brothers and sisters. Say, O ye inhabitants of the world, can this glorious truth emanate from anybody but God?

Another peculiarity which marks this message is the importance it attaches to obedience to God. "By the prayer of your faith ye shall receive My law," (Doc. and Cov., sec. xli, 3); "None shall be exempt from the justice and the laws of God" (Ibid, cvii, 84); "Verily, I say unto you, that in time ye shall have no king or ruler, for I will be your King and watch over you; wherefore hear My voice and follow Me, and ye shall be a free people, and ye shall have no laws but My laws when I come, for I am your law giver." (Ibid, xxxviii 21, 22). Had Joseph the Prophet received his instructions from men he would have appointed a pope, a bishop, a presbytery, a synod, or something similar as the highest authority of the Church, but he did not. For God alone obedience is demanded; a proof that he was a messenger of God.

This will be better appreciated when it is considered that, although obedience is required, yet the liberty of man is fully preserved. Obedience is required, but not from fear, not from servitude, but from free choice. In looking over the history of the world we find that it has always been the great trouble of mankind to find the proper middle way in this respect. Nations have had their liberty, but it has not been {419} possible to regulate this so as to give no room for abuses. Liberty has been perverted into lawlessness; the people have been the victims of unprincipled agitators who, under the cover of patriotism, seduced and robbed the masses, until the people, tired of this "liberty," after many sufferings, rose and laid the power down into the hands of a few, or even of one, preferring the chance of having one or a few public robbers to many thousands. But as anciently Scylla avoided, Charybdis was near, so here. What was once done as a safeguard against spoliation and lawlessness became in course of time a curse. It developed into despotism. The people suffered for centuries perhaps, but finally the oppression becoming too great, the burdens too heavy, the people rose and crushed the tyrants under its weight. Freedom was again established, and the progress in the circle again commenced. For these two extremes, equally dangerous, despotism and licentiousness have always been the trouble with mankind. Now, here comes a young man, Joseph the Prophet, who had studied no politics, no history, and teaches us a system by which both these extremes, both these dangers are to be avoided, how to obey without becoming serfs, and at the same time to enjoy personal liberty, without placing us in danger of licentiousness. If God had not taught the prophet this "Doctrine of common consent," who had? Who was his teacher?

Another peculiarity, not less marked, is found in what might be called the rites observed in this last dispensation. Almost the entire world had lost the right form of baptism, for instance, and all had forgotten the true signification and use of that rite. A man who had only human wisdom for guidance would under such circumstances probably have either disregarded the act altogether as a mere outward form or would have attached very little importance to it. Both these tendencies are found abundantly among Christian professors. But here comes a young man and teaches us not only the right form of baptism (although this was the most unpopular one), but also its true signification and its use both for living and dead.

Looking at baptism, the doctrine of gathering, the temple services, all the rites revealed through Joseph the Prophet, as an acceptable worship, we must ask: "Is it possible that all this is from men? Is it likely that a deceiver would have taught doctrines so unpopular, so little calculated to gain public favor?" We think not. When a man wants to deceive he must follow popular roads, flatter the vanity of the masses, {420} yield to their prejudices and establish himself on the very ground of their ignorance. Advanced truth, truth trampled under the feet of men, always comes from God.

People who know the religious observances here spoken of only from representations given by a hostile press, where everything is ridiculed, cannot, of course, appreciate the force of the proof they convey. But every one who is familiar with these to the Latter-day Saint's peculiar rites, and who understands that their sole object is to teach the people "Holiness to the Lord"--any one who shall consider that similar means were adopted under the grand Mosaic dispensation in order to impress the people then living with this same lesson, "Holiness to the Lord," and any one who perceives how wonderfully well these rites, in every detail, are calculated to impress this very idea, that without holiness no one can see the Lord, he will feel in the contemplation of all this that here surely is the wisdom of God revealed to man. No analysis, however, can do full justice to this subject. It must be felt and realized in the experience of man in order to be appreciated.

In conclusion, like Scripture itself, the message of Joseph the Prophet begins its work with a recognition of our fall, our total ruin; it then brings the soul into harmony with God and with itself; it enlightens and educates the conscience, quickens and purifies the feeling, subjects instinct to reason, reason to love, and all to God. It provides us with ample means for reaching happiness never dreamt of, worlds without end. Hence, the conclusion necessarily follows that the man who taught us this must himself have been a scholar of God.

EFFECTS OF THE DOCTRINES.

When investigating the claims of a religious system it becomes necessary also to consider the effects which such a system produces in the lives and characters of those who embrace it, as well as its general influence. If a tree is known by its fruits, so are also doctrines. Those that produce good fruits cannot be evil.

It is, therefore, customary to refer to the effect of the gospel in the first part of our era as an evidence of the truth of its claims. These effects are well-known and worthy of consideration. Paul points out that some of the Corinthians had been "fornicators, adulterers, thieves, drunkards," previous to their embracing the gospel; but now they were "washed, sanctified, and justified" (I Cor. vi, 11). Peter speaks of some of the converts as having once been "walking in lasciviousness, {421} lusts, excess of wine, revelings, banquetings, and abominable idolatries" (I Peter iv, 3). But these sinners who lived in a dissolute age and under the worst of governments, became converted, became eminent in virtue above their fellowmen.

This eminence is acknowledged by all unprejudiced writers of the age. Clement of Rome (A. D. 100) says: "Who did ever live among you that did not admire your sober and moderate piety and declare the greatness of your hospitality? You are humble and not proud, content with the daily bread which God supplies, hearing diligently His word, and are enlarged in charity." Justin Martyr (A. D. 165), formerly a Platonic philosopher, says: "We who formerly delighted in adultery, now observe the strictest chastity; we who used the charms of magic have devoted ourselves to the true God, and we who valued money and gain above all things now cast what we have in common, and distribute to every man according to his necessities." It has been supposed that the United Order of which we read, and which was founded in Jerusalem at the commencement of the Church, very soon collapsed. But, judging from this expression of Justin, it appears that that order still existed more than one hundred years after Christ. Minucius Felix, to a heathen opponent, says: "You punish wickedness when it is committed. We think it sinful to indulge in a sinful thought. It is with your party that the prisons are crowded, but not a single Christian is there, except it be as a confessor or apostate."

The influence of the gospel was gradually felt among the heathen nations who heard it. In Greece, men like Lycurgus and Solon had encouraged impurities. At Rome they were openly practiced and approved; and nearly all ancient nations are said to have commended self-murder. Human sacrifices and the exposure of children were allowed. But wherever the gospel was preached and believed all such practices were condemned and finally destroyed. That this was not the work of civilization, but of the gospel, may be gathered from the fact that it was nations far above the humble Christians in refinement and education, who committed the greatest outrages. Suppression of sin never keeps pace with the progress of civilization, but with the triumph of the gospel.

Another effect of the gospel was the many charitable institutions that always followed in its track. The relief of distress and the care of the poor are peculiar to Christianity. The gospel, if rightly understood, would have already abolished the horrors of war, prevented slavery, put down feudal {422} oppression, made all men brethren. For such are its doctrines, that when once understood and practiced, they will naturally exterminate all miseries of the human family.

These effects are truly wonderful, and may justly be appealed to as evidences of the truth of the gospel.

But are such effects less strong evidence of the divine origin of the message of Joseph the Prophet, when it can be proved that they invariably follow the acceptance of this message? We think not. Here are facts open to the inspection of everybody. We need not refer to a bygone antiquity to ascertain the effects of this message upon the people who have accepted it. The Latter-day Saints live to-day and their works may be scanned by all. Every honest investigator will find that the fruits produced to-day, as seen among the Latter-day Saints, are precisely the same as those which were seen among the early Christians, and to which we have above briefly referred.

We do not say that everyone who professes to be a Latter-day Saint is an evidence of the divinity of the gospel. Nor was every individual who professed Christianity an evidence of its truth. On the contrary, many, even in the apostolic age, showed by their deeds that they were nothing but professors; and it is clearly not the profession that is the main feature. A man may profess to be what he is not.

Nor do we contend that the Latter-day Saints, considered as a religious community, are the best people on the earth. This is not for us to decide; nor is that our present question. The Saints may be the best people, taken as a whole, or they may not; yet in their present stage of development they have reached a high standard of excellence that is most desirable. This, however, does not affect our present argument.

What we do contend, and what we urgently invite everybody to ascertain for themselves, is this: that the message delivered through Joseph the Prophet, when accepted and honestly carried out in practice, has a tendency to change men for the better and produce fruits of faith, hope and charity, thus proving its divine origin by its fruits; for no deceptive fraud could produce these fruits. This is what we contend. Facts speak for themselves.

We live in an age when social questions threaten to blast society to its very foundations. Where in the whole world have these questions found their only possible solution to the satisfaction of all parties concerned? Not among the various religious bodies of the world; not among the capitalists, nor among the anarchists, communists, socialists, or nihilists, but {423} among the Saints. Over the thresholds of their peaceful homes these troublesome questions--ghosts at the appearance of which the world trembles--cannot enter. In the valleys of the mountains they are unknown, and must remain so as long as the Gospel is being carried out in practice.

Again, who has solved the question of the true relation between the sexes, at once assigning to marriage its divinity of origin and eternal importance, thereby checking the waves of sin which inundate the world, and securing happiness to all? We answer: The Latter-day Saints. One of the first fruits seen as the result of their doctrines is absolute purity.

Further, who fills the prisons as criminals? Not the Latter-day Saints, but outsiders, those who habitually speak of the degradation of the "Mormons;" those Christian associates give the stuff that contributes to the filling up of the prisons--a fact which of itself ought to be enough to convince the whole world of the divine origin of the message delivered through Joseph the Prophet. It is clear that doctrines which are strong enough to keep humanity from committing crimes--to which every human heart is more or less inclined--must be from God.

It may be asked, who fills the saloons and gambling hells? Who swears and lies and slanders? Who is proud and vain, lazy and filthy? No one who has accepted the Gospel in reality--no Latter-day Saint. The Saints are, as such, temperate, industrious, humble, clean, loving, forbearing, long-suffering, rejoicing, fearing God; in short, bearing the fruits of righteousness. Such virtues the Gospel enjoins and such fruits always accompany its real acceptance.

Could we speak of all the cases where men who were in every respect worldly, walking in sin, accepted the Gospel and became changed in every respect, this evidence would, indeed, amount to demonstration. Thousands are our witnesses to these facts--men who were fallen, on their way down to ruin and hell--families who have been happy by the restoration of their fallen ones to virtue, to society and to God.

Finally, has the world exhibited any nobler examples of self-sacrificing faith, of firmness and endurance under suffering and persecution than have many of those despised followers of the martyred Prophet?

True, persecution has been raging against the Saints; but, like the palm tree, which is said to grow all the higher the more weight there is placed thereon, they have stood firm; in persecution they have been patiently enduring, knowing {424} that, after all, God is the Supreme Ruler, and with this knowledge they have faced all adversity calmly and risen through their faith and hope far above the plots of those who know not God.

Such, then, are the effects of the message under consideration. Well may we ask: Is it possible that such noble fruits of faith, hope and charity could be produced from anything that men could invent? An honest inquirer must answer in the negative, "The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance" (Gal. v, 22, 23), and it is evident, therefore, that where these are found the Spirit of God is manifested.

Here, then, we again arrive at the same conclusion: Joseph the Prophet was sent from God. If he was not, his whole career would be an enigma, and his work the most profound of mysteries. Then we would have the problem of a man working a system of peculiar doctrines for the salvation of mankind, a religion producing the fruits of the Spirit in accordance with the Gospel of Christ; and all this through whom? Through mere human wisdom? Or, shall we say through the devil? Can any rational man for a moment think that the devil, even if he felt so inclined, could frame a moral system the effects of which upon men would be purity and holiness? The idea is so absurd that it is hardly worthy even of suggestion, and yet the Rev. Mr. Lamb has suggested that the faith of the "Mormons" is possibly due to "demoniacal" influence--a theological possibility which the reverend gentleman may have from studying the theology of the Pharisees, who were perplexed at the manifestations of the power of God in Christ.

No honest man, however good an opinion he may have of the devil, can honestly believe the adversary of God capable of making men holy and virtuous. Nor is it possible for mere human wisdom to do it without the aid of God. Our only alternative is to acknowledge the hand of God, and humbly bow in obedience to the message delivered through Joseph the Prophet.

SPIRITUAL EVIDENCE.

Stronger than any of the evidences thus far considered is another kind of evidence which may be called spiritual, being the testimony of the Holy Spirit in the soul. This testimony has been promised to every one who is willing to "do the will of God."

{425} When the Holy Spirit enlightens and operates upon the heart and mind of man, he is made to perceive intuitively, as it were, the perfect truth of the message of which we speak. Having received this testimony, a man is no longer dependent upon demonstrations for his belief. His eyes are opened; he can see for himself.

What a miserable existence we should have on this earth if everything had first to be "proved" to us before we would accept it as truth. We see that the sun shines; we hear the harmony of music; we feel or we are conscious of our existence. Such facts we do not require anybody to prove to us. So is it when our spiritual nature has been quickened and called into activity by the operations of the Holy Spirit. We "see the kingdom of heaven;" we feel and are conscious of its blessings through our spiritual senses. This is the testimony of the Spirit in our soul, and the strongest evidence that can be produced.

When we are told through the Gospel that "Ye have strayed from Mine (God's) ordinances," and "broken His everlasting covenant," and that "every man walketh in his own way," we feel this to be true. When the word of revelation declares that men stand incriminated before the bar of God, not only for the acts of transgression, but also for a deep and inveterate habit of ungodliness in the innermost recesses of the soul, we feel this to be so. If man, when honestly searching himself, found that, after all, he is good enough, and his desire is to serve God, to keep His commandments; that his highest anxiety is to promote not his own interests but the kingdom of God, then he might feel that the message which depicts man as a sinner, outwardly and inwardly, is not from God. But through the aid of the Spirit he feels the truth of the Gospel when it condemns sin, and is (with the Prophet) led to acknowledge the "corruption of human nature," as such. (Pearl of Great Price, p. 92.)

This is not all. Through the same Spirit he is led to feel that the provisions made through the Gospel are more than sufficient to restore himself and the human family at large, and even inanimate creation, to all its original beauty and glory. Is man guilty? Here is the pardon provided. Is he corrupt? Here is provision made for his edification. Is he surrounded by temptation? Here is divine strength imparted unto him. Is he surrounded by problems, many of which he cannot solve? Is he dying and fears a coming eternity? Has he lost his dearest upon earth, and feels as if life itself were lost? Oh, here are remedies for all wants. Here is a Gospel {426} that opens the eternities to the eye once dim by tears, perhaps, and for the views the soul here perceives, all earthly troubles vanish like a light cloud, and the following words of Paul become clear: "For I reckon that the sufferings of this present time are not worthy, to be compared to the glory which Shall be revealed to us." (Rom. viii, 18). Thus it is observed that the message given is precisely what we in our fallen condition wanted, and, let us say, what we might expect from a merciful Father.

To this comes also that the experience of the believer in the message harmonizes exactly with the promises or threatenings accompanying it. Joseph the Prophet frequently told what would be the experience of those who would be faithful and of those who would not be faithful to their covenants made with God. Each promise of blessing to the faithful, each warning to the unfaithful, is a prediction, the fulfilment of which adds to the strength of the testimony. This experience grows with our growth, and multiplies with every step of our progress in the knowledge and love of truth.

It must be added, however, that this spiritual and experimental evidence is of value only to the believer, who already enjoys the testimony. But to him it is sufficient were it even alone. He cannot sometimes understand that it is possible for anyone to doubt what he himself already "feels," "sees," and "perceives" to be true. He has the witness within himself and needs no other; for he knows that Joseph the Prophet was a man sent from God, just with the same degree of certainty and in the same way that he knows Jesus is the Christ.

CONCLUDING REMARKS.

The several evidences now considered are indeed important enough to establish the claims of Joseph Smith, and all taken together are overwhelming. We have seen the Prophet stand forth, a man whose desire was to be just, true, and righteous, and we have heard him proclaim his message: "Thus saith the Lord." We have seen that the ancient prophecies predict that such a messenger should come just about the time of Joseph; we have proved that Joseph showed his authority from God by miracles and prophecies; that his message bears peculiar internal marks of divine origin, produces fruits of righteousness in the believers, and is accompanied by that testimony of the Spirit which God alone can give. To deny the divinity of the message, or the divine authority of the messenger, in view of this overwhelming {427} evidence, seems to be nothing short of total blindness, or something much worse.

We do not claim that by each one of these evidences, nor by all together, all objections are answered, all difficulties are removed. To prove religious truth above a possibility of objection is beyond the possibilities of this earth. In religious matters, as in others, our views must necessarily be limited and dimmed by mists.

Nor is it necessary, or even desirable, that all difficulties should be removed. Were there no difficulties any longer, were everything clear even to a mere worldly mind, religion would no longer be religion, for there could be no room for the exercise of faith. Faith is, indeed, after all the very moving power of practical religion. It is therefore clear that difficulties must exist so that faith may be exercised.

It is so with Christianity at large and the Bible itself. Difficulties exist great enough to strengthen, by exercise, the faith of the believer, and to become stumbling blocks to those who do not want to believe. We are finite. Could we expect that God, when talking about matters of infinite interest, should always have that to say which we can understand in every particular, thus leaving no difficulties? Certainly not. Concerning the Bible, an eminent theologian of our own time has said: "We can dispense with nothing, not even the difficulties. Every element (the apparent discrepancies among the rest) is essential to the force of the whole."

But this important truth applies just as much to the message delivered through Joseph the Prophet. We can dispense with nothing in it, not even the apparent difficulties which follow it. Suppose that Joseph had given a code of laws or system of theology in which everything was plainly demonstrated like a handbook in geometry, having every idea defined, every step proved. Who would have believed such a work to have emanated from the Spirit of God? Would it not have carried with it a suspicion on its very surface? For God never before worked in that way. In nature everything is apparently huddled together without system. To man it has been given to arrange God's works in nature into classes, genera, and species, thereby encountering many difficulties but also learning what otherwise could not be learned. The same arrangement we find in the Bible. Principles, maxims, doctrines are given without regard to system, sometimes in plain words, sometimes in narrative or parables. To man it has been given to search diligently and arrange the facts presented into a system. Now, when we find that the message {428} of Joseph the Prophet partakes of the same characteristics as God's works in nature and in revelations recorded in the Bible, this fact is certainly more in favor of the message than otherwise. The very difficulties are evidence of its divine origin.

There is also this peculiarity: that the more we learn of the ways of God, the wider our horizon becomes. That is, we see and understand more; at the same time, we perceive that there is more to comprehend beyond. Ever more; or as Pascal puts it: "The last step of reason is to know that there is an infinitude of things which surpasses it." When a man has learned to acknowledge this, there are no longer any real difficulties to him in connection with the message sent from God. They are all more or less solved. Some are cleared by diligent research and study; others are perceived by faith to melt into unity and harmony when they can be traced back to their first sources and studied in the light which flows from the throne of God.

Our investigation is finished. We have seen that the same evidences which are thought sufficient to establish the truth of the claims of the Gospel as preached in early ages, apply with equal force to the message delivered through Joseph the Prophet. Thousands upon thousands are willing to bear their testimony that they know this to be so. What can we do better than accept it? If true--and how can it be otherwise--what an awful thing to reject it! No less interests than life and salvation are at stake. When God speaks, our greatest wisdom is clearly to hear and obey.

"Let the mountains shout for joy and all ye valleys cry aloud, and all seas and dry lands tell the wonders of your eternal king. And ye rivers and brooks and rills flow down with gladness. Let the woods, and all the trees of the field praise the Lord, and ye solid rocks weep for joy. And let the sun, moon and morning stars sing together, and let all the sons of God shout for joy. And let the eternal creation declare His name for ever and ever." (Doc. and Cov., Sec. cxxviii, 23).

{429}

PIONEER SKETCHES--UTAH IN 1850.

BY ELDER JAMES H. MARTIN, IN THE CONTRIBUTOR, 1890.

It is very difficult for young men born in Utah, and still more so for those who have immigrated from other countries, to understand how Utah, with its fair valleys, which now bloom as a garden, could ever have been so barren and desolate as they have heard the old pioneers describe it. Now, look where they may, they see beautiful homes, lovely fields and orchards; majestic shade trees and waving meadows. "Is it possible," say they, "this beautiful scene could ever have been the dreary waste we have heard our fathers describe?" It is even so, and the writer, in whose memory those scenes are still fresh, will endeavor to illustrate by a few reminiscences.

It was on the 22nd of July, 1850, that on my way to the California gold fields I first entered the valley of Great Salt Lake, but it seems as if 'twere yesterday. As our little company of a half dozen wagons, emerged from the mouth of Parley's Canyon, a vast expanse of gray desert met the eye, livened only by a growth of stunted sunflowers upon the slopes of "benches" at the foot of the mountains. Gray, gray, everywhere; nothing but the bluish gray of sage-brush and greasewood covered the whole face of the land. Not an acre of meadow or green grass to be seen anywhere; the only green visible, being a thin line of willows along the Jordan, or the small streams flowing into the valley from the mountains. We saw squaws among the sunflowers with baskets and paddle in hand, beating the sunflower seeds into their baskets; the seed ground between two flat stones into a coarse meal, forming material for their only kind of bread. The Indians cultivated no land, but subsisted upon game, fish, sunflower seeds and roots; and when grasshoppers and crickets were plentiful, they gathered them by the bushel and baked them for future use in pits, which they dug in the ground and heated by fires made in them. Sometimes the poor natives had not even this to eat, and to preserve life, {430} had to subsist upon the inner bark of cedar and juniper, and seed bearing grasses. Although the scene upon entering the valley of the Great Salt Lake was desolate in the extreme, away in the distance was a sight that gladdened the eye and caused tears of joy to flow from more than one of our party. For months had we toiled slowly onward, living upon bacon and flour--flour and bacon--month after month. "And now," we thought as we saw the distant houses, "now we may get something good to eat--some milk, butter, green vegetables!" What luxuries! who can appreciate such things until long deprivation has made them precious?

We drove through the scattered town of small one-story adobe or log dwellings, but saw nowhere a sign displayed to indicate store, grocery or other place of business. I afterward found there were a few small second hand stores in town; one on Emigration street, as Fourth South was then called; one east of President Young's block; and one or two in other places, but none on Main street, which at that time was lined on both sides by a simple pole fence. No shade trees or orchards were to be seen; if any fruit trees had been planted they were too small to be casually noticed. Some tall native cotton woods stood along the south branch of City Creek, which ran southerly through the lot formerly owned by General Wells. The other branch of the creek ran westward, through the Temple Block, and thence found its way to the Jordan.

The Old Fort on the present Sixth Ward, or Pioneer Square, was still inhabited by families who had not yet been able to build upon their own lots. Everybody was busy--no loafers standing about--every man engaged in the mighty work of building a new state in the midst of the desert. And every man was a farmer. Food is the most important requisite of life; people may and do live without clothing or comforts, but food they must have or soon they die. So every man's great desire seemed to secure food for himself and family--a desire sharpened by the sufferings of the infant colony during the two previous years of partial famine.

One thing struck a stranger as very odd--the sight of money disdained and refused in making trade. For instance, I buy some butter or vegetables, and offer money for it--"Can't you let me have some sugar, sir, or some dried apples, instead of money?" I answered that we have a little of such articles left--hardly enough to last us to California, and again offer the cash. "Oh, do let us have a little dried fruit; it is so long since I had any!" And so we found there {431} are things more desirable than money. This was a common experience during the summer of 1850--money refused, and better pay--food--demanded. It may be different in Utah today.

Other things--strange things--were noticed by our party. Not an oath was heard from any of the Mormon settlers; and if a Gentile uttered one, he did so carefully, as we understood a man was liable to a fine for swearing. Not a drunken man could be seen--for there were no drinking hells allowed until Gentile Christianity forced them upon the people. And there were no houses of ill fame until the same corrupt but overpowering force introduced and sustained them. "Why," said they, "you must be like other people--you must have all these things." They judged Mormons by themselves.

No one thought to fasten a door at night--there were no thieves; and a woman might pass through the streets alone at any hour of the night with perfect safety. Is it so today? If not, is it "Mormonism" or its opposite that has wrought such a woeful change? There is no doubt as to the answer.

A few settlers lived in Davis county, and some where Ogden now stands; also at Provo and its surroundings in Utah county. The country about Bountiful--now so rich and productive--then lay an open waste, covered only by a short, stunted growth of sage and greasewood, and to all human appearances seemed utterly worthless. As the writer rode over it in those days he would not have taken a mile square of it as a gift. What was it good for? It would produce nothing--not even grass--without water, and there was no water for it. "Yes," says the reader, "but there is water for it now; why not then?" I will tell you. When the Latter-day Saints settled Utah they blessed the land by authority of the Holy Priesthood, that it should be fertile; and they blessed the waters, that they should increase. The Almighty heard, approved and verified their words. That is the reason in a nutshell; that explains the great change that has taken place since Utah Was first settled; a change well known to all the old pioneers. I hear President Kimball, one day, when, in the spirit of prophecy, say: "As the need for water increases among the people, so shall the waters increase from this time forth. Write it down if you like, for it is true." I heard his words and recorded them, and now testify to their truth, as shown by almost forty years' experience since the words were spoken. The waters in Utah have increased. Small rivulets, dry in summer, have become steady streams, and much larger, and large streams have grown larger. Springs {432} have broken out where they never existed before, as the writer knows by personal observation.

In the spring of 1851 I went to where Payson now stands, selected a farm and proposed to settle. At that time--March 10th--not a house had been erected, but some were being built of logs, by seven families lately arrived. Making known to them my intention, I was answered: "Oh, yes, you may have all the land you want, but not water. We claim all the water, and there is not enough for us." And so I went down to Iron county. Water at Payson was scarce; the whole stream would have run in a ditch two feet wide or less. How many people live in and around Payson now? Hundreds, if not thousands, and all have water. So it has been all through Utah. I remember on one occasion while traveling in southern Utah, in company with Apostles George A. Smith and Amasa Lyman, we stopped for lunch one day at a small spring which oozed from a bank, ran a few yards and disappeared in the sand--the only water for miles around. And this is how we got water to drink: One sat beside the spring with spoon and tin cup, dipping a spoonful at a time until the cup was full. Years afterwards, I passed that place again, and found to my astonishment, five families living there, all supplied from the same spring, with water enough for gardens and fruit trees. Many similar examples might be noted, had we space.

For years after Utah was settled the country was considered the very worst. President Young used to say it was a good country for the Saints to live in, "for," said he, "no one else would or could inhabit it." For years it required constant persuasion from the Presidency and Twelve to keep people from wandering away to more favored lands, and nothing but the wonderful faith of the people retained them. In spite of all, many did go away, each year, feeling as if their hardships were more than they could bear. But the great majority remained, sustained by faith without parallel in the history of any people.

More than a thousand miles from the Missouri river; surrounded on all sides by powerful, unconquered tribes of bloodthirsty savages; poor, plundered of their all by ruthless Christian foes in Missouri and Illinois; hated and despised by all the world; what but suffering and death could they expect in their isolated desert home? Their clothing would soon wear out, their ammunition needed for self-defense would soon be expended, and all this would require a year's journey to replace. But they could at least raise bread. "No," says

{433} Col. Bridger and other long residents there, "you can't raise anything here. Frost every month in the year." He said he would give one thousand dollars for the first bushel of corn they could raise, and felt secure in his offer.

But the Saints did conquer the desert, by the blessing of Him who rules all things; and their achievements in founding a prosperous commonwealth as they did, in the face of almost insurmountable difficulties, will yet be pointed to as some of the most remarkable upon record. The silly babble indulged in by some of the enemies of the Mormons--that Utah was desirable in the beginning--fertile, abounding in water and verdant meadows--can only bring a smile to the pioneer who remembers things as they were then.

Today Utah is a garden; but it has become so by the blessing of the Almighty upon the untiring, Herculean toils of the Latter-day Saints, who had faith in God and trusted their leaders. Their faith, so steadfast and sublime, is called by the world fanaticism; but the Saints know in whom they trust, and have no fears as to the future of Zion. The fires of persecution and the blows of their enemies have the same effect upon them as the flame of the forge, the anvil and the blacksmith's sledge, upon the heated steel, solidifying and shaping and tempering it more perfectly. And if some cannot endure the ordeal, but fly off like the sparks under the hammer, it is only an evidence that the remainder, purified from dross, is more coherent and stronger than ever.

"Ever keep in exercise the principle of mercy, and be ready to forgive your brother on the first intimation of repentance."

--Joseph Smith, The Prophet.

{434}

THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.

ITS PRIESTHOOD, ORGANIZATION, DOCTRINES, ORDINANCES AND HISTORY.

BY ELDER JOHN JAQUES.

PRIESTHOOD.

In the Church of Jesus Christ of Latter-day Saints there are two Priesthoods--the Melchisedek, and the Aaronic, the latter including the Levitical.

The Melchisedek is the higher Priesthood, comprising apostles, patriarchs, high priests, seventies, and elders, and holds the right of presidency, with the authority to administer in all or any of the offices, ordinances, and affairs of the Church. "The power and authority of the higher or Melchisedek Priesthood is to hold the keys of all the spiritual blessings of the Church, to have the privilege of receiving the mysteries of the kingdom of heaven, to have the heavens opened unto them, to commune with the general assembly and church of the First-born, and to enjoy the communion and presence of God the Father, and Jesus the mediator of the new covenant."

An apostle has the right to administer in the various offices of the Church, especially in spiritual things. So also, according to their respective callings, have a patriarch, a high priest, a seventy, and an elder. But the special office of a patriarch is to give patriarchal blessings, and the particular calling of a seventy is to travel and preach the Gospel and to be an especial witness in all the world, building up the Church and regulating {435} the affairs of the same in all nations, under the direction of the higher authorities of the Church.

All officers superior to elders are frequently termed elders. The duties of an elder are thus defined: "An apostle is an elder, and it is his calling to baptize; and to ordain other elders, priests, teachers, and deacons; and to administer bread and wine, the emblems of the flesh and blood of Christ; and to confirm those who are baptized into the Church, by the laying on of hands for the baptism of fire and the Holy Ghost, according to the scriptures; and to teach, expound, exhort, baptize, and watch over the Church; and to confirm the Church, by the laying on of the hands, and the giving of the Holy Ghost; and to take the lead of all meetings. The elders are to conduct the meetings as they are led by the Holy Ghost, according to the commandments and revelations of God."

The Aaronic, with the Levitical, Priesthood is a subordinate priesthood. It is called the lesser Priesthood because it is an appendage to the Melchisedek or higher Priesthood, and acts under its direction and supervision.

The Aaronic Priesthood comprises bishops, priests, teachers, and deacons, and has power to administer in certain ordinances and in the temporal affairs of the Church. "The power and authority of the lesser or Aaronic Priesthood is to hold the keys of the ministering of angels, and to administer in outward ordinances, the letter of the Gospel--the baptism of repentance for the remission of sins;" also to sit as a common judge in Israel.

The bishopric is the presidency of the Aaronic Priesthood, and holds the keys or authority of the same. "The office of a bishop is in administering all temporal things." First-born sons, literal descendants of Aaron, have a legal right to the bishopric. No other man has a legal right to the presidency of this Priesthood, and a first-born descendant of Aaron must be designated by the First Presidency of the Melchisedek Priesthood, "and found worthy, and anointed, and ordained under the hands of this presidency," before he is legally authorized to officiate in the Priesthood. "But as a high priest of the Melchisedek Priesthood has authority to officiate in all the lesser offices, he may officiate in the office of bishop when no literal descendant of Aaron can be found, provided he is called and set apart and ordained unto this power under the hands of the First Presidency of the Melchisedek Priesthood."

A bishop who is a first-born descendant of Aaron can sit as a common judge in the Church without counselors, except when a president of the High Priesthood is tried. But a {436} bishop from the High Priesthood must not sit as a judge without his two counselors. In both cases the jurisdiction of bishops is original, but not exclusive.

Over all the other bishops in the Church there is a presiding bishop, with two counselors. William B. Preston is the present presiding bishop, and Robert T. Burton and John R. Winder are his counselors.

The duties of a priest are "to preach, teach, expound, exhort, and baptize, and administer the sacrament, and visit the house of each member, and exhort them to pray vocally and in secret, and attend to all family duties; and he may ordain other priests, teachers, and deacons; and he is to take the lead of meetings when there is no elder present; but when there is an elder present he is only to preach, teach, expound, exhort, and baptize, and visit the house of each member, exhorting them to pray vocally and in secret, and attend to all family duties. In all these duties the priest is to assist the elder, if occasion requires."

The duties of a teacher are "to watch over the Church always, and be with and strengthen them, and see that there is no iniquity in the Church, neither hardness with each other, neither lying, backbiting, nor evil speaking; and see that the Church meet together often, and also see that all the members do their duty; and he is to take the lead of meetings in the absence of the elder or priest."

The duties of a deacon are to assist the teacher in his duties in the Church, if occasion requires. But deacons have more especially to do with temporalities and are expected to see that the meeting houses are in comfortable condition for the use of the officers and members of the Church in their various meetings. It is also the duty of the deacons, under the direction of the bishops, to look after the welfare of the poor, and endeavor to supply their necessities.

Teachers and deacons are "appointed to watch over the Church, to be standing ministers unto the Church." "But neither teachers nor deacons have authority to baptize, administer the sacrament, or lay on hands. They are, however, to warn, expound, exhort, and teach, and invite all to come unto Christ."

No man can hold any office in the Priesthood, in either kind, unless by authoritative call and ordination, or by special appointment of God.

As a general rule, though with some limitations, an officer in the Priesthood has power to ordain men to the same office {437} that he holds, when the candidates are properly called and vouched for.

ORGANIZATION.

The First Presidency of the Church, also known as the First Presidency of the High Priesthood, consists of a president and two counselors. Wilford Woodruff is the present president, and George Q. Cannon and Joseph F. Smith are his two counselors. It is the duty of the First Presidency to preside over the affairs of the Church, and they can officiate in any or all of its offices. "Of the Melchisedek Priesthood, three presiding high priests, chosen by the body, appointed and ordained to that office, and upheld by the confidence, faith, and prayer of the Church, form a quorum of the presidency of the Church." "The duty of the President of the office of the High Priesthood is to preside over the whole Church, and to be like unto Moses." "Yea, to be a seer, a revelator, a translator, and a prophet, having all the gifts of God which he bestows upon the head of the Church."

The Twelve Apostles are a traveling presiding high council, next in order of authority to the First Presidency. On the death of the President of the Church, the presiding authority falls on the next council in precedence, which is the council of the Twelve Apostles, and continues with that council until another First Presidency is installed. The presidency of the council of the Twelve Apostles is decided by seniority or ordination. The duties of the Twelve Apostles are to preach the Gospel and build up the Church and regulate the affairs of the same in all nations, under the direction of the First Presidency. It is the privilege and duty of the council of the Twelve Apostles, when sent out, to open the Gospel door to the various nations of the earth, and, when they need assistance, it is their duty to call preferentially on the Seventies to fill the calls for preaching and administering the Gospel.

The Seventies are organized into various councils of seventy, commonly termed quorums. Each council of seventy has seven presidents, chosen out of the seventy, one of the seven presiding over the others and over the whole seventy. The seven presidents of the first council of seventies also preside over all the councils of seventies. There are now one hundred and three councils of seventies, seventy members in each council when it is full.

In each Stake of Zion the High Priesthood assemble in council at stated times, perhaps once a month, for counsel and {438} instruction in their duties, with a president and two counselors presiding over them.

Elders are organized in councils of ninety-six, each council with a president and two counselors.

Priests are organized in councils of forty-eight, each with a president and two counselors. This president must be a bishop.

Teachers are organized in councils of twenty-four, each with a president and two counselors.

Deacons are organized in councils of twelve, each with a president and two counselors.

At the gathering places of the Latter-day Saints, the branches of the Church are organized into Stakes of Zion. In Utah these stakes are generally, but not necessarily, coextensive with counties. Each stake has a president, with his two counselors, and has also a high council, consisting of twelve high priests. The president of a stake, with his two counselors, presides over the high council of that stake. The jurisdiction of the high council of a stake is appellate in most cases, but original in some. The decisions of a high council are usually, but not invariably, final. On an appeal from the decision of a high council, a hearing and decision can be had from a general assembly of the various councils of the Priesthood, which is the end of controversy in the Church, but such appeals are very rarely taken.

The jurisdiction of all councils in the Church is ecclesiastical, extending to fellowship and standing only, the extreme judgment in all cases being excommunication.

Each stake is divided into an irregular number of wards, over each of which a bishop, with his two counselors, presides.

Each ward has its own meeting house, as a rule.

Each stake has also its own meeting house generally, for the holding of conferences and other meetings. In Utah and adjacent Territories and States there are thirty-two stakes, comprising about four hundred and twenty-five bishops' wards. Salt Lake City is divided into twenty-two wards, the usual size of each of which is a square of nine ten-acre blocks, though most of the wards in the outskirts are considerably larger.

Each stake as a rule holds a quarter-yearly conference, usually continuing two days.

The church holds two general conferences yearly. They are held almost invariably in April and October, commencing on the sixth day of each of those months, and generally lasting three or four days. Occasionally special general conferences are held.

{439} DOCTRINES.

The Latter-day Saints believe in the Bible as an inspired record of the dealings of God with men in the eastern hemisphere, and consequently believe in the creation or organization of the heavens and the earth by the word of God.

They believe that God placed Adam and Eve in the Garden of Eden, and that they were cast out therefrom for transgression, thereby bringing suffering and death into the world, including banishment from the presence of God.

That Jesus Christ was the Son of God, and that by his death he made atonement for the sins of Adam and of the whole world, so that men, by individual acceptance of the terms, can have their own sins forgiven or remitted and be reconciled to God.

That in order to obtain this forgiveness or remission and reconciliation, men must have faith in God and in Jesus Christ, repent of and forsake their sins, be baptized for the remission of them, have hands laid upon them by authorized ministers for the reception of the Holy Ghost, and live a pure life, keeping the commandments of God and walking in holiness before him.

That members of the Church should partake of the Sacrament of the Lord's Supper, at stated times, and assemble frequently to worship God and to be instructed in regard to their duties and privileges.

That it is the duty of the members of the Church to pay first a tenth part of their property, and afterward a tenth of their increase or income for the advancement of the work of God.

That revelations from God and miraculous manifestations of his power were not confined to the apostolic and earlier ages, nor to the eastern hemisphere, but may be enjoyed in this age or in any dispensation or country.

That the Book of Mormon and the Doctrine and Covenants of the Church of Jesus Christ of Latter-day Saints are revelations from God, the former being an inspired record of his dealings with the ancient inhabitants of this continent and the latter consisting of revelations from him in this dispensation.

That he gave revelations to Joseph Smith and inspired him to translate the Book of Mormon and to organize the Church of Christ anew upon the earth in our day.

{440} That this is the dispensation of the fulness of times, in which all things will be gathered together in one, both which are in heaven and which are on the earth.

That the Gospel must be preached in all the world for a witness, and then the end shall come.

That those who believe in the Gospel and receive the testimony of the servants of God should gather themselves together as one people upon this continent, to build up communities, cities, and temples to the name of the Lord, and to establish Zion, that they may escape the judgments which God is about to send upon the wicked, and be prepared for the coming of Jesus Christ to take upon him his power and reign on the earth as King of kings and Lord of lords.

That men and women should not indulge in the lusts of the flesh, and thereby corrupt, debase and destroy themselves and others.

That marriage, whether monogamic or polygamic, is honorable in all, and the bed undefiled, when such marriage is contracted and carried out in accordance with the law of God.

That the ten commandments are as binding now as when delivered to Moses on Mount Sinai, and that the two supreme commandments, into which Jesus Christ resolved the ten, are, with the ten, as binding now as when he was upon the earth in the flesh; which two commandments are as follows: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it. Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets."

That every man is free to accept or reject the Gospel, but that he cannot receive remission of sins, nor be reconciled to God, nor enjoy eternal life in his presence, on any other terms than obedience to the Gospel.

That men will be rewarded or punished according to their works, whether good or evil.

That the dead, who did not obey the Gospel in this life, can hear and accept of it in the spirit world, their mortal relatives or friends attending to the ordinances of the Gospel in their behalf.

That all mankind will be resurrected from the dead and will come forth to judgment and receive either reward or punishment, which will be various in degree, according to capacity, merit, and demerit.

That the earth glorified will be the dwelling place of resurrected, glorified and immortal beings, who will have {441} previously passed their mortal probation thereon, and that they will dwell upon it forever in the light and knowledge and glory of God.

ORDINANCES.

There are certain ordinances connected with the Gospel, most of which are essential to complete salvation, and all are desirable to be observed under proper circumstances.

The first ordinance is the baptism of water for the remission of sins. "Baptism is to be administered in the following manner unto all those who repent: The person who is called of God, and has authority from Jesus Christ to baptize, shall go down into the water with the person who has presented him or herself for baptism, and shall say, calling him or her by name, 'Having been commissioned of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen.' Then shall he immerse him or her in the water, and come forth again out of the water."

Baptism is analogous to the door of the Church. No person can become a member without baptism, and no person is eligible for baptism without repentance of sins committed. Consequently the candidate must have arrived at the years of accountability, and be capable of repentance. "All those who humble themselves before God, and desire to be baptized and come forth with broken hearts and contrite spirits, and witness before the Church that they have truly repented of all their sins, and are willing to take upon them the name of Jesus Christ, having a determination to serve him to the end, and truly manifest by their works that they have received of the spirit of Christ unto the remission of their sins, shall be received by baptism into his Church."

Children are eligible for baptism on attaining the age of eight years, previous to which age they are not considered accountable before God for their transgressions.

No person who has been excommunicated from the Church can be re-admitted without repentance and baptism as at the first.

Baptism for the dead is administered in a similar manner to baptism for the living, a living person acting as proxy for the dead person on whose account the baptism is administered.

After baptism the candidates are confirmed members of the Church by the laying on of hands, that they may receive the Holy Ghost.

The duty of "every member of the Church of Christ having {442} children, is to bring them unto the elders, before the Church, who are to lay their hands upon them in the name of Jesus Christ, and bless them in his name."

The laying on of hands is an ordinance also in the giving of patriarchal or other blessings to members of the Church, in ordination to office in the Priesthood, in setting persons apart to particular duties or callings or missions, and in administering to the sick in connection with anointing with consecrated oil and the prayer of faith.

In regard to the ordinance or sacrament of the Lord's Supper, the members of the Church are required to meet together often to partake of the bread and wine (or water, when pure home-made grape wine cannot be had) in remembrance of the Lord Jesus. An elder, a bishop or a priest can administer it. Usually the officer officiating breaks the bread into small pieces, kneels with the members of the Church assembled, and calls upon God, the Father, in solemn prayer, saying, "O God, the eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this bread to the souls of all those who partake of it, that they may eat in remembrance of the body of thy Son, and witness unto thee, O God, the eternal Father, that they are willing to take upon them the name of thy Son, and always remember him and keep his commandments which he has given them, that they may always have his Spirit to be with them. Amen."

After the members have partaken of the bread, the person officiating takes the cup and engages in prayer, saying, "O God, the eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this wine [or water] to the souls of all those who drink of it, that they may do it in remembrance of the blood of thy Son, which was shed for them; that they may witness unto thee, O God, the eternal Father, that they do always remember him, that they may have his Spirit to be with them. Amen."

There is also the ordinance of marriage.

No person has authority to preach the Gospel, or administer in any ordinance thereof, unless he holds the Priesthood, and then to administer only in such ordinances as the particular office to which he has been ordained empowers him and often only by special calling and appointment.

HISTORY.

In the spring of 1820, God the Father and his Son Jesus Christ appeared in vision to Joseph Smith, at Manchester, {443} Ontario County, New York, while he was praying for wisdom. During several years following he enjoyed the ministration of angels, and received from them much instruction in the things of God.

On the 22d of September, 1827, an angel of the Lord delivered into his hands the metal plates which contained the ancient record known as the Book of Mormon, engraved in reformed Egyptian characters, and hid in the earth by divine direction about fourteen hundred years ago. In 1829 the plates were shown by an angel to three witnesses. Afterward eight witnesses saw them, and handled some of them. The testimony of these eleven witnesses is published with the Book of Mormon. With the plates was found a Urim and Thummim, consisting of two transparent stones set in the rim of a bow fastened to a breastplate, by means of which Joseph Smith translated the record into English by the gift and power of God.

On the 15th of May, 1829, John the Baptist appeared to Joseph Smith and Oliver Cowdery, laid his hands upon them, and ordained them to the Aaronic Priesthood, in the following words: "Upon you, my fellow servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer an offering unto the Lord in righteousness."

The same year the ancient apostles, Peter, James and John appeared to them and ordained them to the apostleship of the Melchisedek Priesthood.

On the 6th of April, 1830, the Church of Jesus Christ of Latter-day Saints was organized, with six members, at Fayette, Seneca County, New York, by Joseph Smith, then twenty-four years old, who was instructed and empowered to that purpose by revelation from God. The Book of Mormon was printed at Palmyra, New York, and published the same year.

The Church rapidly increased in numbers and many located at Kirtland, Ohio.

In 1831, a settlement was made at Independence, Jackson County, Missouri, and in a few years in several other counties in that State.

On February 14, 1835, the first council of the Twelve Apostles was chosen. On the 28th of the same month the first council of Seventies was selected.

After being mobocratically driven from county to county, {444} the Latter-day Saints were finally expelled from Missouri in 1838.

Many of them soon after found a refuge at Commerce, (afterward named Nauvoo) and vicinity, in Illinois, which speedily became a comparatively large and prosperous city. But persecution of the Latter-day Saints was shortly recommenced, and on the 27th of June, 1844, when under the express pledge of Thos. Ford, Governor of the State, for their safe keeping, Joseph Smith and his brother Hyrum were shot and killed, and John Taylor was severely wounded, at Carthage, by a mob with faces blackened. At the time of his death Joseph Smith was President of the Church, and Hyrum Smith was Patriarch.

On the death of Joseph Smith, the council of the Twelve Apostles, with Brigham Young as their president, became the presiding council in the Church.

In consequence of continued mobocratic outrages and threats, the Church determined to leave Nauvoo and go west to some far distant place where they hoped to be permitted to live in peace. Brigham Young and one thousand families left Nauvoo in February and the early spring of 1846, arriving at Council Bluffs, Iowa, in July of that year, where the Mormon Battalion of five hundred men was called for by the Federal Government, and raised to aid in the war against Mexico.

In September following, the Latter-day Saints remaining in Nauvoo, including the aged, infirm, poor, and sick, were attacked by an armed mob, despoiled of most of their property, driven across the river, and otherwise outrageously and inhumanly abused.

In the spring of 1847, Brigham Young and a company of pioneers (one hundred and forty-three men, three women and two children) started across the great plains and the Rocky Mountains. They arrived in Salt Lake Valley July 24th, of the same year, and immediately founded Great Salt Lake City, now Salt Lake City, subsequently making other settlements and building cities all over the Territory of Utah and extending into the Territories and States adjoining.

The pioneers were followed by seven hundred wagons in the fall of the same year, and by many emigrants of Latter-day Saints every year since.

On the 27th of December, 1847, a First Presidency was accepted, consisting of Brigham Young, president, with Heber C. Kimball and Willard Richards, counselors.

In 1857, in consequence of false and malicious reports, President Buchanan sent an army to Utah to operate inimically {445} to the inhabitants. But the army was unable to enter Salt Lake Valley that year.

In the spring of 1858, the people of Salt Lake City and the country adjacent left their homes, with the view of burning them, and traveled southward. But amicable arrangements were soon made, most of the people returned to their homes, and the army found itself with nothing to do, until the secession of the Southern States, when its commander and other officers took the side of the south, and the rank and file were sent to fight on the side of the north. The army came to Utah to despoil and destroy, but God overruled things and caused it to greatly aid the people, materially and financially, to build up and develop the Territory, and they have prospered ever since, although some federal officials and other unprincipled characters have many times endeavored to oppress them and accomplish their overthrow.

On the 29th of August, 1877, Brigham Young died, and the direction of the Church fell upon the council of the Twelve Apostles, with John Taylor presiding.

On the 10th of October, 1880, a First Presidency of the Church was accepted, consisting of John Taylor, president, and George Q. Cannon and Joseph F. Smith, his counselors.

On the death of President Taylor, which occurred July 25, 1887, the Twelve Apostles, with Wilford Woodruff as president, became the presiding council in the Church. On April 7, 1889, another First Presidency was accepted, with Wilford Woodruff as president and George Q. Cannon and Joseph F. Smith as his counselors.

On the 14th of March, 1882, incited by most abominable lies and slanders, Congress passed the unconstitutional and infamous Edmunds bill, destroying the liberties of the people of the Territory and putting all registration and election and many appointive matters in the hands of an oligarchal commission or returning board, consisting of five irresponsible appointees of the President, at a cost to the country of much more annually than the appropriation for the Territorial legislature biennially.

On the 19th of April of the same year, the House of Representatives refused to permit the legally elected delegate from Utah to take his seat, and declared the same vacant.

On the 5th of August following, in consequence of representations made by the three federal judges of the Territory, Congress passed a law authorizing the Governor to appoint men to fill vacancies resulting from the failure of the August election, which fell through because of the passage of the {446} Edmunds bill. The actual vacancies under this law were very few, yet Governor Murray, with his characteristic unscrupulousness, resolved to wrest the law so as to make a fell swoop of nearly all the offices in the Territory, and thus wrench them out of the hands of the people and their lawfully elected officers and representatives, and give them into the hands of his own partisans, the bitter enemies of the people. Consequently, he arbitrarily interpreted the new law to vacate nearly all the offices of the twenty-four counties in the Territory, said offices numbering between two and three hundred, besides some other local and some Territorial offices, and proceeded, by and with the advice and consent of nobody, probably, but his own prejudiced and wicked self, to make appointments to fill these offices, thus despotically assuming to exercise a far greater stretch of power than is exercised by the President of the United States, and correspondingly despoiling the people of their constitutional, organic, lawful, and vested right to official representation.

This same Governor Murray, in direct violation and open defiance of the law, had previously refused to count eighteen thousand lawful votes for the people's candidate for delegate to Congress, in order that he might illegally give the certificate of election to one of his own partisans, who received less than fourteen hundred votes, and thus corruptly and ruthlessly deprive the eighteen thousand citizens of their right of suffrage. Congress refused to sanction this outrageous tampering with the ballot box, this wholesale spoliation, and rejected the bogus certificate. Yet the unprincipled Governor, who attempted this iniquitous tampering and spoliation and gave the certificate to the man who was not elected, but refused to give one to the man who was elected by an overwhelming majority, was sustained in his partiality, presumption and wickedness by no less than three several presidents of these United States, and consequently the longsuffering people of the Territory had to endure the incubus of his unwelcome and pernicious presence and the aggravated infliction of his usurpative and demoralizing gubernatorial rule.

In the second full week in September of the same year, the five federal commissioners had a registration of voters throughout the Territory, expurging from the old lists the names of all those who did not appear and be re-registered, and of others who did appear. Many Latter-day Saints, men and women of excellent character, peaceable, industrious, order-loving, and law-abiding citizens, some of them three or four score years {447} old, and who had been accustomed to vote unchallenged from their youth up, were not allowed to be re-registered, though eligible under the law, and not liable to any legal punishment in any court in the country, because no crime of any kind could be lawfully charged against them. On the other hand, adulterers and libertines, well known and acknowledged to be such, married men who confessed to living with other women, and notorious public prostitutes were freely registered.

The same week a number of rabid anti-Mormons conspired to overthrow the right of women to be registered and to vote. Such an obnoxious character had Governor Murray obtained among the people, that he was almost universally believed to be one of the chief of the conspirators and instigators in this ungallant, unmanly, and ineffably mean spirited attempt to abolish woman suffrage in Utah. But the judges in all the district courts in the Territory decided that the woman suffrage law was valid.

In March, 1886, Governor Murray, for his unreasonable and obstructive conduct, was virtually removed from office by President Cleveland, or, in other words, was invited to resign. During his whole gubernatorial term he had persistently shown his prejudice against and enmity towards the Latter-day Saints, and had sought to deprive them of their liberties, rob them of their rights, and create a conflict between them and the federal government, which last the people had sufficient good sense to prevent, notwithstanding the many aggravating provocations. He was succeeded by Caleb W. West, not much of an improvement on his predecessor.

Governor West commenced by offering amnesty to all the prisoners in the penitentiary, under the infamous Edmunds law, who would "promise to obey the law as interpreted by the courts," an insulting and degrading offer that was respectfully declined, as they could not bind themselves to accept all the partisan and persecutive vagaries of the courts.

Governor West was succeeded in 1889 by A. L. Thomas, who soon announced himself as decidedly in favor of still further restricting government of the people, by the people, for the people, by recommending that more local officers should be appointed "by some federal agency," instead of continuing to be elected by the people.

The last eight, and especially the last six, years have been chiefly notorious for the outrageous and desperate attempts of the anti-Mormon party, through congressional legislation and the courts, to crush and destroy the church, and persecute, {448} distress, and despoil the members thereof. The details are too profuse to be related here, and therefore must be referred to but briefly and mostly in a general way.

It seems to have been a settled leading idea of most, yet not quite all, of the federal officers appointed and sent to Utah, that the almost sole purpose of their appointment was to destroy the church as a religious body, and especially the political power of the members, and to despoil them in every possible way, preferably under some sort of color of law. A strange thing in a free country, in this much vaunted land of liberty and equal rights par excellence.

In regard to federal officials, or to officials appointed by "some federal agency," the usual course is to select and appoint those who are prejudiced and who cherish animosity against the Latter-day Saints, and who antagonize them on all possible occasions. If by any fortunate accident a fair-minded man is appointed, he is either so badgered and worried by the anti-Mormon element as to cause him to resign in disgust, or every effort is made to effect his early removal from office, so that the courts and all offices under federal or anti-Mormon influence become mere partisan machinery for oppressing and despoiling the Latter-day Saints.

The Utah Commission, that costly superfluity, which probably causes the country an expenditure of $50,000 per annum to enable the commission to supersede local self-government so far as it can, makes its annual report to the federal government in which one thing is surely manifest--the attempt to increase its own powers and to secure further legislation restrictive of the privileges, powers, rights, and liberties of the people. Under such circumstances the commission is entitled to no more respect than the law demands. There really never has been any more use for such a commission than for the fifth wheel to a wagon; not so much, for an extra wheel would come in useful if one of the four was broken, but the Utah Commission has been from the beginning absolutely of no necessity nor utility whatever. It has been an extravagant and criminal waste of the people's money, an excrescence on the body politic, a libel on popular government, a disgrace to American liberty. Some of the unrighteous decisions of the commission have been virtually reversed by the Supreme Court of the United States, though even that august tribunal can not be said to be forward in doing even and exact justice towards the Latter-day Saints. Indeed in all the courts under federal jurisdiction, or under anti-Mormon influence, the justice that is done to the Latter-day Saints is such as can {449} hardly be avoided under the law, and even the law is frequently so one-sidedly construed and technically twisted and distorted as to become a mere mockery of justice, which, on the contrary, should be the foundation, spirit, substance, object, and end of all law.

Utah and Idaho are disgraced with religious test oaths, through federal and anti-Mormon agency. Arizona had such a law, but to her credit be it said that she repealed it, though some Mormon-eaters want another enacted. Nevada made a law disfranchising the Latter-day Saints, but the Supreme Court decided that it was unconstitutional. In Idaho a Latter-day Saint is debarred, because of his religion, from voting or holding office, and the new state constitution prohibits him from sitting on juries. In Utah the federally appointed judges have decided that an alien Latter-day Saint cannot be naturalized, solely on account of his religion. The appointment of the chief justice who concurred in that decision, was afterwards confirmed by the United States Senate, the Senate thus sanctioning persecution for religious and conscience' sake. The attempt is also made to prohibit even native-born Latter-day Saints from taking up land, and threats are freely made that disability to hold real estate will follow. Then perhaps the right to live will be denied, as in the case of our Savior, Jesus Christ.

The law known as the Poland bill gave federal and local agency equal power in arranging the jury list, but that show of justice is now gone, and all jurors are chosen by federal agency, resulting in jury lists and juries from which Latter-day Saints are excluded, so that they are tried, not by juries of their peers, but by juries of prejudiced, political and religious partisans and open and avowed enemies. What confidence can any man have in getting justice from a court where judge and juries and prosecuting and executive officers are well known to be unscrupulous partisans and bitter enemies of the accused?

Among the judicial infamies perpetrated against the Latter-day Saints was the diabolical Dickson-Zane doctrine of segregation, by which a man charged with a misdemeanor could be kept in prison all his life. This doctrine, as well as its near akin doctrine that the same misdemeanor could be divided into two or more offenses, with two or more different sentences of punishment, was overthrown by the Supreme Court of the United States.

In the administration of recent federal law, the courts in 1887 took possession of the Latter-day Saints' Perpetual Emigrating {450} Fund, a charitable institution for the assistance of worthy emigrants, and seized real and personal estate belonging, or supposed to belong, to the Church, and estimated to be worth about a million dollars. Some of its own property was then rented to the Church, the federal agency requiring and receiving the rent. Now, if the federal government sets the demoralizing example of robbing the people of their property, what else can be expected than that the people will follow the example of the government and freely rob one another, until this will become a nation of sixty or a hundred million people, mostly thieves? If the Latter-day Saints are to be robbed, then why not the Catholics, Episcopalians, Baptists, Methodists, Presbyterians, or any other religious society? If any religious society, why not any civil society, until theft becomes common business throughout the land? For, do it under cover of law, or call it confiscation, or by any other name, it will smell as bad, it will still be theft in every essential element.

Much more might be said of the endless persecutive enormities perpetrated through federal agency toward the Latter-day Saints. But the subject grows with the handling, and time and space would fail for an adequate portrayal of the facts, the disfranchisement of all women, and of those men who had more than one wife; the numerous day and night raids of peaceable towns and settlements; the vexatious arrests; the frivolous and spiteful charges preferred; the outrageous bonds required in cases of misdemeanor, running from $1,000 to $10,000, and even to nearly $50,000; the multitude of convictions, numbering between one and two thousand, some without any and many with very slight evidence; the high penalties inflicted in most cases, with regrets at the inability of the court to inflict still higher; the dragging of delicate women into court and compelling them to testify against their husbands, and sending them to prison for refusal; deputy marshals with impunity shooting at and even killing men only charged with misdemeanor; straining the law so that a man could safely live in the same house with a whore, but not with his reputed wife, nor could hardly look over the fence at her house or her garden, or sit on the fence while she passed by; refusing to prosecute lewd and lascivious anti-Mormons, but imprisoning Latter-day Saints who informed on them; the voluntary exile for years of many who had no confidence in the justice of the courts; the enormous expense, amounting to millions of dollars, incurred, in one way or another, in these persecutive proceedings, all wrung {451} from a sober, industrious, God-fearing, but abused, slandered, and persecuted community, and wholly, solely and entirely on account of their religion.

For a time the plea was put forth by their persecutors that plurality of wives was the only cause of the enmity against the Latter-day Saints. Now that plea is being withdrawn, and it is shamelessly declared that nothing short of the destruction of the church and the abandonment of their religion by the persecuted, will satisfy the ungodly and tyrannical demands of their oppressors.

It is shocking to have such a tale to tell in this everywhere and all the time boasted land of liberty, in this last quarter and almost last decade of the nineteenth century. But the worst thing is yet to be said, and that is, that the tale is true, every word of it. It is a sad, a discouraging commentary on the much be-lauded civilization of this latest age, which has been the hope, but which promises to be the disappointment, of all the ages. When justice fails, and fails so grievously, the heavens mourn. For all this has not been happening in Dahomey, or Timbuctoo, or Persia, or Turkey, or Russia, or in any country in the old and effete eastern hemisphere, but, let it be reiterated, in these United States of America, in this new and progressive world, in this free and happy land, at this late date in the world's history. Sackcloth and ashes ought to be in brisk demand, for a long time to come, in this highly favored nation. That is the fitting garb, and should be the only wear, in memory of strangled Liberty.

During the last twenty-eight years, about four thousand missionaries, and previously, since the organization of the church, probably about one thousand five hundred more, have been sent to the various nations to preach the Gospel, besides hundreds of native Elders, traveling and preaching more locally in the several missions thus established. Missionary Elders went to Canada as early as 1833; England in 1837; Wales, Scotland, Isle of Man, Ireland, Australia and East Indies in 1840; Palestine in 184l, Elder Orson Hyde passing through the Netherlands, Bavaria, Austria, Turkey and Egypt, on his way; Society Islands in 1844; the Channel Islands and France in 1849; Denmark, Sweden, Italy, Switzerland and the Sandwich Islands in 1850; Norway, Iceland, Germany and Chili in 1851; Malta, the Cape of Good Hope, Burmah and the Crimea in 1852; Gibraltar, Prussia, China, Ceylon and the West Indies in 1853; Siam and Turkey in 1854; Brazil in 1855; the Netherlands in 1861; Austria in 1864; Mexico in 1877; the Samoan Islands in 1888.

{452} Previous to the settling of the Church in Salt Lake Valley, about five thousand Latter-day Saints had emigrated from Europe to America, mostly to Nauvoo. Since that time the emigration of Latter-day Saints from Europe has amounted to nearly eighty thousand souls, making an average of nearly two thousand annually, most of them coming to Utah.

The Book of Mormon was published in England in 1841; in Danish in 1851; in Welsh, French, German and Italian in 1852; in Hawaiian in 1855; in Swedish in 1878. Several years ago it was translated into Hindostanee and into Dutch. In 1875 portions of it were published in Spanish, and the whole of it in 1886. Last year it was published in the Maori language.

The Book of Doctrine and Covenants of the Church, in addition to numerous editions in English, in America and England, was published in Welsh in 1851, Danish in 1852, German in 1876 and Swedish in 1888. Many regular periodicals, advocating the doctrines of the Church, have been published in America, England, Wales, Denmark, Sweden, France, Germany, Switzerland, Australia and India. Hundreds of thousands, perhaps millions, of other books and tracts have been published by the Elders in various languages in the different quarters of the globe.

The following temples to the Lord have been built by the Latter-day Saints:

Kirtland, Ohio, 80 by 60 feet; corner stones laid July 23, 1833; dedicated March 27, 1836.

Nauvoo, Illinois, 128 by 88 feet; corner stones laid April 6, 1841; dedicated October 5 and November 30, 1845, and February 8 and April 30 and May 1, 1846; burned by an incendiary November 19, 1848.

St. George, Washington County, Utah, 142 by 96 feet; corner stones laid March 10, 1873; dedicated January 1, 1877.

Logan, Cache County, 171 by 95 feet, with an annex to the north 88 by 36 feet; corner stones laid September 17, 1877; dedicated May 17, 1884.

Manti, Sanpete County, 172 by 95 feet, with an annex to the north 85 by 40 feet; corner stones laid April 14, 1879; dedicated May 21, 1888.

The temple at Salt Lake City, 186 by 99 feet, is unfinished; corner stones laid April 6, 1853.

The site for a temple was dedicated at Independence, Jackson County, Missouri, August 3, 1831.

The corner stones of a temple, 110 by 80 feet, were laid at Far West, Caldwell County, Missouri, July 4, 1838.

{453}

PLAIN TALK TO PARENTS.

PARAGRAPHS TAKEN FROM THE WRITINGS OF APOSTLE ORSON PRATT, IN _THE SEER_, 1853.

Let that man who intends to become a husband, seek first the kingdom of God and its righteousness, and learn to govern himself, according to the law of God; for he that cannot govern himself cannot govern others. Let him dedicate his property, his talents, his time, and even his life to the service of God, holding all things at His disposal, to do with the same, according as He shall direct through the counsel that He has ordained. In selecting a companion, let him look not wholly at the beauty of the countenance, or the splendor of the apparel, or the great fortune, or the artful smiles, or the affected modesty of females; for all these, without the genuine virtues, are like the dew-drops which glitter for a moment in the sun and dazzle the eye, but soon vanish away. But let him look for a kind, amiable disposition; for unaffected modesty; for industrious habits; for sterling virtue; for honesty, integrity, and truthfulness; for cleanliness in person, in apparel, in cooking, and in every kind of domestic labor; for cheerfulness, patience, and stability of character; and above all, for genuine religion to control and govern her every thought and deed.

You should remember that harsh expressions against your wife, used in the hearing of others, will more deeply wound her feelings than if she alone heard them. Reproofs that are timely and otherwise good, may lose their good effect by being administered in the wrong spirit; indeed, they will most probably increase the evils which they are intended to remedy. Do not find fault with every trifling error that you may see, for this will discourage your family, and they will begin to think that it is impossible to please you; and, after a while, they will become indifferent as to whether they please you or not. How unhappy and extremely wretched is that family where {454} nothing pleases--where scolding has become almost as natural as breathing.

Let each mother commence with her children when young, not only to teach and instruct them, but to chasten and bring them into the most perfect subjection; for then is the time that they are the most easily conquered, and their tender minds are the most susceptible of influences and government. Many mothers from carelessness, neglect their children, and only attempt to govern them at long intervals, when they most generally find their efforts of no lasting benefit; for the children having been accustomed to having their own way, do not easily yield; and if peradventure they do yield, it is only for the time being, until the mother relaxes again into carelessness when they return again to their accustomed habits; and thus by habit they become more and more confirmed in disobedience, waxing worse and worse, until the mother becomes discouraged and relinquishes all discipline, and complains that she cannot make her children mind. The fault is not so much in the children, as in the carelessness and neglect of the mother when the children were young. It is she that must answer, in a degree, for the evil habits and disobedience of the children. She is more directly responsible than the father; for it cannot be expected that the father can always find time, apart from the laborious duties required of him, to correct and manage his little children who are at home with their mother. * * * Some mothers, though not careless, and though they feel the greatest anxiety for the welfare of their children, yet, through a mistaken notion of love for them, forbear to punish them when they need punishment; or if they undertake to conquer them, their tenderness and pity are so great that they prevail over the judgment, and the children are left unconquered, and become more determined to resist all future efforts of their mothers, until, at length, they conclude that their children have a more stubborn disposition than others, and that it is impossible to subject them to obedience. In this case, as in that of neglect, the fault is the mother's. The stubbornness of the children, for the most part, is the effect of the mother's indulgence, arising from her mistaken idea of love. By that which she calls love, she ruins her children. Children between one and two years of age are capable of being made to understand many things; then is the time to begin with them. How often we see children of that age manifest much anger. Frequently by crying through anger, they that are otherwise healthy, injure themselves. It is far better in such instances, for a mother to correct her child in a gentle manner, though {455} with decision and firmness, until she conquers it, and causes it to cease crying, than to suffer that habit to increase. When the child by gentle punishment has learned this one lesson from its mother, it is much more easily conquered and brought into subjection in other things, until finally, by a little perseverance on the part of the mother, it learns to be obedient to her voice in all things; and obedience becomes confirmed into a permanent habit. Such a child trained by a negligent or over-indulgent mother, might have become confirmed in habits of stubbornness and disobedience. It is not so much in the original constitution of children as in their training, that causes such wide differences in their disposition. It cannot be denied that there is a difference in the constitution of children even from their birth; but this difference is mostly owing to the proper or improper conduct of parents, as before stated; therefore, even for this difference, parents are more or less responsible. If parents, through their own evil conduct, entail hereditary dispositions upon their children, which are calculated to ruin them, unless properly curtailed and overcome, they should realize, that for that evil they must render an account. If parents have been guilty in entailing upon their offspring unhappy dispositions, let them repent, by using all diligence to save them from the evil consequences which will naturally result by giving way to those dispositions. The greater the derangement, the greater must be the remedy; and the more skillful and thorough should be its application, until that which is sown in evil is overcome and completely subdued. In this way parents may save themselves and their children, but otherwise there is condemnation. Therefore we repeat again, let mothers begin to discipline their children when young.

Do not correct children in anger. An angry parent is not as well prepared to judge of the amount of punishment which should be inflicted upon a child, as one that is more cool and exercised with reflection, reason and judgment. Let your children see that you punish them, not to gratify an angry disposition, but to reform them for their good, and it will have a salutary influence. They will not look upon you as a tyrant, swayed to and fro by turbulent and furious passions; but they will regard you as one that seeks their welfare, and that you only chasten them because you love them, and wish them to do well. Be deliberate and calm in your counsels and reproofs, but at the same time, use earnestness and decision. Let your children know that your words must be respected and obeyed.

Never deceive your children by threatenings or promises. Be careful not to threaten them with a punishment which you {456} have no intention of inflicting, for this will cause them to lose confidence in your word; besides, it will cause them to contract the habit of lying. When they perceive that their parents do not fulfill their threatenings or promises, they will consider that there is no harm in forfeiting their word. Think not that your precepts concerning truthfulness will have much weight upon the minds of your children, when they are contradicted by your examples. Be careful to fulfill your word in all things in righteousness and your children will not only learn to be truthful from your example, but they will fear to disobey your word, knowing that you never fail to punish or reward according to your threatenings and promises. Let your laws, penalties and rewards be founded upon the principles of justice and mercy, and adapted to the capacities of your children; for this is the way that our heavenly Father governs His children, giving to some a Celestial, to others a Terrestrial, and to others still a Telestial law, with penalties and promises annexed according to the conditions, circumstances and capacities of the individuals to be governed. Seek for wisdom, and pattern after the heavenly order of government.

Do not be so stern and rigid in your family government as to render yourself an object of fear and dread. There are parents who only render themselves conspicuous in the attribute of justice, while mercy and love are scarcely known in their families. Justice should be tempered with mercy, and love should be the great moving principle, interweaving itself in all your family administrations. When justice alone sits upon the throne, your children approach you with dread, or peradventure hide themselves from your presence and long for your absence that they may be relieved from their fear. At the sound of your approaching footsteps they flee as from an enemy, and tremble at your voice, and shrink from the gaze of your countenance, as though they expected some terrible punishment to be inflicted upon them. Be familiar with your children that they may delight themselves in your society, and look upon you as a kind and tender parent whom they delight to obey. Obedience inspired by love, and obedience inspired by fear, are entirely different in their nature. The former will be permanent and enduring, while the latter only waits to have the object of fear removed, and it vanishes like a dream. Govern children as parents, and not as tyrants; for they will be parents in their turn and will be very likely to adopt that form of government in which they have been educated. If you have been tyrants, they may be influenced to {457} pattern after your example. If you are fretful and continually scolding, they will be very apt to be scolds too. If you are loving, kind and merciful, these benign influences will be very certain to infuse themselves in to their order of family government; and thus good and evil influences frequently extend themselves down for many generations and ages. How great, then, are responsibilities of parents to their children! And how fearful the consequences of bad examples! Let love, therefore, predominate and control you, and your children will be sure to discover it, and will love you in return.

Let each mother teach her children to honor and love their father, and to respect his teachings and counsels. How frequently it is the case when fathers undertake to correct their children, mothers will interfere in the presence of the children. This has a very evil tendency in many respects. First, it destroys the oneness of feeling which should exist between husband and wife; secondly, it weakens the confidence of the children in the father, and emboldens them to disobedience; thirdly, it creates strife and discord; and lastly, it is rebelling against the order of family government established by divine wisdom. If the mother supposes the father too severe, let her not mention this in the presence of the children, but she can express her feelings to him while alone by themselves, and thus the children will not see any division between them. For husbands and wives to be disagreed, and to contend, and quarrel, is a great evil; and to do these things in the presence of their children is a still greater evil. Therefore, if husband and wife will quarrel and destroy their own happiness, let them have pity upon their children, and not destroy them by their pernicious examples.

{458}

MY REASONS FOR LEAVING THE CHURCH OF ENGLAND AND JOINING THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.

(R. M. BRYCE THOMAS, LONDON, ENG.)

Previous to my visiting Salt Lake City, Utah, in the months of July and August, 1896, I knew nothing of the Church of Jesus Christ of Latter-day Saints beyond the fact that it was commonly known as the Mormon Church.

During my stay of nearly a month in Salt Lake City I heard from those quite unconnected with their Church that the so-called Mormons, but whom I shall hereafter designate as "the Latter-day Saints," were the most peace-loving and quiet of people, honest, thrifty, well behaved and good citizens, and exceedingly kind to their poor, who were so well looked after that public begging was not known among them.

I found that this people possessed a beautiful Temple and a very fine Tabernacle, with grounds prettily laid out and well cared for; their houses, too, were neat and picturesque, with nice gardens attached to them, while they could boast of a Tabernacle Choir of about 600 men and women, the best that I have ever heard. Everything to do with this people appeared to be most excellently managed and looked after, while their missionaries were preaching the Gospel in most parts of the world, having gone out altogether at their own cost, and at a very great sacrifice of self in all cases. The Church organization of the Saints, too, appeared to be complete and effective, and it became evident to me that they were a very interesting and extraordinary people, and I therefore decided to secure some of their books, especially the Book of Mormon, in order to learn more of their character and doctrines.

This I did, and after I had read some of their publications a light seemed to dawn upon me, and I commenced to wonder if we were living in the times of the great apostasy which had been predicted in so many parts of the inspired scriptures. {459} I quote a few references to these predictions in the note below,[A] but these are by no means all. My mind expanded still more when I had carefully read through the Book of Mormon, a book which I found to be replete with divine truths and elevating principles, and which bore the very strongest testimony to the truths contained in the Bible, both in the Old and in the New Testament; a book, too, which made plain and easy of understanding so many parts of the Bible that appear at present to be vague, or regarding which the numerous sects of Christendom have set themselves against each other in argument and dispute. In that book (Book of Mormon) it was clearly stated that the great apostate church would be upon the earth when the book itself would come to light. In Revelation St. John spoke of the apostate church of the latter days as "Babylon,"[B] and as "Mystery, Babylon the great, the mother of harlots and abominations of the earth,"[C] and he added that this apostate church was to rule peoples, multitudes, nations, and tongues,[D] which would make it almost if not quite universal.

[Footnote A: Isaiah 24: 1-5; Matthew 24: 4-31; Acts 20: 29, 30; II Thess. 2: 3, 8, 9, 10; I Timothy 4: 1-3; II Timothy 3: 1-5; II Timothy 4: 3, 4; Revelation, chapters 1, 2, and 3; Revelation 17: 2-5.]

[Footnote B: Rev. 14: 8.]

[Footnote C: Rev. 17: 5.]

[Footnote D: Rev. 17: 15.]

Now the question which concerned me was whether the Church of England, of which I was a member, was a portion of that church to which the Bible predictions in respect to the great apostasy referred, or whether the church of Rome or some other Christian church, was the only one alluded to. That it was a Christian church to which the texts in the Bible referred is not, I think, likely to be denied by any one; and indeed we know that even in as early days as those in which John the Revelator himself lived, he discovered the commencement of apostasy in the seven truest churches of Christians among those then existing.[E] The other branches of the then Christian church would appear to have gone altogether wrong, for these seven were, it seems, the only ones worth divine mention, and they too were becoming so corrupt even in those early days that God threatened them with complete rejection.

[Footnote E: Rev. chaps. 2, 3.]

In order to enable me to arrive at a just and proper conclusion, it was necessary for me to turn to the Bible as my guide, and to ascertain therefrom what constituted the primitive Church of Christ, and what were the exact doctrines and ordinances as laid down by Him and as taught and practiced by His Apostles. Having ascertained these facts, I had then {460} to compare them with the constitution of the Church of England and with the doctrines and ordinances as taught and practiced by her. It appeared to me to be quite evident that if the primitive church as planted by Jesus Christ and built up by His Apostles and servants, with all its organization and powers, had not been maintained in its completeness and perfection, or if any of Christ's doctrines had been altered, or His ordinances changed in any one respect without due authority, this could only have come about through false teachers arising in the church, as St. Paul had predicted would be the case after his days.[A] I felt that I should then be compelled to admit that the Church of England had fallen into error, and that therefore the texts in the scriptures regarding the latter day apostasy could not but refer to her as well as to the other churches of Christendom which were teaching and practicing a gospel not in accordance with that found in the Bible. And further that the following inspired prophecy of Isaiah pointed to her equally as much as to the other churches: "The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant,"[B] (or in other words apostatized). One of the Latter-day Saints has very appropriately written the following words in this connection: "It is contrary to scripture and to reason to suppose that Christ would set up two or more discordant religious systems to distract mankind, and cause strife and contention. God cannot create confusion. His mind is one, the minds of men are various, so that when we see various opposing religions in Christendom, it is conclusive evidence that men have been engaged in their invention, and that they have established but very imperfect imitations of the true church of Christ."[C]

[Footnote A: II Tim. 4: 3, 4.]

[Footnote B: Isaiah 24: 5.]

[Footnote C: See Mormon Doctrine, 6th leaf.]

The true church must always conform to the pattern of the primitive church of Jesus Christ and His Apostles in every respect, unless there is clear and undisputable authority in the scriptures for a divergence in any particular, and I have not been able to find any such authority in any portion of the New Testament. So that if the Church of England (for that is the only church with which I am concerned at present) is dissimilar in her organization or in her doctrines and ordinances from the primitive church, she can be but a very imperfect imitation of that church at best.

Well, on turning to the Bible I found that the church which {461} Jesus Christ planted on earth consisted of "First apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues."[A] Elders, too, were ordained in all churches.[B] Then again evangelists and pastors are mentioned.[C] We further read why all these inspired apostles, prophets, evangelists, pastors, and teachers were absolutely necessary in the church, namely, "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ."[D] St. Paul in writing to the Corinthians very clearly described the church of Christ, and he showed that not one of its members could be dispensed with without thoroughly disorganizing the body. He was then specially speaking of the various gifts of the Holy Spirit of God, which were considered so essential to the maintenance of the true church of Christ, and it will be seen that He practically forbade any one of the members of the church (Christ's body) to say of those miraculous gifts "We have no need of thee."[E]

[Footnote A: I Cor. 12: 28.]

[Footnote B: Acts 14: 23.]

[Footnote C: Eph. 4: 11.]

[Footnote D: Eph. 4: 12.]

[Footnote E: I Cor. 12: 21-28.]

Now I vainly look for a church of this pattern in the Church of England or in any of the other churches in Christendom, except in that of Jesus Christ of Latter-day Saints I can find no apostles, no prophets, no workers of miracles, no discerners of spirits, no gifts and no interpretations of tongues; but I find popes, cardinals and archbishops. By what authority then was the organization of Christ's church altered, and her most important members lopped off? For I have already made mention of the reasons given by St. Paul why inspired apostles, prophets, and the wonderful gifts of the Holy Spirit, were absolutely necessary in the church of Jesus Christ as founded by Him. And I fail to discover any good reason why the church should now be able to get on without them any more than it found itself able to get on without them in former times. On the contrary, I am clearly of opinion that they must be just as essential now as in days of old, and that to their absence must be attributed all the discord, ill-feeling, and confusion that reign supreme in and between the very numerous sects in Christendom, all of which profess themselves to be members of the true church of Jesus Christ. All these different sects or churches, if I may so call them, are admittedly without the miraculous gifts of the Holy Spirit spoken of by St. Paul, for they do not teach nor do they appear {462} to allow that gifts of prophecy and miracles are actually necessary in these days. Indeed, they apparently consider that these gifts are not needed at all; the very thing which St. Paul forbids them to do when he says that, in respect to the Spirit's wonderful gifts, no member of Christ's church must say, "We have no need of thee."[A] So that prophets and workers of miracles have altogether ceased to be, although I can find no authority whatever in the Bible for their ceasing to exist. Inasmuch as they were necessary "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ,"[B] how can saints now be perfected or the work of the ministry be efficiently and satisfactorily performed, or the body of Christ (the true church) be edified in these days? The Bible shows us that it was always through prophets that God revealed His will, commands, and instructions to His church under all the changing and trying circumstances through which she has had to pass since the world commenced. And it seems to me to be altogether opposed to scripture and to reason to conclude that in these admittedly evil days it is unnecessary for Him to intimate His will and commands, and to instruct His people in exactly the same way, in order that His church may continue to be guided through the great difficulties and trials that must beset her. For the teachings of Jesus Christ and His Apostles I prefer to go direct to the Bible and be guided thereby, than to go to any of the churches of Christendom which teach doctrines not in accordance therewith. For instance, Jesus Himself said that miraculous signs should follow believers,[C] but the churches do not teach this doctrine. Then again St. Paul, writing under the inspiration of the Holy Ghost, recorded that apostles and prophets were necessary in the church, not only for his days, but "till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive."[D] How different this appears to be from the teachings of the various churches and sects in Christendom! In this passage of scripture which I have just quoted, St. Paul not only tells us how long apostles and prophets would be necessary in the church of Jesus Christ, but also how the church would be affected if prophecy ceased. {463} As inspired by God, he distinctly asserts that apostles and prophets would be required till we attain to perfect men, unto the measure of the stature of the fulness of Christ. I think it will be admitted that we have not reached this perfection as yet. Again, St. Paul showed that if we had no apostles and prophets, the church would be tossed to and fro, and carried about with every kind of doctrine, etc. What do we see in the churches of Christendom but this very result, when we contemplate the numerous discordant and opposing religious denominations and sects, all teaching divers doctrines and ordinances? Thus it seems evident to me that a church, devoid of inspired prophets and the miraculous gifts of the Holy Spirit, all of which played so very important a part, in the opinion of the apostles of Christ, in the primitive church, cannot possibly be anything but in error. This view is strengthened by the words of St. Peter, who tells us that the Spirit would continue to manifest His marvelous powers in the true church while the world lasted, if the people would submit themselves to the ordinances of the gospel, and obey God's commandments. He was preaching on the day of Pentecost, just after the Holy Ghost had fallen upon the assembled disciples, and had sat upon each of them in the form of cloven tongues like as of fire,[A] and he called upon all his hearers to repent, and to be baptized for the remission of their sins, and he promised them the gift of the Holy Ghost. Then he went on to say that this promise was not for those people only, but unto them and their children, and also to all who were afar off, even as many as the Lord our God should call.[B]

[Footnote A: Cor. 12: 21.]

[Footnote B: Eph. 4: 12.]

[Footnote C: Mark 16: 17, 18.]

[Footnote D: Eph. 4: 13, 14.]

[Footnote A: Acts 2: 3.]

[Footnote B: Acts 2: 38, 39.]

Now in view of all this that I have culled from the scriptures, I cannot understand how any one has authority to say that in these days we have no need for inspired Prophets, and for those wonderful gifts of the Spirit, without which, we are told by the New Testament writers, we cannot reach to the perfected man, and to the measure of the stature of the fulness of Christ.

It appears therefore quite evident to me that if I in all humility and sincerity accept the teachings of God, as made clear in the Bible, it becomes impossible for me to admit, or to flatter myself as a member of the Church of England, that any church of professing Christians on the earth, which denies the urgent need of inspired prophets and apostles, and the glorious and miraculous gifts of the Holy Spirit, can be the {464} church which Jesus Christ founded and His Apostles built up in the first days of Christianity. In fact it seems to me that where there is not sufficient faith to obtain new revelation and the ministry of angels, all of which are promised under the true Gospel, there cannot possibly be the true church of Christ. The scripture also, which is given for our instruction, tells us "Where there is no vision the people perish."[A]

[Footnote A: Prov. 29: 18.]

It is also logical to suppose that a church which denies the need of the miraculous gifts of the Holy Spirit cannot well have that Spirit guiding it, for the whole history of the primitive church shows us that wherever the Holy Spirit was poured down upon any one and especially on the apostles and prophets and the other ministers of Christ, He manifested Himself in prophesyings, healings, tongues and other ways. God no doubt speaks to all His children throughout the world in some measure by His Spirit, the still small voice of conscience, but the Holy Spirit in His full and wonderful manifestations, that spirit of knowledge, and wisdom, and of revelation, is only to be found where there is the true church of Christ. Again, Jesus Himself tells us that "When that spirit of truth is come, he will guide you into all truth, for he shall not speak of himself, but whatsoever he shall hear that shall he speak, and he will show you things to come."[B] This is the gift of prophecy. Do we see anything of this kind in the Church of England, or in the church of Rome, or in any of the numerous denominations of Christians anywhere--church and denominations which by their dissensions and different teachings go far to distract mankind and confound the earnest seekers after truth? It is when this spirit of prophecy, of healings, and of tongues is wanting that people are led by the teachings of men, darkness overspreads the world, errors begin to multiply, heresies to spring up, and nothing but a form of godliness remains while its powers are denied.

[Footnote B: John 16: 13.]

Again, where the Holy Spirit manifests Himself there must of necessity be unity and peace, for He is a Spirit of Unity, and Jesus Himself prayed that all His children might be one, even as He and His Father in Heaven were one.[C]

[Footnote C: John 17: 11, 20 to 23.]

Peter Young, an English writer, records the following comment on this prayer: "Our Lord seems to have a vision, if we may venture so to speak, of His church as one body, penetrated with the Divine Spirit, radiant with the brightness of His presence, its members living together in faith and love, the {465} kingdom of heaven upon earth, exhibiting such a spectacle of love and holiness, that the world might be led to acknowledge that they were the special objects of the Father's love." We can thus see what it is that Jesus earnestly desired and prayed for. There were no divisions and dissensions, but all were to be of one faith and doctrines as taught by Him, and one in all love and holiness of life; and a perusal of a part of the 16th chapter of St. John's Gospel will show that, just previous to His uttering this desire of His heart, Christ had promised His disciples to send them the Comforter to guide them into all truth, for, said He, "He shall receive of mine and shall show it unto you."[A] Now does it seem possible to suppose that this Spirit of Unity, this Comforter, whom Jesus Christ was to send in order to show His followers how to grow like Him, and to to guide them into all truth, can be guiding the numerous contending discordant churches of Christendom, who exhibit toward each other bitterness and hatred, which not so many years ago culminated even in the shedding of human blood! The Church of England, with which I am at present concerned, is split up into Ritualistic, High, Broad, and Low Church, all at variance more or less in their ceremonies and ordinances, and in their very teachings. Surely it would rather seem as if the church were moved upon by a spirit of discord, confusion, and evil passions than a spirit of unity, peace, and love; for if this glorious Spirit whom Jesus sent down after His ascension into heaven, were really permeating the church, we could not but clearly discern His presence in His wonderful manifestations as of old, and in the unity of faith, that the word of God leads us to expect would always prevail till the end of time, when we all should reach perfection, even to the measure of the stature of the fulness of Christ,[B] and so long, too, as there remained any on earth whom the Lord our God should call.[C] Why then has the Spirit now ceased to manifest His presence? Well, it appears to me that the reason may be found in the fact that both teachers and people have drifted into error, and have set up ordinances and doctrines which do not resemble those of Christ's primitive church, or have rejected some of those formerly practiced and taught by that church. What! some ask, do you mean to say that the Church of England is practicing and teaching erroneous doctrines and ordinances? If so we should like to know wherein the errors lie. Yes, I reply, such seems to be the case, and I shall now proceed to point out the errors.

[Footnote A: John 16: 7-14.]

[Footnote B: Eph. 4: 13.]

[Footnote C: Acts 2: 39.]

{466} In the primitive church existed the ordinance of anointing the sick with oil and praying over them with mighty faith. Is this practiced now in the Church of England, and if not, why not? If the faith of the early Christians (and very strong faith, such as honors God, was required) existed in these days, would not the church continue to use this same wonderful power for good as of old? It is however cried down now, and this ordinance is altogether rejected and considered too ridiculous for these enlightened days, though perhaps good enough for those poor creatures who lived in the benighted past. Where also is the ordinance of laying on hands for the reception of the Holy Ghost with all His gracious gifts? This was evidently a most important and necessary ordinance in the teachings of the Apostles of the primitive church, and invariably followed that of baptism. And the New Testament is replete with instances of the wonderful way in which the Holy Spirit used to manifest Himself among those converts, who had obeyed the teachings of the Apostles, and had humbly and faithfully submitted themselves to both these ordinances. He still manifests Himself in the Church of Jesus Christ of Latter-day Saints, as very many can testify; but such manifestations are not taught or looked for in the Church of England, even in the ordinance of confirmation, and therefore they could not occur for want of faith if for no other reason.

Next I will take the ordinance of baptism. Is there any similarity between that practiced in the early church of the days of the Apostles and that practiced in the Church of England at the present day? None that I can see. In the first place, the form of baptism is not the same. Baptism by immersion is that to which the Lord Jesus submitted Himself in order to fulfill all righteousness,[A] and to become obedient in all things, and thus it behooves us to become obedient also. He was baptized by immersion as an example to us, and this is the baptism taught and practiced by His Apostles and servants.[B] It was not until the third century, after very many and gross errors had crept into the church, as I shall presently try to show, that the form of baptism was altered, the first case being that of a man named Novatian, who, being very ill, was baptized in bed by infusion or pouring of water.[C] Schaff says that even down to the close of the thirteenth century baptism {467} by immersion was the rule, and sprinkling or pouring the exception.[D] There are many other respectable authorities who show clearly that baptism in the early church was by immersing the whole body in water, and I name some in the note below.[E] Baptism is a word derived from the Greek "bapto," meaning to immerse, and there is no doubt in my mind that this is the meaning intended wherever the word is used in the New Testament. Calvin says, "The word baptize signifies to immerse, and the rite of immersion was observed by the ancient church," while John Wesley says, "Buried with him--alluding to the ancient manner of baptizing by immersion." Jeremy Taylor writes, "The custom of the ancient churches was not sprinkling, but immersion, in pursuance of the sense of the word in the commandment, and the example of our blessed Savior." We are taught that baptism is meant to symbolize a death, a burial, and a resurrection,[F] and also a birth.[G] Immersion does this, but sprinkling does not, therefore baptism by sprinkling is erroneous. Then again, the Bible teaches us that baptism had for its object the remission of sins, and that that ordinance invariably followed upon faith and repentance. But the Church of England does not appear to baptize for the remission of sins at all, the ordinance being considered as only an outward sign of an inward grace, something which appears to me to be altogether different from the idea of baptism as taught and practiced in the primitive church of Christ.[H] That church laid down that when a person had faith (and we are told that faith comes by hearing), and had fully and truly repented of his sins, he was to undergo the ordinance of baptism for the remission of those sins,[I] and that then he would receive the Holy Ghost through the laying on of hands by authorized men.[J] The Church of England, which claims to be led in her doctrines by the very same Spirit that guided the primitive church in the days of the Apostles, teaches quite another law of baptism, and even demands the baptism of innocent little infants in arms, who can exercise no faith or repentance, and who have no individual sins to repent of. Is not this a transgression of the law in this respect? The primitive church and the Church of England cannot both be right, and therefore the same Spirit cannot have permeated {468} both, for, unless we admit this, we must admit that the same Spirit dictates two distinctly opposite laws of baptism unto salvation.

[Footnote A: Matt. 3: 15.]

[Footnote B: Romans 6: 3, 4, 5.]

[Footnote C: Eusebius Eccl. Hist., Book vi: Ch. 43. See also Cyprian's Epistles, Letter 76.]

[Footnote D: Schaff, an eminent Swiss theologian.]

[Footnote E: Mosheim's Eccl. Hist., vol. I, page 120. Bossuet, a celebrated French Bishop. Bishop Jeremy Taylor. Robinson, the great Biblical scholar and philologist. Calvin. John Wesley.]

[Footnote F: Romans 6: 3, 4, 5.]

[Footnote G: John 3: 5.]

[Footnote H: Mosheim's Church History, 3rd Ed., vol. I, pp. 87 and 137.]

[Footnote I: Mark 1: 4. Luke 3: 3. Acts 12: 16.]

[Footnote J: Acts 2: 38.]

This leads me to the question of infant baptism. Dr. Neander, a great German scholar, tells us that Christ did not ordain infant baptism, and that not till so late a period as Irenaeus does any trace of infant baptism appear. This was in the third century. Curcellaeus writes that baptism of infants in the first two centuries after Christ was altogether unknown. Bishop Jeremy Taylor says, "Christ blessed infants and so dismissed them, but baptized them not, therefore infants are not to be baptized." Martin Luther says, "It cannot be proved by the sacred scriptures that infant baptism was instituted by Christ, or begun by the first Christians after the Apostles." Tertullian, one of the Latin Fathers, wrote, "Let them therefore come when they are grown up, when they can understand, when they are taught whither they are to come. Let them become Christians when they can know Christ. Why should this innocent age hasten to the remission of sins? * * * * If persons understood the importance of baptism they will rather fear the consequent obligation than the delay."

The Church of England, of which I was a member, baptizes infants in arms, who, as I have already said, cannot have faith, nor can they repent, and indeed they have no sins to repent of. I have been told that there is the taint within them of the original sin of Adam, but it seems to me that an infant is perfect in Jesus Christ. No one but Adam committed the original sin for which, in God's righteous justice, the sentence was death, and this death passed upon all Adam's descendants. But God, whose very attributes are justice and mercy, made a way for Adam's posterity to escape from the consequences of a sin that not one of them was guilty of. So, in order that His justice should not be cruel, our good Father in Heaven sent His only begotten Son Jesus Christ to the earth to atone for all sins, not only for our own individual sins, but for the sins of our common father Adam. Thus the world was relieved of the curse passed upon Adam; for "as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous."[A] The salvation is just as universal as the punishment; and we have nothing to do ourselves to obtain this salvation from the consequences of Adam's transgression, for which we were in no way responsible. Christ's atonement fully met God's righteous justice, and justice having been satisfied, {469} mercy was able to step in between it and ourselves and to claim her own. For our own individual sins we are of course responsible. We shall reap as we sow, and we shall be judged according to our works, whether they be good or bad, but we shall not be judged for Adam's sin. This is, I think, evident from the scriptures quoted in the foot note.[B]

[Footnote A: Read carefully Rom. 5: 12-19.]

[Footnote B: II Cor. 5: 10. Rom. 2: 6. Gal. 6: 7. Eph. 6: 8. Col. 3: 24, 25. Rev. 22: 12. Matt. 16: 27.]

Children, then, up to the age at which they can clearly distinguish between right and wrong, and can receive the commandments and laws of God, are without sin, for sin is the transgression of the law, known to be God's law. Thus little children have no sins to be repented of and to be remitted, and therefore do not need baptism. Baptism is an ordinance by which we witness to God, that we have repented of our past misdeeds and have taken upon ourselves the name of Christ; that we intend, by being buried with Him in the waters of baptism, and by rising again from that watery grave, to die unto sin, and to rise again to a new life of holiness and good works, in thankful remembrance of Christ's great love in saving us from the dreadful consequences of our own wicked acts. Baptism cannot therefore be necessary until we raise our wills against God and disobey what we clearly know to be His righteous commandments. To say that an infant requires baptism appears to be not only unscriptural but equivalent to denying the tender mercies of Christ. Little children are perfect in Him, and thus He was able to say, "Suffer little children to come unto me, and forbid them not, for of such is the kingdom of God."[C]

[Footnote C: Matt. 19: 14. Mark 10: 14. Luke 18: 16.]

Thus I have tried to show how, in my opinion, the Church of England has turned aside from the early church teachings, and has transgressed this law of baptism, which the Bible instructs us has for its object the remission of sins;[D] has changed the ordinance by substituting sprinkling for immersion, and has broken the everlasting covenant by practically denying the all-sufficiency of Christ's atonement, in holding that an innocent infant cannot belong to Christ's fold unless it is baptized into it; forgetting that it is only after we have arrived at years of discretion and understanding that we wander away from Christ's fold, and that we are required to pass through the waters of baptism in order to get our sins washed away, and to re-enter that fold. The prophecy of Isaiah, which I have already quoted,[E] thus seems to be applicable to the Church of {470} England in respect to this subject of baptism, if in respect to no other ordinance.

[Footnote D: Mark 1: 4. Luke 3: 3. Acts 2: 38. Acts 22: 16.]

[Footnote E: Isaiah 24: 5.]

The next ordinance that I would draw attention to is that of baptism for the dead. This has been altogether done away in the Church of England, though it was extensively practiced in the primitive Church. St. Paul in writing to the Corinthians says: "Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?" [A] This baptism for the dead is one of the most glorious subjects belonging to the everlasting Gospel, because, in order to prove good our title to the kingdom of heaven, we who have sinned are told that we must have the three great witnesses to adoption: namely, the Spirit, the Water, and the Blood.[B] We know by scripture that the Gospel is preached to the dead,[C] and the reason is that the dead are to be judged as men in the flesh, and live according to God in the spirit.[D] Hence the necessity of baptism for those of them who had not during this life been baptized by immersion for the remission of their sins. The dead rely upon us who are living for the performance on their behalf of this ordinance. This is the work that children must do for their progenitors, and on learning this, the hearts of the children are turned to their fathers, and the fathers in the spirit world, learning that they are dependent upon the action of their posterity for the performance of this ordinance of salvation, turn their hearts to their children, or in other words look to them for the necessary performance. This was the work predicted in the scripture by the Prophet Malachi, "Behold I will send you Elijah the prophet before the coming of the great and terrible day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse."[E]

[Footnote A: I Cor. 15: 29.]

[Footnote B: John 5: 8.]

[Footnote C: I Peter 3: 19, 20, 21.]

[Footnote D: I Peter 4: 6.]

[Footnote E: Mal. 4: 5, 6.]

This baptism for the dead was an old doctrine taught in the primitive church, and it is evident that St. Paul spoke of a baptism which a living person receives in place of a dead one.[F] This vicarious baptism for the dead was practiced among the early Christians for some two or three centuries after Christ, and Epiphanius, a writer of the fourth century, speaks of this ordinance when referring to the Marcionites, a sect of Christians to whom he was opposed.[G] The view that St. Paul spoke of a baptism that a living man receives {471} in place of a dead one, is upheld by many respectable authorities, among them Erasmus, Scaliger, Grotius, Calixtus, Meyer, and De Wette.[A] Then again if we look at the proceeding of the Council of Carthage held A. D. 379, it will be seen that baptism for the dead was being practiced among some at least of the Christians as late as that year, for the council's sixth canon forbids any longer the administration of baptism and holy communion for the dead.[B]

[Footnote F: Biblical Literature (Kitto).]

[Footnote G: Heresies 23: 7.]

[Footnote A: Roberts' Outlines of Eccle. Hist. Note 3 to sec. 10 of part 4.]

[Footnote B: Roberts' Gospel (1893) p. 290.]

The beauty of this doctrine is that it very clearly indicates that there cannot be a never-ending punishment for those who die unconverted, as taught in the churches of Christendom. On the contrary, after they have been judged according to their works in the body, and have undergone such punishment as the perfectly righteous God adjudges, there will be a salvation for all, except the sons of perdition; and eventually Jesus Christ will present to His Father His completed work of redemption. Else what are the meanings of such texts as the following? "Verily, verily, I say unto you, the hour is coming, and now is when the dead shall hear the voice of God: and they that hear shall live."[C] "I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house."[D] Isaiah also, after he had described the judgments that would attend the coming in glory of Jesus Christ, and the punishments that should overtake the ungodly, wrote as follows: "And it shall come to pass in that day that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited."[E]

[Footnote C: John 5: 25.]

[Footnote D: Isaiah 42: 6, 7.]

[Footnote E: Isaiah 24: 21, 22.]

Thus the Gospel has to be preached to the spirit world, and those who then hear it in its purity for the first time, as it was preached in the first days of the church of Christ, will look anxiously to their living descendants to perform for them the outward ordinances of baptism, or the birth of water, without which one of the three earthly witnesses to {472} adoption into God's kingdom (water) will be wanting in their case. For one of the requisite ordinances of the Gospel will not have been complied with by them while on earth, namely, baptism by immersion for the remission of their sins.

That this doctrine of baptism for the dead, which of itself is clear evidence of the loving, merciful, and long suffering character of our Heavenly Father, was forbidden at the Council of Carthage, is scarcely to be wondered at when we study the history of the church and the character of her ministers in the fourth century. For it was a time when the priesthood was steeped in iniquity, and the church dreadfully tainted with Arianism and Pelagianism, while the corrupt doctrines of the Nestorians and Eutychians infected both the priests and the people of the Christian world. Indeed, when we look into the early history of the mother church of Rome from the third century, we can see how, even in those early times, the church had become practically a motley mass of heathens. From A.D. 66 to A.D. 312 the primitive church was repeatedly under general persecutions, which almost destroyed it, and during this time many who had professed Christianity apostatized. At the same time gross errors began to creep into the church, particularly the teachings of the gnostics, who formed abominable tenets by mixing heathen philosophy with the Gospel of Christ. In the fourth century, however, with the accession of Constantine to the imperial throne of Rome in A.D. 323, all persecutions ceased, and peace was assured to the church, and even more than peace, for Constantine favored the Christian cause, and did what he could to suppress the pagan religion. The ministers of the Christian church were honored in every way, and wealth and position conferred upon them, so that it is not a matter of wonder that thousands of converts immediately afterwards joined the church and Christianity soon became the national religion. All this, however, instead of being fortunate for the church was disastrous to the purity of Christ's religion. In the fourth century lordly bishops, archdeacons, canonical singers, etc., were introduced; candles were lighted by day; incense burnt; abstinence from marriage was esteemed a high degree of sanctity; prayers were made to departed saints; pretended relics were held in high estimation; images of Christ and of saints were set up; the clergy commenced to officiate in canonical robes which they held to be sacred; prayers were made for the mitigation of torments to the damned; pilgrimages were started to certain shrines; and a monkish retirement from fellowship with mankind {473} was considered a devotion. By the end of the sixth century the doctrines of the church were deeply infected with Pelagianism (the Pelagians denied the necessity of Christ's righteousness for our justification or of His Spirit's influence to regenerate the heart), and discipline had become corrupt, remiss, and partial, while the principal concern of the leading clergy was who should be the greatest. Then followed the notion of purgatory, and the worship of the Virgin Mary and of the martyrs, while Gregory the Great, bishop of Rome, added new canons of mass, his canticles and antiphons and many new ordinances concerning litanies, processions, lent oblations for the dead, pontifical robes, consecrations, and relics. About the year A. D. 606 or 608, Phocas, a monster of cruelty and treachery, who had murdered his worthy master Mauritius and family, became emperor of the East, and Boniface III, the bishop of Rome, by fulsome flatteries, obtained his imperial appointment to be the universal bishop of the Christian church,[A] and thus became the so-called vicar of Christ on earth.

[Footnote A: The above has been taken from a short view of the Geography and History of Nations by the Rev. John Brown.]

In the face of this condition of the church, it is not a matter for astonishment that the pure and unadulterated Gospel became lost to the world, and that the manifestations of the Holy Spirit, which the primitive church so freely enjoyed, were no longer to be seen.

Later on, in A. D. 1517, Zuinglius in Switzerland, and Luther in Germany, shocked with the blasphemous manner in which papal pardons of, and indulgences in, sin were exposed for sale, openly declared their detestation of them. The result was the rebellion against the Romish church, commonly known as the Reformation, which brought in its train persecutions, massacres, wars, blasphemies, scandals, and the prohibition of certain books. That the reformers in separating themselves from the Church of Rome did immense good, there can be no question; and this good has been going on ever since in the way of preparing men's hearts to accept the simple truths of the pure Gospel of Jesus Christ. But they could not have brought out of that church what I believe it could not possibly have possessed at the time, having lost it through the infidelity which has been so clearly described by Wesley, and also in the second homily of the Church of England;--namely, divine authority to administer in the holy ordinances, and to {474} confer the Holy Ghost by the laying on of hands. For, as I have before said, the Holy Ghost had for some centuries ceased to manifest His presence as in the first days Christ's church, while the Bible very distinctly shows us that where God's Spirit has been given to His church and people, He has invariably manifested Himself in many miraculous ways. Thus it seems to me that these reformers, good men as they were, had not the authority to introduce into the world a gospel that had been practically lost, the only gospel on earth at the time being one in a very mutilated and changed form indeed. The true Gospel, with its organization and all its mighty powers of prophecy, healing, and other miracles, could not be brought again to the earth except by the hand of an angel of God. That this was to be the case we read in the writing of John the Revelator,[A] where it is distinctly shown that the Gospel once delivered to the saints was to be taken away from the earth. Otherwise there would apparently have been no object in the Gospel being sent again from heaven in the last days, when the hour of His judgment would come, with the object that it might be preached, not to a few people only, but to them that dwell on the earth; to every nation, and kindred, and tongue, and people. No one is excepted, for in God's plan of life and salvation for mankind all on the earth are to hear and receive or reject this pure Gospel. Direct communication from heaven to earth had ceased for many centuries, resulting in the numerous schisms, the various doctrines, and the many unhappy dissensions and quarrels which have broken up the church and led so greatly to the increase of that atheism and materialism which are now everywhere apparent in the world. The result of the falling away, of which the churches of Christendom have been guilty so long, is appalling, and God's judgments in wars, pestilence, and famines, have been continued, in order to warn and to bring men to repentance and to draw them back to the true faith.

[Footnote A: Rev. 14: 6.]

The remarks of John Wesley will give some idea of the dreadful condition into which the churches of Christendom had fallen. He said that the reason why the extraordinary gifts of the Holy Ghost were no longer to be seen was because the love of many had waxed cold, and Christians had turned heathens again, and had only a dead form left.[B]

[Footnote B: Wesley's Works, vol. 7, sermon 89, pp. 26, 27.]

Read also what the Church of England herself admits in her homily against perils of idolatry:

{475} "Laity and clergy, learned and unlearned, all ages, sects, and degrees, have been drowned in abominable idolatry most detested by God, and damnable to man, for eight hundred years or more."[A] Such being the case, how can anyone suppose for a moment that divine authority could possibly have been conferred on the priesthood by the laying on of hands of men who, in this homily, are included among idolaters. On the contrary, it would be more probable that this fallen condition of the church would have closed the heaven to all direct communication with the earth. And this seems to have occurred, for, for centuries past, prophecy has ceased, God no longer calls men directly by His voice as He did Moses, Samuel, and Paul; angels do not now deliver heavenly messages to men, and miracles and signs are no longer made manifest through the power of God as of old. And what is the result? It is, so it seems to me, that, for lack of the spirit of revelation and prophecy, which alone could declare God's will to His church, and which could predict with certainty coming events, and so warn the church of impending dangers and guide her into all truth, the ministers of the churches of Christendom have been thrown back upon their own ingenuity to teach men the fear of the Lord by human precepts. Thus is fulfilled Isaiah's prophecy regarding the latter days of the earth, "Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men," etc.[B] It is evidently altogether due to the precepts of men that there are so many and different doctrines taught, and that so much uncertainty and doubt, coupled with dissensions, disputes, and ill will, are rampant in the churches of Christendom, instead of unity, love, brotherly kindness, sympathy, and peace. The Church of England, too, is divided against herself, and has split up into High, Broad, and Low church, all more or less in discord, and each teaching doctrines with which the rest have no sympathy; some teachers urging the necessity of confession, and of prayer for the dead, while others view all such doctrines as "popish," and as emanating from the evil one; some believe in the doctrine of transubstantiation, while others altogether reject it; and some again consider it necessary to introduce into their worship much pomp and ceremony, with genuflections and incense, while others will permit of only {476} the simplest forms of worship possible, viewing with distaste the gorgeous displays and robes used by the ritualistic members of the church.

[Footnote A: Church of England homily against perils of idolatry.]

[Footnote B: Isaiah 29: 13.]

In the midst of all this confusion one could only ask, Which is right and which is wrong? or are they all wrong together? I looked for the fruits of the spirit in the different parts of the church, but found the laws transgressed and the ordinances changed, and I could see only dissension in place of unity, and disputes instead of peace. Thus it became impossible for me to continue to give my adherence and support to any branch of the church in which I had been brought up. It was difficult to break away from all old associations and from a church in which I had long reposed the fullest faith and confidence, but it was impossible for me to continue one of the members, as soon as it had become quite patent to my mind that she was advocating and teaching a perverted gospel; and when I clearly saw that she was in error in denying the necessity of Apostles and Prophets, and the miraculous gifts of the Holy Spirit, as essential portions and adjuncts of the church of Christ on earth in these days.

While pondering over these matters the meaning of the following prophetic words of Jeremiah became clear to me, words, be it remembered, which the Gentiles were to say in the latter days of the earth, at the time when God had commenced to take in hand His work of gathering together the dispersed children of Israel: "Surely our fathers have inherited lies, vanity, and things wherein there is no profit."[A] This prophecy is being fulfilled, for thousands of converts have already said these words in their hearts, if not actually with the lips, and I among them, and thousands yet will say them before the end comes. In this connection another scripture has greatly impressed itself upon my mind, namely, the words addressed by St. Paul to the Galatians, when warning them against some who had perverted the Gospel of Christ even in those early days of the church. He said, "But though we or an angel from heaven preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, if any man preach any other gospel unto you than that ye have received, let him be accursed."[B]

[Footnote A: Jer. 16: 19.]

[Footnote B: Gal. 1: 8, 9.]

Thus I lost all confidence in the Church of England, and as I fully realized that I had a soul to be saved, regarding which I was naturally anxious, and as I was at the same {477} time well assured in my mind that there could not possibly be more than one true plan of life and salvation, and that one the pure Gospel as had been taught by Jesus Christ and His Apostles, I turned about to find a church that taught that Gospel, as laid down in its simplicity in the good old book. A church organized as was the primitive church, with Apostles, Prophets, etc., which the inspired writers of old taught as being absolutely necessary, and a church which enjoyed the promised gifts and powers of the Holy Spirit. Such a church I found among the Latter-day Saints, one similar in all ways to the primitive church, with her divine authority, and the marvelous manifestations of the Holy Spirit as promised by Messiah to all true believers, manifestations to which thousands of good, earnest Christian men and women can bear the most direct and truthful testimony.

On studying the history of this church, I was greatly struck with the wonderful faith displayed by the Latter-day Saints, during the dreadful persecutions through which they have had to pass, and the trials, and hopes, and sufferings which they have had to endure; with the beautiful spirit which manifested itself in the martyrs, and with the marvelous manner in which God sustained the Saints in their ejection from the circle of all civilization, and throughout their march of fifteen hundred miles through the wilderness into the wilds of the Rocky Mountains, to a place of which they had absolutely no previous knowledge, but to which He led them in safety. The truth, for which this people suffered, and even accepted martyrdom, now floats over the world, and converts are multiplying rapidly. No one who will read the whole history of the Latter-day Saints with a truly honest and unprejudiced heart, and look upon the blessings of prosperity which they at present enjoy, can for a moment doubt that they are members of a church which is under the direct guidance of God through new revelation. The only religion as taught in the Bible [but which churches that profess to believe in that Bible seem to deny] is the faith of visions, miracles, angels, revelations, and prophets. The ancient saints believed such a religion, as all their teachings very clearly show us, and looked for and expected to enjoy immediate intercourse with God and angels. The Latter-day Saints believe in such a religion too, and are greatly blessed with such intercourse so long as they are faithful and live up to their glorious privileges, and endure as seeing Him who is invisible. Thus they are in direct enjoyment of that pure Gospel which was to be brought down again to earth by the hands of an angel as seen by St. John in his vision in the {478} Isle of Patmos.[A] This vision had reference to the bringing again to earth of the Gospel long after the days of our Lord, for St. John saw it many years after Christ had died, risen from the grave, and ascended into heaven, that is to say long after Jesus had Himself brought the Gospel to the earth; and this restoration of the true Gospel to every nation and kindred and tongue and people would not have been necessary if the Gospel in its perfection had not been lost. St. John also clearly tells us that this restoration was to be in the last days of this world, for he writes that the angel, in bringing down this Gospel, would point out that the hour of God's judgment had come, and he adds that another angel would immediately follow saying, "Babylon is fallen."[B] Thus he refers clearly to the last days of this probationary time on earth, and there are many things which indicate to believers that we are living in these latter days, when the hour of God's judgment has come, and when we may expect soon to see Christ making His promised appearance in glory. We ought not therefore to be astonished to find that God, in His mercy and goodness towards the children of men, has at last sent that very Gospel to the earth as He had revealed His purpose to St. John the Revelator.

[Footnote A: Rev. 14: 6.]

[Footnote B: Rev. 14: 7, 8.]

This Gospel would naturally have to be committed to some chosen human being, for it is always through some selected one of His creatures that God has sent to the people of the earth His warnings, reproofs, instructions, threatenings for evil, and promises for righteousness, and why should He not have chosen young Joseph Smith to receive the restored Gospel as well as any other individual? He at least is the only one who claims to have received it as it was to come from the hands of an angel, and I am quite sure that any one who will read with a fair and unprejudiced mind the teachings of Joseph Smith cannot but conclude that he must have been inspired. Especially will this appear when they consider the fact that all the great and marvelous work which he performed before his martyrdom was accomplished while he was still a young man, and that he, like the Apostles of old, had never enjoyed the privileges of education or experience. I think, too, that those who will, with honest hearts, ponder over the present dark condition of the world, where anarchism, materialism, and atheism are spreading themselves as a pall over the earth, and hiding the light as a cloud hides the sun, will admit that it is quite time that the pure Gospel of Jesus Christ should again be restored to the earth, especially when they compare {479} the true doctrines and ordinances of that Gospel with the varied and contradictory doctrines and ordinances of the numerous churches and sects of Christendom, so patent in the present day. The history and the teachings of the Church of Jesus Christ of Latter-day Saints ought to forcibly impress any and all earnest inquiring souls, who study them without bias, and I would strongly recommend to the attention of such persons a book called "A New Witness for God," by Elder B. H. Roberts.[A] There are other publications of the Latter-day Saints, too, which explain their teachings much more fully and lucidly than I have been able to do in this short exposition of my reasons for leaving the Church of England and joining their church. I shall be glad to lend these books to or to procure new ones for, those of my relatives or friends who may desire, in their anxiety for their souls welfare, to investigate the doctrines further. I can only say that there is that now within me which enables me to add that I know that the establishment of this church is of divine origin, and that it will extend its borders and stand forever.

[Footnote A: "A new Witness for God," by Elder B. H. Roberts.]

Before concluding, I would wish to add a few lines pointing out the manner in which the pure Gospel has been brought again to the earth, and to refer to a few texts in scripture which appear to me to bear directly on the establishment of this great work that has been accomplished On the earth in these latter days. I do not purpose lengthening out my remarks by giving a history of the youth of Joseph Smith and the revelations enjoyed by him, inasmuch as there are several books and pamphlets which deal fully with these matters. I will content myself with saying that an angel of God, Moroni by name, appeared to Joseph Smith and showed him a place up in a hill called "Cumorah," in which he would discover certain plates of gold with inscriptions upon them. Joseph Smith went to the hill and found these plates, but did not remove them, as the angel Moroni again appeared and told him that it was not yet time to do so; but on the 22nd of September, 1827, the angel again met Joseph Smith at the hill of Cumorah, and delivered into his hands all the plates, and a curious instrument called the Urim and Thummim,[A] which was also found in the stone box together with the plates. Joseph Smith subsequently {480} translated through this instrument such portions of the plates as were not sealed, and this translation is now known as the Book of Mormon. This book contains the history of a colony of Israelites of the tribe of Joseph (Ephraim), who left Jerusalem 600 years B.C., and came to America, and who afterwards multiplied very rapidly, and grew into two great nations called the Nephites and the Lamanites. The latter, after many years of warfare, eventually exterminated the former, owing to the fact that the Nephites had departed from the commandments of God, but the Lamanites had themselves become, even before they had destroyed the Nephites, a dark and benighted people under a curse from God on account of their gross iniquities and infidelity.[B] This destruction of the Nephites took place about 400 years after Christ, so that the Book of Mormon gives the history of the tribe of Joseph (Ephraim) for just 1,000 years, written from time to time by their prophets and seers. It also contains the Gospel of Jesus Christ in all its simplicity and purity, and makes plain some portions of the Bible which, owing to the originals having been lost, and to the numerous translations made from time to time, are now interpreted in different ways by the different denominations in Christendom. Thus it is that the Gospel, as it was in the days of Jesus Christ and His Apostles, and before its doctrines had been tampered with by man, has again been brought to the inhabitants of the earth, as shown in the vision of John the Revelator.[C] The scriptures, too, speak of a sealed book [D] which would be delivered to one "that is not learned," and of a nation which should speak out of the ground with a voice as of one that had a familiar spirit.[E] We who have read the Old and New Testaments seem to be quite familiar with the teachings contained in the Book of Mormon, and the voice speaks to us as one that hath a familiar spirit. Daniel clearly pointed to the setting up of God's Kingdom in the last days, when he made known and interpreted the dream of King Nebuchadnezzar regarding the image which the king had seen in his sleep. For he explained that a stone, cut out of the mountain without hands, would destroy the iron and clay feet of the said image,[F] and he further interpreted this stone as being a kingdom, which God would set up on the earth in the days of the ten kings, which kingdom should never be destroyed, but which should break and consume all the {481} other kingdoms, and would itself stand forever.[G] This kingdom God has now set up upon the earth, for these are the days of the kings referred to, and it will and must grow, and do what God said it would do, for Daniel was inspired when he interpreted the dream, and so he was able to add, "The dream is certain and the interpretation thereof sure."[H]

[Footnote A: This instrument consists of two transparent stones, clear as crystal, set in the two rims of a bow, and was always used in ancient times by persons called seers, and through it, they received revelations of things past and to come. See also Glossary of Antiquities, etc., at pp. 386 and 387 of Helps to the Study of the Bible.--Oxford press.]

[Footnote B: These Lamanites are the American Indians, and belong to the tribe of Ephraim, and are therefore Israelites.]

[Footnote C: Rev. 14: 6.]

[Footnote D: Isaiah 29:11.]

[Footnote E: Isaiah 29: 4.]

[Footnote F: Daniel 2: 34, 35, 45.]

[Footnote G: Daniel certainly speaks of the latter days, for the ten kings he alludes to represent the ten toes of the image which were to come after the falling to pieces of the fourth kingdom, or Roman Empire. Christ was on the earth during the time of the kings mentioned by Daniel as representing the ten toes of the image, so this kingdom, which God was to set up, and which was to grow and stand for ever, was a kingdom subsequent to the days of Christ upon earth--Read carefully Daniel 2: 31 to 45.]

[Footnote H: Daniel 2: end of verse 45.]

God moves, we are told, in a mysterious way, His wonders to perform, and so when He brings to pass His strange act,[C] all are solemnly warned not to make a mock of His wonderful work "lest your bands be made strong,"[D] (band means affliction and troubles, a metaphor taken from the fetters or bands put upon prisoners). We should always remember that God's course is usually very different from that which the wisdom of the world would mark out for Him, and that He, by His acts, destroys the wisdom of the wise, and brings to nothing the understanding of the prudent.[E] So we should be very careful indeed before we reject that which we do not understand, or which does not exactly fit in with our views of what things ought to be. The voice of the ancient prophets and seers of the tribe of Ephraim (the Lamanites or American Indians) has now at last spoken out of the dust,[F] in the discovery of their writings on the plates of gold, which had been buried in the hill Cumorah, and they testify to Christ and His pure Gospel plan of life and salvation. They also inform us that Christ visited the Nephites after His resurrection in Jerusalem and His ascension into heaven, and thus were fulfilled His words to the Jews that He had other sheep which were not of that fold with which He then was, and that they also were to hear His voice.[G] Some of the prophets of the Bible speak of Ephraim also, and I think that their words have been fulfilled in the discovery of the Book of Mormon as written on the plates of gold. For instance the prophet Hosea, speaking under divine inspiration, says, "I have written to him the great things of my law, but they were counted as a strange thing."[H] Here is a clear statement that God's laws were given in writing to the {482} tribe of Ephraim, and that they would be considered a strange thing. There is also a prophecy of Ezekiel, referring clearly to the latter days, when the time of the gathering together of Israel was to arrive, and when they were soon to become one nation again under one king. He speaks therein of the stick of Judah (the Bible) and the stick of Ephraim (Book of Mormon), being joined together and made one stick.[A] It should be understood that ancient writings used to be rolled on sticks, and that they are consequently frequently termed sticks in the Bible. It was when this Book of Mormon (so called because the last of the ancient prophets of the Nephites named Mormon compiled it, 400 years after Christ, from the writings of the former prophets and leaders of the people), was to be discovered engraved on plates, and was to be translated; that it and the Bible were to become one in their testimony. And it seems evident to me that some passages in the Bible, not very easy to understand, are now made plain by the Book of Mormon. Thus truth has sprung out of the earth, and righteousness has looked down from heaven.[B]

[Footnote C: Isaiah 28: 21.]

[Footnote D: Isaiah 28: 22.]

[Footnote E: I Cor. 1: 19.]

[Footnote F: Isaiah 29: 4.]

[Footnote G: John 10: 16.]

[Footnote H: Hosea 8: 12.]

[Footnote A: Ezek. 37: 15 to 28.]

[Footnote B: Psalm 85: 11.]

If more evidence is necessary to show that the Book of Mormon is of divine origin, one has only to read its account of the destruction and burial of old cities, and to compare these with the great discoveries made on the continent of America by travelers and antiquarians, that have excited the curiosity and wonder of the world.[C] These discoveries, I need scarcely add, were made long after the Book of Mormon had been translated and published to the world, and relate to the destroyed cities spoken of therein. There can, I consider, be no doubt whatever that the Book of Mormon is equally as much of divine origin as is the Bible, and I believe that all unprejudiced minds, after a careful study of it, will readily arrive at the same conclusion. Does any one suppose for a moment that an individual, not divinely inspired, could possibly sit down and write the Old and New Testaments exactly as they are, in full harmony with each other and dealing so minutely, as they do, with all matters necessary for the salvation, justification, and sanctification of mankind? Neither is it possible for an uninspired person, however good, earnest, and God-fearing such person may be, to write such a book as the Book of Mormon. I bear this testimony that that book came from God (just as I know that the Bible did), and that, in this last dispensation of time, He has committed to the Prophet Joseph Smith the pure Gospel, {483} as it once had been delivered to the saints in the primitive church, and that Christ's kingdom, the same kingdom as that of which Daniel wrote,[A] has been set up upon the earth for the last time.

[Footnote C: Spencer's Letters, Letter 7: p. 81.]

[Footnote A: Daniel 2: 44.]

I think I have now sufficiently explained my reasons for leaving the Church of England and joining what I know to be the only true church of Christ on earth. I willingly admit that in the Church of England, and also in the other churches and sects of Christendom, there are thousands of good, earnest souls seeking after God, and living up to what they believe to be the truth, and God is always faithful to remember all such, and to lift them up. Indeed Christ will, I believe, eventually redeem mankind (except the few sons of perdition who commit the unpardonable sin), but I would add that there is but one plan of life and salvation that will exalt us into the highest or celestial kingdom of the Father, and that plan includes true faith and repentance, followed (as taught by Christ and His Apostles) by baptism by immersion for the remission of sins, and by the laying on of hands of those in authority from God, for the reception of the Holy Ghost. I need scarcely add that we have after this to "work out our own salvation with fear and trembling," as St. Paul wisely warns us,[B] and also to "purify ourselves even as God is pure,"[C] and further to remember Christ's own words, "But he that endureth to the end shall be saved."[D]

[Footnote B: Philippians 2: 12.]

[Footnote C: I John 3: 3.]

[Footnote D: Matt. 10: 22.]

The Bible teaches us that there are different degrees of glory hereafter, and also different resurrections (see notes below)[E] and we should therefore all strive to be among those who will take part in the first resurrection, and be exalted into the highest or the celestial glory, which is much greater than the terrestrial one, as much so as the terrestrial glory is greater than the telestial. God's plan is plain, and is recorded in the Bible, so that all can run and read, therefore there cannot possibly be any excuse for those who have the opportunity placed before them of enquiring into and studying the Gospel for themselves, if they fail so to do.

[Footnote E: John 14: 2. I Cor. 15: 22, 23; I Cor. 15: 40 to 44; II Cor. 12: 2; I Thess. 4: 16, 17; Rev. 20: 5, 6.]

I have written this article, if I may so term these explanatory remarks, for the information of my family, and of those who may in any way be interested in me, because I have been asked many questions on the teachings of the Church of Jesus Christ of Latter-day Saints, and some have doubtless wondered {484} what there was in that church which could have influenced me to desert the Church of England and throw in my lot with the Saints. To all such I would reply in all humility, that the teachings of the Latter-day Saints, and their ordinances, are in all respects thoroughly scriptural, and strictly in accordance with those of the primitive church established by Jesus Christ Himself, while the Church of England does not appear to me to be correct or scriptural in many of her teachings and ordinances. I have taken the Bible, and the Bible alone, as my guide, and I most assuredly would not have become a Latter-day Saint had I not found the doctrines and practices of this people to accord with those of the New Testament, or had I found the church to be wanting in any of these principles which the Bible tells us are absolutely necessary to make up the true Church of Jesus Christ on earth. What some of these essentials are I have already endeavored to show, to the best of my ability, in these pages, and I am convinced that without them there can be no true Church of Christ anywhere, otherwise I altogether fail to see the use of our taking the word of God, as the Bible admittedly is, as a guide to the truth. If we admit that God's word is inspired, then it is not within the authority of any mortal man to alter any part of it, or to spiritualize or explain away any of the many plain commandments that are in the book. There is but one Gospel for our salvation, with its ordinances, its commandments, and its marvelous and powerful gifts, very clearly laid down in the Bible, and no church, which does not practice and teach the same plan of life and salvation, can possibly be right. Indeed, we know that in the very early days of the Christian church, when false teachers had commenced to pervert the true Gospel, and to teach a gospel which contained some errors, St. Paul denounced them in his letter to the Galatian Christians in the strongest terms of condemnation, saying: "But though we or an angel from heaven preach any other Gospel unto you than that which we have preached unto you, let him be accursed."[A] This ought to be to us a very great warning, coming as it does from the pen of an inspired writer and apostle, and we would do well, believe me, to take it to heart and consider it.

[Footnote A: Galatians 1: 8.]

In conclusion I would advise those who may read these pages to think well over their contents, and to ask God to show them how far there is His truth in the doctrines and ordinances of the Church of Jesus Christ of Latter-day Saints, doctrines {485} and ordinances which I have tried to show are in strict accordance with the Gospel of Jesus Christ Himself. The Apostle James tells us that God will always give wisdom to all that ask Him for it in true and in faithful prayer, for he writes as follows: "If any of you lack wisdom, let Him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him; but let him ask in faith, nothing wavering. For he that wavereth is like the wave of the sea driven with the wind and tossed. For let not that man think that he shall receive anything of the Lord."[A] This scripture shows us that we should pray in the fullest confidence that God is only waiting to be gracious to us, and that He does not make a promise that He cannot or will not perform, but His ears will ever be open to true and faithful prayer; and we know that He is always more ready to hear than we are to pray, and to give us more than we are at any time deserving of.

[Footnote A: James 1: 5, 6, 7.]

"I will give unto you one of the keys of the mysteries of the Kingdom. It is an eternal principle that has existed with God from all eternity: That man who rises up to condemn others, finding fault with the Church, saying that they are out of the way while he himself is righteous, then know assuredly that that man is in the high road to apostasy; and if he does not repent will apostatize as God lives."

--Joseph Smith.

{486}

THE EARLY CHRISTIANS

LETTER WRITTEN TO THE EMPEROR TRAJAN BY PLINY THE YOUNGER WHILE HE WAS GOVERNOR OF BITHYNIA. It IS THE FIRST CONNECTED ACCOUNT OF CHRIST'S FOLLOWERS THAT HAS COME TO US FROM A PAGAN SOURCE.

(From December, 1907, Scrap Book.)

Pliny the Younger was a typically cultivated Roman of the first and second centuries, Anno Domini. Overeducated, self-conscious, and very firmly convinced of his own importance, he was none the less an amiable and well-meaning man. Whenever he wrote a letter, he wrote it with the intention of publishing it at some future time; so that the collection which we now have of his epistles is an amusing example of literary pose. Nevertheless, the letters are full of interesting sidelights upon the times in which Pliny lived. As a boy, he witnessed from a distance the destruction of Pompeii, in which his uncle perished. He beheld the awful excesses of some of the Roman emperors. He observed much of human life, and he tells many an interesting tale, ranging from ghost-stories to narratives of historical value.

The Emperor Trajan gave Pliny an official appointment as governor of the province of Bithynia. In that office Pliny first heard of the new sect called Christians. He was told that the Christians in reality formed a political organization, masking treason to the emperor under the guise of religion. This was, in fact, the prevalent belief in official circles; and the meetings of the Christians were viewed very much as a Russian bureaucrat views any private gathering of men and women for an unknown purpose. Having made an investigation, however, Pliny discovered nothing to justify this feeling; and he wrote a letter to the emperor asking how the Christians should be treated. This letter, which is given here, is interesting because it is the first connected account of the Christians which we now possess from a pagan source.

It is my habit, your majesty, to refer to you all matters concerning which I am in doubt. For who can better direct my hesitation or inform my ignorance? I have never been present at any trials of Christians; therefore I do not know in what way and to what extent it is customary to question or punish them. And I have felt no little hesitation as to whether some allowance should be made for age or whether the weak and delicate should be treated exactly like the more robust, whether pardon should follow retraction, or whether {487} the renunciation of Christianity should be of no avail to him who has once professed it; and whether the name of Christian itself, without any violation of the law, should be punished or whether violation of the law is considered as inhering in the name. Meanwhile, in the case of those who have been accused to me as Christians, I have pursued the following plan. I have asked them personally whether they were Christians. If they confessed it, I asked them a second and a third time, with the threat of punishment. If they still persisted, I ordered them to suffer the penalty, since I am very sure that whatever it was that they were confessing, stubbornness and unyielding obstinacy ought to be punished. There were some afflicted by this madness who, because they were Roman citizens, I remanded to Rome.

Presently, under this treatment, as is generally the case, the charge began to spread and they were led into more overt acts. Anonymous accusations containing many names were sent me. As for those who denied that they either were or had been Christians, when at my instigation they called upon the names of the gods and offered wine and frankincense to your statue (which, anticipating this emergency, I had caused to be set up with the images of the deities), and in addition to that had abjured Christ--none of which things, they say, those who are really Christians can be made to do--I thought that they ought to be let off.

Some, whose names had been given to me by informers, said that they were Christians and then denied it; that they had once been, but had ceased to be. Certain of them said that they had ceased to be Christians three years before, others more than that, a few even as long as twenty years ago. All these, too, worshiped both your statue and the images of the gods, and abjured Christ.

They declared moreover that this was the sum of their fault or error; that they had been accustomed to meet on a stated day before dawn, and to sing responsively a hymn to Christ as to a god, and to bind themselves by a solemn sacrament--not to any crime, but that they should commit no theft, nor adultery, that they should not bear false witness or refuse to give up a trust when it was demanded. When this ceremony was over they said that it had been their custom to depart and to assemble again for the breaking of bread, a common and harmless practice among them.

They further said they had ceased to do even this after my edict, by which, following your commands, I had forbidden all formal assemblies. Wherefore I considered it the {488} more necessary to try to get at the truth by torture from two women who were called deaconesses. I found nothing further than a perverse, widespread superstition.

Having postponed action, I hastened to seek counsel from you, for it seemed to me that the matter was worthy of consideration, especially on account of the number of persons involved. For many of all ages, of all ranks, and of both sexes even, are under suspicion and will hereafter be under suspicion. The contagion of this superstition has spread, not only in cities but to villages even and farms, though I think that it can be checked and prevented. At any rate, it is pretty evident that the temples of the gods, which were deserted up to a short time ago, have begun to be thronged, the customary sacrifices, long interrupted, to be renewed, and also the pasturing of victims for these sacrifices which had been almost discontinued. From all of which it is my opinion that this body of men can be made to see the error of their ways, if only a chance is given them.

"The Lord has sent angels to men at different times since the creation of the world, but always with a message, or with something to perform that could not be performed without."

--Wilford Woodruff.

"Earthly riches are only little things, in comparison to the great principles of eternal lives and exaltation in the Kingdom of God; these are the riches of eternity."

--John Taylor.

{489}

REORGANIZATION WEIGHED.

PRESIDENCY PERMANENCY.

"If any man thinks he has influence among this people to lead away a party, let him try it, and he will find out that there is power with the Apostles which will carry them off victorious through all the world and build up and defend the church and the Kingdom of God."

There is in existence, with headquarters at Lamoni, Iowa, an organization known as "The Reorganized Church of Jesus Christ of Latter Day Saints." Joseph Smith, the eldest son of the Prophet Joseph Smith, is the president of this organization (1909). One of the main reasons for its existence lies in the belief of its adherents; that "young Joseph" should have succeeded to the presidency of the church. They claim:

I.--That it is his right by appointment of his father.

II.--That it is his by lineage; that is, that the office of president of the church should descend from father to son.

III.--That he was properly ordained by those holding the authority.

In this little tract we can but briefly state the facts in the premises, that the reader may draw a reasonable and intelligent conclusion. We do not hope to silence those who have schooled themselves "even though vanquished, to argue still," but for the general information of the honest in heart.

I. APPOINTMENTS.

LOCAL REVELATIONS FOR SPECIAL NEEDS.

It is claimed that according to the revelations, the prophet Joseph was to choose his successor. First let us examine the ground upon which this claim is made. A number of revelations concerning the perpetuation of the prophetic office were received in the early history of the church. The first one was to Oliver Cowdery, September, 1830 (Doc.& Cov., D&C 28:2-7; Reorganized edition, sec. 27:2.) The second came in December, 1830 (Doc. & Cov., sec. 35:17-19, Reorganized Edition, {490} sec. 34:4.) The third in February, 1831 (Doc. & Cov., sec. 43:1-4; Reorganized Edition, sec. 43:1-2.) The conditions which brought forth the above revelations were as follows:

While the prophet was in Fayette, N.Y., with the Whitmer family, he discovered "that Satan had been lying in wait to deceive and seeking whom he might devour." Brother Hiram Page had in his possession a certain stone, by which he claimed to have obtained certain "revelations" concerning the upbuilding of Zion, the order of the Church, etc., all of which were entirely at variance with the plan of our Father in Heaven. Many believed in these spurious revelations, especially the Whitmer family and Oliver Cowdery. Under these circumstances the Prophet received the following revelation to Oliver Cowdery:

"And if thou art led at any time by the Comforter to speak or teach, or at all times by the way of commandment unto the church, thou mayest do it. But thou shalt not write by way of commandment, but by wisdom; and thou shalt not command him who is at thy head and at the head of the church, for I have given him the keys of the mysteries, and the revelations which are sealed, until I shall appoint unto them another in his stead."

Again in December, 1830, Sidney Rigdon came to visit the Prophet at Fayette, N.Y., to inquire of the Lord concerning his duties, and possibly for instruction and encouragement from the Prophet. Shortly after his arrival the following revelation was received:

"And I have sent forth the fullness of my Gospel by the hand of my servant Joseph; and in weakness have I blessed him, and I have given unto him the keys of the mystery of those things which have been sealed, even things which were from the foundation of the world and the things which shall come forth from this time unto the time of my coming, IF HE ABIDE IN ME, AND IF NOT, ANOTHER WILL I PLANT IN HIS STEAD. Wherefore, watch over him that his faith fail not, and it shall be given by the Comforter, the Holy Ghost, that knoweth all things."

Also, in February, 1831, a woman by the name of Hubble made great pretensions of receiving revelations. She professed to be a prophetess of the Lord and claimed that she should become a teacher in the church. She deceived some who were not able to detect her in her hypocrisy. That the saints might not be deceived, the Lord gave the following revelation:

"O harken, ye elders of my church, and give an ear to the word which I shall speak unto you; for behold, verily, verily, I say unto you, that ye have received a commandment for a {491} law, unto my church, through him whom I have appointed unto you, to receive commandments and revelations from my hand. And this ye shall know assuredly that there is none other appointed unto you to receive commandments and revelations until he be taken, if he abide in me. But verily, verily, I say unto you, that none else shall be appointed unto this gift except it be through him, FOR IF IT BE TAKEN FROM HIM, he shall not have power except to appoint another in his stead; and this shall be a law unto you, that ye receive not the teachings of any that shall come before you as revelations or commandments; and this I give unto you that you may not be deceived, that you may know they are not of me."

From a careful reading of these revelations and in the light of the circumstances arising, we draw self-evident conclusions as follows:

lst.--Some of the saints were being deceived by spurious revelations.

2nd.--It was necessary that the saints know that the Prophetic office and the keys of the priesthood could be held and perpetuated only through him who had received that power.

3rd.--That in case of transgression or unfaithfulness he would retain the power to appoint his successor.

Thus the wisdom of the Lord in providing against the weakness of men.

All of these revelations were given before the quorums of the priesthood were organized and before the Prophet had proven himself faithful or in the days of his "preparation and qualification." During all the trying scenes of life the Prophet did not transgress, but proved his worthiness before God; therefore, there was no necessity for him to confer upon his successor the Keys and Authority of his office on account of any transgression during this early period before the various quorums of the Priesthood were organized as we have them today. Our Reorganization friends admit this to be the fact. We read in the Saints Herald of August 18, 1888 (this being the official organ of the Reorganized Church), the following:

"Joseph Smith was taken away, dying a martyr, of which death he was conscious, and made preparations before it occurred. HE WAS NOT ACCUSED BY THE LORD OF TRANSGRESSIONS, AND THE GIFT THAT HAD BEEN CONFERRED UPON HIM TAKEN FROM HIM; NOR WAS THERE A COMMAND GIVEN HIM TO APPOINT ANOTHER IN HIS STEAD, BECAUSE HE HAD BEEN {492} UNWORTHY, AND THE LORD PROPOSED TO DEPOSE HIM FROM HIS OFFICE. IT WAS ONLY IN THE EVENT OF THE GIFT BEING TAKEN FROM HIM, THAT HE WAS TO SO APPOINT ANOTHER. THIS EVENT DID NOT OCCUR." (Volume 35, No. 33.)

REVELATIONS ON PERMANENT ORDER OF PRIESTHOOD.

Subsequently, when the Prophet had proved his faithfulness, the Lord revealed to him, March 8, 1833, the following revelation declaring that the keys of the kingdom would never be taken from him:

"Thus saith the Lord, verily, verily, I say unto you my son, thy sins are forgiven thee, according to thy petition, for thy prayers and the prayers of thy brethren have come up into my ears; Therefore thou art blessed from henceforth that bear the keys of the kingdom given unto you; which kingdom is coming forth for the last time. Verily, I say unto you, the keys of this kingdom shall never be taken from you, while thou art in the world, neither in the world to come; Nevertheless, through you shall the oracles be given to another; yea, even unto the church." (Doc. & Cov., sec. 90:1-4; Reorganized edition, D&C 87:1-2.)

In the year 1835 the twelve apostles were chosen according to the revelation of June, 1829, and received a commission equal in power and authority to that of the First Presidency. Following is the language of the revelation:

"And they (the Twelve) form a quorum, equal in authority and power to the three presidents previously mentioned." (Doc. & Cov. sec. 107:24; Reorganized edition, sec. 104:11.)

Thus it is seen that these early revelations which were local in their application, given for special needs, were superseded by later ones. In the former we learn "that none else shall be appointed unto this gift except it be through him, for if it be taken from him he shall not have power except to appoint another in his stead." In the latter we are told that Joseph has proved his faithfulness and that "Verily, I say unto you, the keys of this kingdom shall never be taken from you while thou art in the world, neither in the world to come, Nevertheless through you shall the oracles be given to another, yea even to the church." In accordance with these later revelations there was soon after given THROUGH THE PROPHET to {493} the church the order of the Priesthood, with all its offices and their authority and power. One of these quorums (the quorum of the twelve apostles) was authorized to "ordain and set in order all the other officers in the church," which of course includes the First Presidency. (Doc.& Cov., sec. 107:58; Reorganized Edition, sec. 104:30.)

These superseding revelations are so plain on this matter that one has but to have an ordinary knowledge of English to understand them. It is not to be wondered at that the church unitedly so interpreted them at the Prophet's death.

And so, under the Twelve, was the temple work prosecuted to completion, and preparations made for the journey west.

II. LAW OF LINEAGE.

The second claim of the "Reorganization" is that the office of president of the church belongs to "young Joseph" by right of the law of lineage, that it is his by birthright.

To begin with, we will say that there are ONLY TWO offices in the church which descend by lineage from father to son--the office of Patriarch and the office of Bishop. It is evident that the Lord recognizes the family unit and makes provision for it in the priesthood, but to attempt to stretch the law to include all the offices of the Priesthood and thus create royal families is unjust and carries us back to the feudal state of the Dark Ages. Here in America, where so great an advance has been made in this line, one cannot but stand amazed at seeing men hunt about in crevices and nooks for some reason which will make the Lord an upholder of special privileges to the exclusion of equality in his work. Of the office of patriarch or evangelist, concerning which the misinterpretation arises (Reorganized Edition, sec. 125:3), we read the following:

"It is the duty of the Twelve, in all large branches of the church, to ordain evangelical ministers (i.e., Patriarchs), as they shall be designated unto them by revelation. The order of this Priesthood was confirmed to be handed down from father to son, and rightly belongs to the literal descendants of the chosen seed, to whom the promises were made. This order was instituted in the days of Adam and came down by lineage in the following manner:--" (Doc. & Cov., sec. 107:39-41; Reorganized edition, sec. 104:17-18.)

These passages refer solely to the patriarchal or evangelical office, but our Reorganization friends would have you believe {494} that they apply to the Presidency of the Church or the Melchisedek Priesthood. That a proper comparison may be made we quote from The Saints Herald, vol. 39, p. 337, the above passage with the words they insert in parentheses to bolster up their claims:

"The order (including offices) of this Priesthood was confirmed to be handed down from father to son, and rightly belongs to the literal descendants of the chosen seed, to whom the promises were made. This order (not the Priesthood, but the offices therein) was instituted in the days of Adam, and came by lineage in the following manner:--From Adam to Seth" (Abel having been slain).

It can readily be observed that the Reorganization is not only guilty of misapplication of this passage, but also of perverting scripture by inserting words in a revelation of God to gain their stranded point. The revelation plainly states that the Patriarchal order of the priesthood was confirmed to be handed down from father to son, etc., and NOT THE OFFICES IN THE PRIESTHOOD, as asserted and assumed by the "Reorganization," and has nothing to do with the office of the President of the Church, which presidency according to Doctrine and Covenants, is chosen in the following manner: "Of the Melchisedek Priesthood, three Presiding High Priests, chosen by the body, appointed and ordained to that office, and upheld by the confidence, faith, and prayers of the Church, form a quorum of the Presidency of the Church." Secs. 107-122, Reorganized Edition, 104-111. The fact that the office of the Patriarch and the office of Bishop are the only ones named in the revelations which go by lineage from father to son, is reason enough to any fair minded person that the other offices (including President of the Church) do NOT so descend. If not, why does the Lord make this specification and name the two exceptions?

Again, they contend that the Prophet Joseph received by blessing from his father the birthright, and that "his blessing (the Prophet's) shall also be put upon the head of his posterity after him." (True Succession, p. 44.)

Therefore, they reason that "young Joseph" should be President of the Church. Let us see--the fact of the matter is: Hyrum Smith, the oldest living brother of the Prophet, obtained the birthright from his father. Joseph acknowledged that his brother Hyrum should receive the birthright, for "it was the right of patriarchal priesthood, even the evangelical priesthood, that was conferred upon the first born, and not the presidency of the church." Furthermore, in proof that {495} Hyrum Smith received the birthright, we quote the following revelation:

"And again, verily I say unto you, Let my servant William be appointed, ordained, and anointed, as a counselor unto my servant Joseph, in the room of my servant Hyrum, that my servant Hyrum may take the office of Priesthood and Patriarch, which was appointed unto him by his father, by blessing and also BY RIGHT." (Doc. & Cov., sec. 124: 91; Reorganized edition, sec. 107:29.)

Furthermore, in Hyrum Smith's patriarchal blessing given by his father, we read: "I now ask my Heavenly Father in the name of Jesus Christ to bless thee with the same blessings with which Jacob blessed his son Joseph," etc. In I Chronicles, chapter 5, we are told that Joseph (son of Jacob) received the birthright.

However, the fact that Hyrum Smith received the birthright from his father would in no wise make him president of the church; for the patriarchal priesthood and the presidency of the church are two different things, and further, the descendants of Joseph Smith and those of Hyrum Smith "stand before God, as do all other men, assured of honor or dishonor, exaltation or degradation, according to their individual works."

It is further claimed that the president of this organization was called to be president of the church by revelation in 1841, which reads as follows:

"And now I say unto you as pertaining to my boarding house which I have commanded you to build for the boarding of strangers, let it be built unto my name, and let my name be named upon it, and let my servant Joseph, and his house have place therein, from generation to generation; For this anointing have I put upon his head, that his blessing shall also be put upon the head of his posterity after him, And as I said unto Abraham concerning the kindreds of the earth, even so I say unto my servant Joseph, in thee and in thy seed shall the kindred of the earth be blessed." (Doc. & Cov., sec.125:56-59; Reorganized edition, sec. 107:18.)

It seems almost unnecessary for comment or explanation as to the meaning of this passage. The Lord gives commandment to build a house in which the Prophet and his family are to have a home, and his posterity after him from generation to generation. It was this anointing that the Lord put upon the Prophet's head, that he and his posterity should enjoy the blessing of a home in this house, known as the "Nauvoo House." An inheritance in this house is the subject of this passage, and not one word to indicate that the posterity of the {496} Prophet should have the right to the Presidency of the Church of Jesus Christ of Latter Day Saints.

As a conclusion in respect to the law of lineage, we quote the following words of the Prophet Joseph Smith, which should silence all controversy on this subject:

"The Melchisedek Priesthood holds the right from Eternal God, and NOT BY DESCENT FROM FATHER AND MOTHER, and that Priesthood is eternal as God himself, having neither beginning of days or end of life." (Mil. Star, vol. 22, p. 55.)

Thinking, perhaps the Reorganization officials may question the authority of our quotation from the Millennial Star in 1860, we will verify the same by quoting the following passage from the inspired translation of "The Holy Scriptures" published by the Reorganized Church:

"For this Melchisedek was ordained a Priest after the order of the Son of God, which Order was without FATHER, without MOTHER, without DESCENT, having neither beginning of days or end of life. And ALL THOSE who are ordained unto this Priesthood are like unto the Son of God, abiding a Priest continually." (Heb. 7:3.)

There is only ONE way men receive the priesthood of God, and that is by the laying on of hands by one who had already the authority, therefore, "ALL THOSE who are ORDAINED UNTO this priesthood are made like unto the Son of God, abiding a priest continually." It thus becomes evident that even had the son of the Prophet been promised in the revelations that he should become President of the Church, he could not become such until he was ordained by one possessing the authority to ordain him.

Should we admit that he had the promise from his father of being president, would men who had joined one church after another and become divested of all authority, have priesthood enough to so ordain him? (See Corner-Stone tract.)

III. Ordination

This leads us to the third claim, i.e., that "young Joseph" was ordained by proper authority.

Those who ordained him to the priesthood and set him apart to be president of the Reorganized Church were William Marks, Zenas H. Gurley, W. W. Blair, and Samuel Powers. {497} The two latter never did belong to the Church of Jesus Christ of Latter Day Saints. William Marks, at the time of the martyrdom of the Prophet, followed Sidney Rigdon, evidently forgetting the claim which he later advocated, that "young Joseph" should succeed his father. Later he left the church and joined James J. Strang's Organization, acknowledging Strang as the prophet of the Lord and the one who should succeed Joseph. (Reorganized History, vol. 3, p. 723.) He so far departed from the true path as to be ordained and anointed to one position after another under Strang's hands, thus vitiating any priesthood he formerly received had he not been excommunicated. (See Corner Stones.) BECOMING DISSATISFIED he left Strang and joined Charles B. Thompson's Church. (Reorganized History, vol. 3, p. 724,) STILL LATER he left Thompson and joined John E. Page's Church. (Reorganized History, vol. 3, p. 724.) On June 11th, 1859, he entered the New Organization, subsequently the "Reorganization," on his original baptism. NOW WHERE WAS HIS AUTHORITY TO ORDAIN YOUNG JOSEPH?

On the verge of the great exodus from Nauvoo, Zenas H. Gurley fell away from the church. He was a Seventy at the time, but not a member of any general presiding quorum. One cannot but be struck with the coincident fact that just at this time the saints faced their greatest ordeal. Everything looked black. Only stout hearts survive. The question persists in recurring to the mind, did Zenas H. Gurley forsake the church in its need because of disbelief in it, or because he paled before the hardships and suffering ahead? At any rate, he left the church and joined J. J. Strang's Organization, in which he remained for a number of years. He became a leading factor in bringing about "The New Organization," and in 1860 assisted in ordaining young Joseph to the priesthood, and also in setting him apart. How about his authority? If the whole church went wrong and he was one of these few pillars, sent of God, to steady the ark, why did he grope about in uncertainty and join a man-made church? In an earlier case we know of, the Lord was very particular that his chosen vessel should "join none of them."

Reader, have you ever stopped to consider this fact, that a man who holds the priesthood of God cannot debase that priesthood by joining a church which is not of God and still retain that priesthood?

The only answer there is to this query makes plain the fact that these men had no authority to ordain any one to any {498} office in the priesthood, and as proof that "young Joseph" was not ordained by his father we quote his own words:

"No, sir, I did NOT state that I was ordained by my father; I did not make the statement. I was NOT ordained by my father as his successor,--according to my understanding of the word 'ordained' I was not." (Plaintiff's Abstract, in temple lot suit, page 79, paragraph 162.)

The Lord never left his church in uncertainty, but the power bestowed upon Joseph Smith was bestowed upon the quorum of the Twelve Apostles, which quorum constituted the second quorum in the church. THEY were sustained in their calling as the first Presidency of the Church after the martyrdom by the vote and common consent of the people, August 8th, 1844, and again in October, 1844, and it was their duty to set in order the first presidency and all other officers of the church in accordance with the revelations of the Lord.

But let us turn to another side of the question: The Reorganization claims that there was an apostasy and a rejection of the church soon after the Prophet's death. If such was the case, then is there some reason for a Reorganization; if not, there is no excuse for it and a church carrying that name brands itself false.

In contrast with their fundamental view of the Reorganization; that is, the apostasy or rejection of the church at Joseph Smith's death, let us consider the sayings of some of the ancient prophets, and by the aid of their stronger vision learn the lesson before us.

Gloomy indeed must have been the immediate outlook to many of these ancient message-bearers of Jehovah. Rejected again and again they found little prospect of accomplishing more than but a meagre part of the mission of the priesthood. Full well they knew that if ever the world were cleansed from sin it would be through the efforts of God's servants, joined with the efforts of the people. They could look back to the days of Enoch and rejoice in the success of his ministry, for in Zion was the full mission of the priesthood achieved, but as for their labors, most of the seed fell upon stony ground. What was it, then, that gave to these unrewarded men, these outcasts, the tone of optimism we find in their writings? The answer becomes plain by a reading of them. Into their inspired vision was sent a glimpse of the future, and in the picture thus before them they saw a time, albeit afar off, when the Kingdom of Heaven, restored to the earth for the last {499} time, would gradually establish peace and righteousness among men. And so we read such passages as these:

"And in the days of these kings shall the God of heaven set up a kingdom which shall never be destroyed and the kingdom shall not be left to other people, but it shall break in pieces and shall consume all these kingdoms and it shall stand forever." (Dan. 2:44.)

"And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth and to every nation and kindred and tongue and people. * * * And then followed another angel saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication." (Rev. 14:6-8.)

"But in the last days it shall come to pass that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills and people shall flow into it. And many nations shall come and say, Come, and let us go up to the mountain of the Lord and to the house of the God of Jacob, and he will teach us of his ways and we will walk in his paths: for the law shall go forth of Zion and the word of the Lord from Jerusalem. And he shall judge among many people and rebuke strong nations afar off, and they shall beat their swords into plowshares and their spears into pruning-hooks; nation shall not lift up a sword against nation, neither shall they learn war any more." (Micah 4:1-3.)

In all these passages it is clearly evident that PERMANENCY was to be one characteristic of the latter-day kingdom, and that RESULTS were to follow it from the beginning without a break.

Finally the set time arrives, and the Father and the Son visit the earth. Men of old-time in an angelistic state come and deliver their messages. Peter, James, and John restore the priesthood. Elijah brings back the "key of the binding power," and under direct guidance from on High the KINGDOM becomes established once more.

What, we may now ask, is this latter-day kingdom like? Where are the evidences of its permanency? If that feature be so distinguishing a one that the ancient seers eagerly noted it and gave it so prominent a place in their descriptions, surely there will be some evidences of it, in the kingdom's make-up; in other words, in the light of these passages, we would expect that the Lord, in establishing His work for the last time, would place within it the power to overcome all obstacles and perpetuate itself. Let us examine the "Revelations."

In March, 1835, the Lord revelated to the Prophet the {500} authority of the different offices in the priesthood. Throughout, all men are counted equally worthy; NO SPECIAL son is named and no royal family indicated. We read, as quoted above:

"Of the Melchisedek Priesthood, three presiding High Priests, chosen by the body, appointed and ordained to that office, and upheld by the confidence, faith and prayer of the church, form a quorum of the Presidency of the Church." (Doc. & Cov., sec. 107:22; Reorganized edition, sec. 104:11.)

Again:

"The Twelve traveling counselors are called to be the Twelve Apostles, or special witnesses of the name of Christ in all the world; thus differing from other officers in the church in the duties of their calling. And they form a quorum, equal in authority and power to the three presidents previously mentioned." (Doc. & Cov., sec. 107:23-24; Reorganized edition, sec. 104:11.)

Further:

"The seventy are called to preach the gospel and be especial witnesses unto the Gentiles in all the world, etc. And they form a quorum equal in authority to that of the Twelve special witnesses or apostles just named." (Doc. & Cov., sec. 107:25-26; Reorganized edition, sec. 104:11.)

Ah! the important provision has been made. Not in one man's hands alone does full authority reside. Three great quorums possess it; the First Presidency, the Twelve Apostles, and the First Quorum of Seventy. In the latter two it is but latent during the life of the Presidency, for there is order in God's house, but being latent makes it none the less real. The result is obvious. Evil may abound in man's heart. The emissaries of Satan may incite them to bloodshed and drivings. They may martyr the Prophet, but we have the Twelve left. They may destroy the Twelve, but the Seventies remain. Surely, a blind man can perceive a strength from within which sets destruction at defiance. But this is not all. Not only is the power and authority in safe keeping, but the Lord has designated a special quorum to build up the Church whenever any of its offices become vacant, through death or otherwise. The revelation of March, 1835, says:

"It is the duty of the Twelve, also, to ordain and set in order ALL THE OTHER OFFICERS OF THE CHURCH, etc." (Doc.& Cov., sec. 107:58; Reorganized edition, sec. 104:30-31.)

Twice blind is he who cannot see that so long as such a quorum is in existence the Church will continue to live.

Now, then, what have we before us? A tottering edifice {501} of a day! Surely, NO, but an organization the equal of which the world has never seen; one which required a visit from the Father and the Son and the assistance of Moroni, John the Baptist, Peter, James and John, Moses, Elias, Elijah, and others, to bring about. It was not Joseph Smith's church. He was but an instrument through which a great divine institution began to take root in the earth. And yet, in view of all this, we are told by the Reorganization that the Kingdom thus founded was so frail, so weak, that it collapsed at the death of one man. Without strength, without stability, it fell in its beginning to rise no more for sixteen years.

We do not so understand this great latter-day work. Nay, nothing could be further removed from our conception of it. To that man whose mind has been lit up by its spirit and who understands its mission in the world, such a view is impossible. If we examine ancient prophets, they contradict it. If we go to modern revelation, the answer is no less plain. If we consult common sense, it likewise says no. For divinely founded it was; and for the last time was it restored. Neither again to be taken away nor given to another people.

Not only has there been no rejection of the Church, but there has been no cause for one. From the beginning, the Church of Jesus Christ of Latter-Day Saints has always stood for that which is true and good. No people on earth can point to a better record. The bleak plains, the silent graves, the barren desert, the magnificent temples, the self-sacrificing elders, all bear testimony to its integrity and stability. What would the Lord reject them for? Has he ever had as loyal or as firm a people? Examine their history. Feel of the spirit they carry with them. Follow their tracts. Notice the solid ruins of their forsaken cities. Wherever they have planted their feet, there have they builded to remain. The spirit of permanency has surely rested upon them. The old Mormon homes in Nauvoo are among the most substantial in the place to-day. The temple there would have been a credit to the nation now had it remained unmolested. This same spirit they carried with them into the barren desert, and there on its thirsty soil, amid untold difficulties and hardships, reared yet more beautiful and substantial commonwealths. Magnificent temples towering in the now fruitful valleys proclaim the people busily engaged in preparing themselves for yet greater things to come. Truly,

"God moves in a mysterious way, His wonders to perform."

{502} To unaided man everything looked black sixty years ago. Today the severe experiences of those years are seen to be but a necessary preparation for the greater work of building up the New Jerusalem. Hardly necessary is it to add that they are fully prepared for this work when the time comes to begin it, and no less evident is it that a people who have been for half a century building temporary homes, with the expectation of being called at any time to build up the center stake, will hardly have had the experience necessary to build the greatest and most permanent of all cities and the most glorious of all temples.

Evidences are abundant on all sides that not only has God set up his work for the last time, but also that this work is accomplishing its mission. More clear, as time goes by, becomes the truth of Brigham Young's words:

"If any man thinks he has influence among this people to lead away a party, let him try it, and he will find out that there is power with the Apostles which will carry them off victorious through all the world and build up and defend the Church and Kingdom of God."

Having obtained a glimpse of the glorious light which this Latter-Day Kingdom has shed upon the world, we are assured that He who founded it, He who has guided it until now, will work out its future path.

"We do not believe it is just to mingle religious influences 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."--Joseph Smith.

{503}

A GOSPEL OUTLINE.

A FEW OF THE MOST IMPORTANT SCRIPTURAL REFERENCES BEARING ON THE GOSPEL OF JESUS CHRIST, ARRANGED IN LOGICAL ORDER, AND DESIGNED TO GIVE TO MISSIONARIES--AND ALL OTHER STUDENTS OF THE GOSPEL--A WORKING KNOWLEDGE OF SUCH SCRIPTURAL QUOTATIONS AS MAY BE REQUIRED FROM THE FIRST.

BY ELDER NEPHI ANDERSON, EDITOR LIAHONA THE ELDERS' JOURNAL.

Central States Mission:

CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS,

302 South Pleasant Street, Independence, Missouri.

1910

NOTE--The elder, in the beginning of his studies and his presentation of the gospel, does not need a multitude of texts, which often lead to confusion, but a few strong, appropriate quotations under each topic, the references having as much as possible, a logical relationship to each other. It is earnestly suggested that the Scriptures in their fullness be carefully studied, for in no other way can the full meaning and true spirit of isolated texts be obtained. Missionaries, especially, should compile their own ready reference from their study of the Scriptures, for by so doing the texts and their arrangement become fixed in the mind. It is hoped that this outline will be a valuable help in this direction.

THE KNOWLEDGE OF GOD.

1. A Knowledge of God Is Essential, for

JOHN 17:3.--"This is life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou hast sent."

2. Personality of the Godhead--In the Godhead there are three personages--the Father, the Son, and the Holy Ghost. These are separate individuals, proved by

{504} MATT. 3:16, 17.--The baptism of Jesus; the Father speaking from heaven; the sign of the Holy Ghost descending from above.

ACTS 7:55, 56.--Stephen sees Jesus standing on the right hand of God.

JOHN 16:28.--Jesus came from the Father, and went back to Him.

JOHN, CHAP. 17.--Jesus prays to His Father.

DOC. & COV. 130:22.--The Father and the Son have bodies of flesh and bone; the Holy Ghost is a personage of spirit.

PEARL OF GREAT PRICE; WRITINGS OF JOSEPH SMITH.--The Father and the Son visit Joseph Smith.

3. The Unity of the Godhead--consists in a oneness of powers, attributes, purpose, etc.

JOHN 10:30-38.--Jesus and the Father are one.

JOHN 17:20-22.--Jesus prays that His disciples may be one, even as He and the Father are one.

4. The Father is Revealed through the Son; for

JOHN 14:6.--"No man cometh to the Father, but by me" (the Son).

MATT. 11:27.--No man knows the Father save he to whom the Son will reveal Him.

JOHN 5:37.--The Jews had not seen God the Father's shape, nor heard His voice; but

JOHN 1:18.--The Son hath declared Him. Therefore, we receive our knowledge of the Father, not directly, but through a study of the Son. "As the Father, so the Son."

5. Jesus Christ the Son

JOHN 1:2.--He was in the beginning with God.

JOHN 1:3; COL. 1:16; DOC. & COV., 38:1-4.--All things were created by Him.

P. of G. P. MOSES, 1:33.--God has created worlds without number by the Son.

P. of G. P. MOSES, 4:1-4; ABR. 3:22-28.--Jesus in the council and the rebellion in heaven.

I NEPHI 19:10.--He is the God of Abraham, Isaac and Jacob.

I COR. 10:4.--He is the Spiritual Rock that was with the children of Israel.

III NEPHI 15:5.--Jesus gave the law of Moses.

ETHER 3:4-16.--Jesus shows His spiritual body to the brother of Jared. Jesus is born into the world, and lives as a man, this earth life. In His personal form and appearance He is

HEB. 1:3.--"In the express image of His (the Father) person."

PHIL. 2:6.--He is in "the form of God."

COL. 1:15.--He is "the image of the invisible God."

After His resurrection, Jesus is still in human form; for

LUKE 24:39-43.--He said, "Behold, my hands and my feet, that it is I myself; handle me and see; for a spirit hath not {505} flesh and bones, as ye see me have." He also eats with His disciples.

JOHN 20:20-27.--He shows His body with its marks to His disciples.

B. of M. III NEPHI 11.--He visits the Nephites.

ACTS 1:11.--As He went to heaven, in like manner will He return.

JOHN 4:24.--"God is a spirit." As the Father is like the Son, the Father's spirit must also dwell in a glorified body of flesh and bones.

JOHN 5:19.--"The Son can do nothing of Himself, but what He sees the Father do; for what things soever he doeth, these also doeth the Son likewise."

ANGELS.

1. Angels are the Same Class of Beings as Men--differing only in the scale of progressive being. In heaven there are two kinds:

DOC. & COV. 129.--Spirits of just men made perfect, and angels who are resurrected personages, having bodies of flesh and bones. Of the latter class we have examples in

LUKE 24:39-43.--The resurrected Jesus.

ACTS 10:30-32.--The angel who taught Cornelius.

ACTS 5:19.--Who released Peter from prison.

REV. 19:10.--Who visited John on the Island of Patmos.

2. Evil Spirits are those who

JUDE 6th verse.--"Kept not their first estate," but

Isaiah 14:12; 1 PETER 2:4.--Were with Lucifer, cast out of heaven.

ACTS 5:3.--These spirits tempt men to do evil.

MATT. 8:28-32.--They so desire bodies that they strive for the possession of man's--sometimes, even the bodies of swine.

MAN.

1. Man is a Child of God--his spirit having been born of heavenly parents before it was clothed upon with flesh.

ACTS 17:28.--We are God's offspring.

HEB. 12:9.--God is the "Father of spirits."

HEB. 2:17.--We are brethren to Jesus--and He was a Son of God.

ROM. 8:29.--Jesus is the first-born of many brethren.

JOHN 20:17.--God is the Father of Jesus and of Mary. This relationship between the Father, Jesus and mankind presumes

2. The Preexistence of Man--for Jesus and mankind are children of the same Father; Jesus existed with the Father before this world was; (John 1:2) therefore, it is reasonable to suppose that we, "the many brethren" also lived with our common Father.

JER. 1:5,--The Lord and ordained Jeremiah before he was born.

{506} JOB 38:4-7.--Sons of God shouted for joy when the foundations of the earth were laid.

JOHN 9:l.--There is a possibility of a man's sinning before birth.

DOC. & COV. 93:23-29.--Man as in the beginning with God.

GEN. l:26.--Man was created spiritually first; for

GEN. 2:5.--There was not a man to till the ground.

P. of G. P. Moses 3:5.--All things, man included, were created spiritually before they were in the earth.

3. Man is in the Physical Image of God--for man is in the same form as Jesus, and Jesus is in the "express image" of the Father.

GEN. 1:26.--Adam was created in the image of God.

GEN. 5:3.--Adam begat a son, Seth, "after his image."

MOSIAH 7:27.--Man was created after the image of God.

4. God's Purpose in Giving Man this Earth-life, is

P. of G. P. Moses 1:39.--To bring to pass the immortality and eternal life of man.

II NEPHI 2:25.--"That he might have joy." To this end

DOC. & COV. 93:33, 34.--A combination of spirit and body was necessary; also

II TIM. 1:9; TITUS l:2.--Salvation and eternal life was planned and promised "before the world began." For this purpose--

5. Man May Become Perfect; for Jesus said

MATT. 5:48.--Be ye perfect, as your Father in heaven is perfect.

HEB. 12:23.--Just men may become perfect.

I JOHN 3:2.-The Saints shall be like Jesus.

6. Man's Spirit is Immortal; for it existed before coming to earth (see Preexistence under 2) and it will exist after the body is lain down.

LUKE 16: 19-31.--Jesus teaches this in the parable of the rich man and Lazarus.

I PETER 3:18-20.--Christ, while His body lay in the tomb, visited the spirits in prison. The spirit of the thief went with Him.

LUKE 24:37-39.--There are spirits: "A spirit has not flesh and bones," said Jesus.

DEUT. 34:5; JOSH. 1:1, 2.--Moses died and was buried; yet

MATT. 17:3, 4.--He appeared to Peter, James, and John. This must have been in the spirit; for

I COR. 15:20.--Jesus was the first person resurrected, He being, "the first fruits of them that slept."

7. The Resurrection of Man's Body is assured; for

LUKE 24:36-42.--Jesus received again His body of flesh and bones.

MATT. 27:52, 53.--Many Saints received their bodies at Christ's resurrection.

JOB 19:25-27.--Job said that he would yet in his flesh see God.

{507} I THESS. 4:13-16; REV. 20:4-6; DOC AND COV. 88:97, 98.--The righteous will come forth in the first resurrection.

REV. 20:5.--"But the rest of the dead lived not again until the thousand years were finished."

II NEPHI 9:12-14; ALMA 11:42-45.--The resurrection is to be literal.

OUR FIRST PARENTS' FALL.

GEN. CHAP. 3; Rom. 5:12.--Our first parents brought sin and death into the world.

I TIM. 2:14.--Adam knowingly transgressed the lesser law that he might obey the greater law to "multiply and replenish the earth."

DOC. & COV. 29:41.--By the fall, man became spiritually dead--which is to be banished from the presence of God; he also became subject to the temporal death--a separation of the spirit from the body.

THE ATONEMENT OF CHRIST.

In order to attain to the perfection spoken about, man must be released from the effects of Adam's transgression.

REV. 13:8; P. of G. P. Moses 4:1-4.--This was provided for from the "foundation of the world" by Christ, the Savior, who has brought salvation to all men.

1. General Salvation ROM. 5:12.--What was lost to the race through the fall was restored through Christ.

I COR. 15:21, 22.--"As in Adam all die, even so in Christ shall all be made alive."

I PETER 1:18-20.--We are redeemed through the blood of Christ.

II NEPHI 2:26, 27.--Men are redeemed from the fall. Although thus redeemed, unconditionally, from eternal spiritual and temporal death, man, exercising his free agency, commits personal sins; therefore, he needs also--

2. Personal Salvation ROM. 3:23; I JOHN 1:8-10.--All men are sinful. Christ atoned for personal sins also, but to obtain forgiveness for them, man must do something himself.

HEB. 5:9.--Christ is the Author of salvation unto all those that obey Him.

I JOHN 1:7.--The blood of Christ cleanses us from sin, if we walk in the light.

I TIM. 4:10.--God is the Savior of all men, especially of those who believe.

MOSIAH 3:11, 12.--Those who knowingly sin must repent.

FAITH.

Faith is the first requirement to obtain forgiveness of personal sins.

{508} JOHN 3: 16; ACTS 16:31.--Belief in Christ is necessary to salvation.

HEB. 11:l.--Definition of faith.

ROM. 10:14, 15.--How faith comes.

ALMA 32:21-43.--How faith is developed.

JOHN 7:17.--How faith is perfected; they that do shall know.

DOC. AND COV. LECTURES ON FAITH--contain an exhaustive treatment of faith.

FAITH AND WORKS.

JAMES 2:14-26.--Faith without works is dead.

MATT. 7:21.--Not he that sayeth, Lord, Lord, shall enter heaven, but he that doeth the will of God.

I JOHN l:3-6.--We know that we know the Lord, if we keep His commandments; and to know Him is eternal life. (John 17:3.)

Some religionists claim that the saving works come only after salvation is obtained, but Jesus said, "He that doeth shall enter."

HEB. 5:9.--Obedience must come before salvation.

REV. 22:14.--They who do the Lord's commandments shall enter the holy city.

DOC. & COV. 76: 111; MATT. 16:27.--Man rewarded according to his works.

GAL. 2:16.--"Man is not justified by the works of the law." What law?

GAL. 6:12-15; ROM. 3:28-31.--The law of Moses, especially circumcision.

REPENTANCE.

ISAIAH 55:7.--The Lord will forgive those who repent.

LUKE 13:3.--Necessity of repentance.

II COR. 7:8-10.--"Godly sorrow worketh repentance to salvation . . . . but the sorrow of the world worketh death."

The process of true repentance may be stated thus: (1) Consciousness of sin; (2) Sorrow for sin; (3) Ceasing to sin, illustrated in

JONAH 3:5-10.--Case of Nineveh.

ALMA 15:3-12.--The conversion of Zeezrom.

BAPTISM.

1. History of

P. of G. P. MOSES 6:63, 64.--The baptism of Adam.

I COR. 10:l, 2.--Israel was baptized in the cloud and in the

MARK 1:4, 5.--Baptism was well known among the Jews.

MOSIAH 18:5-17.--Alma baptizes in the waters of Mormon.

2. Necessity and Object of

MATT. 3:15.--In the case of Jesus, "to fulfill all righteousness."

{509} MARK 1:4; LUKE 3:3; ACTS 2:38.--For the remission of sins.

GAL. 3:27.--To "put on Christ."

JOHN 3:3, 5.--To permit a person to enter the kingdom of heaven.

ACTS 2:38; ACTS 19:1-6.--As a prerequisite to receiving the Holy Ghost.

ACTS 10:6, 48.--To obtain salvation: case of Cornelius.

ACTS 22:16.--To wash away sins: case of Paul.

3. Mode of

MATT. 3:16.--The baptism of Jesus: He came up out of the water.

MARK l:5.--John baptizes in the river Jordan.

ACTS 8:38.--Philip and the eunuch went down into the water.

ROM. 6:3-5; COL. 2:12.--We are buried with Christ in baptism. JOHN 3:5.--It is likened to a birth.

III NEPHI 11:22-27.--Christ instructs Nephites on baptism.

DOC. AND COV. 20:72-74.--Words to be used in baptizing.

4. Proper Subjects For; Infant Baptism

MATT. 28:19, 20.--Candidates must be capable of being taught.

ACTS 2:38; ACTS 8:36, 37.--It must be preceded by faith and repentance.

Infant baptism is contrary to the plan of salvation. Those who practice it theoretically annul the atonement of Christ; for

I JOHN 3:4.--"Sin is the transgression of the law."

JOHN 9:41.--Knowledge must come before sin.

ROM. 4:15.--Where there is no law, there is no condemnation.

LUKE 18:16.--"Of such (little children) is the kingdom of heaven."

I COR. 15:22; DOC. AND COV. 29:46.--"As in Adam all die," etc. All persons that are incapable of sinning are unconditionally redeemed in Christ.

MORONI CHAP. 8.--The sinfulness of baptizing little children.

DOC AND COV. 68:27.--Children should be baptized at eight years of age.

Infant baptism has no scriptural authority; it is never mentioned in the Bible. Some supposed cases are:

I COR. 1:16.--Paul baptizes the household of Stephanas; but

I COR. 16:15.--The household contained no infants.

ACTS 16:33.--Paul baptized the household of the jailer; but they were capable of being preached to and of believing.

There is no connection between baptism and circumcision. Baptism is for the remission of sins--circumcision is not; baptism is administered to both sexes--circumcision is not; faith and repentance must precede baptism--unbelievers may be circumcised.

{510} THE HOLY GHOST.

1. The Nature of the Holy Ghost

DOC. AND COV. 130:22.--The Holy Ghost is a personage of Spirit, and

I JOHN 5:7; DOC. & COV. 20:28.--Is a member of the Godhead.

"The Holy Spirit, or Spirit of God," both of which terms are sometimes used interchangeably with the Holy Ghost, "is the influence of Deity, the light of Christ, or of Truth which proceeds forth from the presence of God to fill the immensity of space and to quicken the understanding of men." (Doc. and Cov. 88:6-13.)--Prest. Jos. F. Smith. Care should therefore be taken to discriminate between the Holy Ghost and the Spirit of the Lord.

2. As Essential as Water Baptism

MATT. 3:11; ACTS 1:5; DOC. AND COV. 39:6.--The baptism of the Holy Ghost completes the baptism of water.

JOHN 3:5.--A man must be "born of the Spirit."

3. Preparations for His Reception

ACTS 2:38; II NEPHI 31:12.--Faith, repentance, and baptism of water are required.

ACTS 19:1-6.--The baptism of water must be authorized.

ACTS 10:44-48.--The Holy Ghost falls on Cornelius and his company before they were baptized. This, the only exception to the general rule, was to show to Peter that the gospel was for the Gentiles, as well as for the Jews.

4. Manner of Bestowing

ACTS 8:17.--The apostles bestow the Holy Ghost by the laying on of hands.

ACTS 19:6; II TIMOTHY 1:6.--Paul bestows the Holy Ghost by laying on of hands. Undoubtedly, Jesus did not depart from the general law governing the bestowal of the Holy Ghost, for

LUKE 24:50.--Prior to His final departure He "lifted up his hands and blessed" the twelve; also

JOHN 20:22.--He breathed on them and said, "Receive ye the Holy Ghost."

ACTS 2:2.--After the space of a few days, the Holy Ghost came. This interval is explained by the fact that it was necessary that Jesus should depart before the Holy Ghost could come. (John 16:7.)

DOC. AND COV. 33:11, 15.--Holy Ghost to be bestowed by laying on of hands.

5. Gifts and Operations of

JOHN 14:26.--He was to teach all things, and to bring to remembrance the teachings of Christ.

GAL. 5:22, 23.--The fruits of the Spirit are love, joy, peace, etc.

I COR. CHAP. 12.--The divers gifts of the Spirit are wisdom, knowledge, healing, etc. {511} DOC. AND COV. 20:35.--Revelations may be given by the Holy Ghost.

DIVINE AUTHORITY.

The saving ordinances of the gospel must be administered by men holding the Priesthood, which is the authority of God delegated to man.

JOHN 15:16.--"Ye (the disciples) have not chosen me (Christ), but I have chosen you and ordained you."

MATT. 10:40.--"He that receiveth you (the disciples), receiveth me."

MATT. 16:19.--Divine authority is given to Peter.

This authority is in the beginning given directly from the Lord to men, who bestow it by ordination on others. (John 15:16.)

NUM. 27:18-23.--Moses ordains Joshua.

ACTS 6:5, 6.--Seven men are called to assist the twelve.

ACTS 14:23.--Paul and Barnabas ordain elders.

HEB. 5:1-4; DOC. AND COV. 42:11.--No man takes the honor of the Priesthood upon himself.

ACTS 8:12-15.--There are degrees of authority: Philip had authority to baptize, but not to bestow the Holy Ghost.

ACTS, CHAPS. 9 AND 10.--Saul and Cornelius are sent to men having authority.

ACTS 19:13-16.--The seven sons of Sceva try to exercise authority which they did not hold, with dire results.

DOC. AND COV. 124:128.--Twelve apostles have authority to preach the gospel to all nations.

DOC. AND COV. 121:36-46.--Powers of the Priesthood to be exercised only on the principles of righteousness.

THE CHURCH.

For the purpose of better bringing the gospel to all men, and to help to faithfulness those who have received it, an organization is effected called the Church. At the head of the Church are men who have divine authority, some of which are

I COR. 12:28; EPH. 2:20.--Apostles, prophets, and teachers.

DOC. AND COV. 107.--Orders and callings in Priesthood.

EPH. 4:11, 12.--These are for the perfecting of the Saints.

EPH. 4:13.--Until they come to a unity of the faith.

EPH. 4:14.--That they "be no more children . . . . carried about by every wind of doctrine."

HEB. 13:17.--These officers should be respected and obeyed.

ACTS 4:10-12.--Because Christ is the head of the Church, it should bear His name.

ACTS 9:13; ROM. 1:7.--The members of the Church are called Saints.

DOC. AND COV. 115:4.--The name of the Church of Jesus Christ of Latter-day Saints given by revelation.

REVELATION.

The Church, being led by apostles and prophets, receives the immediate mind and will of the Lord from time to time {512} as occasion requires. This has been true in all ages; Adam, Enoch, Noah, Abraham, Moses and the former-day apostles are examples.

PROV. 29:18.--"Where there is no vision, the people perish."

AMOS 3:7.--"The Lord will do nothing, but he revealeth his secrets unto his servants, the prophets."

I COR. 2:10-13.--Those who possess the Spirit of God receive revelation. (See also passages under "Holy Ghost, Gifts and Operations.")

EPH. 3:3.--Paul receives revelation.

PHIL. 3:15.--The Lord will reveal more if necessary.

MATT. 16:13-18.--"The gates of hell shall not prevail against it"--the rock of revelation.

DOC. AND COV. 42:61.--Elders of Church may receive revelation.

DOC. AND COV. 43:2-6; 107:91, 92.--President only receives revelations for the Church.

Opponents to modern revelation quote:

REV. 22:18, 19.--Which forbids man to take from or add to the words of the Book. The reply to this is that the passage does not say the Lord might not do this; besides, reference is made only to the Book of Revelations. John wrote his Gospel afterwards. A similar admonition is found in Deut. 4:2.

THE APOSTASY.

It is a self-evident fact that the Gospel as preached and practiced by Christ and His first disciples was corrupted, and at last, lost altogether during the Dark Ages. This is shown if we put the so-called Christian sects to the test which Christ gave. JOHN 13:35.--"By this shall all men know that ye are my disciples if ye have love one to another," also

MATT. 7:15-20.--By their fruits ye shall know them.

II TIM. 3: 1-5.--The wickedness of the last days is described.

II PETER 2:1-3.--Many shall follow false teachers.

II THESS. 2: 1-4.--There shall be a falling away before Christ's second coming.

REV. 13:6-8.--The Saints are overcome.

II NEPHI 28 AND 29.--Give a description of the apostate world.

DOC. AND COV. 1:15, 16.--The present apostate condition described.

THE RESTORATION OF THE GOSPEL.

The falling away makes necessary a restoration; for the purposes of God in the final redemption of the race requires it.

MATT. 24:14.--"This gospel of the kingdom shall be preached in all the world," before the end.

REV. 14:6.--An angel restores the gospel in the latter days.

DAN. 2:28-45.--Daniel saw the kingdom of God established in the last days. {513} The Aaronic Priesthood was restored by John the Baptist to Joseph Smith and Oliver Cowdery, May 15, 1829; shortly after this date, the Melchisedek Priesthood was restored by Peter, James and John.

The Church of Jesus Christ of Latter-day Saints was organized April 6, 1830, at Fayette, N.Y.

DOC. & COV. 65:2.--Daniel's vision fulfilled in the Latter-day Kingdom.

THE NECESSITY OF CHURCH UNITY.

JOHN 17:20.--Jesus prays that His disciples may be one as He and the Father are one.

I COR. l:10.--The Saints are told to "speak the same thing," to be "perfectly joined together in the same mind."

EPH. 4:4-6.--"There is one body, one Spirit * * * one Lord, one faith, one baptism." (Read the whole chapter.)

DOC. & COV. 38:27.--"If ye are not one, ye are not mine."

THE GATHERING.

MATT. 12:30.--Jesus said, "He that gathereth not with me, scattereth abroad."

EPH. l:10.--In the Dispensation of the Fulness of Times, all things in Christ shall be gathered together in one.

DEUT. 28:64.--Israel is to be scattered among all nations; but

JER. 31:10.--The Lord shall gather Israel again.

GEN. 49:22-26; DEUT. 33:13-16.--Joseph's inheritance extends beyond the land of Canaan--to America.

B. of M. ETHER 13:6-8.--Where He will gather and build up Zion.

DOC. & COV. 133:26-34.--The Ten Tribes shall come from the north and be blessed in Zion by Ephraim--the Latter-day Saints.

JER. 32:36-44; ZACH. 2:12.--The Jews shall return to Jerusalem.

THE BOOK OF MORMON.

ACTS 17:26, 27.--The Lord has fixed the bounds of the earth's inhabitants: He desires all people to feel after Him that they might find Him.

GEN. 11:7-9.--At the confusion of tongues, the people were scattered over the whole earth.

JOHN 10:16.--Jesus said He had other sheep not of the fold at Jerusalem which He must also visit.

EZEK. 37:15-19.--The stick, or book, of Judah (the Bible) and the stick of Joseph (the Book of Mormon) shall come together in the last days.

IS. 29:11-14.--The words of a sealed book should be delivered to one who is learned, who shall say, "I cannot read a sealed book." Fulfilled in Martin Harris' visit to Prof. Anthon. (See the Writings of Joseph Smith in P. of G. P.)

{514} MORONI 10:3-5.--How to obtain a testimony of the truth of the Book of Mormon.

SALVATION FOR THE DEAD.

I TIM. 2:3, 4; II PETER 3:9.--The Lord desires all men to be saved.

ACTS 4:12.--Jesus Christ is the only name given whereby man can be saved.

JOHN 3:5-7.--A man must be born of the water and of the Spirit before he can enter the Kingdom of God.

This birth of the water (baptism) presupposes faith and repentance. As the vast majority of the race have never heard of Christ or His gospel in this life, it follows that they must hear of them in the spirit world.

This is true, for

I PETER 3:18-20.--Christ, after His death, went and preached to the spirits of those who had been destroyed in the Flood; and--

I PETER 4:6.--What He preached was the gospel. As these spirits, as well as all who are in the spirit world, cannot receive water baptism, it will have to be performed vicariously on the earth for those who repent. I COR. 15:29.--Paul refers to baptism for the dead.

DOC. & COV. 127:6-10; Sec. 128.--Joseph Smith explains the doctrine of baptism for the dead.

Note:--Farrar, in his "Early Days of Christianity," Chaps. VII and VIII, makes some interesting comments on these passages, upholding the view taken by the Latter-day Saints on the subject of salvation for the dead.

LUKE 23:42, 43.--The thief on the cross went with Jesus to Paradise--the spirit world.

JOHN 20:17.--The thief did not go to the Father, or to heaven, for Jesus declared to Mary three days later that He Himself had not been there.

THE SACRAMENT OF THE LORD'S SUPPER.

LUKE 22:7-20.--It was instituted by the Lord.

ACTS 20:7.--And practiced by His disciples.

I COR. 11:23-34.--It should be partaken of worthily, and in remembrance of the Lord Jesus Christ.

DOC. & COV. 27:2-4.--The Saints are commanded not to use wine or strong drinks in partaking of the sacrament.

DOC. & COV. 20:77-79.--Form of blessing on the bread and water.

TITHING.

GEN. 14:18-20.--Abraham paid tithes to Melchizedek.

LEV. 27:30.--It was a law unto Israel.

MAL. 3:7-12.--Blessings promised the tithe payer.

LUKE 11:42.--Jesus commends tithe paying.

DOC. & COV. 119.--The law of tithing as given to the Latter-day Saints.

{515} THE SABBATH, OR LORD'S DAY.

MARK 2:27, 28.--"The Son of man is Lord also of the Sabbath."

ACTS 20:7; I COR. 16:1, 2.--Former-day Saints met for worship on the first day of the week-the day on which Christ arose from the dead.

DOC. & COV. 59:9-13.--The Latter-day Saints' authority for observing the first day of the week--the Lord's day--as a Sabbath.

Some religionists base their salvation on the observance of the seventh day, or Jewish Sabbath. To be consistent such people ought also to observe the Sabbath of Years and the year of Jubilee, both being part of the Jewish law. (Lev. 25:1-22.) The penalty for breaking the Jewish Sabbath was death. If the penalty is abolished, how can the law remain?

PERSECUTION.

MATT. 5:10.--"Blessed are they which are persecuted for righteousness' sake."

MATT. 24:9.--In the latter days, the followers of Christ shall be hated of all nations.

ACTS 28:22.--"This sect"--the Church of Christ--was everywhere spoken against.

II TIM. 3:12.--"All that will live godly in Christ Jesus shall suffer persecution."

DOC. & COV. 101:35-38.--Glory for the faithful persecuted.

MINISTRATIONS TO THE SICK.

MARK 6:5.--Jesus "laid his hands on a few sick, and healed them."

MARK 6:13.--The disciples anointed with oil many that were sick, and healed them.

JAMES 5:14, 15.--Anointing with oil and prayer shall save the sick.

MATT. 17:16-20; II TIM. 4:20.--The sick were not always healed.

DOC. & COV. 42:43, 44, 48.--How the sick are to be treated.

SALVATION IS NOT INSTANTANEOUS.

PROV. 4:18.--"The path of the just is as the shining light, that shineth more and more unto the perfect day."

MATT. 24:13; DOC. & COV. 53:7.--"He that endures to the end shall be saved."

HEB. 3; 4:9-11. The rest of God is for those who are "steadfast unto the end."

REV. 21:7.--"He that overcometh shall inherit all things."

THE SECOND COMING OF CHRIST.

ACTS l:11.--As Jesus went, so shall He come again.

MATT. 16:27.--"The Son of man shall come in the glory of his Father." {516} I THESS. 4:15, 16.--"The Lord Himself shall descend from heaven."

ZACH. 14:4, 5.--Christ's second coming to Jerusalem.

DOC. & COV. 49:6, 7, 22-24.--Signs of Christ's coming.

THE "THOUSAND YEARS" OR "MILLENNIUM."

REV. 20:5, 6.--The Saints shall reign on the earth with Christ a thousand years.

IS. 11:6, 9; 65:20; DOC. & COV. 45:58, 59.--Conditions during the thousand years.

DOC. & COV. 63:49-51.--The righteous shall be changed "in the twinkling of an eye."

THE RENEWED OR CELESTIALIZED EARTH.

DOC. & COV. 88:25-28.--"The earth abideth the law of a celestial kingdom."

DOC. & COV. 29:22-25.--All things shall become new.

DOC. & COV. 130:9.--The earth to become like a Urim and Thummin.

REV. 21 and 22.--A description of the new earth.

DEGREES OF SALVATION.

DOC. & COV. 88:34-44.--All things are governed and sanctified by law.

I COR. 15:40-42.--There are different degrees of glory in the resurrection.

MATT. 16:27.--Jesus shall reward every man according to his works.

DOC. & COV. 76.--Description of the three degrees of glory.

ETERNITY OF THE MARRIAGE COVENANT.

ECCL. 3:14.--"Whatsoever God doeth, it shall be forever."

GEN. CHAPS. 2 & 3.--Before the Fall, Adam and Eve were immortal, therefore their marriage was eternal in its nature.

MATT. 16:19.--Peter received divine authority, so that whatsoever he bound on earth was bound in heaven.

MATT. 22:23-33.--As in baptism, marriage is performed on earth--not after the resurrection. The ordinance must be performed by one having authority, such as Peter; and the married must be believers, not such as the Sadducees who denied the resurrection and knew not the scriptures nor the power of God.

DOC. & COV. 132:19-24.--Marriage for eternity explained.

{517} A CONTRAST BETWEEN THE DOCTRINE OF CHRIST AND THE FALSE DOCTRINES OF THE NINETEENTH CENTURY.

BY PARLEY P. PRATT

Whosoever transgresseth and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.--2 John, verse 9.

THE DOCTRINE OF CHRIST. THE DOCTRINES OF MEN.

And these signs shall follow And these signs shall not follow them that believe; In my name them that believe, for they are shall they cast out devils they done away and no longer needed. shall speak with new tongues; In His name they shall not cast They shall take up serpents; out devils. and if they drink any deadly The gift of tongues is no longer thing, it shall not hurt them; they needed. shall lay hands on the sick, and If they take up serpents they they shall recover.--Mark xvi., will bite them; if they drink any 17-18. deadly thing, it will kill them. They shall not lay hands on the sick, and if they do they shall not recover; for such things are done away.

Verily, verily, I say unto you, He that believeth on Christ He the believeth on me, the works shall not do any of the miracles that I do shall he do also; and and mighty works that He did, greater works than these shall he for such things have ceased. do; because I go unto my Father. --John xiv., 12.

Fear them not therefore; there There is to be no more revelation, is nothing covered, that shall not for all things necessary are be revealed; and hid that shall already revealed. not be known.--Matt. x., 26.

And he shall send his angels And there is to be no more ministering with a great sound of a trumpet, of angels, for such things and they shall gather together his are done away. elect from the four winds, from one end of heaven to the other.--_Matt. xxiv., _31.

{518} THE DOCTRINE OF CHRIST. THE DOCTRINES OF MEN.

And I saw another angel fly Angels do not appear in this in the midst of heaven, having enlightened age, because they are the everlasting gospel to preach no longer needed. unto them that dwell on the earth, and to every nation and kindred, and tongue and people.--Rev. xiv., 6.

Howbeit when he, the Spirit Inspiration is no longer needed of truth, is come, he will guide in this age of learning and refinement. you into all truth; for he shall Again, it shall not not speak of himself; but whatsoever show you things to come; for he shall hear, that shall then you would be a Prophet, and he speak; and he will shew you there are to be no Prophets in things to come.--John xvi., 13. these days. If ye abide in me, and my words It is not so in these days, we abide in you, ye shall ask what must not expect to heal the sick ye will, and it shall be done unto and work miracles, consequently you.--John xv., 7. we must not expect to receive what we ask for.

Neither pray I for these alone, And we are all good Christians, but for them also which shall believe and we all believe on him through on me through their word; the Apostle's words, although divided That they all may be one; as into several hundred different Thou, Father, art in me, and I sects. in Thee, that they also may be one in us; that the world may believe that Thou hast sent me.-- John xvii., 20-21.

One Lord, one faith, one Many Lords, many faiths, and baptism.--Eph. iv., 5. three or four kinds of baptism.

For by one Spirit are we all And by many spirits are we all baptized into one body, whether torn asunder into different bodies. we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.--I. Cor. xii., 13.

And he gave some, apostles; And there are to be no more and some, prophets; and some, Apostles, and no more Prophets. evangelists; and some, pastors But the work of the ministry, the and teachers; perfecting of the Saints, and the For the perfecting of the saints, edifying of the different bodies of for the work of the ministry, for Christ, can all be done very well the edifying of the body of Christ. without these gifts of God, only Till we all come in the unity give us money enough to educate of the faith and of the knowledge and employ the wisdom of men. of the Son of God, unto a perfect Apostles, miracles, and gifts man, unto the measure of were to continue during the first

THE DOCTRINE OF CHRIST. THE DOCTRINES OF MEN.

{519} the stature of the fullness of age of Christianity, and then were Christ; to cease, because no longer needed, That we henceforth be no more having accomplished their purpose. children, tossed to and fro, and Tracts, creeds, sermons, and carried about with every wind of commentaries of uninspired men, doctrine, by the sleight of men, together with a hireling priesthood, and cunning craftiness, whereby are now necessary in order they lie in wait to deceive.--Eph. to keep men from being carried iv., 11-14. about with every wind of doctrine, &c.

And no man taketh this honour For no man taketh this honour unto himself, but he that is called upon himself, but one who has of God, as was Aaron.--Heb. been educated for the purpose, v., 4. and commissioned by men.

And how shall they preach, except But how shall the preach except they be sent? (of God.)--Rom. they be well educated for the x., 15. purpose and sent (by the board of officers)?

Is any sick among you? let him If any are sick among you do call for the elders of the church; not send for the Elders of the and let them pray over him, Church; or if the Elders, come anointing him with oil in the name do not let them lay hands on of the Lord; them, neither let them anoint them And the prayer of faith shall in the name of the Lord, for this save the sick, and the Lord shall is all Mormon delusion; but send raise him up; and if he have committed for a good physician, and perhaps sins, they shall be forgiven they may get well. him.--James v., 14-15.

Then Peter said unto them, Repent Repent and come to the anxious and be baptized every one seat (penitent form) every one of of you in the name of Jesus you, and cry, "Lord, Lord," and Christ for the remission of sins, may be you will get forgiveness and ye shall receive the gift of of sins; and you may be baptized the Holy Ghost. or not; but if you do you will For the promise is unto you, not get the Holy Ghost as they and to your children, and to all did anciently, for such things are that are afar off, even as many done away. as the Lord our God shall call.--Acts ii., 38-39.

And it shall come to pass afterward, And in these last days the Lord that I will pour out my will not pour out His Spirit so spirit upon all flesh; and your as to cause our sons and daughters sons and your daughter shall to prophesy, our old men to prophesy, your old men shall dream dreams, and our young men dream dreams, your young men to see visions; for such things are shall see visions.--Joel ii., 28. no longer needed, and it is all delusion, and none but the ignorant believe such things.

{520} THE DOCTRINE OF CHRIST. THE DOCTRINES OF MEN.

Follow after charity, and desire Do not covet any of the supernatural spiritual gifts, but rather that ye gifts, but especially beware may prophesy.--I. Cor. xiv., 1. of Prophesying, for such things are done away.

Wherefore, brethren, covet to Do not prophesy, and it is all prophesy, and forbid not to speak a delusion to speak in tongues. with tongues.--I. Cor. xiv., 39.

But in vain they do worship me, It matters not what kind of doctrine, teaching for doctrines the commandments or what system, a man embraces, of men.--Matt. xv., 9. if he is only sincere and worships Jesus Christ.

At that time Jesus answered We thank God that He has revealed and said, I thank thee, O Father, nothing to any person, wise Lord of heaven and earth, because or simple, for many hundred thou hast hid these things from years, but that our wise and the wise and prudent, and hast learned men have been able to revealed them unto babes. know God without a revelation, Even so, Father; for so it seemed and that we shall never be favored good in thy sight.--Matt. xi., with any more. 25-26.

All things are delivered unto We all know God in this enlightened me of my Father; and no man age, and yet neither the knoweth the Son, but the Father; Father nor the Son has revealed neither knoweth any man the anything to any of us, for we Father, save the Son, and he to do not believe revelations are necessary whomsoever the Son will reveal now. him.--Matt. xi., 27.

And this is life eternal, that And we cannot know for ourselves, that they might know Thee the only by any positive manifestation true God, and Jesus Christ, whom in these days, but must depend Thou hast sent.--John xvii., 3. on the wisdom and learning of men.

I thank my God always on your We thank the Lord always in behalf, for the grace of God behalf of the Church in these which is given you by Jesus days, that she has no supernatural Christ; gifts given unto her, and That in everything ye are enriched that she is not enriched by Christ, by him, in all utterance, neither in the gift of utterance and in all knowledge; nor in the gift of knowledge; Even as the testimony of Christ neither has she the testimony of was confirmed in you; Jesus (the spirit of prophecy) So that ye come behind in no confirmed in her, and she comes gift; waiting for the coming of behind in all the gifts; nor is she our Lord Jesus Christ.--I. Cor. waiting for, or expecting the coming i., 4-7. of the Lord; for He has come once, and never will come again till the great and last day, the end of the earth.

{521} THE DOCTRINE OF CHRIST. THE DOCTRINES OF MEN.

Because the foolishness of God The wisdom of men, and the is wiser than men; and the weakness learning of men, are better than of God is stronger than men. the inspiration of the Almighty, For ye see your calling, brethren, for that is not needed any longer; now that not many wise men for you see your calling, brethren, after the flesh, not many mighty, how that the wise, and learned, not many noble, are called; and noble, and mighty are But God has chosen the foolish called in these days; for we have things of the world to confound chosen such to confound the foolish; the wise; and God hath the unlearned, and the ignorant; chosen the weak things of the yea, to confound the base world to confound the things things of the world which are which are mighty; despised, that flesh might glory in And base things of the world, His presence. and things which are despised, hath God chosen, yea, and things which are not, to bring to naught things that are: That no flesh should glory in his presence.--I. Cor. i., 25-29.

And I, brethren, when I came And we, brethren, when we to you, came not with excellency came unto you, came with excellency of speech or of wisdom, declaring of speech, and with the wisdom unto you the testimony of and learning of man; and God. our speech and our preaching were For I determined not to know with enticing words of man's wisdom; any thing among you, save Jesus not in demonstration of the Christ, and Him crucified. spirit and power, for that is done And I was with you in weakness, away; that your faith should not and in fear, and in much stand in the power of God, but in trembling. the wisdom of man. And my speech and my preaching was not with enticing words of man's wisdom. but in demonstration of the Spirit and of power: That your faith should not stand in the wisdom of men, but in the power of God.--I. Cor. ii., 1-5.

But we speak the wisdom of But we speak the wisdom of God in a mystery, even the hidden man in a mystery, even the hidden wisdom, which God ordained wisdom, which none but the before the world unto our glory; learned knew; for had others Which none of the princes of known it, they would never have this world knew; for had they been under the necessity of employing known it, they would not have us to tell it to them. crucified the Lord of glory.--I. Cor. ii., 7-8.

{522} THE DOCTRINE OF CHRIST. THE DOCTRINES OF MEN.

But God hath revealed them But God hath revealed nothing unto us by His Spirit; for the unto us by His Spirit; for the Spirit searcheth all things, yea, wisdom and learning of man the deep things of God. search all things; yea, all the deep For what man knoweth the things which are necessary for things of a man, save the spirit us to know. of man which is in him? even For what man knoweth the so the things of God knoweth no things of man, save the spirit of man, but the Spirit of God. man, which is in him? Even so Now we have received not the the things of God knoweth no spirit of the world, but the spirit man by the Spirit of God in these which is of God; that we might days, for it is done away, or it know the things that are freely reveals nothing. given to us of God. Now, we have not received the Which things also we speak, Spirit of God, but the spirit of not in the words which man's wisdom the world, that we might not know teacheth; comparing spiritual for a certainty, but that we might things with spiritual. guess at, or give our opinion of But the natural man receiveth the things of God. not the things of the Spirit of Which things also we speak, not God, for they are foolishness unto in the words which the Holy him, neither can he know them, Ghost teacheth, but which man's because they are spiritually wisdom teacheth, for the inspiration discerned.--I. Cor. ii., 10-14. of the Holy Ghost is done away. But the learned man may receive and understand the things of God by his own wisdom, without the inspiration of the Spirit; for will be so foolish as to believe in visions and revelations in this religious age?

Let no man deceive himself. If Let no man deceive himself. If any man among you seemeth to any man among you seemeth to be wise in the world, let him become be wise in the things of God, let a fool, that he may be wise. him get the wisdom of men, that he may be wise.

For the wisdom of this world For the wisdom of God is foolishness is foolishness with God. For it with the world, for it is is written, he taketh the wise in written, Let us educate young men their own craftiness. for the ministry; and again, Let And again, the Lord knoweth no man preach who has not been the thoughts of the wise, that educated for the purpose; and especially, they are vain. receive no man who Therefore let no man glory in professes to be inspired. men. For all things are yours.--I. Cor. iii., 18-21.

Now concerning spiritual gifts, Now, concerning spiritual gifts, brethren, I would not have you brethren, we would have you entire ignorant.--I. Cor. xii., 1. ignorant, for they are not needed at all in this generation.

{523}THE DOCTRINE OF CHRIST. THE DOCTRINES OF MEN.

But the manifestation of the But the manifestation of the spirit is given to every man to Spirit is given to no man to profit profit withal. at all. For to one is given by the Spirit But to one is given, by the learning the word of wisdom; to another of men, the word of wisdom; the word of knowledge by the and to another the word of knowledge same Spirit. by human learning. To another faith by the same And to another faith, by the Spirit; to another the gift of healing same spirit; but to none the gift by the same Spirit. of healing by the same Spirit. To another the working of miracles; And to none the working of to another prophecy; to miracles, and to none to prophesy, another discerning of spirits; to and to none discerning of spirits, another divers kinds of tongues; and to none to speak with divers to another the interpretation of kinds of tongues, and to none to tongues.--I. Cor. xii., 7-10. interpret tongues.

For as the body is one, and For as the body is composed of hath many members, and all the many sects and parties who are members of that one body, so also is opposed to each other, and have Christ. no gifts, and, being many sects, For by one Spirit are we all are but one body, so also is Antichrist. baptized into one body, whether For by many spirits are we all we are Jews or Gentiles, whether baptized into many bodies, whether we be bond or free; and have we be Catholics or Protestants, been all made to drink into one Presbyterians or Methodists, but Spirit. have all drunk into one spirit, For the body is not one member, even the spirit of the world. but many.--I. Cor., xii., 12-14. For the body is not one sect, but many.

But now hath God set the members But now hath the god (of this every one of them in the world) set the sects and parties body, as it hath pleased him. in the body (of Antichrist) as it And if they were all one member, hath pleased him. where were the body? And if they were all one sect, But now are they many members where were the body? yet but one body.--I. Cor., But now are they many sects, xii., 18-20. yet but one body (even Babylon). Now ye are the body of Christ, Now, ye are the body of Antichrist, and members in particular. and members in particular. And God hath set some in the And man hath set some in the church, first apostles, secondarily Church; first, a hireling Priest; prophets, thirdly teachers, after secondly, a board of officers; that miracles, then gifts of healings, thirdly, tracts; then commentaries, helps, governments, diversities creeds and diversities of opinions; of tongues.--I. Cor., xii., hence societies, and wondrous 27-28. helps.

Blessed are ye, when men shall Woe unto you when men reviled revile you and persecute you, and you, and persecute you, and say

{524}THE DOCTRINE OF CHRIST. THE DOCTRINES OF MEN.

shall say all manner of evil against all manner of evil against you you falsely, for my sake. falsely for Christ's sake. Lament Rejoice and be exceeding glad, ye, and be exceedingly sorrowful for great is your reward in in that hour, for little is your reward heaven; for so persecuted they among men; for so persecute the prophets which were before they the Latter-day Saints. you.--Matt. v., 11-12.

Give to him that asketh thee, Give to him that asketh of thee, and from him that would borrow if he be able to make thee a similar of thee turn not thou away.--Matt. present; and from him that v., 42. would borrow of thee turn not thou away, if he be able to pay thee again with good interest.

Be ye therefore, perfect, even Do not think to be perfect, for as your Father which is in heaven it is impossible to live without sin. is perfect.--Matt. v., 48.

Take heed that ye do not your Take heed that you do your alms before men, to be seen of alms before men, to be seen of them; otherwise ye have no reward them; otherwise you have no reward of your Father which is in nor praise from the children heaven. of men. Therefore when thou doest Therefore, when thou doest thine alms, do not sound a trumpet thine alms, publish it in the Missionary before thee, as the hypocrites Herald, or some other do in the synagogues and in the paper, that you may get praise of streets, that they may have glory the world. Verily I say unto you, of men. Verily I say unto you, You shall have your reward. They have their reward.--Matt. vi., 1-2.

And when thou prayest thou And when thou prayest, be like shall not be as the hypocrites are, the hypocrites in days of old; go for they love to pray standing in before the public and cry mightily, the synagogues and in the corners not expecting to be heard and answered, of the streets, that they may be for that would be miraculous, seen of men. Verily I say unto and miracles have ceased. you, They have their reward.--Matt. vi., 5.

And when thou prayest thou And when thou prayest, be like shall not be as the hypocrites are, the hypocrites in days of old; go for they love to pray standing in before the public and cry mightily, the synagogues and in the corners not expecting to be heard and answered, of the streets, that they may be for that would be miraculous, seen of men. Verily I say unto and miracles have ceased. you, They have their reward.--Matt. vi., 5.

Moreover when ye fast, be not, Moreover, when ye fast, be like as the hypocrites, of a sad the hypocrites, of a sad countenance, countenance; for they disfigure their that ye may appear unto faces that they may appear unto men to fast; so that you may get men to fast. Verily I say unto your reward. you, They have their reward,--Matt. vi., 16.

Lay not up for yourselves Lay up for yourselves abundance treasures upon earth, where moth of treasures on the earth, and rust doth corrupt, and where where moth and rust doth corrupt, thieves break through and steal. and where thieves break

{525}THE DOCTRINE OF CHRIST. THE DOCTRINES OF MEN.

But lay up for yourselves treasures through and steal; for if your in heaven, where neither heart is only in heaven, it is no moth nor rust doth corrupt, and matter how rich you are in this where thieves do not break world; for now it is come to pass through nor steal. that ye cannot serve God and mammon. For where your treasure is, there will your heart be also.--Matt. vi., 19-21.

Therefore all things whatsoever Therefore, all things whatsoever ye would that men should do to men do to you do you even you, do ye even so to them; for so to them; for this is the law and this is the law and the prophets. the practice. Enter ye in at the strait gate; Enter ye in at the wide gate, for wide is the gate and broad is where the multitude go; for it the way that leadeth to destruction, cannot be that all our great and and many there be which learned men are wrong, and nobody go in thereat. right but a few obscure individuals. Because strait is the gate and For the narrow way is not altogether narrow is the way, which leadeth too straight, but only a unto life, and few there be very few travel in it. that find it. Beware of false prophets, which Beware of prophets who come come to you in sheep's clothing, to you with the Word of God; but inwardly they are ravening you may know at once they are wolves. false, without hearing them or Ye shall know them by their examining their fruits; popular fruits. Do men gather grapes of opinion is against them; whereas, thorns, or figs of thistles?--Matt. if they were men of God, vii., 12-16. the people would speak well of Wherefore by their fruits ye them. shall know them. If we are only sure that we Not every one that saith unto have experienced religion, and we me, Lord, Lord, shall enter into pray often, we shall be saved, the kingdom of heaven; but he whether we do the Lord's will or that doeth the will of my Father not; for it mattereth not what which is in heaven.--Matt. vii., system we embrace, whether it 20-21. be right or wrong, if we are only sincere.

And it came to pass, when Jesus And it came to pass that when had ended these sayings, the men had ended these sayings, the people were astonished at His people were pleased with their doctrine. doctrines, for they taught them For he taught them as one having not as men having authority, but authority, and not as the as the scribes. scribes.--Matt. vii., 28-29.

{526}

BAPTISM FOR THE REMISSION OF SINS

The remission of sins is what every sinner desires when he truly believes in God and has repented of every transgression. Faith and repentence do not bring remission, but they must be had before it can be obtained, for they prepare the sinner for this ordinance. But baptism brings remission, or, in other words, it is through baptism that sins are remitted. To prove this, we may turn to the word of God.

John the Baptist was a servant of God, acting under divine revelation, and we read(Mark i. 4, and Luke iii. 3) that he preached "the baptism of repentence for the remission of sins," in the wilderness and all the country about Jordan. While he was preaching this doctrine, Jesus considering it necessary to fulfil all righteousness, came to him and was baptized, thus acknowledging that John was preaching a correct doctrine and baptizing for the right purpose. Now this has been a matter of sacred history for some eighteen hundred years and who is so blind to truth and lost to reason as to assert that baptism is for anything else than for the remission of sins? The passages quoted are a standing rebuke to all such persons.

Jesus called and ordained men to preach His gospel, but just before He left them He commanded them to tarry at Jerusalem till they were endowed with power from on high. They did so, and when they received this power, they convinced a large multitude that Jesus was the Christ, and when their hearers inquired of them what they should do, Peter replied: "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins" (Acts ii. 38). According to this, the inspired apostles taught that baptism was for the remission of sins, after Christ's ascension into heaven.

Paul saw a vision in which he was told to go to a certain place where it should be told him what to do. He went, and there fasted and prayed three days. Then the Lord sent Ananias to him, who said, "Arise, and be baptized and wash away thy sins" (Acts xxii. 16).

Why did not the Lord remit Paul's sins through his fasting and prayer? Because He had established baptism for that {527} purpose, and both small and great must comply if they desire the blessing.

"But," says one, "you astonish me; I was always taught that baptism was an outward sign of an inward grace." That may be, but a true servant of God never taught you so, neither did you learn it from the Bible. You must be baptized and have your sins washed away before you are even prepared for the reception of an "inward grace."

"But," continues the objector, "Peter tells us that baptism 'is not the putting away of the filth of the flesh but the answer of a good conscience towards God.'"

Very good! Ananias did not tell Paul to be baptized and wash away the "filth of the flesh," but to "be baptized and wash away his sins." Peter and John, with the rest of God's servants, did not preach baptism for the "putting away of the filth of the flesh," but for the "remission of sins." When a man is baptized according to the Lord's will, he receives a remission of sins and his conscience is void of offense towards God.

Some object to baptism for the remission of sins because infants are "born in sin" and that would include infant baptism. True, the sin of Adam passed upon all mankind; but Christ took away the sin of the world by taking it upon Himself and atoning for the same upon the cross. Therefore, infants are without sin, and "of such are the kingdom of heaven" (Mark x. 14).

The sins which men should be baptized for are their own individual sins, and not the sin they were born in, for the Savior atoned for that.

Nor is it proper to say that baptism remits a man's sins, for that is the work of the Lord. The "laying on of hands" does not give the Holy Ghost, for it is the "gift of God." The blowing of rams' horns did not throw down the walls of Jericho, it was the power of Jehovah. "Simon saw that through the laying on of the Apostles' hands the Holy Ghost was given" (Acts viii. 18). God works by means, through instruments, and it is through baptism that sins are remitted.

It is repeatedly stated in the scriptures that those only who do the will of God can obtain salvation. That it is the will of God for people to receive the remission of sin, none will deny. That remission of sins is obtained through baptism has been clearly proven. Therefore all who will be saved will have to be baptized for this purpose.

Again, the Bible says, "the Lord Jesus shall be revealed from heaven with His mighty angels, in flaming fire taking {528} vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power" (II Thess. i. 7-9). From this we learn that the Lord will take vengeance on those who obey not the gospel, and punish them with everlasting destruction.

Baptism for the remission of sins is a principle of the gospel, and those who fail to obey it will surely be partakers of the vengeance and punishment mentioned in the foregoing quotation.

The Prophet Elisha pointed out the way for the Syrian leper to be cleansed, namely, to be washed or dipped seven times in Jordan. But he went away in a rage, thinking that the waters of Syria were just as good as those of Jordan; but afterwards, being persuaded by his servants, he obeyed the requirement, and was cleansed. Now, if he had been dipped in any other river, it would have done him no good; or if he had been dipped less than seven times, it would have availed nothing. God had prescribed the means, and they must be complied with to the very letter, or the blessing would not follow. So it is with regard to baptism.

"When Israel were bitten by poisonous serpents, God commanded a brazen serpent to be raised, that whosoever should look upon it should be healed. All the poisoned ones who would not look, considering it non-essential, died in their poison. So likewise, all sinners who will not be baptized, considering it non-essential, will die in their sins, and be damned."[A]

[Footnote A: Apostle Orson Pratt, on "Water Baptism."]

Sufficient has been said to satisfy any reasonable mind on this subject. Every point of scripture touching the object of baptism has been examined, and found that each one proves it to be for the remission of sins. The arguments against this doctrine have also been examined and found utterly groundless.

Let every unbaptized person waste no time, but prepare himself for this ordinance, by repenting of every sin. Then he may seek a properly authorized person to baptize him for the remission of his sins, that they may be remitted, that he may be a fit subject for the Holy Spirit to rest upon, that he may be saved with the redeemed and sanctified of all generations in the Kingdom of God forever--

"While time, or thought, or being lasts, Or immortality endures."

{529}

"GOOD TIDINGS."

OR THE "NEW AND EVERLASTING GOSPEL."

QUESTION.--What is the Gospel?

ANSWER.--There is only one true system of doctrine that can properly be called the Gospel; and that one system is so definite in every point, and so exactly adapted to the situation of sinners, that every person may immediately embrace it wherever it is preached, and by so doing they become saints, or Christians.

The first principle of action required in the Gospel is belief in the name of Jesus Christ, the once crucified and now risen Redeemer.

The second is repentance; which signifies nothing more nor less than the putting away of sins, with humility and meekness before God--feeling sorry for our sins, and a determination to forsake them.

The third is baptism, by immersion in water, in the name of the Father, of the Son and of the Holy Ghost, FOR THE REMISSION OF SINS.

The fourth is the laying on of hands, in the name of Jesus, for the baptism of the Holy Ghost. All who do these things in a proper manner, and under proper authority, are saints; and if they endure to the end they will be saved in the Kingdom of God.

Q.--Are there any conditions in this system which the sinner cannot immediately fulfil, as soon as he understands them?

A.--The sinner can believe that Jesus is the Christ on good testimony. He can turn from his sins, and put them away. He can also go forth, and be immersed in water, in the name of the Lord Jesus.

God will not believe for us; He will not repent for us; He will not be baptized for us; but these things are for us to do; and if we do them, then God has promised to forgive us our sins, and to baptize us with the Holy Ghost; then, certainly we should be the children of God, in the enjoyment of religion.

Q.--Is it of any use for men to pray to the Lord to convert them and give them religion, while they neglect to obey the Gospel?

A.--No. In vain they call Him Lord, Lord, and do not perform the things which He has commanded them. In vain they worship Him, teaching for doctrines the COMMANDMENTS OF MEN. The Lord is praying us to be converted, and we will not, while at the same time we are praying Him to convert us.

Q.--But must not the Lord perform some special work, on His part, more than He has done, in order to convert our souls and make us Christians?

A.--No. The Lord has died for us; He has risen again for us; He has sent His word to us, with servants to administer it; and now He requires us to obey it, and then He has promised to forgive our sins, and to grant us the gift of the Holy Ghost.

Q.--But what! Can every sinner come immediately forward and obey the Gospel when it is {530} preached, and thus become a child of God?

A.--Yes.

Q.--What! All the sinners in this town?

A.--Yes; and all the sinners in England, nay, in all the world. The very moment they obey the Gospel they are free from sin, and are made partakers of the Holy Ghost. If this is not the case, then the word of God is of none effect, and the Gospel never saved a man since the world began, nor ever will; for, if God has sent a message or Gospel into the world which is insufficient to save sinners, and is under the necessity of saving them some other way, independent of that Gospel, then surely He has sent it in vain. But, on the other hand, if He has sent a Gospel which would save one man by obeying its precepts, then surely it would be the power of God unto salvation to all who would believe and obey it.

Q.--If these things are so, what would a minister of the Gospel say if he were to be present at some of the religious excitements which are got up in modern times, and were to see persons bowed down at the penitent forms, trying to "get religion" in that?

A.--He would say, as Ananias said to Saul of Tarsus, "Why tarryest thou? Arise and be baptized, and wash away thy sins, calling upon the name of the Lord."

Q.--But what would he say if they should refuse to comply with the requisition, and should continue praying?

A.--He would say, "Why do you call Lord, Lord, and do not perform the things he has said?" "In vain you worship him, teaching for doctrines the commandments of men."

Q.--But would they not "get religion in that way?"

A.--No. They might pray as long and as loud as the four hundred prophets of Baal did, but with as little effect.

Q.--But did not the Apostle say to the jailer and his household, that they should be saved if they would believe on the Lord Jesus Christ, without obeying the Gospel?

A.--No. He spake unto them the word of the Lord.

Q.--What word of the Lord did he speak unto them?

A.--The word of repentance and baptism for remission of sins; as is evident from the fact of their attending to baptism the same hour.

Q.--What would have been the situation of the jailer and his household if they had believed on the Lord Jesus Christ, and had not obeyed the Gospel?

A.--They would have been under much more condemnation than they were before.

Q.--But was not Saul of Tarsus, while on his way to Damascus, converted and made a Christian by a special work of God?

A.--No. He was only convinced or convicted that Jesus was the Christ; but his being a saint (or Christian) depended on his going to Damascus, and obeying the Gospel baptism.

Q.--What would have been his situation if he had continued to believe in Christ, and had not gone to Damascus and obeyed the Gospel?

A.--He would never have "got religion" to this day, but would have been worse than he was before.

-Q.-Did not the Apostle say to the people of old, that, if they would confess with their mouth the Lord Jesus Christ, and would believe in their hearts that God had raised him from the dead, they should be saved?

A.--Yes. But he was writing to the Church of God, whose members had already obeyed the Gospel, and had been planted together {531} in the likeness of his death; being buried with him by baptism, and having risen again to newness of life, he was encouraging them to continue in the belief and confession of his name.

Q.--But did not the Apostle thank God that he had not baptized many of the Corinthians?

A.--Yes. But the reason was, lest they should say he had baptized in his own name.

Q.--But did he not say, that he was not sent to baptize, but to preach the Gospel?

A.--Yes. But others were sent to water those whom he planted. He, as a wise master-builder, laid the foundation by preaching the word, and others attended to the other part of the work, and thus builded thereon.

Q.--Did not Cornelius and his friends receive the Holy Ghost before they were baptized?

A.--Yes. But it was to convince the Jews that they (the Gentiles) had part in the Gospel as well as the Israelites.

Q.--Would Cornelius and his friends have been saved, after all they had received, if they had refused baptism?

A.--No. For Peter was sent to tell them words whereby they should be saved, and part of these words were, that they should be baptized; and, if they had refused to comply with this message, they would have been worse than those who had never known the way of truth.

Q.--Was not the thief on the cross saved without baptism?

A.--If he was, it was because he had no opportunity to obey; and, therefore, was not saved through a Gospel ministration, but was included in the same mercy as the heathens, who have never had the offer of the Gospel, and therefore, are under no condemnation for not obeying it.

Q.--Would the thief on the cross have been saved if he had lived to hear the Gospel, and had opportunity to obey it, and refused?

A.--No. The Gospel condemns all who do not obey it. It is a savior of life unto life, or of death unto death, to all who are privileged to hear it.

Q.--Is there, then, no other Gospel but faith in Jesus Christ, repentance towards God, and immersion in water FOR THE REMISSION OF SINS, with the laying on of hands in the name of Jesus for the baptism of the Holy Ghost?

A.--No. The people who are without this order of things are strangers to the GOSPEL, notwithstanding all the morality, sincerity, and piety they may possess.

Q.--What! Are all the professed ministers of the Gospel, who have not obeyed and taught that particular form of doctrine without the Gospel, the same as the heathen--and all their hearers, too?

A.--Yes. Unless we make this difference, that, having the Bible and some idea of Jesus Christ, they have been benefited in a moral point of view, although they have not understood the Gospel.

Q.--Are all the ministers and professors of religion, in this age of the world, under obligation to obey that Gospel, in order to be saved in the Kingdom of God?

A.--Yes. "Except a man be born of WATER and of the SPIRIT, he cannot enter into the Kingdom of God." How then can he be saved in it?

Q.--What has Christ said of those who would come into the sheep-fold by climbing up some other way besides the door?

A.--He has pronounced them thieves and robbers.

Q.--At Christ's second coming, what will become of all those ministers and professors, and others who do not obey the Gospel?

A.--"He will come in flaming {532} fire, taking vengeance on all those who know not God, AND OBEY NOT THE GOSPEL OF OUR LORD JESUS CHRIST."

Q.--How comes it that the Christian world (so called) have been so long without the Gospel in its fulness?

A.--In fulfilment of the word of prophecy, spoken by the prophet Daniel and by the revelator John, "THEY HAVE MADE WAR WITH THE SAINTS, AND OVERCOME THEM;" and in fulfilment of Paul to Timothy, "They have HEAPED TO THEMSELVES TEACHERS, having ITCHING ears; and these have turned their ears from the TRUTH, and they are turned unto fables, and they will not endure SOUND DOCTRINE."

Q.-How came the Latter-day Saints to understand this Gospel, and to be instruments in restoring it among mankind?

A.--Not for any worth or wisdom that was in them more than others; but because the time had come for this Gospel of the Kingdom to be again restored to the inhabitants of the earth, and to be preached to all nations preparatory to the second coming of Messiah. Therefore the Lord sent forth an Holy Angel to commit the authority of this ministry again unto man, and this in fulfilment of the promises recorded by the ancient prophets and apostles.

Q.--Is it not uncharitable to consider the Christian world all wrong, except such as obey the fulness of the Gospel? and still more so to tell them of it?

A.--No. The man who tells his generation the truth, according to the "law and the testimony," is more charitable to them than ten thousand men who cry, Peace and safety, and prophesy smooth things, when sudden destruction is near at hand.

Q.--But, what will become of all the people who have lived and died since the Gospel was perverted and before it was restored again?

A.--They will be judged according to their works, and according to the light which they enjoyed in their day; and, no doubt many of them will rise up in judgment against this generation, and condemn it; for, had they enjoyed the privileges which we enjoy, they would, no doubt, have gladly embraced the truth in all its fulness. They desired to see the latter-day glory, but died without the sight.--P. P. Pratt.

"Attempts to promote universal peace have failed. The world has had a fair trial for six thousands years; the Lord will try the seventh thousand Himself."

--Joseph Smith, The Prophet.

{533}

A PLEA FOR MODERN REVELATION.

BY ORSON PRATT.

We now appeal to the honesty, good sense and learning of all good moral men, to testify their convictions in regard to the insufficiency of their rules of faith. Is there a man among you who has candidly examined the present confused, divided, distracted state of all Christendom, who is not thoroughly convinced that something is radically wrong? Many of you, no doubt, have in your serious reflecting moments, looked upon the bewildered, blind, cold, formal, powerless systems with which you were surrounded with feelings of sorrow and disgust. You have wished to know the truth, but, alas, wherever you have turned your investigations, darkness and uncertainty have stared you in the face. The voices of several hundred jarring, contending, soul-sickening sects were constantly sounding in your ears; each one professing to be built upon the Bible, and yet each one differing from all the rest. Under this confused state of things you have, peradventure, involuntarily exclaimed: can the Bible be the word of God! Would God reveal a system of religion expressed in such indefinite terms that a thousand different religions should grow out of it? Has God revealed the great system of salvation in such vague, uncertain language on purpose to delight Himself with the quarrels and contentions of His creatures in relation to it? Would God think so much of fallen men, that He would give His only Begotten Son to die for them, and then reveal His doctrine to them in language altogether ambiguous and uncertain? Such questions, doubtless, have passed through the mind of many a religiously-inclined person. Millions have been sensible of the midnight darkness, but have not known the true cause; they have acknowledged that they could not understand a very great proportion of the Bible, yet they have believed it to be the word of God; they have wondered that the Bible should be their only rule of faith, and yet so few be able to understand it alike. Many seeing the contradiction, and vagueness, and the uncertainty {534} of all modern religions, professing to have emanated from the same God, have been so disgusted that they have renounced the Bible as a fable invented by priestcraft; others fearing to do this, have poured over the whole libraries of uninspired commentaries, seeking after the true meaning of that which they believe God has revealed; and at last, finding the learned commentators as widely disagreed as the sects themselves, they have concluded that the Bible is a great mystery and that God did not intend to have it understood when He revealed it. Others, still, have a little more perseverance, and believing that God would not send a revelation which He did not wish the people to understand, have with great diligence collected vast numbers of the most ancient Greek and Hebrew manuscripts of the sacred books, but here they find themselves utterly confounded; these ancient manuscripts, which they had hoped would reveal the truth, are perverted and corrupted in almost every text, so that they find "an incredible number of different readings" on every page and almost every sentence. From this heterogeneous mass of contradictory manuscripts they give an English translation, and call it the Bible; thus leaving millions to guess out the true meaning, and quarrel and contend with each other because they do not guess alike.

The true cause of all the divisions which distract modern Christendom is the want of inspired apostles and prophets: they, through wickedness and apostasy, lost the key of revelation some seventeen centuries ago, since which time they have been altogether unable to open the door of knowledge. Satan has taken the advantage of their dark and benighted condition, and robbed the world of a great number of sacred books, corrupting those few that remained to such a degree that he has got the whole of Christendom quarreling about their true meaning. This pleases him: he cares not how much they contend and fight about religion, as long as he knows that their religion is false; neither does he care how much they are united about religion, as long as he knows that it is not of the right kind. He can tolerate, and, indeed, help his reverend ministers to promulgate all kinds of religion, except that which has true revelators and prophets in it: no other kind of religion displeases him. But for a prophet or revelator to establish a religion on the earth, is more than he can quietly put up with; it strikes a death blow to all that he has been doing since the great apostasy. He is exceedingly frightened, lest some of the old lost books of the ancient prophets {535} and apostles should be again revealed. He is also raving mad, lest the books of the Old and New Testaments should be revealed again anew in their purity as at first--lest every point of Christ's doctrine should be again revealed in such plain, definite and positive language, that no two persons could possibly disagree upon it. This would be exceedingly dangerous to his kingdom; no wonder, then, that he should be full of wrath. But the sincere, honest, humble seeker after truth must have the privilege of finding it, and that, too, in the greatest of plainness, before the overthrow of all nations, that they, by embracing it, may escape the judgments of great Babylon. Yes! the day is come and the time is at hand when all nations are to hear the word of the Lord by the mouth of His chosen apostles and prophets to whom He hath restored the key of revelation for the last time, and for the dispensation of the fullness of times, that all things may be prepared and sealed unto the end of all things, against the day of rest for the meek of the earth.

"Nothing but a sterling desire to do the will of God will cause men to endure the contumely and reproach of their fellowmen and associate themselves with the people denominated Latter-day Saints or 'Mormons.'"

--John Taylor.

"The Lord never did and never will send an angel to anybody merely to gratify the desire of that individual to see an angel."

--Wilford Woodruff.

{536}

THE "UNKNOWN GOD" REVEALED.

A REPLY TO A GEORGIA EDITOR'S URGENT APPEAL FOR A Restoration OF THE "OLD TIME" FAITH IN A PERSONAL AND KNOWN GOD.

BEN E. RICH.

To the Editor of the Atlanta News:

DEAR SIR:--In a recent edition of your publication we observed the following able editorial, which we copy verbatim:

OUR MODERN ALTARS "TO THE UNKNOWN GOD."

"As I passed by and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD."--St. Paul at Athens.

It is a painful and confusing thing to the Christian investigator to be convinced, as he must be, by the fact that millions of conventionally good people in our land, as in all civilized countries, are kneeling "To the Unknown God."

One cannot say how many professed Christians really have a conscious knowledge of the God whom they reverence and whose Son they believe Jesus, the Christ, to be. But one may know without much inquiry that very few of our Christian churchmen have what we may be allowed to call "a working knowledge of God." In other words, they have no definite mental or spiritual conception of the Personality of God. They attribute to Him in a somewhat nebulous way certain characteristics in perfection, such as eternity, holiness, truth, love, mercy, patience, wisdom and power. But why and how these things constitute Personality and obtain manifestation in human affairs, is a riddle more profound that a Delphian oracle or a shadow interrogation point on the face of the Sphinx.

They have simply apprehended that "there must be a God," somewhat as the French cynic said, if none had ever been revealed Man would have invented one from necessity. They have been trained from infancy to think of an awful God and finally, by the religious impulse that always comes to a man strongly at some point in his sentient career, they have professed a binding faith in that God--but still He remains practically and consciously "The Unknown God."

It is one of the most strenuous tasks of modern preaching to secure the serious, studious attention of men and women to the plain {537} correspondence between the Scriptural revelations of God the Father with the known attributes and actions of Christ the Son.

Preachers themselves preach "The Unknown God" because they have not acquired the spiritual discernment to be satisfied that if Christ was "the express image of the Father," then, logically and indisputably "God was in Christ revealing Himself to the world." All through the labors of the apostles in the first age of the church runs the ceaseless insistence that men should not differentiate between the characters of God and Christ, but believe in Christ as an absolute manifestation of God in the flesh. If modern preachers would dwell upon that mighty truth with the same persistence the earth would soon be aflame with the knowledge and the love of God, and Christ would become the true Lord of millions who now do Him only lip service and of millions more who would suddenly see in Him "the fulness of the Godhead bodily."

It is scarcely to be wondered over that gold, society, pleasure, pride and gilded sin in myriad forms can so easily persuade and pervert so many in the modern Christian world, when we realize that they live in so great a fog of ignorance concerning the God whom they perfunctorily profess to believe in and acknowledge they ought to obey in all truth, righteousness and holy conversation.

We need in Atlanta--we need in Georgia--we need in America--the old time faith in a personal and known God, who is our Father in heaven, who has given us His Son for a Savior. A revival of the knowledge of God in Christ Jesus will level forever, in and out of the churches, countless thousands of altars "To the Unknown God."

Your appeal for the restoration of "the old time faith in a personal and known God" impels us to respond to your editorial by offering you the very faith for which you so earnestly contend. Your exposition of the personalities, character and attributes of God is true, and your evidence is conclusive and invulnerable. There is no argument to offer in rebuttal, and preachers of so-called Christendom will look in vain for one iota of proof to support the contrary. Their inconsistent, not to say ridiculous, doctrine that God is "incomprehensible without body, parts or passions," in the light of all sound reason and prophetic testimony, must stand alone a self-evident fact of the uninspired source from which it sprang. The "unknown God" whom modern Christians do ignorantly worship, in times past revealed His mind and will to His children upon the earth. And, not only did He manifest Himself in revelation, but in actual person did He converse face to face with certain of His chosen representatives. Between Heaven and earth the channel of communication was constantly open, excepting only, when, through disobedience and transgression men cut themselves off from this privilege of divine favor. God's people expected these manifestations of His kindness. To be led by an inspired man--a prophet of the Almighty--and to receive through him counsel and law, with the seal of {538} divine authority "Thus saith the Lord" attached thereto, was as natural to them as it was to live, because to them, their Father in Heaven was a living, active, comprehensive personal Being. This was a part of the "old time" Faith.

In the meridian of time, Jesus Christ the Son of God, established His Church among men; and when His labors were ended and He returned unto His Father, He left His disciples in possession of the Holy Ghost which was "to guide them into all truth," "bring things past to their remembrance," and to reveal unto them the things of the future; in fact, this messenger was, in the absence of Christ in person, the medium through which God made known His will unto His children upon the earth. No argument is needed to convince any one of the fact that the disciples did enjoy the operations of that Spirit, for the whole New Testament is, in and of itself, proof positive and conclusive, of the literal fulfillment of that promise. One of the "gifts" of the Holy Ghost is prophecy, and upon whomsoever the Lord desired, He conferred this gift, and hence prophets were found in His church. And especially did those at the head enjoy this manifestation because they were God's mouthpieces, and it belonged particularly to their office and calling. The enjoyment of the actual companionship of the Holy Ghost then, together with its perceptible workings, were also parts of that "old time" Faith.

Again: At the head of His Church, Jesus placed a quorum of Twelve Apostles, Peter, James and John standing chief among them. "Ye have not chosen me," said He, "but I have chosen you and ordained you." He called and ordained also, Seventies, Elders, Priests, Teachers, and Deacons to fill certain positions in His Church, all of whom Paul says God himself placed therein in order that He, through them, might edify and perfect the Saints and also to protect them from being tossed to and fro by every wind of doctrine taught by man; and further, that He might accomplish the work of the ministry. These officers, according to the same author's authoritative testimony were to remain in the Church until the world should come to a unity of the Faith and to a perfect knowledge of God. To have in their midsts these divinely called and inspired men bearing authority direct from God, was another part of the "old time" Faith of the Saints. No word from God has ever been recorded that these offices and callings were unnecessary and useless creations in His Church organization, or that they were in time to be done away and destroyed. All Scripture proves the contrary most clearly {539} and most emphatically. Furthermore, such a contention simply reduces the solemn and deliberate acts of Jehovah to mere folly and idle child's play, and destroys the confidence and faith of man in Him as a Being possessed of that infinite intelligence and wisdom attributed to Him. God placed these officers in the Church, and no one but God can legally remove them. But they have been removed. Their offices have been destroyed. Yes, but unauthorized man and not God is responsible! The modern Christian doctrine advocating the uselessness and nonessentiality of the Apostles and Prophets and other inspired men of God as were formerly set in the Church of Christ, is a companion inconsistency with that of a bodiless, passionless God, and also owes its existence to modern unauthorized and uninspired man. Certainly it was not a part of the "old time" Faith.

Another thing: The men whom Jesus called into His ministry, were sent out "two by two" to preach the Gospel, "without purse or scrip." Taxed pews, contribution boxes, and salaried preachers were unknown among them. These things belong to the modern "profession" of the popular Christian ministry and had nothing whatever to do with the "old time" "calling" of God unto His work. To be sure, the Church had a system of revenue by which the poor were supported and the necessary expenses of maintaining the organization were met, but this was known as the "law of tithing," of which not one penny went to pay a preacher. This custom and practice is another invention of man, ingeniously applied in merchandising a man-made gospel by a self-called clergy, and that, too, in bold contradiction of Holy Writ, which unmistakably declares it to be entirely foreign to the "old time" Faith.

Furthermore: The Gospel, as Jesus and His disciples taught it, embraced four fundamental principles, namely: faith, repentance, baptism by immersion "for the remission of sins," and "the laying on of hands" for the "gift of the Holy Ghost." The faith here spoken of constituted more than a dormant or passive belief. It went further than mere mental assent, and embodied deeds of righteousness. He that had faith was stirred to repentance from his evil ways. That is, he ceased to commit forbidden practices, and instead performed such acts of righteousness as the Gospel required. One of these requirements was to be baptized in water for the remission of sin. The claim that this ordinance was not essential is disproved, not only by the teachings of the Savior and His disciples, but also by their practices. Jesus Himself {540} set the example, and afterwards commanded His disciples to preach in all the world the Gospel, "baptizing them (who believed) in the name of the Father, the Son, and the Holy Ghost," and also declaring that those who would not believe and be baptized "should be dammed." This is not strange at all, when we fully realize that baptism is "the counsel of God," and that it was the preceding step requisite to the companionship of the Holy Ghost which was given "by the laying on of hands."

Paul declared to the Hebrew Saints that these four principles and ordinances were "the doctrine of Christ," and John writes that "whosoever transgresseth and abideth not in the doctrine of Christ hath not God. He that abideth in the doctrine of Christ he hath both the Father and the Son." To the consistent mind there should be not the least shadow of doubt as to the fact that the doctrines here laid down belonged to and were an essential part of the "old time" Faith.

But this is not all. There was a power, an active perceptible force of divine origin, which, through the faith of the Saints, manifested itself in speaking in and interpretation of tongues, prophecy, and healing of the sick. These manifestations were the "gifts of the Holy Ghost." Jesus called them "signs," and promised that they should "follow them that believe," the literal fulfillment of which is attested by one continuous stream of examples running all through the New Testament times. God placed them in the Church anciently; the Saints then enjoyed them; and nowhere has He ordered them to be withdrawn or announced that they should cease. However, they are not to be found in so-called Christian churches today, and what more, without one word of Scriptural support, the preachers of modern times maintain that they are superfluous and are no longer needed. Superfluous? Why? No longer needed? Why? Simply because they are not manifest among them, and that this kind of doctrine in a measure explains away the reason for their absence; besides, it conforms best to their man-conceived idea of a god without body, parts or passions. They get from their god exactly what he is capable of giving them--absolutely nothing. To be sure such a being could not speak. He has no mouth. He could not hear, for he has no ears. He could not hate or love, because he has no passions. Summed right down to the actual thing which the definition conveys, the only conclusion is that such a god is no god at all. And since this is the subject of their worship, it isn't unnatural or unreasonable that he or it, or {541} whatever name by which the nonentity might be designated, bestows no signs or gifts upon its worshipers because it is manifestly powerless to act. But one thing sure and certain, these very "gifts" and "signs" were a part of the "old time" Faith. They were the blessings of a Heavenly Father poured out upon those of His children who obeyed the Gospel of His Son Jesus Christ. They came from the God of Abraham, Isaac and Jacob; the same who conversed with our father Adam in the Garden of Eden; the same whose voice at sundry times was heard, and whose person--but not in His mortal consuming glory--on many occasions was seen by nearly all of the prophets spoken of in Holy Writ; the same whose express image, character and personality were duplicated in the person of His Only Begotten Son in the flesh--Jesus Christ, the Savior of the world!

This, kind sir, sets forth in brief, the component parts of the "old time" Faith of the ancients, only one principle of which was contended for in your able editorial copied above. This very faith, we are pleased to declare unto you, is now upon the earth. That same "personal and known God who is our Father in Heaven," in company with His Son Jesus Christ, together in person, visited this earth and conversed face to face with one whom they chose to represent them among men. They gave him authority to act in their names; revealed unto him every principle of the Gospel necessary to man's salvation, and instructed him how to re-establish their Church in the world; and as a startling and invincible testimony of the truth of these things, that Church stands today just as complete in structure, in doctrine and in practice as was the Church organized on the same principle--revelation--in Jerusalem nearly two thousand years ago. That Church is the Church of Jesus Christ of Latter Day Saints, and that man, whom the courts of heaven honored by making him the instrument of restoration, was Joseph Smith, the latter day prophet of the true and the living God!

Atlanta, your honor, has not been totally lacking in information upon these matters, because both upon her streets and within several of her humble halls, modern Elders and Seventies, clothed with that same authority possessed by their brethren anciently, have defended the personality of our Father. And this also have they done throughout the whole civilized world. But like their companion missionaries of former times, they have been hated and despised, persecuted and mobbed; and in several instances have they, too, been {542} murdered in cold blood for the Truth, the name of your own fair state sharing this unholy record in common with others in this nation. Modern sanctimonious "High Priests," under the appellation of Christian ministers, like men of their own stripe in olden times, have been the ring leaders in creating this prejudice in the minds of the people, and they are responsible for the war of persecution that has raged and which does now rage relentlessly against the work of God; and should the Master Himself visit the earth today He, beyond all question, would rebuke these modern Scribes, Pharisees and hypocrites in the same language reported by Matthew in his twenty-third chapter.

The religious Jews, in the days of Jesus, ridiculed and hated the religion of God brought unto them, and the so-called religious Christian world of today stands exactly in the same position. It took a brave heart, an independent spirit and a firm reliance in Jehovah to embrace an unpopular truth then and become united with the despised Nazarene, and it requires the same characteristics today to become associated with the Church of God established in this day through the instrumentality of the latter day prophet who received his authority from that same Nazarene.

In conclusion: We offer you the "old time" Faith which has been restored to the earth, with all the principles, gifts, powers and authority of ancient times. It holds out to you the opportunity to be established upon a firm and complete understanding of that "personal and known God who is our Father in Heaven and who has given us His Son for a Savior." And what more, we ask you candidly, and earnestly, to aid us in this revival of the "old time" Faith, that throughout all the universe may be restored a perfect knowledge of God and of His Son Jesus Christ, that henceforth and forever may be lowered, both in and out of the churches, the countless thousands of altars erected to the "unknown God."

{543}

A GOSPEL LETTER.

WRITTEN BY SISTER LUCY MACK SMITH, THE MOTHER OF THE PROPHET JOSEPH SMITH.

The following very interesting and earnest gospel letter written by Lucy Mack Smith, mother of the Prophet Joseph, to her brother, Solomon Mack and his wife, was presented to President Joseph F. Smith by Mrs. Candace Mack Barker, of Keene, N. H., a granddaughter of Solomon Mack, to whom the letter is addressed. Mrs. Barker stated that it was her desire to place the letter in the hands of those who would appreciate its contents and preserve it as she felt it properly deserved. Readers will agree that the lady made the very wisest selection in choosing President Smith as the holder of this important relic. It is with untold pleasure that we are privileged to present this beautiful sermon which was written so soon after the organization of the Church by one of the greatest and noblest mothers that ever lived, whose life of continued toil and tribulation was spent so constantly in the humble endeavor to help establish the everlasting Gospel revealed from God through her prophet son. Her brother Solomon became a faithful member of the Church, and remained so until the end of his mortal life:

Waterloo, January 6, 1831.

Dear Brother and Sister:

Although we are at a great distance from each other and have not had the pleasure of seeing each other for many years, yet I feel a great anxiety in your welfare, and especially for the welfare of your souls; and you yourselves must know that it is a thing of greatest importance to be prepared to meet our God in peace, for it is not long before He is to make His appearance on the earth with all the hosts of heaven to take vengeance on the wicked and they that know not God. By searching the prophecies contained in the Old Testament we find it there prophesied that God will set His hand the second time to recover His people the house of Israel. He has now commenced this work; He hath sent forth a revelation in these last days, and this revelation is called the Book of Mormon. It contains the fullness of the Gospel to the Gentiles, and is sent forth to show unto the remnant of the house of Israel what great things God hath done for their fathers that they may know of the covenants of the Lord and that they are not cast off forever; and also of the convincing of both Jew and Gentile that Jesus is the Christ, the Eternal God and manifests Himself unto all nations. It also contains the history of a people which were led out of Jerusalem {544} six hundred years before the coming of Christ in the flesh. God seeing the wickedness of the inhabitants of Jerusalem, He sent out a prophet named Lehi and commanded him to declare unto the people that unless they repented of their sins that the city would be destroyed, but they would not hear him, but sought to take away his life, therefore the Lord commanded him to take his family, together with another man named Ishmael, and his family, and flee out of the city, and they were led by the hand of the Lord on to this continent and they became very numerous and were a people highly favored of the Lord; but there arose contentions among them and the more wicked part of them being led by one of the sons of Lehi named Laman, arose up in rebellion against their brethren, and would not keep the commandments of God, therefore He sent a curse upon them, and caused a dark skin to come over them, and from Laman our Indians have descended. The more righteous part of them were led by another of the sons of Lehi named Nephi, he being a prophet of the Lord. I cannot give you much of an insight into these things, but I write this that when you have an opportunity of receiving one of the books that you may not reject (it) for God has pronounced a curse upon all who have a chance to receive it and will not, for by it they will be judged at the last day.

There are many in these parts who profess to know God and to be His humble followers, but when this thing is offered them they say we have Bible enough and want no more; but such are in the gall of bitterness and in the bonds of iniquity and understand not the Bible which they love, for all the holy prophets spoke plainly of the gathering of the house of Israel and of the coming forth of this work, and God says He will give us line upon line, precept upon precept, here a little and there a little; there are more nations than one, and if God would not reveal Himself alike unto all nations He would be partial. We need not suppose that we have all His words in our Bible, neither need we think that because He has spoken once He cannot speak again.

Perhaps you will inquire how this revelation came forth. It has been hid up in the earth fourteen hundred years, and was placed there by Moroni, one of the Nephites; it was engraven upon plates which have the appearance of gold. He being a prophet of the Lord, and seeing the wickedness of the people and knowing that they must be destroyed, and also knowing that if the plates fell into the hands of the Lamanites that they would destroy them, for they sought to destroy all sacred writings, therefore he hid them up in the earth, having obtained a promise of the Lord that they should come forth in His own due time unto the world; and I feel to thank my God that He hath spared my life to see this day.

Joseph, after repenting of his sins and humbling himself before God, was visited by an holy angel whose countenance was as lightning and whose garments were white above all whiteness, who gave unto him commandments which inspired him from on high; and who gave unto him, by the means of which was before prepared, that he should translate this book. And by reading this our eyes are opened that we can see the situation in which the world now stands; that the eyes of the whole world are blinded; that the churches have all become corrupted, yea every church upon the face of the earth; that the Gospel of Christ is nowhere preached. This is the situation which the world is now in, and you can judge for yourselves if we did not need something more than the wisdom of man to show us the right way.

{545} God, seeing our situation, had compassion upon us, and has sent us this revelation that the stumbling block might be removed, that whosoever would might enter. He now established His Church upon the earth as it was in the days of the Apostles. He has now made a new and everlasting covenant, and all that will hear His voice and enter, He says they shall be gathered together into a land of promise, and He Himself will come and reign on earth with them a thousand years. He is now sending forth His servants to prune His vineyard for the last time, and woe be unto them that will not hear them. There are many who think hard when we tell them that the churches have all become corrupted, but the Lord hath spoken it, and who can deny His words? They are all lifted up in the pride of their hearts and think more of adorning their fine sanctuaries than they do of the poor and needy. The priests are going about preaching for money, and teaching false doctrines and leading men down to destruction by crying peace, peace, when the Lord Himself hath not spoken it.

When our Savior was upon the earth He sent forth His disciples and commanded them to preach His Gospel, and these signs He said should follow them that believed; in My name they shall do many wonderful works; they shall cast out devils; they shall take up serpents, and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick and they shall recover. Now where can we find these signs following them that call themselves preachers of the Gospel, and why do they not follow? It surely must be because they do not believe and do not teach the true doctrine of Christ, for God is the same yesterday, today and forever, and changeth not.

We read that at the day of Pentecost people being pricked in their hearts began to cry, saying, "Men and brethren, what shall we do?" and Peter being filled with the Holy Ghost, stood up and said, "Repent and be baptized every one of you in the name of Jesus Christ for the remission of your sins and ye shall receive the Holy Ghost." Now this promise was not to them alone for he goes on to say, this "promise is unto you and to your children, and to all that are afar off, even as many as the Lord our God shall call;" therefore the promise extends unto us if we will obey His commands. Peter did not tell them to go away and mourn over their sins weeks and months, and receive a remission of them and then come and be baptized, but he told them first to repent and be baptized, and the promise was that they should receive a remission of their sins and the gift of the Holy Ghost; and this is the Gospel of Christ, and His Church is established in this place and also in Ohio; there have been three hundred added to the Church in Ohio within a few weeks, and there are some added to this Church almost daily. The work is spreading very fast.

I must now close my letter by entreating you as one that feels for your souls to seek an interest in Christ, and when you have an opportunity to receive this work do not reject it, but read it and examine for yourselves. I will now bid you farewell, and I want some of you to come here or write immediately, for we expect to go away to the Ohio early in the spring. If you write this winter you may direct your letters to Waterloo, Seneca county. I want you to think seriously of these things, for they are the truths of the living God.

Please to accept this from your sister, LUCY SMITH.

To Solomon Mack, Gilsum. N. H.

{546}

THE RESTORATION OF THE EVERLASTING GOSPEL.

BY ELDER GEORGE TEASDALE.

WHAT is "Mormonism?" and, What is the object of the "Mormon" Elders preaching in the Indian Territory? are questions that are doubtless asked many times. We propose, with your kind attention, to answer these questions, and we ask your prayerful consideration of the same. In the year 1820 there lived in Manchester, Ontario (now Wayne) County, in the State of New York, a young man named JOSEPH SMITH, who received a remarkable vision. There had been a religious revival in the neighborhood where he resided, which had caused him much reflection to know which of the sects to join, as the Baptists, Methodists, and Presbyterians had all taken part in the revival, and when it was over the different ministers all claimed the converts, which made much confusion and bitter feeling. As Joseph was reading the Bible one day, a passage of Scripture, found in the first chapter and fifth verse of James' epistle, which reads, "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him," had a powerful influence over him. To use his own words: "Never did any passage of Scripture come with more power to the heart of man than this did at this time to mine. It seemed to enter with great force into every feeling of my heart. I reflected on it again and again, knowing that if any person needed wisdom I did." At last Joseph determined to ask of God. The principle of Faith was now operating upon his mind, and he determined to ask the Eternal Father which of all the sects was right.

It was the morning of a beautiful clear day, early in the spring of eighteen hundred and twenty. He went alone to a retired spot, kneeled down, and began to offer up the desires of his heart. He had scarcely done so, when he was seized {547} upon by some invisible power that seemed to bind his tongue so that he could not speak, and which almost overcame him. He was about to give up, but exercising all his power calling upon God, in his heart, to deliver him, he saw a pillar of light exactly above his head, above the brightness of the sun. When the light rested upon him, he was delivered from the power of his unseen enemy, and he saw two glorious personages, whose brightness and glory it is impossible to describe, standing above him in the air; one of them spake unto him, calling him by name, and pointing to the other said, THIS IS MY BELOVED SON, HEAR HIM. Joseph asked this other personage which of all the sects was right and which he should join, and was answered that he should join none of them, for they were all wrong. This personage said, "They draw near to me with their lips, but their hearts are far from me; they teach for doctrine the commandments of man, having a form of godliness, but they deny the power thereof;" and also gave him some other information. When Joseph came to himself again, he was lying on his back, looking up into heaven.

Some few days after he had this remarkable vision, he happened to be in company with one of the Methodist preachers, and he told him the vision he had seen. The preacher became very angry, told Joseph it was all of the devil, that there were no such things as visions or revelations in these days; that such things had ceased with the Apostles. Joseph soon found that telling the vision excited a great deal of prejudice against him amongst professors of religion, and was the cause of much persecution. Thus commenced the persecutions of the Latter-day Saints, called "Mormons." The men who "taught for doctrine the commandments of man" commenced lying about and misrepresenting an obscure boy, because he had truthfully said he had seen a vision and he knew it. He also had learned that the testimony of the Apostle James was true. This we would also do well to give heed to, for we all lack wisdom and should be encouraged to ask of God, so that we may not be led astray by false teachers, but have the Spirit of Truth to guide and lead us into all truth.

About three years after receiving this remarkable vision he received a visitation from a messenger from heaven. This personage informed him his name was Moroni. He had on a robe of the most exquisite whiteness; his whole person was glorious beyond description, and his countenance truly like lightning. He told Joseph God had a work for him to do, and that his name should be had for good and evil amongst {548} all nations. Moroni, the angel, told him there was a book that had been hid up in the earth, written upon gold plates, giving an account of the inhabitants who formerly lived upon this continent, and the source from when they sprang; also, that the fulness of the everlasting Gospel was contained in this record, as delivered by Jesus Christ to the ancient inhabitants, the fathers of the American Indians, and the "other sheep" spoken of by the Savior, in the tenth chapter of John and the sixteenth verse, "Other sheep I have, which are not of this fold; them also I must bring, and they shall hear my voice." Moroni quoted several prophecies of the Old Testament Prophets, that were about to be fulfilled, he said, concerning the destruction of the wicked and the second coming of the Messiah, etc.; and also told him that many judgments were coming on the earth with great desolations by famine, sword and pestilence, in this generation. With the plates that were hid up there were two stones in silver bows (and these stones, fastened to a breastplate, constituted what is called the Urim and Thummim), and the possession and use of these stones were what constituted Seers in ancient or former times, and that God had prepared them for the purpose of translating the record. Following the instructions of this messenger, who was one of the Prophets, and who had hid up this record, Joseph translated the plates by the power of God.

Three men were chosen special witnesses, to whom the angel showed the plates. Their names were Oliver Cowdery, David Whitmer, and Martin Harris. They declare "that an angel of God came down from heaven, and he brought and laid before our eyes, and we beheld and saw the plates, and the engravings thereon;" they also heard the voice of the Lord declare the record had been translated by the power of God. It is called the Book of Mormon. Mormon, who was the father of Moroni, made an abridgment of the ancient records, and it is that abridgment that we now have in the Book of Mormon. It is from this Prophet's name that the Gentile or unbelieving nations have called the people who believe in this book "Mormons," or anything to do with the people who thus believe, "Mormonism;" and they have very much belied them. But it does not matter what unbelievers say, or how much the people may be misrepresented by wicked men, the facts exist--Mormon made an abridgment of the history of his people on gold plates, and JOSEPH SMITH, the Prophet-martyr of the nineteenth century, translated them by the power of God, and it exists and bears its own truthful {549} evidence. No one has ever read the book with an honest, prayerful heart, but has been convinced of its divine origin. The prophecies or predictions of its own Prophets are being fulfilled to-day. These Prophets were amongst some of the most remarkable men that ever lived.

During the time Joseph Smith was translating the Book of Mormon, a young man named Oliver Cowdery was writing for him. They came to the place where it is recorded that the Lord Jesus visited the people and established His Church upon this continent. Upon translating the mode and object of baptism as the Savior gave instructions, they greatly desired this blessing, but knew not how to obtain it. They went into the woods to pray and inquire of the Lord respecting baptism for the remission of sins, which was mentioned in the translation. While they were praying and calling upon the Lord, a messenger from heaven descended in a cloud of light, and laid his hands upon their heads as they knelt in prayer, and ordained them to the Aaronic Priesthood, saying, "Upon you my fellow servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys to the ministering of angels, and of the Gospel of repentance, and of baptism, by immersion, for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness." He said this Aaronic Priesthood had not the power of laying on hands for the gift of the Holy Ghost, but that they would receive this power or authority hereafter. This messenger, or angel, said his name was John, the same that is called John the Baptist, in the New Testament, and that he acted under the direction of Peter, James and John, the ancient Apostles, who held the keys of the Melchisedec Priesthood or authority. Joseph states this same messenger "commanded us to go and be baptized, and gave us directions that I should baptize Oliver Cowdery, and afterwards that he should baptize me;" accordingly they carried out the instructions which were given unto them by baptizing each other in the order designated by the angel. On coming out of the water, the Holy Ghost came upon them, and they stood up and prophesied concerning the rise of the Church of Christ in this generation, and many other things, being filled with the Holy Ghost and rejoicing in their salvation.

As the messenger had promised, in due time, the Melchisedec Priesthood and Apostleship was restored under the hands of Peter, James and John, and the "Gospel of the kingdom" {550} began to be preached, and as the members of the Church of Christ began to multiply it was Organized by divine revelation with Apostles, Prophets, and Teachers, followed by miracles, gifts of healing, helps and governments, until the Church of Christ was fully organized upon the earth. But it has had to pass through the most bitter persecution, and the blood of the martyrs has had to flow. Mobs, led on by ministers of religious societies, have committed acts of violence against the Saints of the Most High, that testify in unspeakable language "they are all wrong," for no member of the Church of Christ could have a persecuting spirit--"By their fruits shall ye know them."

The Prophet Joseph Smith, through false charges, had to endure over forty vexatious lawsuits, in all of which he was honorably acquitted; until at last the mob said, "If the law cannot reach him, powder and ball shall," and he and his brother Hyrum, the Patriarch of the Church, were murdered in cold blood; and this because they were true and faithful to the trust given them by the Eternal Father, and the wicked in their hatred to the principles of righteousness that he preached, being of the same spirit as that possessed by the men who crucified the Messiah, were led on to shed the blood of innocence, by which they exalted the martyrs to a throne and brought upon themselves the damnation of hell. For the shedding of innocent blood there is no forgiveness. (See I John, iii, 15.)

But although the world has been opposed to the establishment of the Kingdom of God upon the earth, the Lord has sustained and protected His people and established their feet in the fastnesses of the Rocky Mountains, as foretold by the Prophets Isaiah and Micah: "And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths; for out of Zion shall go forth the law, and the word of the Lord from Jerusalem." (Isaiah, ii, 2, 3; Micah, iv, 1, 2.) And they are steadily increasing, because they teach correct principles, they tell the truth and offer the TRUTH to the people, for, having authority, they have the power to preach the everlasting Gospel.

God, our Eternal Father, the Father of the spirits of all {551} flesh, requires us all to believe on His only begotten, Jesus Christ, the author of our eternal salvation, the only name given under heaven whereby we can be saved. We must have faith in God, believe that He is, and that He is a rewarder of those who diligently seek Him. Then seek unto Him by faith and prayer, asking Him in the name of Jesus Christ for such things as we treed. Then we are required to repent, "cease to do evil," and "learn to do well," being willing and obedient, putting away from us all our wickedness, worship Him that made the heavens and the earth, the sea and the fountains of waters. Then we are required to be baptized by immersion for the remission of sins (Acts, ii, 38), that we may be prepared to receive the Holy Ghost by the laying on of hands of those who have the authority (see Acts, viii, 17, and xix, 6; Hebrews, vi, 2), then walk in newness of life; for none can assist in this latter-day work unless they are humble, full of love, having faith, hope and charity, being temperate in all things intrusted to their care.

Hear what Jesus Christ said to the disciples upon this continent:

"Behold verily, verily, I say unto you, I will declare unto you my doctrine. And this is my doctrine, and it is the doctrine which the Father hath given unto me; and I bear record of the Father, and the Father beareth record of me, and the Holy Ghost beareth record of the Father and me, and I bear record that the Father commandeth all men everywhere to repent and believe in me; and whoso believeth in me, and is baptized, the same shall be saved; and they are they who shall inherit the kingdom of God. And whoso believeth not in me, and is not baptized, shall be damned. Verily, verily, I say unto you, that this is my doctrine, and I bear record of it from the Father; and whoso believeth in me, believeth in the Father also, and unto him will the Father bear record of me; for he will visit him with fire and with the Holy Ghost. And thus will the Father bear record of me, and the Holy Ghost will bear record unto him of the Father and me; for the Father, and I, and the Holy Ghost are one. And again I say unto you, ye must repent, and become as a little child, and be baptized in my name, or ye can in no wise receive these things. And again, I say unto you, ye must repent, and be baptized in my name, and become as a little child, or ye can in nowise inherit the kingdom of God." (Book of Mormon, 3 Nephi, xi, 31-38.)

Now the reason why the Elders of the Church of Jesus Christ of Latter-day Saints are here from Zion, is to tell you these glad tidings of great joy, that light has come into the world and the knowledge of God is restored to the earth. We bear testimony that the angel that John saw on the Isle of Patmos, flying "in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to {552} every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters," (Rev. xiv, 6, 7,) has come, and that the "gospel of the kingdom" is being preached, as foretold by the Messiah. (See Matt., xxiv, 14.) And we are calling upon all men to have FAITH IN GOD, repent of their sins and be baptized; then we promise those who humble themselves like little children, as the Savior has said, that they shall receive the Holy Ghost and know that these things are true. Christ said, "My doctrine is not mine, but his that sent me. If any man will do his will, he shall KNOW of the doctrine." (John, vii, 16, 17.)

We are the friends of the people and their servants for Christ's sake, and we entreat them, in Christ's stead, be ye reconciled to God, obey the Gospel and be saved from death, hell and the grave, for there is but "one Lord, one faith, one baptism, one God and Father of all." (See Ephesians, iv, 4-16.) This TRUE FAITH is restored to the earth, and we know it. In conclusion, we will give you the words of the Prophet Mormon for your consideration, and we pray God, our Eternal Father, that His Spirit and blessing may be upon every honest hearted person unto whom this shall come, or who shall read these words:

"And now behold, I would speak somewhat unto the remnant of this people who are spared, if it so be that God may give unto them my words, that they may know of the things of their fathers; yea, I speak unto you, ye remnant of the house of Israel; and these are the words which I speak. Know ye that ye are of the house of Israel. Know ye that ye must come unto repentance, or ye cannot be saved. Know ye that ye must lay down your weapons of war, and delight no more in the shedding of blood, and take them not again, save it be that God shall command you. Know ye that ye must come to the knowledge of your fathers, and repent of all your sins and iniquities, and believe in Jesus Christ, that he is the Son of God, and that he was slain by the Jews, and by the power of the Father he hath risen again, whereby he hath gained the victory over the grave; and also in him is the sting of death swallowed up. And he bringeth to pass the resurrection of the dead, whereby man must be raised to stand before his judgment seat. And he hath brought to pass the redemption of the world, whereby he that is found guiltless before him at the judgment day, hath it given unto him to dwell in the presence of God in his kingdom, to sing ceaseless praises, with the choirs above, unto the Father, and unto the Son, and unto the Holy Ghost, which are one God, in a state of happiness which hath no end. Therefore repent, and be baptized in the name of Jesus, and lay hold upon the gospel of Christ, which shall be set before you, not only in this record but also in the record which shall come unto the Gentiles from the Jews, which record shall come from the Gentiles unto you. For behold, this is written for the intent {553} that ye may believe that; and if ye believe that, ye will believe this also; and if ye believe this, ye will know concerning your fathers, and also the marvellous works which were wrought by the power of God among them; and ye will also know that ye are a remnant of the seed of Jacob; therefore ye are numbered among the people of the first covenant; and if it so be that ye believe in Christ, and are baptized, first with water, then with fire and with the Holy Ghost, following the example of our Savior, according to that which he hath commanded us, it shall be well with you in the day of judgment. Amen." (Book of Mormon, Mormon, vii chapter.)

Prayerfully consider these things, and when you are converted, and sincerely repent, we are your servants to baptize you for the remission of your sins, and lay hands upon you for the gift of the Holy Ghost.

"Baptism is a sign of God, to angels and to heaven, that we do the will of God; and there is no other way beneath the heavens whereby God hath ordained for man to come to Him to be saved and enter the Kingdom of God, except faith in Jesus Christ, repentance and baptism for the remission of sins, and any other course is in vain; then you have the promise of the gift of the Holy Ghost."

--Joseph Smith.

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